A PREPARATION TO THE MOST Holy ministery: Wherein is set down the true means to be well prepared to the same, by an exact description, and consideration, of the necessity, excellency, difficulty, and great profit thereof; with the marvelous effects of the same: Also a lively exhortation to all youth, to give themselves to the study thereof: and a confutation of the objections which may be brought in any sort to touch the same: Very profitable and necessary in these our times, aswell for those that addict themselves to the Ministry, as for all other for whose instruction it was ordained. Divided into two Books. Written in French by Peter Gerard, and translated into English by N. B. Esay 52. Rom. 10. Nahum. I. How beautiful are the feet of them which bring glad tidings of peace, and bringeth glad tidings of good things, and preach salvation. Imprinted at London by Thomas Creed, for Thomas Man, dwelling in Paternoster row, at the sign of the Talbot. 1598. TO THE RIGHT Honourable Sir William Periam Knight, Lord chief Baron of her majesties Exchequer, all happiness. RIght honourable. Not many years since, your loving acceptance of the translation of a French treatise, hath emboldened me to do the like again, & to Dedicate this small work unto your L. For my purpose is, never to change for any other Patron of my labours, seeing that unto you of right they do belong. I had thought to have published some other thing, of mine own breeding, but that this French man pulled me back, and urged me to teach him to speak the English tongue: Being somewhat capable, he was not long in learning the same. If he speaketh not so eloquently, as many of our Orators use to do, the fault is to be imputed to his bad schoolmaster. But in my opinion, he speaketh, although plainly, yet profitable things, and necessary for our estate. Let the work commend the author, and at your leisure I hope your L. Will vouchsafe him the reading. Thus committing your L. my good Lady your wife, your kind Brother, your virtuous and godly childs (my worshipful friends) unto God, his most merciful protection, I humbly take my leave. Your L. in all duty to be commanded. Nicholas Becket. To his loving Brethren, the Pastors and Ministers of Devon. and Cornwall, and all other Christian readers, grace and peace. MY loving brethren, if this small treatise shall happen to come into your hands, I pray you give it entertainment, make it familiar unto you, by often reading the same. Although you have in your studies many excellent works of this argument, Hyperius, Erasmus, Hemmingius, Daneus, and our good countryman Master Perkins, etc. Yet you shall find here many things that are more suitable to us country Divines, which have pastoral charges. For I know not how it cometh to pass, that many have long laboured in their Ministry, and yet have little or nothing profited their auditory. Many causes there are of this nonproficiencie, in some ignorance, in others negligence, and the just judgement of God upon the people (who because they do not hunger and thirst after righteousness, Math. 5. Acts, 16. Act. 17. nor attend unto the preaching of the word, as Lydia the purple-seller did unto Paul, nor search the scriptures with the noblemen of Berea) therefore their hearts are blinded with the Israelites, and they contemn and despise Christ with the proud pharisees. joh. ●. But in my conceit, this is not the least hindrance to the prosperity of the Church, when as the Pastors and Ministers of the same have no respect, neither how they live, neither how they teach. Here therefore is plotformed unto us, what the life, and what the doctrine of Ministers ought to be, & here is set down a plain and easy method of divining the word of God aright. Dan. 12. If we then be desirous to shine as the brightness of the firmament, and to be as the stars for ever and ever, let us teach others by our life and doctrine, and endeavour to turn many unto righteousness. Let us not preach ourselves, but Christ crucified, not for filthy lucre, but of a ready mind, seeking only the glory of God, and the conversion of the souls of our brethren, that we may unfeignedly protest with S. Paul. 1. Cor. 2. My word & my preaching, stood not in the enticing speech of man's wisdom, but in plain evidence of the spirit, and of power, that your faith should not be in the wisdom of men, but in the power of God. Thus beseeching the Lord for his mercy sake to bless us, and comfort us, in this our troublesome and painful calling, and to give us grace to take heed to ourselves, Act. 20. and to all the flock whereof the holy ghost hath made us overseers, to feed the Church of God, which he hath purchased with his own blood: In all dutiful love I take my leave. Your loving Brother, and fellow-labourer in the Lord. N. B. A PREPAration to the holy Ministry, very profitable and necessary as well for those that desire the same, as for all the faithful, for whose instruction it is ordained. CHAP. I. Because the office of the Pastors is to be employed in the correction of vice, it is expedient to show, that vice was never so rife as it is now: how to correct the same in some sort, there is nothing so necessary as the ministry. WHen God is justly provoked to encounter with the vices and sins of men, he throweth for his darts into the earth, war, famine, and plague, (which are three of the most principal executions of his wrath) than every one naturally doth endeavour to defend and preserve his life, from the violence and fury of them. But they which have their hearts and bowels more lively touched with strange and fearful punishments of war, great and lamentable miseries of famine, with other sorrowful and extreme calamities of the plague, or of any other thing: they I say, are not only content to escape from the imminent dangers which doth environ all those which dwell in those places or countries, upon which God hath discharged most furiously such afflictions, but being moved with hearty and merciful affections towards others, do desire to draw them likewise out of the same, in such sort that good politicians and and most faithful lovers of the commonwealth, have forced themselves by their wit and counsels to stay the stream of cruel and bloody war: others being touched with the same humanity, have been urged to comfort the poor & needy, in the time of famine, have devised all means possible by which they might in any sort be nourished and maintained. The Physicians and others which took upon them to cure diseases, and to preserve their neighbours in health, when they see the air so infectious and corrupted, that there is engendered thereby so strong a contagion, so apt and swift to infect that in a short time, many thousands of persons of all sects and ages are extinct and killed: that the streets, houses, and dunghills, are oftentimes so spread with the bodies of the dead, that order cannot be taken for their burial. They do not only prepare ordinary receipts and remedies, counterpoisons, plasters, and common antidotes, but they do devise all other cordial Medicines that they can, For extreme diseases, extreme medicines must be invented. to help those poor souls, and deliver them from the force of this mortal venom. This is that which at this day all true and faithful Christians should do and diligently observe in this our age, which is so depraved and compounded of all sorts of vices, that it is not possible to add more unto it: to wit, that every one according to his calling, should devise all the strongest and most sovereign remedies, which he may, to correct the disorders and troublesome confusions in which the whole earth is buried, and to apply them to the diseases, with which all, as well great as small, are infected, to cure them altogether, or at least to mitigate them in any sort. And this is so much the more necessary, because now sins and wickedness of the people are more great and horrible, than the ages heretofore. When Esay, jeremy, Ezechiel, and the other prophets would reprehend the malice and impenitency of men in their time, they were wont to reckon up particularly those transgressions and sins, which at that time bore the sway, to the end that they might make them ashamed which too freely did commit the same, and afteward having as it were touched them to the quick, and even pierced their inward soul, they caused them to understand, that with all their heart they desired their conversion and reformation, unto the which they so seriously did exhort them. Amongst all the notable places in which this may be most clearly perceived, that of the prophet Micheas is one, in the seventh Chapter of his prophesy, Mich. 7 where most lamentably complaining of the corruptions which then reigned, he bringeth in God, speaking after this manner. Woe is me, for I am as the summer gatherings, and as the grapes of the vintage, there is no cluster to eat, my soul desired the first ripe fruits. The which words signifieth as much, as if he should say (I thirst after righteousness, and am desirous to see some good man amongst the Israelites) even as one passing by being thirsty, doth desire to find some clusters of grapes, or some fruit, but all is consumed as it cometh to pass, in a dry and bad season. afterward he addeth, The good man is perished out of the earth, and there is none righteous among men, they all lie in wait for blood: every man hunteth his brother with a net. The best of them is as a briar, and the most righteous of them, sharper than a thorn hedge, etc. And continuing that speech, it may very well be gathered, as well by those words which we have recited, as by those that follow, that every one should turn from his crooked way, and return to the performance of his duty. If we will spend but a little time to consider this description of vices, and compare them with the sins of our age, we shall find, that our age doth far exceed, for so much, as not only the fulfilling of all the filthiness of sin (of which the Prophet doth so much complain) may be seen amongst us, but it doth so superabound, that in ancient times, fear and shame (which are two strong bridles to retain men in some sort in their duty, or at the least to make them ashamed of their faults) at this day are broken, and take no more place, but that which is worse, they are by an incredible wickedness of men, turned into a kind of disordered licentiousness, that every one is so past shame, that he committeth sin with a certain pleasure and delight of the heart, in such manner, that he thinketh it not to be evil. Darkness is counted light, black white, and at this day there is no vice nor virtue, but that which men hardened and invetrate in all kind of iniquity, do esteem to be vice or virtue. For virtue, godliness the fear of god, charity, and such like, are so disguised & varnished by the sottish opinions & foolish speech of worldly men, that they are reckoned to be vice, hypocrisy, dissimulation, and algether contrary unto that, which they are indeed in themselves: and the same vices, covetousness, ambition, envy, stealth, robbery, blasphemy, rapes, whoredoms, murder, sedition, mutiny, and many others, are so gallantly set forth with outward masks and paintings, that they pass at this day for virtues, worthy of perpetual commendation, in such sort, that even as when we see in the woods or forest, Bears, Lions, Wolves, they put us in a great fear, but when we see them embossed, or portrayed out upon a wall, or upon a gate, we take a certain pleasure to behold them: Frogs, serpents, snails, etc. are loathsome and displeasant unto us when we see them creep upon the ground, to leap upon, and to cry after us, but when we see them lively drawn upon a fair table, or wrought with the needle upon some carpet, distinguished in one place with white silk, in another place with green, red, violet, or crimson: Or when we see there these venomous creatures set forth with such variety of colours, we take marvelous delight to behold them, and we do admire at the same. Such is the behaviour of the most part of the inhabitants of the earth, who, although there be nothing more deformed and monstrous than vice of his own nature, nothing which may make men more to tremble for fear, if her filthiness might be seen as it is, nothing is to be found more filthy, more noisome or inferior, nothing more pestilent and contagious than her poison, of which the Kings, Princes, and Potentates of the earth, Kingdoms, Countries, & all Provinces, are empoisoned, and all persons of what tongue, people, nation, so ever they be, are so bewitehed, that we may very well say, that it is as it were an outrageous stream that hath drowned the whole world. How many may be found at this day so filthy in their corruption, Ruffians, Whoremongers, Bawds, and a number other of the same stamp, who by their sugared words by their honeyed discourses, and by a deceitful tongue, full of sophistical gloss, do make men think and believe, that wicked vices, which draw upon men the curse of God, until it casteth them down headlong into the gulf of hell, are not sins, but pleasant pastimes and recreations. And that they which follow not other men's steps, who maketh conscience of their ways, and will not prostitute themselves, and wallow as swine in the dirty puddle of the corruptions of this world, are counted foolish and ridiculous: in such sort, that we may in our word fitly call our age a cleansing sink of all filthiness, & uncleanness of the times passed: what then is to be done? Verily every one must endeavour, that as the world was never more ingenious to find out a thousand kind of devices & subtleties to cover their sins, to be so desirous of an holy reformation, that he be as quick witted in inventing and diligently searching out all the most sovereign and excellent remedies, As the world was never so corrupted: so all possible means must be deivised to remedy the same. by which in some sort so many evils may be met withal: the fervent zeal which we ought to bear to the glory of God, should stir us up, that love which is due to our neighbour, aught to prick us forward, and many other reasons which were too long to recite. When we feel ourselves overladen, and surcharged with infectious humours (as the Physicians term them) and they cause the pain of the head, of the stomach, or of any other part of our body, and oftentimes a distemperature of the whole, we go to the Physician, we ask his advice what Medicine we shall use, we take it very willingly, that which he appointeth agreeable to purge us, sometime sweet, sometime sour. If one helpeth not, we take another, if the second have no operation, we make other compositions, potions, confections, pills, until we have found out that which purgetth the putrefied and corrupt humours of our body. When any is taken with an extreme and dangerous disease, he hath recourse to the Physician for the same, he asketh counsel of him, how he may know the means to heal his malady, or to mitigate the sharpness thereof, he prayeth him to apply all the force of his Art, all his best receipts, if one Doctor cannot help, he sendeth for others, earnest entreaty is made for the patiented: To be short, one runneth in post hither, and thither, to find out those that be most expert and perfect in that science of which they make profession, to the end they may steed them in this urgent necessity the like are we to do in a strange and fearful sickness, with which miserable men are diseased: we must not only apply medicines, & old plasters, for they will do no good, the disease is stronger than they, but we must devise new medicines which are of more force than those that have been used heretofore, other wise there can no hope be conceived of amendment or recovery. diverse opinions of some, to correct the corruptions of our age. Many think that the most sovereign & effectual remedy is, if kings and princes should reform the bad behaviour of the court, and for that as much as the scripture teacheth, that God poureth forth his indignation upon people and nations, & doth justly punish them because of the sins of the kings of the earth. This is a most forcible reason, for in truth, even as Emperors, monarchs, and Kings of this world, do excel others in power, riches, credit and authority, so also ought they to surpass others in all kind of virtues: as we see in the heavens, that as the Sun is greater than all the other stars, so it doth far surmount them in brightness. If it cometh to pass, that kings do exceed others in vice and disorder, what may be expected of the most part of the subjects, who commonly follow the example of their princes, but that they delight in corruption, and estrange themselves from God? As in the contrary, if Princes give themselves to the study of virtue, and that it shine in them as it ought, we may conceive hope, that there light will kindle others to follow them. Nevertheless, this reason is not of so great weight, because God many times do give good Kings, yet their Subjects are not bettered thereby: and as sometimes there may be a good people, but a wicked King, who is nothing amended by the honest life of his Subjects. Wherhfore we must conclude, that this doth depend upon the providence of GOD, who as he holdeth the hearts of Kings in his hand: so likewise, the heart of the people, to learn and incline them whither soever he pleaseth, and consequently, that is not the true means, or nearest way to purge the world of sin. There be others that are of opinion, that all men in general, and every one in particular, must begin to be displeased with their sins. For God having created all creatures to be known of them to be served and worshipped as the Creator, if it shall come to pass, that man which being the chief of the works of god, in steed of keeping the first rank, in singing and celebrating his praises, should not acknowledge him, but dishonour and blaspheme him, seeing that other inferior creatures do praise and magnify God, performing that unto him, unto which they were principally created: it is not to be doubted, but that this intolerable and detestable unthankfulness in man, will provoke the curse of God upon mankind, and such desolations, that as a flood shall cover all the earth. But if every one could amend himself, and unfeignedly detest his wicked life, and addict himself to the knowledge of God, to set forth his praises, as they are bound by the law of nature, and of their creation some hope might be conceived, that the earth in some sort should be reform. But because the common people is a filthy beast, blockish, ignorant, following their own fancy in the manner of their life, who will never approve that which is not answerable to their own affections, there is no likelihood of reformation and amendment of life in this respect. Moreover, earthly Princes enjoying their pleasures at the full, attended by flatteters, who oftentimes, do commend all their actions, and having none about them which dare open their mouth to tell them their duty: what hope of reformation may be conceived or looked for in this regard? we must then seek out some other means, by which in some sort we may attain unto the same. Many have written very excellent treatises of those means, which are marvelous notable, worthy diligently to be read, and to be practised, by reason of the great force & efficacy that they have, to move every one to the performance of his duty. But in our opinion, all things being considered and examined with sound judgement, the most exquisite, most sovereign, and forcible remedy, to renew as much as may be the face of kingdoms, full of all abomination, filthiness, and horrible vices, and in one word, so entangled one with another in an infinite sort of sins, that they are as huge mountains that reacheth from the centre of the earth, even unto heaven, crying for vengeance, (as the sins of Sodom and Gomorrha) the most sovereign remedy I say, is to procure a good number of pastors, endued with virtuous & honest manner, of sound knowledge, and of a singular dexterity in preaching the word of God, and of a true and sincere zeal to the glory of God, accompanied with diligence and watchfulness in the administration and execution of their charge. CHAP. II. By what reasons it may be proved, that to reform the disorders of men in many countries, there is nothing of such force as the preaching of the word of God. IN the first place this may be verified, because the word of God in the scripture is very fitly compared to a burning fire, as in jeremy, where God saith to his Prophet, that He will put his words into his mouth like a fire. jere. 5.74.29.29. Isay. 49.2. And in the 29. of the same Prophecy, it is compared to a fire, and to an hammer. Is not my word even like a fire (saith the lord) and like an hammer that breaks the stone? And in Isay, to a sword, and to a shaft, where it is said, that God hath made his mouth like unto a sharp sword, and a chosen shaft, etc. Eph. 6 17. Apoc. 15, 15. Math. 1, 12. Also to a fan, where john saith, that He holdeth his fan in his hand, and will make clean his floor, and gather his wheat into his Garner, but will burn up the chaff with unquenchable fire. And unto salt and such like things. By all those similitudes and other very well known, we are plainly instructed, and it is lively represented unto us, the virtue and efficacy of this word of God: that seeing that God hath given such power to it, to be able to encounter with the transgressions and sins of men, The word of God being compared to a sword, to a fan, to salt, they that preach the same purely, may correct many vices. it may very well be concluded, that those which do preach his word, so it be purely and from a zealous affection, and harkened unto attentively in all humanity and reverence, they may by the grace of God root up out of the world an infinite number of sins. For seeing that it is so, that the fire of his own nature doth purify gold, silver, and cleanseth other metals, bringeth them to powder, and fineth them, separateth the dross, consumeth straw, chaff, and other dry things when they are cast into it: and as a sharp sword doth cut and pierce, or like a fan when the corn is threshed to make clean the floor, to cast and drive away the chaff, film, dust, and tail of the corn, and to make it clean and pure: also the salt of his natural property, doth consume the superfluous humours which is in meat, and do preserve the same from corruption. Verily it cannot otherwise be, but that the true Pastors which are messengers of the holy word of God, which truly is the word of fire, by the preaching thereof, but they must needs burn and disperse an infinite number of disorders, and corruptions, unto the which the most part are addicted: and also by that, to cut off many sins, profane manners, and abominable behaviour of a company of naughty packs, which take no delight but in doing evil, and by the same (which is a sword that woundeth even to the marrow, & to the division of the soul) they pierce through and search the very inward thoughts of their souls, to awake them earnestly from their sound sleep of vices, and afterward by lively & often exhortations, reprehensions, denouncing of the judgements of God, with fearful threatenings, which are as heavy strokes of an hammer, upon their obstinacy and hardness, they may make them have a feeling of their sins, to detest all their pleasure therein: Also by the same of this word, they discover much filthiness of the ravening cormorants, that is to say, a great number of Infidels, Atheists, Apostates, hypocrites, which are oftentimes hidden in the church of God, as cockle amongst the corn, which they cast out of the same, and purge it: to conclude, seeing that the same word is salt, keeping meats in their accustomed goodness, that they do not corrupt: It must needs be, that they which carry this salt hither and thither, do give a savour unto them which have it not, & to them which have it in a small measure, to conserve them, & to them which have it sufficiently, to cause them to hold the same, & to advise them, that this savour doth not diminish, nor perish: that is, to cause by this word, that those which are secure in their sins, may feel them & acknowledge them, & those which have a feeling of the grace of God, that they increase more and more in the one, and in the other, & they that are grown to greatest perfection, may have care to keep the knowledge which they have, in detesting all their life long their wicked conversation, and studying with all their heart & affection for integrity, The second reason. and innocency. Secondly, we affirm that, somewhat to correct the disorders of our age, as it were overflowing the whole world, the most fit & sovereign receipt is, to procure a sufficient number of good preachers, because God in his word doth give them in charge to preach freely, not only to Artisans and labourers, but also to kings and great Lords, so that they keep themselves within the compass of their duty. We read in deuteronomy, Deut, 17, 19 that The King should receive the law from the Priests, and read it, that he may fear God, and that his heart be not lifted up above his brethren. And to this effect, jehoash the King of juda, was taught by jehoiada the priest, not only when he was little, but also when he was a great king, 2. King. 12. he reprehended him when he saw it needful: as also the Prophets exhorted and reproved kings very freely, without fear of their Majesty or authority, as it is manifest by many very notable examples, which we will recite in their places. This point also is worthy the consideration, which maketh much for our purpose, that Prophets & Priests were had in great reverence amongst kings, that they governed the people for the most part, by their counsel, as we read plainly in the book of Numbers, of josua the Great, how he ruled his people by the advise of Eleazar the priest: if this were practised at this day, Num. 1●, 22 it is very probable that such disorder and confusion in Kingdoms, should not be seen, The third reason. as now ordinarily may be perceived. Thirdly, when in ancient time God would have any reformation to be made of errors, abuses, and abominations of all kind of sin. He hath devised no better means to root up from the midst of the people, those sins and enormities which then reigned and bare sway, but by using the ministry of this word. We have notable examples, especially in the reign of josias, in whose time the pure service of God was established in juda, and Israel, by means of the reading of the law, and by the preaching of this word of God. For we read, that Shaphan the kings Chancellor, 2. King. 22. having found the Book of the law which was almost lost in the times of the wicked Kings, Manasses and others (who did degenerate to all idolatries, and impiety) and that the good King josias, being desirous to purge the Temple of the Lord of the abominations of his predecessors, he caused the people to be assembled: those that had charge to teach others (that is the Priests) read the words of the book of the law. The king and the people, perceiving that they had not lived according to the precepts & instructions of the same, they rend their garments, feeling the prick of their sins, they fasted and wept unfeignedly: Afterward every one reformed himself, & made a protestation, that thence forward they would serve the eternal god: some broke down the high places, others profaned those things that were dedicated to Camar, & to Baal, their false gods, some pulled down the houses of harlots, others burned the idols & sprinkled their ashes upon the river. To be brief, the king & the people sanctified themselves, & made a vow unto god, to follow afterward his ordinances, & to turn away from the superstitious worship devised by the brain of man. Let us come to another example, of which mention is made in Nehemias'. It is recorded, Nehe. 8. that Nehemias' did the like, being sent from Artaxerxes the great, to build up jerusalem, (for it was a long time before destroyed, and brought to a most miserable estate, them when the people were carried away captive into Babylon) that all being in the greatest desolation that ever it was, as well for the establishing of the service of God, as for the public government (seeing that the people did abound with beastly ignorance, who cleaved to the gods of the Gentiles, & polluted themselves with all their wicked behaviour) Nehemias', I say, assembled all the people, even as one man. Esdras the priest read the book of the law, before the congregation of men and women, and all them that were capaple to understand. The priests that were with Esdras, gave intelligence unto the people of the law, by the same scripture. The people wept bitterly, feeling themselves wounded with their inquity, they returned from their wicked ways, and made a vow to serve the eternal God, with a pure & sincere heart. And we may join unto this history the which is written in the 2. book of the Kings, 2. King. 17 where it is said, that the king of Ashur having dispeopled the country of the inhabitants of the ten tribes, and brought strange nations thither, it came to pass, that this barbarous people, living in that country wherein god was accustomed to be served (but not knowing the manner of his service) God sent Lions against them, who slew them, and tore them in pieces, whereat this poor brutish people being marvelously astonished, & the king in like manner, after he was advertised that God so destroyed this people, because they served him not according to his laws and commandments, he gave commission that they should send one of the Priests of the jews, to the end that he might teach the people to reverence the eternal God, according to his law: the which was the most singular remedy, which was possible to cure the strange diseases with which this poor people was so grievously tormented. What more? When jesus Christ came into the world for poor sinners, and not for them which thought themselves just, as he saith himself in the gospel, was there ever such gross darkness, & barbarousness as was then upon all the face of all the earth? The kingdom of Israel, was it not them, as sometime the Prophet Azarias said unto K. Asa, 2. Chro. 15. without the true god, without a priest to teach, and without law? Where was the visible Church, but in joseph and Marie, in Zacharias, the father of john Baptist, and Elizabeth, and in a few other? What did jesus Christ to disperse these mists of ignorance, & to spread forth his heavenly light? He sent john Baptist, to preach and teach the word of god, who was a Trumpet, to awaken the world from the sleep of vices, who was his first forerunner and Herald in his entrance into this world, who saith, that He is the voice of him that crieth in the wilderness, prepare the way of the Lord, make his paths straight; Afterward he came himself like a burning and consuming fire, by the sword of his word, cutting in two, he dispelled the great clouds of filthy ignorance, he brought to the knowledge of him, an innumerable multitude of poor people overwhelmed in sins: And for this cause, speaking unto the troops that followed him, he compared his doctrine to leaven, which he understood by the Kingdom of heaven: showing by that, Math. 23 that as a little leaven being put into Meal, do by and by cause the same to swell: so the doctrine of jesus Christ, being sowed through the world, hath so increased in a short time, that the best part of the earth have had a savour thereof: afterward he sent his Disciples, as his Posts, & Messengers, throughout all Kingdoms, Countries, territories and provinces, preaching this doctrine of salvation: that by a most wonderful providence of God, within a few years, there was no nation so barbarous & savage, which heard not of him, and a great part of all the nations which are in the world, did so profit by this word, that they were drawn out of their perverse and damnable lives, and guided in that right way which leadeth to everlasting life. But some will object against that which I have spoken, after this manner: that at this day there is to be found a sufficient number of learned Preachers, endued with all graces requisite for their charge: An answer to an objection, that may be made that there are sufficient Preachers, but not true Preachers, for they are diversly corrupted. and therefore what needs that reformation, whereof here question is made? Indeed we must confess, that (thanks be given to God) there be many, whom we must acknowledge to be choose instruments, whose service god useth for the advancement of his glory, & the salvation of his elect: but yet we must add therewithal, that amongst all them that carry this fair name of a Bishop, Pastor, or minister, many have only the bare title, but they are not so indeed. For (alas) how many are to be found that seek only their own particular profit, and not the honour of our Saviour jesus Christ: Philip. 2.2. and which are like unto them, of which S. Paul complaineth. And others, which are covetous of dishonest gain, of which S. Paul giveth warning so expressly to Timothy and Titus to take heed. 1. Tim. 3 Tit. 1. Which is the same against the which the Prophet Esay crieth out. On the other side, how many be there which are already placed in this charge who gapeth after nothing but the honours of this world, Esay. 3 who are the followers of james & john the sons of Zebedeus, who being led with ambition, demanded of Christ, that he would grant unto them, the one to sit at his right hand, the other at his left, when he came into his Kingdom? how many also be there which are ignorant, unlearned, & who came into this calling by the window, that is, by favour, or by money, as many of the priests, which were not the sons of Levi, came to the priesthood by money, in the time of the wicked King jeroboam, and those which were as fit to discharge that calling, as a peasant (which hath been always brought up amongst Oxen and kine) is to be king. How many are to be found which are hypocrites, and counterfeits? who are manifest contemners of God. Such be those of which the Prophet jeremy speaketh, when he saith: The Priests said not, where is the Lord? and they that should minister the law knew me not, that is they disdained and despised me. Moreover, there be some amongst them, who in stead of Preaching the word of God sincerely, do give themselves to contention, and profane questions, whereof ensueth great envies, and mischiefs, of which Saint Paul complaineth. 1 Tim. 6.4.21 There be others which take singular pleasure, in speaking things pleasant to men, as fables, and such like, of which Saint Paul maketh mention. There be others, which under the pretence of the Gospel, creep into houses, and lead captive, simple women laden with sins, 2 Tim. 4.3 2 Tit. 3.6 and led with divers lusts, which women are ever learning, and are never able to come to the knowledge of the truth. There be others, which are seducers, false teachers, and false prophets, like unto them, unto whom the Prophet jeremy doth threaten utter destruction, because they do disperse the flock of the Lord. To conclude, there be some which are filled withal impiety, and by their sin, cause the people to fall as did the priests Ophni, jere. 14 and Phinees. There be some which have knowledge and understand the truth, yet they dare not often bark, they be dumb dogs, as those were which the Prophet Esay do reprehend. There be others which have no conscience at al. 1 Sam. 2 Others there be which have good parts, who would serve greatly for the advancement of Esay. 56 the glory of god, if they were employed as they ought: yet nevertheless they remain unfruitful, through their own idleness, and negligence. All this border of vices, so twisted one within the other, as privet in a quick hedge, are without doubt the only lets which hindereth the fruit of the preaching of the word of God, delivered by such Pastors: For as the Pastors are the eyes by which the people seethe & perceiveth, their mouth by which they speak, the ear by which they hear, and the judgement and counsel of which they do depend, for the most part, if they be given to vice, & corrupted, their infection doth spread itself amongst them which are guided by them. And as sin doth draw the wrath of god, his wrath, his curse, finding sin in all, so the curse of God is powered forth upon all. It may be gathered hereby, that not only we must have pastors, but also we must principally know what they are, with what manners they are qualified, with what learning they are furnished. The poor heathen being only enlightened with the relics of that light, which was best in our nature, after sin hath wisely said & put in practice, that when one goeth about to instruct a young child in humane sciences, liberal arts, and good manners, diligent advise must be taken, what masters and teachers he provideth for him, being as necessary for him that is to be instructed to have a good master, as for the children to have a good father, and a good mother, for even as children being borne and brought up by their parents, infected with any vice, the same sin ordinarily doth remain as it were imptinted and hid in their children, when they are come to age: and the disorder & imperfection of any schoolmaster, doth remain rooted in him whom he teacheth: we may say then by a more strong reason, that it is very convenient and necessary, wisely to consider, and to have a watchful eye to the behaviour of them, of whom we must be instructed. For if they be impure in their manners, burning with covetousness, ambition, envy, hatred, rancour, given to drunkenness, looseness, to an unchaste life, or such like, and in their doctrine be heretics, schismatics, and not of the true faith: their manner of life and doctrine do shine also easily in us, who do naturally drink in more pleasantly those potions which be venomous and empoisoned, than those which be good and wholesome. Wherefore in the name of God, and by the guiding of his spirit, we will set down in this treatise with arguments and reasons, as forcible as possible may be drawn out of the holy scriptures, as well the manners and holy life, which should shine in them, as the sufficiency of that learning, with which they ought to be furnished, and especially the means whereby every one ought to be prepared to this weighty charge: but it shall be declared in in such manner, that all they which can practise that which we affirm, shall not only see how they must be prepared, but also how they must enter into this charge, and how in fear and trembling they ought to walk until they come to the end of their race. And seeing that this is the only remedy to turn away the fire of God's wrath, which is kindled in the most part of the kingdoms of the earth, the which as it is singular, so it may hardly be believed, that it may be found, we will take it in hand more willingly & diligently, to show how this composition may be made, and after, how it may have his due force and operation, being applied to those diseases, which at this day beareth sway. CAAP. III. The true means by which preparation must be made to the holy Ministry. Behold then where we must begin to have all them well prepared unto this charge, unto whom God hath given any affection to desire the same. First on the one side, a lively representation, must be set before the eyes of the excellency of this calling: and on the other side, their own baseness & vileness, that weighing the one with the other, & considering how unworthy and uncapable they are of such incomparable honour, unto which God hath exalted them, they may endeavour so much the more earnestly to make themselves fit, and principally, to pray unto God with all the power of their soul, to give unto them all those things which he knoweth to be necessary for them in the administration of such a function. For if it be so, that Saint Paul, which was a chosen vessel, when he thought upon his charge, he cried out, Who is sufficient for these things? as though he would conclude, 2 Cor. 2.16 that none is worthy or sufficient, how much more all they which desire this charge, which have not the tithe of those gifts which Saint Paul had, should blush for shame, and being astonished in themselves, to be so honoured of God, to be employed in this calling, should walk in a greater carefulness & fear of God. Secondly, this may put them in mind of the great difficulty of this calling, which consists in these two principal points, first, that they be irreprehensible in their manners, & in all their life, that is, not touched with any gross sins, as theft, murder, whoredom, or such like: secondly, that they be endued with a measurable knowledge in the scriptures, as well to be able to expound the holy scripture to the people, as to defend the same against the gainsayers: & to this end those that desire this charge, must not think that it is such a dignity, wherein they must receive nothing but honour, but rather a burdensome charge, in which they must not be idle, but vigilant & laborious, to have their hand always upon the plough, as it is said in a common proverb, that by a continual travail, that thing may be attained which is requisite and necessary for the discharge thereof. These two points may very fitly be gathered out of S. Paul, 1. Tit. 3 Under the word excellency or dignity, are comprehended all those notable titles with which the scripture doth set forth the ministry, under the word hard, all difficulties. seeing that it is said, that He that desireth the office of a bishop, desireth a good work: which is as much to say, as he desireth also a work that is painful & full of trouble. And this is that which we commonly say, that those things which are rare & excellent, are for the most part hard to attain unto. Cicero in his first book of offices, would signify no other thing, when he saith, the more that any thing is hard, the more it is excellent. And in another place, where he saith, that Nature herself hath enwrapped great things within great difficulties. But to understand these two points more easily, under each of them we comprehend all that which the scripture setteth down, touching dignity and labour: that is, under the name of dignity we understand all those excellent titles, with which Pastors are adorned in the word of God, the which titles appertained in ancient time, to the Prophets, Priests, and Apostles: not that it is our meaning to say, that in all things pastors be like unto prophets, priests, and Apostles, without any exception: we reserve unto them that which was proper and peculiar unto themselves, and which cannot be given unto them which now preach the word, as to the prophets to tell of things to come, the which God by an especial privilege, hath revealed unto them by a wonderful manner: unto priests to offer sacrifice, and to perform other ceremonies, which were commanded in the law: and to the Apostles to be sent hither and thither, into many places, to make plain the will of their master, and to do miracles, as they did, both for the confirmation of the doctrine of the truth: but we do only attribute to the Pastors that are now, all those excellent titles which do commend their ministry, because they are their successors, in the publishing of the same word, which also appertaineth unto them by right, because that the holy scripture doth honour them with the same titles in many places, as we shall see in their place, that under dignity and excellency we put that they are called, Mimisters of God, servants of god, & of jesus Christ, Prophets, Men of God, Seers, Apostles, Evangelists, Doctors, Planters, Waterers, Dispenser's of the mysteries of God, Messengers, Fathers, Bishops, Salt of the earth, Light of the world, a good Savour, finally: Angels, and Gods: all which titles we put one after the other, as they are more or less significant, and we will moreover in the form of an exhortation, expound every title as well as we can, the better to stir up all those to the performance of their duty, which beareth affection to the holy Ministry. Also under difficulty, we comprehend the great travail and diligence which must be employed in that study, to do best good in their charge, with most edifying: also all those troubles and afflictions, which they usually suffer, that is, injuries, railings, reproaches, dangers, unto which they are often subject, during the whole course of their calling. Let us speak then now of these two points, according to order, that is, as Saint Paul teacheth, 1 Tim. 3 that it is a worthy work: when he speaketh thereof, he maketh a little preface, to make them more attentive, to whom he writeth this Epistle, that they might the rather consider, that he entreateth there not of an ordinary or common matter, but of a grave and serious thing, as greater cannot be imagined. This is that which he touched in many of his Epistles, that always when he entereth into a matter of great consequence, to make the faithful to know, that they should deeply consider that thing which he showeth them, as in the same Epistle, teaching that jesus Christ is the Saviour and redeemer of the world: before he saith it, he useth this introduction. This is a true saying, and by all means worthy to be received, that Christ jesus came into the world to save sinners, of which I am chief. Also in the fourth Chapter of the same Epistle, having said, That Godliness was profitable for all things, and that it had the promises of this life present, and of that which is to come. He addeth the better to persuade, that this was a true saying, and by all means worthy to be received: that is, that godliness had the promises both of this, & of that other life. 2. Tim. 2 Also in the 2. Timoth. 2. speaking of suffering afflictions for the love of Christ jesus, and that he himself suffered all things for the elect sake, that they might also obtain the salvation which is in Christ jesus, with eternal glory. He addeth, This is a true saying, for if we be dead with him, we shall also live with him. And in many other places he useth the same manner of teaching, the which is very profitable, principally for this reason, that when we would marvelously move any body, then when we teach them some point of doctrine, worthy the marking, and necessary to be used for divers uses, if we use after this manner a certain gentle insinuation, we profit much more, than when we enter presently to the unfolding of the doctrine, without any form of preparation, as if we handle any common matter. Therefore let us conclude, that seeing that Saint Paul entering into the discourse of this calling, so worthy and excellent, doth make a notable Preface, to note as it were by the way, the dignity and beauty of the same, that all they in whom God hath grafted this holy desire to dedicate themselves into it, should think, and think again in themselves, what they take in hand: I mean, what singular honour God doth offer unto them, that they may take the more pain in preparing themselves, and to be pricked forward thereunto, that they daily set before their eyes those excellent titles, with which they are adorned in the holy scripture: by the testimonies whereof, it is very convenient, first to prove the same, and afterward to dilate upon them in the manner of an exhortation. CHAP. FOUR The proof by places of scripture of twenty two titles, which are given to the Ministers of the word of God. IN the first place they are called the Ministers of God, 1 Tit. 1 and of jesus Christ. Paul a Minister of God, and an Apostle of jesus Christ, 1 Cor. 1 Eph, 1. Ehp. 4. according to the faith of Gods elect. Secondly, they are called the Servants of God, and of jesus Christ. They are called, Gen. 20 Apostles, Prophets, Evangelists, Pastors, and Doctors, but because first we make mention of those titles which be less significant, 1 Sam, 9 we set down, that thirdly they are called Prophets. Abraham was a Prophet. The fourth title is, that they are called Seers, as we may read. When Israel went to inquire an answer of God, they went to the house of the Seer. And there Samuel is called a Seer. In the same book of Samuel it is said: That the Acts of King David both first and last, are written in the books of Samuel the Seer, and in the volume of Gad the Seer. In the 1. Chr. 21. & the 2. Chr. 9 1 Chro. 21 2 Chro. 9 In the visions of Iddo the Seer. And in the same book the 12. Chapter. Iddo the Seer. In the 29. mention is made of john the son of Hanani the Seer, who reproved jehoshaphat in that he went with Achab. The fift title, that they are called Apostles. The 6. Evangelists. The 7. Doctors. The 8. Pastors. The 9 they are called Planters. The 10. Waterers, of the word of God. As S. Paul saith: Paul may plant, and Apollo's may water, but God gives the increase. The 11. they are called fellow workers, or God's labourers. The 12. the Disposer of the Mysteries of God: Let a man so think of us as of the Ministers of Christ, and disposers of the secrets of God. The 13. Messengers, or Ambassadors. Now then are we Ambassadors for Christ, as though god did beseech you through us, we pray you in Christ's stead, that you be reconciled to god. The 14. they be called Labourers in the Harvest, as in Math. Whereas Christ seeing a great company following him, he said unto his disciples: Surely the Harvest is great, but the labourers are but few, pray ye therefore, the Lord of the harvest, to send forth labourers into his harvest. The 15. Fathers. When the King of Israel had in his power the army of the King of Syria, he asked of Elisha the Prophet as touching them, saying: My Father, shall I smite them? shall I smite them? Again, I writ not these things to shame you, but as my beloved children I admonish you. For though you have ten thousand instructors in Christ, yet have you not many Fathers, for in Christ jesus I have begotten you through the Gospel. The 16. Elders, as in the 20. of the Acts, where we may read, that when S. Paul sent for the Elders whom he exhorted in their duty. 1 Tim. 6 And also: The Elders that rule well, are worthy of double honour. 1 Pet. 5 In Peter. The Elders which are among you, I beseech, which also am an Elder, & a witness of the sufferings of Christ. 1 Tim. 3 T●. 1 The 17. Bishop. If any desire the office of Bishop, he desireth a worthy work. The 18. Math. 5 Math. 6 The salt of the earth, so Christ calleth his Disciples. The 19 The Light of the world. The 20. A sweet Savour. We are unto God, the sweet savour of Christ in them that are saved, & in them that perish, to the one we are the savour of death, unto death & to the other, the savour of life, unto life. The 21. They are called, Angels. The Pastors of the 7. Churches, are called Angels in the Revelation of S. john. The 22. and the last, they are called Gods. Exod. For it is said, when Moses refused to go into Egypt, for the deliverance of the people, God joined Aaron unto him, & said unto him, That he should be his spokesman, & he shall be as thy mouth, & thou shalt be to him as God. Again: Behold I have made thee Pharaoh his God. That is, I have given thee power against Pharaoh, & thou shalt be as a God to a weak man. Speaking in this manner unto him, to have all fear of the Tyrant to be quite taken away. CHAP. V How every one that affecteth the ministry, should make profit of each title, which the scripture giveth to Pastors. NOw seeing that we have made proof of the titles, let every one diligently consider, what they ought to learn which desire this calling. First of all, in that they are called the Ministers of God, they must learn two things. First, that they be of honest conversation: Secondly, that they be endued with a competent measure of knowledge. As concerning their manners, what they must be, and what God requireth at their hands, let them set before them, that most excellent place of scripture, written in Levitieus, where the behaviour of the levites are described: Levit. 21. What the title of a minister teacheth them, desires the same. Whosoever of thy seed in their generations hath any blemishes, shall not press to offer the bread of his God. For whosoever hath any blemish shall not come near: as a man blind, or lame, or that hath a flat nose, or that hath any misshapen member, or a man that hath a broken foot, or a broken hand, or is crook backed, or blear eyed, or hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken. For this place is a true table to behold what Ministers ought to be: but we allege not this place to this end, that the imperfections of the body, whereof there mention is made, may keep back at this time those from coming to the ministry, which desire the same, as it hindered the levites from being priests: for the reason for which God would h●ue his Priest without blemish, was because he represented the person of Christ, who should be the immaculate lamb in that reconciliation, which should be made by him, betwixt God and us: but now seeing that Christ jesus hath made an end of the ceremonies of the laws here mentioned, we which are under the Gospel are no more bound to the outward observation, yet notwithstanding the substance of the same, is to be applied to all those that are placed in the calling of the ministry, that as in those times, the lame, broken and disfigured, were kept back from the Priesthood: so at this day, understanding by the faults of the body, the spiritual blemishes of the soul. Those that be fools, ignorant, wicked, ungodly, should not be admitted to this charge: for ignorance, wickedness, and ungodliness, and many other vices copartners unto these, doth make men more filthy and deformed, than the imperfection of the body. And if these corporal imperfections did keep them from the Priesthood which greedily desired the same, how much more those which are, blind, lame, maimed, and monstrously deformed in their soul, may not, nor ought not, in any sort be admitted to the ministry. They therefore that aspire unto this worthy work, must employ all their endeavour to furnish themselves with the fear of God, piety, knowledge of the truth, and an holy zeal to the setting forth of God's glory, & other such like Christian virtues, to the end, that being thus adorned with the graces of the spirit, they may desire this calling with a good conscience, and embrace the same, when it shall be offered them, and discharge it as becometh the true Ministers of Christ. Concerning the second point, which is of the graces of God, which are requisite to be in them, the better to divide the word of God aright: they ought to be put in mind, that seeing that Pastors be instruments ordained by God, to beget children in his Church by the seed of the word, as Saint Paul showeth, 1. Cor. 4 Gal. ●. Phil. 10 they must take pains to procure a sound and true understanding of the word of God, and furnish themselves with a kind of dexterity in applying the same to his proper use, that being thus enabled, they beget children unto Christ. But they that are destitute of these helps, aught to abstain altogether, lest they being blinded in error themselves, should draw others into the same danger of whom they take charge. They likewise which are false teachers, ought not to intrude themselves into this calling, for fear lest the people being seduced by them, should together with their leader, most lamentably endanger the salvation both of body and soul. Moreover, Pastors being compared to a householder, Mat. 23 they that desire to be Ministers, aught to know, even as the duty of a good householder is to govern his house in good order, to provide things necessary for the maintenance thereof, so they which desire this charge of the ministery, they ought to cast before hand, that for the faithful execution of this function, they must have in a readiness through long Meditation, a treasure of learning, from which they may fetch diverse and large instruction, to use them as they shall see occasion. But being unprovided of this treasure, when as they should be before hand, they go backward, and so it cometh to pass, that the flock which is under their leading, is in danger to perish by famine, of which they being guilty, they must expect no less than the just judgement of God upon them: to avoid the which, it is high time for them to be diligent in doing their duty, that discharging the same in some commendable manner, they may be as acceptable to God, as those are displeasant unto him which are ignorant, and slothful in their vocation. Second title. Servant of God. When they are called servants of God, and of Christ, by that they may know, that even as it is the duty of a good and wise servant, not to serve his Master negligently, but to love him, to seek his credit as much as possibly he may, to provide wisely and faithfully things necessary for his masters house, and take heed principally to dispose in such sort all his business, as is requisite and behoveful. They also that study for those things that be expedient and necessary to teach the people of God, must apply themselves to every one's capacity, and in one word promote the work of God; that is, the salvation of souls, and the good of the Church. And because that the holy work is incomparably of more value, and precious, than the work of servants that are under masters in this world, a far greater knowledge, labour, and experience is required of them which hath the government of this sacred business. And by this reason they should be more stirred up to perform their duty, by considering themselves to be fellows to the Prophets, Apostles, and greatest servants of God (which had particular graces to themselves) namely Moses, who for honour sake, Apoc. 15 is called the servant of God, and jesus Christ himself the son of God, who being desirous to fulfil the will of his Father, came down into the world for the salvation of his elect, Esay. 41 Matth. 12 was called the servant of God, although he was the chief of the Prophets, Apostles, and servants of God. In that they are called Prophets, Third title of Prophets. they ought diligently to consider, that as they which had this name given unto them in old time, were men endued with singular graces of the Spirit of God, that God honoured them so much, that he familiarly revealed unto them those things which he would have the people to observe in his service, and to declare his threatening to the wicked & rebellious, and also to teach them that obeyed his will, what was most fit and convenient to be done, and to walk worthy of that honour, unto which God hath exalted them: not that we understand them to be like the Prophets in all things: we refer a particular and extraordinary vocation unto two sorts of Prophets, which the scripture setteth down, whereof the first did ask of the mouth of God, when the people was brought to some extremity, or those which did declare that which God had revealed unto them, at that time, when it pleased God to have it made manifest unto them, not that they spoke unto God upon all occasions what they thought good, but they received the words of God always, when it pleased him to have openly declared, & those are the Seers of whom we have spoken heretofore. Three sorts of prophets The second sort was of them which had charge to interpret the law unto the people dispersed here and there, after that the sacrifices of the law were ceased, unto whom a several province was assigned, of this sort mention is made. But our meaning is, Es. 1. Io. 4 Ezech 1 Aba. Agg. 1. Zach. 1. that forasmuch as they are the servants of God, to declare his word, where they were placed, that they should also study with all diligence to frame themselves to this so honourable a calling: above all, to understand the deep and hidden secrets of the tword, to be able to declare them to others, to profitable edification, that they may bring forth some effect. The third sort of prophets which the scripture proposeth, be thos● which have received the gift of expounding the word of God, and of applying th● same unto every man's capacity and quality, having respect to time and place. Of this sort be those of whom mention is made in the thirteenth of the Acts, That there were in Antiochia some Prophets and some Doctors. Act. 13 And we read, that there were appointed in the Church, some Prophets, that is, those that had received the gift of expounding of the Scripture. In which sense, 1. Cor. 11 Eph. 4 1. Cor. 14 Saint Paul useth this word, to prophesy, to apply, and make use of doctrine, to exhortation, edification, consolation. Follow after love, and covet spiritual gifts, and rather that ye may prophesy: that is to say, to declare the word of God to the edification of the Church. And this word Prophesy, Rom. 12. is taken for this holy exercise. Seeing then we have gifts that are divers, according to the grace that is given unto us, whether we have Prophesy, let us Prophesy, according to the proportion of faith: that is, let us interpret the scripture according to that gift which God hath given us. 1. Thes. And in that sense Saint Paul speaketh, Despise not Prophesying. Fourthly, they are called Seers, which name is given unto them in the scripture, to give them to understand that they should see the will of god, who hath bestowed upon them eyes and light, to behold his secrets, and high mysteries, and afterward to make them known to others, as the duty of their charge requireth. They also that desire to be such, must call to mind, how God honoureth them: the better to make themselves fit for this calling, to serve God sincerely, not rashly to intrude themselves, but with Christian humility, accompanied with an holy zeal of his glory: when Kings, Princes, and great Lords do call us to their houses, to show unte us that which is most dear and precious unto them, or to impart unto us their secrets, we think ourselves to be in an happy case: yet many times their favour is but a wind, and breedeth an affliction of the mind, because we stand in such fear of losing their good will. How much more ought they to be careful, who have consecrated themselves to the holy ministry, to keep that favour, which the King of all Kings hath vouchsafed them, in revealing unto them his marvelous secrets, which are pleasant to be known, and nothing dangerous to be opened to others: but contrariwise, God doth communicate them, to be imparted to others, which are desirous of the knowledge thereof. When our secrets are discovered, and made known to others, we are grieved thereat, and many times it causeth us great hurt: but it is otherwise with God when we reveal his secrets, wherewith he maketh us acquainted: we do advance his glory, and procure his favour the more. In man's body there is nothing more dear than the apple of the eyes, & of purpose God hath given unto us nothing so precious as that: for although all the parts of our body be most excellent, that the great Philosophers being astonished at the marvelous workmanship of them, have confessed that this work could not be from man, but that it was divine: but of all the rest, the eyes are the principal parts, because they are the guides of the other members, and without which men are as miserable as Polyphemus was, when his one eye was put out. Even so, seeing that in the body of the Church, the Pastors be the eyes, and the light of the same, they that desire to be such eyes, they ought not only with great care and diligence, to get this light, but having gotten it, charitably to prefer, and daily increase the same, to enlighten them that are in darkness, and briefly to take heed, that it be not diminished and blemished in them, because that if it be quenched or darkened in them which desire to be, or be already Seers, it is to be feared, that it will be the cause of as much mischief, as it would have been of goodness, when others are directed by that light. But how cometh it to pass, that they come not only to be blear eyed, but darkness, and blindness itself? This happeneth when they are puffed up with pride, with carnal opinions, & vain fantasies, with which they suffer themselves to be led, & lead with them all those that hearken unto them, unto their own destruction. Hitherto may also be added, that if those that be ignorant, be not kept back from this charge, it will fall out by them, as it doth by those that hath bad eyes, and having a desire to draw near unto the Sun, are offended by the light thereof, and in danger of losing their sight altogether: and that which is more to be feared, through their negligence, (which being unfit, intrudeth themselves into this charge) they do commit a double fault: that is to say, in that they overthrow themselves, and others guided by them: that they deserve a double punishment: because of their want of experience, they know not how to govern the flock of GOD, the which they lead by Brambles, and briars, and through desert places, in stead of fair ways. Finally, let us conclude, that these two points may stir up to the performance of their duties, that will be Shepherds, first the brightness of that clear light, which they ought to carry: secondly, the indignation and wrath of God, which they heap upon their own head, if they approach unprepared, and unfurnished, of those graces which are altogether necessary for that calling. Fift title, Men of god Let us come then unto the fift, which is, Men of God. Wherein we may note, that this title doth seem more expressly to commend unto us their dignity, and excellency, and also by this, they may the more lively be pricked forward to frame themselves to the practice of their duty in this calling. For the holy Scripture when it would signify something that is excellent, or when it goeth about to attribute a certain praise to some especial man, it useth the same manner of speech. As for example: When it setteth down a man valiant in the war, it calleth him, A man of war, as, The Lord is a man of war. Again, Exod. 25 All her men of war shall be cut off in that day. Also a notable man is called a man of renown, jere. 49 Exod. 27 jocl. 3 Dan. 2 Numb. 16 1. Chron. 5. as it is said, There were Giants, which were men of renown. Also, Men of strength, Men of valour. And when wicked men are meant, they are termed Men of belial, whereby is noted the greatest wickedness. Also it calleth, Men of death, those which are worthy of death. Men of blood, Psal. 26 those which are bloody minded. In like manner, Ministers being honoured with this title, Men of God, That is, to show, that this charge doth represent a person more divine than human. They might as aptly be called, Sons of men, to note, that they were the most rare and worthy amongst men: but when God will have his holy and reverent name of man, to make known the love and familiarity, that those which bear such names, have with God, and that that estimation which they have with him, should be of force as nothing more to incite them which desire this calling, having such a title of glory, and honour. For this as much in effect, as his domestical favourites: unto whom he discloseth even the very secrets of his heart. What man is so simple, or abject, who will not think himself greatly honoured, to be in the service of any Prince, or great Lord, although it be but an inferior place? How doth he look aloft, who hath authority and credit under his Lord, and is favoured of him? And being proud of this vain honour, with what cheerfulness, & willingness doth he serve his Lord? What doth he omit whereby he may gratify him? What then ought they to do, which have this honour, to be employed in the service of God, to be so preferred in his house, that they have not the name of a base servant, but such a name, as importeth the chief room of account? What ingratitude is in them, who abuse any ways this singular favour? and what punishment is he worthy of, that forgetteth his duty? We conclude then, the fear which they ought to have of being justly punished, if they fail in the duties of their calling, and that degree of honour unto which God hath exalted them, aught to stir them up greatly with all industry and diligence, to apply themselves unto all those things which may please GOD, who is their true Master, and sovereign Lord. We set for the sixth, that they are called Apostles: 6. Apostles 7. Evangelists. 8. Pastors. 9 Doctors. for the seventh, Evangelists: for the eight, Pastors: for the ninth, Doctors. And that they are called Prophets, by Saint Paul in the fourth to the Ephesians, we will say nothing: for it is plainly enough laid open before. And as concerning these four titles which are here joined together, we will expound them all in one, and show what they ought to learn, who will exceed them in their places. Generally, they are to observe, that God hath given diversity of graces unto them, to some more, to some less, as he knew it to be expedient for the good of the Church: that is, that those which were Apostles (which he put first) received greater abundance of spiritual gifts, than the Evangelists (which were after them) who had a calling a little inferior to that of the Apostles. But the better to understand what the one and the other were, we must speak of each of them severally. The Apostles were men tried, and chosen, whom God endued with most heavenly graces, and elected them in a sovereign decree of honour: such were the twelve Apostles, unto which number Saint Paul was after received. Next were the Evangelists, because their charge did draw nearest to the Apostles, but they were unlike unto them in degree of dignine. As concerning Pastors, and Doctors, many think that it was but one office: but according to the judgement of Caluin, they be two: who saith in his Commentary upon this place of Scripture, that Pastors be those, unto whom is committed the care of a certain flock, unto whom also the name of a Doctor may not be given in some sort, because that the Doctors are those which are ordained as well to make fit Pastors, as to teach the whole Church. Let this then be diligently marked, of all them that intent the profeshon of the Ministry, to take heed of these two extremities: the first is, that neither being Doctors, nor Pastors, that is, having no gifts in any measure, to exercise this holy calling, that they ought not to go about to intrude themselves. The other is, that although they have some gifts for the execution of this charge, yet they must daily learn to know their weakness, to the end, that by the knowledge thereof, they may be humbled more and more: that when they shall perceive their fellow brethren and companions, to excel them in the knowledge and understanding of the Scripture, and of other sciences, that they reverence them, and give honour unto them, as unto Vessels which God hath preferred before them: and above all, that they be free from envying them. And having some opinion of themselves, they must not think that they do surpass them, but that they acknowledge with humility to be inferior unto them: and let them consider, that if they be not Apostles, yet they are Evangelists, and that although others go before them in gifts, yet nevertheless, that they are those whom it hath pleased God to appoint to set forth his glory: and that although others have received more, yet they may be as profitable, according to that measure of riches which GOD hath bestowed upon them. But if it cometh to pass, that those which are not equal in gifts, shall suffer themselves to be carried away with envy, which is very familiar unto them, who are drunken with a vain and imaginary sufficiency, they will cause more harm and mischief in the Church of GOD, than those will do good, who being furnished with all things necessary, are promoted to this charge. Briefly, seeing that God knoweth it to be profitable for his Church, it hath been and now is, his will and pleasure, that there should be men endued with diversity of graces, they that have less than others, should content themselves with that they have received, and endeavour to increase them: that is, to follow them who have more than themselves, being touched with an holy jealousy. And those which have received more, they must take heed to employ them as they ought, knowing that if they abuse the same, they must render an account unto him that hath distributed the same liberally unto them, for the edification of his Church. Let us come to the tenth, 10. Planters 11. Waterer. 12. Labourers. the eleventh, and the twelfth, that is, Planters, Waterers, and Labourers, the which in like manner we join together, because that they signify as it were one thing. Behold then the fruit which we must gather of them of whom we speak: that is, that even as when labourers do manure their land, and order it according to the season, and as those that keep vineyards do dress their vines, to the end that they may have plenty of fruit, so those that desire to have the guiding of the Church of God, aught advisedly to consider, that they be sufficiently provided for the government of the same: above all, to be able to instruct and teach, in plucking up by the roots the brambles & thorns which are very thick, weeding out as much as may be, the cockle, which groweth in great plenty with the good corn, and to cause it to bring forth good and wholesome fruits, according to the expectation of his Lord: and that they take heed, that through their negligence, it bringeth not forth bastard and wild Grapes, in steed of good and pleasant fruit. A simple husbandman, or some other ignorant labourer, will take all pains that he can to reap the profit of his ground: what ought then the labourers of the Church of GOD to do in the field of God? Is it a thing to be suffered, that either by their negligence it be marred, or by their insufficiency the profit thereof be kept back? Therefore after the manner of labourers, they that desire this calling, they ought principally to endeavour night and day to make themselves fit for the same. Secondly, to set the good plant of the word of God, to water it in good time, that it may bring forth fruit in abundance, and when the time of the harvest and gathering is come, the labourers may rejoice, and chiefly the expectation of the Master of the vineyard and of the field, may be satisfied, and have occasion to praise them, to whom he hath committed the ordering of his ground, that they have dealt faithfully: even as Saint Paul, who calleth himself and his fellow labourers, Planters and Waterers, but it was GOD that gave increase to his holy work. Let us go forward to the thirteenth, in that they are called labourers with GOD, Ministers are called labourers with God. this is, to give them to understand, that honour which GOD giveth unto them more particularly. For seeing that God can do his own work himself, who is so simple, that doth not greatly wonder at so infinite bounty? Verily, it is so much the more to be marveled at, that we being full of sin, are altogether unworthy to come near unto him, not only to be the chief stones which should be employed in the building of his Church, but not worthy to be the least, be it never so ragged and unhewed, until he squareth us, to make us fit for his holy building. And not only he contententh himself with that, but he exalteth us even so far, that we are called his fellow-labourers. Alas, who is it amongst all them that addict themselves to the study of the Ministry, that by the conceit of this merciful kindness, is not ravished with admiration? And being thus astonished, do not strive with all his power, to acknowledge this so singular goodness, and plainly confess, that all that he worketh with GOD, proceeds not from his own free-will, as some doth imagine, but that all cometh from GOD, and that he is nothing else but an instrument whom GOD stirreth up by his Spirit, to do his will. When the Scrivener holdeth the hand of the Child whom he teacheth to write, the Scholar cannot well attribute the thing written, to himself, but to his Master which guided his hand: but the Master, for the better encouragement of his Scholar, may say, that he did write the same. Even so Pastors, they are nothing in the work of the Lord but instruments, which are guided according to his will: but when they shall perceive themselves so honoured of GOD, what ingratitude is it, if they do forget and abuse this incomparable honour? Who is it amongst men, that being of an inferior degree, shall not perceive himself greatly to be esteemed, if he be called into the company of some Noble Lord, and that this great Prince will not attempt any thing, before he hath made him acquainted therewith? and also will attribute unto him part of the glory of his noble acts and famous exploits which he hath done, although he hath done nothing, or less than nothing, what unthankfulness should there be in such an one, if he would not make a vow of perpetual duty unto such a Lord, and strive as much as possibly he can, to please and gratify him? The unthankfulness of them whom GOD hath called to the holy Ministry, should be very great, if they should be so far gone, as to forget that goodness and title of singular honour, with which he hath adorned them. Therefore, such aught to pray unto God, to give unto them that grace, so to think of this honour, that the remembrance thereof may be a prick unto them, to stir them to be diligent in the discharge of duty. The fourteenth is, that they are called dispensers Ministers be called dispensers of the goods of God. of the mysteries of GOD: this title may teach them two things: the first, that they be faithful in distributing the goods and riches which they have received of God, they must take heed that they be not despised of them whom they teach: for this cometh to pass, the word of God also which they deliver, shall be despised, and God himself: their Ministry shall be as it were unprofitable, which is one of the greatest miseries that may befall them: because, that even as by the execution of their charge, God's glory is advanced, so by this means it shall be diminished, for which they shall be countable before God. To the end then that they fall not into this inconvenience, they must watch night and day, to prepare themselves to do their duty. The other is, that they fall not as it were, into the contrary extremity, that they regard not too much to be praised of the simple people, who sometimes for want of judgement, when they perceive some one to make a great show in preaching, and to have gotten the favour of many, they by and by imagine, that they be men come down from Heaven, and seeing that this cannot be corrected in the common sort, they must beware that they give not place to these flying opinions, to cause them thereby to wax proud, and to be puffed up. But they ought to remember, that they are only stewards, and dispensers of the wealth of God, and not givers, and distributers of that which is their own, and when the time shall come, they must give an account of their stewardship, unto him which hath placed them in that charge, of whom they shall be rewarded as they shall be found faithful, or unfaithful. Finally, considering that if a Monarch, or King in this world, have abased and pulled down some one of his Servants, who having charge of the dispensing of the goods of his house, have so much forgotten himself, that he thought them to be his own: how will God when he pleaseth, handle them, if they do not contain themselves in all modesty within the compass of their charge? Let us come to the 15. that they are called Ambassadors, Ministers are called Ambassadors. and Messengers: what learn they by this? that even as when Princes sendeth their servants into foreign and strange countries about their affairs, they send not ordinarily those which they think to be unfit, and insufficient to dispatch their business, but those which are of undoubted ability: those likewise that are sent, do endevonr by all means they can, to make their embassage to have happy success. The Kings their masters willeth, and maketh it known, that they will have them to be regarded as their own persons, that if they be dishonoured, they take the dishonour to themselves, they are incensed, and they take just occasion of revenge, even as David revenged himself upon King Hamon, for that shameful injury he had done unto his Servants, in causing their beards to be shaved, and their Garments to be cut: so in like manner, all they that be messengers of the sovereign King of all Kings, to deliver his word unto all sorts of people, they ought not to spare any labour, to accomplish worthily the contents of their commission, that by the happy execution thereof, they may promote in great measure, the work of their Master: And seeing that it is his pleasure, that they should be honoured as himself, as he saith in the Gospel (he that receiveth you, receiveth me) they then, being moved with this incomparable honour, to take more courage and alacrity to please him. Ministers of reconciliation. Let us join the other title of excellency very like unto this, which is the 16. that they are called, Ministers of reconciliation: the meaning whereof is, that as it is meet, that they which are appointed to make peace, and cease contention betwixt two or three, or a multitude of men, should be well spoken, & to bring forcible reasons to persuade, and apply them to the purpose, that they may thereby cure the bitterness of the heart on both sides, and join them together in a firm band of love: even so it is much more expedient, that those which are intercessors, and mediators betwixt God and men, should be prompt and ready to work this effect: and it is necessary that they be wise, prudent, discreet, advised, endued with good precepts and instructions, drawn out of the word of God, and other godly Authors, that by their great wisdom and exquisite learning, they may by the grace of God, restore poor sinners (who have broken in all points the league of alliance which God hath made with them) to the favour of God again. And that they do study with all dexterity agreeable to their calling, that when they pray unto God, they may make an atonement betwixt God and the people, in the administration of their charge, according to those means which he hath ordained in his holy word: And because this is very profitable, they must labour to enrich themselves, with all things necessary for the exercise of this office, of so great importance. Let us go to the other titles which are full of weight and authority. The 17. they are called Fathers, Ministers called Fathers. that as a good and wise Father, to whom God hath given children, he taketh pain to bring them up, and to instruct them, whiles they are in their young and tender age, in those virtues, which should altogether shine in them: when they are come to riper years, to frame them to other higher sciences, to join with their knowledge, honesty of manners, and so to breed them according to their natural inclination. Those also which are desirous of the calling of the Ministry, aught to beware, not only to have the bare name, and want the effect, that is, to be unfit to teach the people: insufficient to beat back heresies, which are oftentimes engendered in the midst of the Church of God: but that they be plentifully instructed in each faculty, that making themselves known indeed, they may be feared of them who appose themselves against that doctrine of which they are defenders, & may be esteemed of the people, so much, or rather more, than a wise Father is of his family. If they be young in age, they must endeavour to be old in knowledge, in holiness of life, in moderation of their manners, in gravity in counsel, and ripeness of all their actions, that being compassed about with this fair border of virtues, they may supply not only their defect of years, but that they go beyond, as much as may be, the old men themselves, with hoary hairs, and white beards. The 18. they are called Bishops, to watch without ceasing, over their flock: to teach diligently by the word of God, to be always in the watch Tower, to see how every thing standeth, not to be corrupted that if errors, abuses, and perverse, and heretical doctrines will enter into the Church, they must show their diligence in chase them away. To conclude, that they be always in the fore, and rearward, for the entire conservation of the people, whom God hath committed unto their charge. For this word Bishop, in the Greek tongue, signifieth in English, so much in effect. But because we shall speak more largely thereof in the discourse of the difficulties of the Ministry, we will content ourselves with this, for this time. The nineteenth title. They are called by Christ, The salt of the earth, Salt of the earth. to teach them, that as there is nothing in this life of greater use than salt, amongst the effects whereof which are infinite, there be two principal: the first is, that it giveth a taste to all meats, with which our poor body is nourished: the second is, that it preserveth them by the natural force thereof from corruption and putrefaction: so they in like manner, by their wholesome doctrine, which they ought to teach, do keep in their duty those which are enlightened by that heavenly brightness, and who have knowledge of salvation in jesus Christ alone, to the end they do not degenerate, or slide away, neither from that truth which they profess, neither from their godly life, but persist, and go forward more and more in their good course. Moreover, by the salt of this doctrine, they must cause a wicked life to be made known, and all sin and profaneness to be discovered, and make ungodly men to feel the sharpness and eagerness of the same, to procure in them an hatred of their sins, to detest them ever afterward, and to dedicate themselves to an holy, and Christian conversation. But let us observe, as they are the cause of reformation for the most pa●t, or at least wise may be so called, by reason of the salt of doctrine, (by which they must season as well them which oftentimes are awaked out of their vices, to the end that they sleep not in security, as those that many times do snort so strongly, that they feel nothing more, than they which are sick of the Leprosy) which they must carefully be advised above all things, whether they have or no: afterward, that they keep it safe, whether it be clean and pure: I mean, that it be not defiled with any filthiness of false doctrine: and moreover, to look whether they have sufficient. And finally, being assured so have all this, that they keep it in the natural purity, taking care that it be not marred or spilled, that is, that they ought diligently to counterguard the integrity and purity of their salt: for if that come to pass, even as there is nothing of such force, for the good and salvation of man, than those which have the government of this salt: So there is nothing more hurtful than they, if they once suffer themselves to be soiled and polluted, with false and Pharisaical doctrines, and defile themselves with the uncleanly conversation of the wicked. For the matter hangeth upon them in al●, and through all: that is, as salt is of such use, that there is nothing more, for the necessity of this life, so long as it remaineth in his natural purity: but if it be corrupted, there is nothing be it never so bad, but that is better than that: Many things being spoiled, either serve for the fire, or for the dungue-heape, whereof cometh some profit: but salt being corrupted, it doth not only serve for nothing, but it hurteth that which would be profitable, that it shall not prosper, if it be cast upon it: Experience showeth the same, if it be cast upon the dungue, it maketh the same barren. But those that hath the charge of the ministery, do carry this salt of Doctrine, if through their own fault, they suffer it to corrupt they do not only become unprofitable, but also do great hurt. Salt being corrupted, hurteth that which it toucheth any manner of way, but the damage which is procured by such men is incredible. Wherefore without any other form of exhortation, let every man stay his soul in the deep consideration of this thing, that he may sensibly perceive the greatness of this charge of the Ministry, and that they also which are desirous to aspire unto the same, aught to think, and to think again, what they take in hand, and having enterprised the same, to exercise it in all purity of conscience, and in fear and trembling. Let us come to the twenty, and see what instruction we may draw out thereof, in that they are called, The light of the world. Hereby we may gather, that as nothing in the world is to be compared to the beauty, and unspeakable profit of the light, so there is nothing that can match the excellency of the Ministry: for even as the Sun doth enlighten with his most clear brightness the face of the earth, and as the lamp, or candle in the house, do give light to all that are therein, so Pastors ought by the shining brightness of the doctrine which they carry, first in their own pe●son to give light unto others, to be an example unto th●m in all virtue, that they may strive to be like unto them. Secondly, they are to know, that it is their duty, to cause this their brightness to shine in obscure and dark places, that they instruct the ignorant who are plunged in their thick darkness, and show unto them the way of life, and salvation, exhorting them without ceasing to repentance, those which have gone astray, & which love better to follow the course of the blind world, then to walk in the paths of the children of light. To conclude, that they hold forth as much as may be in all places, this burning light, as it is imparted unto them for this purpose. But let us add, that as God hath bestowed it upon them, to disperse it in all places, as it appertaineth, if they do it not, they make it unprofitable, in which they sin greatly, and provoke God against them. If they suffer the same to be darkened, or put out, let them think that they are worthy to be cast themselves into utter darkness, because of the swarm of sins that they procure by their default. If any take upon him, to guide by night a troop of men through the woods, or miry places, with a Lantern or any other light, if the candle goeth out, and they which altogether trusted to the same, be ignorant of the way, it cometh to pass, that one hitteth his head against a tree, another falleth, another stumbleth upon a block, and hurteth himself, and they that are in the dirty way, are in great misery, and affliction. What calamity then shall be, if he unto whom the light of salvation is given to guide others, let the same die away by negligence? how can it otherwise be, but sometimes one, and sometimes another, must wander out of the right way, in a strange manner? And that many of them which ought to be guided by him, are in continual peril, and danger. Wherefore all they that feel in themselves, a certain desire to carry this light, they must remember that it is their part to walk in the same themselves, and consider, that if they go astray, be it never so little, a great offence is given to the Church, in stead of edifying the same without ceasing, because that their faults, be they never so small, they are presently known unto them which have a sharper sight than the common people: to this end Christ said to his Apostles, that They were as a City set upon an hill. But if it be hard, nay, impossible to hinder the sight of a City or Castle which is situated upon the top of an Hill, it is as difficult a matter that Ministers can hide their faults, but that they will be perceived when they have committed them. The conclusion is then, if all this be well pondered of them, they must needs make them wise and advised in their duty. Let us come to the one and twentieth title, that they are called A good Savour, A good savour. speaking as the Scripture doth attribute unto them this Savour, it is not in regard of their person, but of that doctrine which they preach. The persons be only vessels, wherein the same is contained, as Saint Paul showeth, who speaking of himself and of other Apostles, saith: But we have this treasure in earthen Vessels. 2. Co●. 4. Or even as when we have sweet Water which we will keep in store, we use not to put it into stinking glasses, because that they will corrupt the same, but we take new glasses, whereinto nothing hath been powered, or if there have been any thing in them before, we rinse them clean in pure water, that our rose water or other such like, may be kept from putrefaction. In like manner, so ought they to take heed, that the doctrine of salvation, which they ought to preach which will exercise the ministry, be a good and sweet savour, put into clean and pure vessels, or to speak more plainly, to purge them of much filthiness and many sins, whereunto they are subject as well as others, that being well purified and sanctified, they may be vessels more fit to receive the sweet balm of the doctrine of jesus Christ, and being therewithal plentifully endued, they may carry it to every place, whereunto it pleaseth God to send them, to embalm them with this pleasant savour, which are infected with the corruption of sin, & that they may be as those who being perfumed with musk, do cause others to feel a sweet smell when they are near unto them. But let us add hereunto as before, that it is not sufficient to have received and kept this savour for a time, but it must be preserved in the same goodness, until the end of our life: for they that have received it, and kept it for a certain space, and after suffer it to corrupt, do as much harm as they that are altogether infected. But (as one saith) how may this be? very easily. Any liquor which is left in a bottle doth it not wax nought often times before a man think? Good wine may be kept in an hogshead for a little time, but many times I know not by what accident, it waxeth sour. This savour of the sacred word of god, may much more be marred in men, who are subject to such change and inconstancy, that we cannot comprehend the least part thereof. Besides, there is Satan, who hateth deadly the savour of this doctrine, who endeavoureth by his skill, subtlety, and devise, to cause it to be lost in them who carry the same, or at the least (being not able to bury it altogether) spit out his venom to poison the same, that being mingled therewith, he may cause it to be as unsavoury and hurtful, as it is sweet and profitable in his own purity. In one word then, this title of so great praise, ought marvelously to prick forward them, who love the study of the Ministry, to be more diligent, and being entered, to exercise the same with faithfulness and constancy, notwithstanding all those hindrances and obstacles that Satan raiseth up, to let their proceed in their calling. Let us now take in hand to show the dignity of this pastoral charge, and let us come to the two last titles & chiefest Epithets that are given unto them, as it were to put our last hand to the painting forth of their beauty and excellency that they are called Angels and Gods. Let us see in what sense they are called Angels: in one word, it is in regard they are the Messengers of GOD, as Angels are, but in a divers manner: for Angels are celestall lights, and of such a swiftness, that assoon as God hath spoken the word, they presently execute his commandment, whether it be in heaven or earth, as it is said in the Psalm. Psal. 103. And seeing that it was convenient that they should be made of another substance, then of that which is earthly, that they might be ready to execute God's commandment, as speedily as God would have them, he hath created them in a divine substance: but Pastors are called Angels, Pastors called Angels. not in regard of their person, but of their charge, in the administration whereof, serving God as becometh them, their service is so valued before God, as that of his Angels, in that they do not less advance the glory of God in the preaching of the word, than the Angels in performing Gods will and commandment. And let us add hereunto, that he had in such estimation this charge, that he would have jesus Christ so called, jesus Christ called an Angel. Exod 4. 1. Cor. 1. by reason of his embassage into this world, as many places of Scripture bear witness. So that we may yet consider one very notable point: for seeing that the Pastors are companions of jesus Christ, who is greater than Angels, Pastors also in their Ministry, may be esteemed greater than Angels: and if they be of this account, what can be added more to the dignity of this charge? Nothing, but that they are called Gods. Why Ministers are called gods. This Epithet then of sovereign honour is given unto them, as we have proved, being limited within a kind of signification: that is, not that they are as God in his essence, that is to say, without any evil passion or weakness, or that they are strong, puissant, merciful, and in sum, the spring and fountain of all goodness, as he is. Neither is it so to be understood, that God transferreth unto them his honour, which is proper to him alone, or that he diminisheth the same, although but a little, but they are so called, to note the gratnes, excellency, and depth of this so high a calling, that the Hebrews ordinarily understandeth by this word, especially when it is given to men: the greatest perfection of most rare and excellent virtues, which may possibly be found, that he that is honoured with this title by reason of his excellency, do draw near unto the divine nature: also they are so called, to signify that the virtue and efficacy of the Spirit of GOD, is joined to their labours, that they may be assured, that if they be zealous, and painful in their Ministry, that they shall not labour in vain, but that God whom they serve, will make them see and feel the fruit and profit of their charge, unto his honour and their own comfort. See my brethren, see all you readers in general, unto what GOD hath exalted us: you readers, know the dignity of the Ministry, honour it as it is your duty. You my Brethren, contemplate within yourselves the high degree of honour, unto which he hath preferred us, but be wise, take heed of pride, that he do not as much abase, as he hath advanced us. Let then every title admonish us of two things: first, that every one may strive to be more and more worthy of so great a title of honour: the second, to beware that we be not contrary to that which the title signifieth. Let us also withal, consider that there is no calling in the world so high as ours is, and let us know, that if we suffer ourselves to fall, there is no fall so dangerous or so great. Wherefore seeing that we are preferred to so high a place, as above others, we must also understand, that it is our duty to walk in greater carefulness and fear then other men, if that will answer to the dignity of our charge. And as we are the most happy in the world, if we walk in sincerity and integrity of life, so likewise we are the most miserable creatures of the world, if we behave ourselves loosely, and show a bad conscience. This is that which S. Austen speaketh in his book: Of a Pastor. There is nothing more pleasant and acceptable unto many, than the office of a Pastor, but if they do execute this function negligently, flattering the people in their sins, this is nothing more miserable towards god: that is to say, as there are many that account themselves happy amongst men, to be in this office, so he would have them know, that if they do not exercise the same as they are bound, that they are most unhappy before God. But let them take this withal for their comfort, that if the excellency of their calling do stir them up to perform their duty, although they be not reckoned happy amongst men, yet they are in chief estimation with God, as S. Austin saith in the same book before alleged, in these words. There is nothing so troublesome, so laborious, so painful, as the calling of a Minister, but there is nothing more blessed before God, because he fighteth, & warreth against the enemies of God, as his General commandeth him. And in truth, as God is author of this calling, also they which exercise the same, ought always to look unto God, as unto whom alone they must give account, but how is that? that is, that in manifesting that they are indeed the servants of God, by living as they speak, that their behaviour be not contrary to their doctrine: that temperancy, modesty simplicity, and all Christian virtues, do shine in them so clearly, that their life Preacheth, as it is said in the common proverb. The Philosophers which were counted wise men, amongst the Paynims, have very well observed, that a philosopher was not to be esteemed a true Philosopher, if he lived otherwise then he taught: as many, and especially Cicero, noteth in his oration, Pro Planco: where he saith: That virtue, integrity, honesty, is requisite in man, and not only the volubility of the tongue, art, & science. Also against Sallust, he saith, It is of chiefest commendation to lead a life answerable to our words, and that our discourses be conformable to our manners. Also in his 2. of Tusculans questions, That the Philosophers are not known by their words, but by the constancy and firmness of their actions. We which carry the name infinitely, more excellent than the name of Philosophers, that is, the name of Christians, yea we which are the leaders and guiders of others, we ought to regard to join good actions with that fearful name of Ministers, wherewith we are honoured. For if it be a thing filthy and worthy of reprehension in any vocation, when men shall take v●ō them some honourable preferment, and shall have no care by their behaviour, to approve themselves to be worthy thereof: then our charge, as it is without comparison more excellent than others, so also there be no faults so great, and so scandalous, as those which are committed in the same. Hereunto tendeth the words of S. Ambrose, in his book of a Pastor, saying. There is nothing more excellent, The life of a true Pastor must be answerable to his words. than the calling of Ministers: nothing more high than the name of a Bishop: but this is, when they show their dignity unto the sight of the eye: when they make it known truly what they are, showing their profession more by their actions, then by their name: to the end that their name may answer to their action, and the action may answer to their name: for fear least that they appear to be in an high honour, and their life to be in a low degree: for fear least their profession be divine, and their works unlawful: for fear least they have a religious habit, and that their deeds be profane: for fear that they seem not to have the words of a Dove, that is sweet as a Pigeon, and carry the heart of a dog, full of gall and bitterness: for fear that they boast not of the profession of a sheep, and carry in their hearts, the fierceness of a Wolf: for fear least answer be made unto them, This people honour me with their lips, but their heart is far from me. The same Father in the book before alleged, saith further also. As the long gown of the Senators fitteth the Senators, as husbandry becometh labouring men, armour is fit for soldiers, navigation for the mariner, and in sum, as every workman is known by the quality of his work, so the works of a Minister, do show what a Minister is, that he may better be known by his work, then by his profession: that he may be more called a Bishop by his merits, then by his name: that is, that he deserveth more by his good and his Christian conversation the name of a Bishop, then only carrying the name. To these two, we may add, that notable sentence of S. Bernard, in one of his Epistles, saying. Hearken now unto my song, which is sweet, and pleasant, and profitable: It is a thing monstrous to be in the sovereign degree of honour, & to have a base and faint heart, to have the first place, and to lead the life of an abject: to have a tongue which pronounceth great matters, and to have idle hands: to use many words, and to show no fruit: to have a grave countenance, and light actions: a head white and hoary, and a heart full of vanity: a face full of wrinkles, and a tongue full of scoffs: to show outwardly a great authority, and yet to be altogether mutable and inconstant. We may add also this, taken out of the same Author in that Canticle, when he sayeth: Can a foolish and ignorant Pastor lead the Sheep of the Lord into the Meads of the divine words? But he addeth a little after: If any be learned, and be not honest, it is to be feared, that so much as such a one edifieth by his words, he hurteth as much by the barrenness of his life. I desire nothing more, then that it may please God, that these excellent sayings here mentioned, may be well understood, & practised of all them, which either at this day do, or of them which hereafter mindeth to make profession to teach others, in what Churches so ever. It is very likely, that as the ignorance of them, and the negligent regarding thereof, do cause great offences and miseries, to the right understanding and practice of them, will be an occasion of great edification, and happiness. But because these things do appertain to the difficulty of the ministry, because it is very hard to be perfect, let us begin to enter into the discourse of the foresaid difficulties. CHAP. VI The beginning of the difficulties which are found in the Ministry. WE are to observe, that to understand these difficulties more plainly, S. Paul his order must be followed: in the 1. Tim. 5. and in Tit. 1. 1. Tim. 5 Tit. 1 where he speaketh, first of the quality of the manners of them, which do betake themselves to a pastoral charge. Secondly, the difficulties which are proposed in teaching the word of God This order is very good, for seeing that Preachers must not only preach with the tongue and the mouth, but also with the hands, feet, arms, head, and in sum, withal their body: that is, so govern themselves in all their actions, that the practice of the doctrine which they set forth, may be seen, and read, in the administration of their charge. It is expedient to handle first of all, the difficulties which are found in the manners of Ministers. The first difficulties consisteth in this, that the minister must be unreprovable. Before all things when Saint Paul sayeth, That a Bishop must be unblamable, who is it that will not altogether loath that function? For this word if it be literally taken, as many have understood it: as amongst others, they which in old time were called Donatists, who affirmed that the ministry was unprofitable, by reason of the vices of the persons: they were strangely deceived, in that they understood when S. Paul said, That a Bishop must be unblamable, that it was required that there should not be in him the least blemish, and imperfection: seeing that Saint Paul by this word understandeth not, that they should be pure, innocent as Saints, or Angels, for seeing that they be men as others be, so it is impossible, but that there should appear in them some relics of sin, and natural uncleanness. It is very true, that it is to be desired, that in those which be such men, that nothing be seen to shine in them but examples of godliness, and of all Christian virtues, in which no earthly thing may be perceived: but seeing that it is impossible that they should be altogether uncladde of the old rags of our first Parent Adam, in vain this is to be looked for. Neither is this the meaning of Saint Paul: but only that they be unreprovable What it is to be unreprovable. in regard of notorious offences, of all criminal cases, that they be not convinced of infamous and shameful sins, for which they which commit them are called to judgement, as to commit adultery, fornication, murder, theft, bribery, or to have borne false witness against any man, & such like. For in truth, if any one being apprehended in these gross and palpable crimes, have been admitted to this charge, and that it be known, it must needs cause great offences in the Church of God, seeing that the Pastor should not only have a good testimony of those that be of the same Church, but also of strangers. But if it cometh to pass, that the Pastor be sometimes a little intemperate in his actions, as if it chanceth that he drink more than ordinary, or be made angry, or envious, or ambitious, or tickled with some such like passion, which is not so well ordered as he himself desireth, as to be a little too much given to his profit, to be unthankful, troublesome, hard to please, sour, too careful, nevertheless, he taketh no pleasure in these vices, and goeth about to extenuate them, and to correct them every day, such things hinders not, but that he may be unreprovable. For if none should be admitted into the Ministry, but those which are altogether void of such infirmities, into which they often fall as well as others, it must of necessity be concluded, that we should have no Ministers at all. Wherefore the Donatists have badly reasoned, when to maintain that the Ministry of the word of God served to no use, they have concluded, that no filthy and unclean thing could be cleansed by that which is unclean. For (say they) Ministers which ought to preach the word of God, and administer the sacraments, are defiled with vices as other men, whereby the Ministry looseth his force and efficacy: they are greatly (I say) deceived: for besides that, the reason before alleged, is very sufficient: it may further be added, that neither the preaching of the word of God, nor the administration of the sacraments, have no force at all from the person of the minister, but from the ordinance & commandment of God, seeing that he hath instituted them to this end. And we may observe hereby, that this reason is of such force, that although a minister be wicked, and spotted with those vices of which S. Paul would have him cleansed, and who was lawfully called, his impiety being unknown, his ministery shall not cease to be of power: the reason is, because he exerciseth his Ministry, not in his own name, but in the name of God, of whom dependeth all the force of the Ministry, whereof he is author alone. Moreover, we affirm, that although Saint Cyprian hath said, that Baptism doth confirm remission of sins, and that the force of the said Baptism, doth depend of the quality of the Pastor, that this great Doctor hath erred in this point, as well as many others: which we do of purpose set down, to the end that the authority of such a person should not diminish the reason alleged by us, the which we may confirm by many testimonies of the Scripture, but this shall suffice, that when john Baptist the forerunner of Christ jesus, showed the coming of jesus Christ, and baptised, In baptizing, he said: I baptize you with water, but he that cometh after me, shall baptize you with the holy Ghost: for in so saying, it is all one, as if he had said, that it is not the Minister of the outward sign, but that jesus Christ is he which giveth force, and virtue to his baptism, by the secret and inward operation of his spirit. In like sort we may speak of the word of God, because it hath the same reason, that the Minister can do nothing else but propound unto the people by a lively voice, but god must give understanding, & imprint that which is spoken in their hearts, to make them to feel the power thereof. He then that desireth to be a minister, he must take heed not only to be pure and without reproof of these gross & notorious vices, but also of other lighter faults. For although it hath been said, that if a Minister be given to commit some small offence, yet nevertheless he is without reproof: our meaning is not in any sort to flatter, or to make faults less than they are, whatsoever they be: for if he letteth lose the bridle too much to those vices of which we have made mention before, and thinks that he ought not to be put by, in desiring this charge, we say, that it is as detestable to God, as being polluted with some horrible & infamous crime, yet nevertheless is promoted to the Ministry, seeing that god unto whom he must give account of his charge, hath in as great horror those vices which seem saml, as those which are more apparent we call these small faults, as covetousness, ambition, envy, and many such like (because they are so ordinarily esteemed of men) but if we suffer ourselves to be carried too far herein, they become so great, that they be as violent streams, that carry us before them into many downfalls. Now let us see those mischiefs which they procure to themselves, which run too far into those sins, that we may the better beware, & also the beauty of those virtues, which are desired of a Pastor to be followed, keeping the order afterward ensuing. When S. Paul saith, that a bishop must be the husband of one wife How it is to be understood, that a bishop must be the husband of one wife. (although that doth not properly appertain to the matter in hand) yet nevertheless seeing that S. Paul setteth down a description of the manner of a Pastor, we will briefly speak something thereof. Although there have been many that have drawn out divers expositions upon this place, yet the best, & that which is to be preferred before other, is that of saint chrysostom, who saith, that here plainly polygamy is forbidden in a Bishop, the which the jews held as a law in their time, of which they were not ashamed, because they were easily drawn to give way to the marriage of many wives, being provoked on both sides: first when they read in the old Testament, that Abraham, jacob, David, and many other, had at one time many wives, they might persuade themselves, that it was lawful for them also, as commonly it is seen, that there is nothing of more force to induce men to corrupt themselves, as the ancient custom of our fathers and Predecessors. Secondly, looking upon the Nations who were their near borderers, how they were addicted to this natural depravity, (as corruptions do stretch & spread themselves easily upon others) it is not to be doubted, but that this sin likewise was rife amongst the jews: for it is certain, that the people in the East parts of the world, did not observe marriage with such religion, as did become men of honest conversation. See then where S. Paul goeth about to teach us, that if it be a villainous and dishonest part in a civil person to be so intemperate, as he will not content himseife with one wife, according to the commandment of God, how much more is that not only inconvenient but abominable in him, which should instruct others in the doctrine of salvation. In that it is required of a Pastor, that he should be watchful, What watchfulness is required of a Pastor. we may learn, that even as they unto whom any charge is committed in this life, if they mind to bring it to good perfection, they must ordinarily watch over the same both day and night. Pastors have without all comparison the greatest and most troublesome calling: they ought then to be more diligent and watchful, if they purpose sincerely and in the purity of the conscience, to discharge their duty. Emperors, Potentates, governors of countries and provinces, which are without ceasing, to manage, grave, & serious affairs, for the keeping in order of their subjects, and preservation of their estate, both in peace and war, and at all times, they must not be a sleep, but have their eyes always open, on the one side, and on the other, and more at one time then at another, according to the occurrancies of their weighty business. In war soldiers do carefully keep their watch and ward, although there be no likelihood of danger: and this is a usual custom which they keep amongst them, but when the enemy falleth upon them, they are more awaked then before: in steed of laying watch, & passing over the matter slightly, them they bend all their force against him, being constrained thereunto by an urgent necessity. Let us apply this to our purpose, Ministers have to deal with matters of greater importance than those which the great Lords of the world do enterprise, for their affairs be of the earth, those of Pastors are of heaven: it behoveth them therefore to be more watchful & diligent. Soldiers do watch for their life, which they hold at greater price than any other thing, & they endeavour by all diligence to preserve the same. But Pastors having the charge of souls, which are by many degrees more precious than the life of the body, so they ought more to watch, but about what? over the souls which are given to them in charge, over the flock of jesus Christ, that they may be nourished and fed with the true and heavenly food, that they may be kept in the right way, and that they watch (I say) that they may more and more be confirmed in the word of God, which is the true food of the soul, and the true guide, to direct us to eternal life. And also that they be careful that the lean diseased sheep be made fat, and healed, and that the Wolves, Dogs, and Foxes, do not bite them, pinch them, nor catch them, within their claws. And seeing that the Devil, which is the true Wolf and Lion, who always without ceasing, pusheth at the faithful, and that Heretics, Schismatics, and especially worldly and corrupt men, be like Serpents, who do spy out continually (running more swiftly at one time then another, that they may do hurt, turning and winding themselves, the more easily to seduce them) the Pastor then must consider, that it behoveth him to be more diligent to watch, then in a calm and peaceable time. When the courageous man of war, which governeth a besieged Town, seethe a great breach to be made, and that the enemy will make an assault, he doth more carefully look about him, to give the enemy the repulse. In like manner, when Satan and his deputies doth besiege the flock of Christ with furious assaults, they ought to show then, themselves more valiant and prepared. To this end Saint Paul calleth Timothy a Soldier. Thou (saith he) Timotheus, endurest travail, as a good soldier of jesus Christ. Wherefore if a minister in steed of being diligent, becometh slothful and cold in his duty, & through his negligence and looseness, the sheep committed unto him go astray, or are lost, let him propose to himself what he shall answer before God, etc. For the definite sentence is given of God himself, and is written in the prophesy of Ezechiel, in those words which the spirit of God pronounceth by the mouth of his Prophet: When the watchman seethe (that is, the Pastor) the sword come upon a land (that is, Eze. 3. & 13 the wrath of God) and that the watchman bloweth not the Trumpet, and the people be not warned: if the sword come, and take any person from among them, he is taken away for his iniquity, but his blood will I require at the watchman's hand. Behold a sentence which is like a thunderbolt upon the head of the Governors of the Church, if they fail in their duty, by which they ought the more to be stirred up, by how much the punishment threatened against them is great, that if they discharge their duty as they ought, they shall procure the greater blessing upon themselves, and upon all their flock, otherwise they shall be brought into danger, if they shall neglect and despise their charge. Let it be then concluded, that if it be commanded to every faithful man, to watch diligently, that he be not taken and entrapped by the nets and snares of Satan, & by the crafty wiles of the world, etc. By a far greater reason, the Minister who is set over others, ought diligently to watch. Math. 24 25.14 Rom, 13. 1 Cor. 15 1 Thess. 5 2 Pet. 4 What the sobriety of a Minister ought to be. Moreover, sobriety is required by S. Paul, of a Pastor: let us see what is understood by this word, Sober. Some do interpret the same, prudent, and of sound understanding. The more simple and true interpretation is, that the Pastor should be sober in eating, and drinking: And it is to be noted by the way, that this sobriety is not a meritorious work, to obtain remission of sins, and the grace of God, as the Idolaters do esteem of their sobriety, not such a kind a sobriety of which mention is made in the judges, judg. 13 Numb 4 and in Numbers, where we read, that those that vowed to observe the law of the Nazarites, did abstain from wine, and all strong drink, etc. Neither that sobriety of the Recabites, of which mention is made in jeremy, who also drank no wine by reason of a vow which jonadab the son of Recab their Father, jere. 15. caused them to make: but of a common, and ordinary sobriety, not to overgorge themselves with meat and drink, as gluttons, and drunkards use to do, who think upon nothing else in the world, but almost to make their bellies burst, and think that they should live to eat, and not eat to live. The reason is, that this excess, is wished by S. Paul to be far from a Pastor, is so evident, that it is folly to demand the same. Common experience doth teach us, that a man that forgetteth himself so much, as that he oppresseth nature by his gormandizing, and riotousness, becometh not only sick of the palsy in his body, but also in his soul. The excess of eating & drinking, the destruction both of Soul and body. As concerning the body it is worse than bruit beasts, whom we may see, not to run into such excess, as foolish men do, who if they sometime take too much, it is not in such sort, that they forget their Caves, and dens, that they cannot go to them again: but what happeneth to man? they do so much sometime overcharge themselves, that they cannot help their own body, they can neither go with their feet, nor touch with their hands. And not unfitly hath one of the ancient Fathers compared them to Idols, which have noses, but smell not: a mouth, but they cannot speak: a throat, but they cannot cry: eyes, but they cannot see: feet, but they cannot go. It is a benumbing of the members, with which, if they be taken, they are altogether unprofitable, even as they were dead, & when they have powered in their wine (I mean when they have spent their time in this course of life) what do they feel in their poor bodies, but the interest, and cruel usury of their riotous life? that is, crudity in the stomach, great pain of the head, whereby some become sick of the gout, some troubled with the rheum, some hath the falling sickness, some the phthisic, some the Apoplexy: others have red eyes, rotten teeth: a stinking breath: a wrinkled face, monstrous and fearful to behold, & a great number of such accidents. In so much that S. Basill saith: It is a great marvel that their poor body being so softened, do not melt as wax against the fire, & that falling away by piecemeal, it be not converted into dust & powder. To conclude, it is not only the destruction of the body, but the soul is likewise as much hurt, as the stomach, for drunkards do lose in like manner the use of their reason and understanding, the they can do nothing well, that when they are so disguised, they cannot know their friends & neighbours, no not their own wives, & children. And to speak more of this sin, gluttony, and drunkenness, doth only hinder, & overcome the understanding of him that is drunk, but it also depriveth him of the counsel of his friends: For if they shall give unto them any advice when they are so brutish, they speak as it were to a stone. In some this gormandizing and excess, is such a kind of intemperance, of which Cicero speaketh, which is the fountain of all perturbations, that it is a revolting, and an apostasy of the reason, and understanding: for it is so estranged from true reason, that it is impossible to govern, and contain by the same, the appetites, and concupiscences of the mind. Seeing then drunkenness is the cause of so many mischiefs which cannot be numbered, with good reason, S. Paul would have this voice far from a Pastor, and on the contrary side, that he be given to sobriety, which is the mother & Nurse of an infinite company of virtues, which are too long to recite. And for this cause, S. Jerome writing to Nepotian, admonished him to avoid the banquettoes of temporal men, and that it were better for him to dine in his own house, then in a Palace. And to make an end of this point, Sobriety being so much commended to all the faithful in many places of the scripture, Ministers ought so much the more to embrace the same, by how much they have the government over others. Let us come then to the third virtue set down by Saint Paul, that is, Modesty. Luk. 21 Rom. 13 1. Thess. 5 1 Tim. 3 1 Pet. 5 What modesty is required in them which desire the Ministry. And let us observe, that he requireth no counterfeit, and feigned modesty, which is seen in many hypocrites, who are mingled in the Church of God, and who deceiveth the simple, under the mask of hypocrisy, and by this means are more ambitious. Good Gregory, who for his godliness and learning, was called the Theologian, made lamentable complaints of some that lived in his time, in a funeral oration, which he made at the obsequies of his father, and he showed certain marks, whereby we should know them, because then there was a great number of Philosopher's, besides the ministers of the word of God, who under the colour of this hypocrisy, deceived many people. But concerning true Philosophers, perceived such kind of men to be amongst themselves, as this little history beareth witness. At a certain time when Socrates saw Anthistines the Cynic, to seek credit by wearing an old Cloak, showing in a brag, the rags which he had, being desirous to have the same to be attributed to his humility, counting it arrogancy in others that did wear better apparel: Socrates said with a loud voice, I see thy pride Anthistenes, through the patches of thy Cloak. To produce examples of them, who make profession of Christianity, who please themselves in this hypocritical humility, it were labour lost: more of that stamp are to be found, then of any other as every one that doth but a little consider the estate, may manifestly perceive. But the Apostle doth earnestly desire true modesty, and humility, which consisteth not in the colour of the garment, neither in the countenance of the face, and of the body, but in the mortifying of our disordered and rebellious affections. This humility is the rob of the Minister, with which he ought to be covered, because (to speak in one word) that is the soul, the blood, and the heart of Christian religion, and without which, religion is but a painted vizard. To be brief, seeing that this virtue is commanded to all Christians, Rom. 12 Gal. 5 Phil. 4 Col. 3 Tit 3 1. Pet. 3 as we may see in Scripture, it is most of all convenient, that Ministers should put the same in practice. We will not then enlarge our discourse of these virtues, because they are so well known to all, but we will dilate more of those things that follow, because they are worthy diligently to be considered. The fourth virtue is hospitality, or charity: where we are to note, that the Greek word which the Apostle useth, signifieth to love strangers, which is more than kindly to entertain them, for they may be received into our houses, and we may do good unto them, being provoked by common courtesy, yet nevertheless, not love them, or if we love them, yet it is very coldly. This showeth that charity and hospitality, which is here recommended to Pastors, towards the poor, and strangers, it is not a dissembled and superficial charity, as was that of the hypocritical pharisees, who gave their alms, more to be seen and praised of the vulgar sort, then moved by the misery and poverty of the needy: unto this, tendeth that saying of saint Paul, Let love be without dissimulation, Rom. 12 distributing to the necessities of the Saints, giving yourselves to hospitality. jam 1 And saint james likewise saith, Pure religion, and undefiled before God, even the father, is this, to visit the fatherless, and widows in their adversity. An ancient Doctor speaking of this kind of Charity, do not unfitly name it Ambition, than Charity. Charity must not be affected with ambition. But in what sense can Ambition be taken for Charity? Very easily: For many may be provoked to do well unto the needy, more to get a fame, and renown amongst men, then moved thereunto by the misery of the poor, because that Ambition as the same Father sayeth, is the Ape of Charity, that is, as an Ape which is a pleasant creature, and well known to every one, useth to counterfeit what men doth, so an ambitious man to get honour, do force himself to doth the same thing, that charitable men practiseth, as concerning the outward show, but there affection differeth so much the one from the other, as there is a disagreement betwixt ambition and true charity: for a true host doth exercise charity, in regard of the honour of God, who is the God of the poor, as well as the rich. The ambitious man respecteth his own glory only: the true host is kind to the distressed: the ambitious more favoureth the rich, than the poor: but that hospitality of the which Saint Paul speaketh in this place, is a true and natural hospitality, proceeding from the bowels of mercy, which is as pleasing to God, as the other misliketh him. This is that which is commended unto us by many reasons, which are too long to set down, but we will touch the chiefest of them, that we may earnestly endeavour to practise the same. And first we are to call to mind the commandment of God in Deuteronomie, Deut. 10 where God commendeth strangers unto his people, The fruits of hospitality. because they were strangers. Love (as it is there said) strangers for ye have been strangers in the land of Egypt. Secondly, we may see the blessings which God hath bestowed upon them, The first fruit. who have exercised the same with a willing mind: for the first, we perceive that it so much prevaileth with God, that he doth incline the hearts and affections of great personages, to seek the love and familiarity of them which are given thereunto, although they be their inferiors, and of low place in respect of the world: and by this occasion, those which descend from great houses, do oftentimes match with those which are obscure Behold an history which beareth witness hereof. Gen. 24 It is recorded of Rebecca and Laban her brother, who having received courteously the servant of Abraham, who sought a wife for his masters son Isaac, it came to pass, by the singular providence of God, that Rebecca was given to wife to Isaac, which was the chiefest good, that could happen to that house. For what cause likewise had Raguel the Priest of Madian, for his son in law, the great and incomparable Prophet Moses? Was it not his hospitality? For the Scripture speaketh, Exod. 2 that Moses having fled out of Egypt into Madian, and being there a stranger, he was received by Raguel into his house: in which having dwelled sometime, he gave Zippora his daughter to him to wife. The second fruit. In the second place we may observe also a greater blessing, which God giveth unto them which are the lovers thereof, that God maketh their wives fruitful, which were before barren, and without children: and by this means have delivered them from that reproach, which was counted great in old time. Examples hereof is to be seen in the Sunamite, 2. King. 4 for whom the Prophet of God obtained a son, because she ordinarily received him him with joy into her house. Thirdly, it hath such virtue, that it may, if it pleaseth God, prolong the life of them which be in great danger: josu. 2. as we read of a woman named Rahab, who having received in the Town of jericho the Spies which josua had sent out, preserved her own life, her brethren, and sisters, and all that appertained to her, then when the town of jericho was sacked by josua. Fourthly, The fourth fruit. it is of such force, that by means of it, corporal diseases have been cured in the houses of them, who hath kindly entertained the servants of God, Act. 18. even by the servants of God themselves. The History in the Acts of the Apostles, do bear sufficient witness, for there we read, that a certain man called Publius, in the Isle of Malta, having received Saint Paul into his lodging, and retained him by the space of three days, this hospitality was the occasion that Publius father which was diseased, was not only healed, but all other maladies which reigned thereabout: when the sick persons were brought to Saint Paul, they were likewise cured. Fiftly, The fift fruit. it doth not only prolong life, by the will of God, using those extraordinary means before specified, but that also it may be the cause to multiply in a wonderful and marvelous manner, things ordinary created of God, for the nourishment and preservation of man's life: as we may read in the Book of Kings, that Elias having demanded water to drink, and a morsel of bread, 1. King. 17. in the time of a most cruel famine, of a poor woman, a widow, the woman saying unto him, that she had but an handful of Meal in a barrel, and a little Oil in a cruse, and that she had gathered two or three sticks of wood to dress the same for herself and her Son to eat, and afterward die, what came to pass? The Prophet said unto her, Fear not, come and do as thou hast said, but make me thereof a little Cake first of all, and bring it unto me, and afterward make for thee and thy son, for thus saith the Lord God of Israel: The meal in thy barrel shall not be wasted, neither shall the Oil in thy cruse be diminished: the widow believed him, and having overcome all temptations, wherewith she might have been possessed, she showed her love to Elias, and she● perceived forthwith by experience, the effect of the word of GOD to be most true, which was spoken by the Prophet, that her Oil and Meal failed not, so that she plentifully reaped for that little which she had sowed. Sixtly, The sixth fruit. we may observe, that it is of such virtue, that it is oftentimes an occasion to many that be ignorant, to come to the knowledge of God, Luc. 16. and of their salvation, as Zacheus did, who having received beyond his expectation jesus Christ into his house, and entertaining him most kindly as possibly he might. jesus Christ said unto him, that This day salvation was come into his house: and it was not in vain that Martha received with such great love and affection, jesus Christ, Luc. 10. as we see in Luke, and what good came unto her by the same. Let us come to other favours with which God hath honoured them who have embraced this virtue, which indeed are very great. Seventhly, The seventh fruit. by that means Angels have been brought into the houses of them, who ran to entertain the passengers, constraining them to eat and drink in their house: nay more than that, it hath brought god himself in the form of an Angel, as we have an example diligently to be marked in Genesis: where it is written, that Abraham having seen three persons, Gen. 18. that is, three Angels, taking upon them the shape of man, whereof one was God (that is, jesus Christ, who afterward appeared to the world) Abraham ran before them, prayed & invited them to come into his tent, and he entreated them in as good sort as he could with incredible joy: we may see also another examble in the same book, but not so expressly as the first, Gen. 19 because there mention is made but of two Angels, whom Lot received into his house, and towards whom he exercised the same hospitality. To this end, the Author of the Epistle to the Hebrews, doth admonish the faithful, Heb. 13. To continue brotherly love, and not to be forgetful to lodge strangers: for thereby some have received Angels into their houses unwares. What greater profit can it bring unto us more than these? It seemeth that it is impossible, yet we may observe one beside, which is worthy the marking, that it doth not only join the Angels and God with the faithful, but also it doth prepare a lodging for him, expelling all uncleanness, which might hinder God to come unto us: that is, it putteth away from us our sins: wherefore S. Peter admonisheth the faithful, 1 Pet. 4 Above all things to have fervent love among them, for love covereth the multitude of sins. The eight fruit. What man is he, that when he duly considereth this, will not be marvelously stirred up to the practice of hospitality, which so delighteth God, the Angels, and all faithful men. Wherhfore would job not have the stranger lodge in the streets, job 31. but opened his doors to him that went by the way? because by this means he received the glory of God. Wherefore did Lydia that Merchant of purple, Act. 16. constrain the Apostles to stay in her house, but for the joy and singular comfort she received in her conscience? Let us conclude then, as the narration of these incredible fruits of this hospitality, should be as baits to allure all Christians to put them in practice, and much more Pastors, who are more particularly exhorted to the same by Saint Paul. They ought to follow the example of that good old man of the Tribe of Ephraim, judg. 19 who returning out of the fields from his work in Gibeah, took a poor Levite into his house, who wandering here and there in the Town of Gibeah, could find no lodging. In such manner all the faithful, and especially Pastors, should be most ready to entertain strangers. Hereunto also we may add those excellent blessings which are promised, and which are performed to all those which practise charity, that they ought to be of great weight to stir them thereunto. As they which exercise charity, procure to themselves the love of God, so those who do not practise it, bring upon themselves his curse. Also those curses which are threatened to those men which are cruel towards such, which falleth upon their heads many times when it pleaseth God, such curses (I say) and punishments, should be unto them as bridles to correct their covetousness & unkindness. And what be those punishments? many have been cast headlong into great dangers, 1. Sam. 28. even of loss of life itself, because they have not exercised this hospitality, as we may read of Nabal, who having refused to send provision unto David for his army, was not only in danger to lose all his goods, but his own life, & the lives of all that were with him, as he had well deserved. judg. 8. But it fell out worse unto those of Su●coth & pennel, for they were destroyed by Gedeon, & many of them, namely the Elders of the city, endured a violent death, because they refused to give a refreshing to his army, when they were weary in the pursuit of the Kings of Midian. It followeth afterward, that a Minister should not be given to wine. And with great reason S. Paul desireth this vice to be free from a Pastor. It is impossible to speak of all the mischiefs which happeneth hereby S. Austen saith, Drunkenness is a familiar devil, a sweet poison, a delightful sin, and be that suffereth himself to be possessed herewithal, he doth not enjoy himself, as he that forsaketh it: he doth not only commit sin, but is all sin. Drunkenness forbidden to Pastors. He saith also in another place, Where drunkenness reigneth, reason is banished, the understanding is blockish, counsel is out of order, judgement is perverted. But let us mark out of the scripture, what harm it bringeth. First. Prou. 20. First it maketh a man seditious. Wine is a mocker, and strong drink is raging: and whosoever is deceived thereby, is not wise. Secondly, Second. it maketh a man dissolute in his life and in his words, Eph. 5. and therefore Saint Paul admonisheth the Ephesians, Not to be drunken with Wine wherein is excess. Thirdly, Third. it maketh a man voluptuous and given to fleshly pleasures, as Oseas showeth, Osea. 4. who showing the sins of the people, unto which at that time they were given, he faith: Wine and new wine, it taketh away the heart, they have committed whoredom. Fourthly, Fourth. it bringeth a man to poverty, as Solomon saith in his Proverbs, A labourer that giveth himself to drunkenness, shall never be rich. Fift. By these a man is so overtaken, that he cometh even to commit sacrilege. Dan. 5. For we read of Balthasar that when he had made a great feast to his Princes, his wives, and his concubines, then when he was drunk, he forgot himself so much, that he caused to be brought unto him, the vessels of gold & of silver which his father Nabucadnezzar had brought from the temple of jerusalem, to the end that his guests might drink therein: never thinking that they were dedicated to God, and that it was not lawful to profane them, Sixt. without the incurring the high displeasure of God. Again, it casteth a man headlong into such a brutish senselessness, that he breaketh the very laws of nature. This came to pass in Lot, Gen. 19 who bee●g overcome with wine, deflowered his two Daughters one after another. These be ●en part of those mischiefs which drunkenness bringeth, which being so grievous, it ●ught to be detested of all. But the punishments of God which he hath sent upon the ●ody and the soul of drunkards, aught to move us more, to the detestation and loathing thereof. Was not Ammon the son of David murdered at a banquet which his brother Absalon had made being filled with wine? 2 Sam. 13 Elah, in like manner, was not he slain by Zimri his Servant, when he was drunk ●n the house of Arza the steward of his house? The good Father Noah, the restorer of mankind, 1 King. 16 was he not by the just vengeance of Go, made a reproach unto Cham his son? who afterward was accursed of god with all his posterity. That is a most memorable history in the 16. of judges, where we may see, judg. 16 not only the excess of drinking to be the cause of death to some few, Gen 22. but almost to an innumerable multitude. For there it is said, that the princes of the Philistines being assembled to offer a great sacrifice unto their God Dagon, to rejoice, and being merry with wine, they caused Samson their enemy to come forth from the Prisonhouse to make them sport. But Samson being led unto the pillars whereupon the house stood, in which they feasted, leaning upon them, & embracing the two pillars with bot● his arms, he caused the house to fall down upon all them that were therein: in suc● manner, that not only all the Princes of th● Philistines, and others which were there, wer● crushed together, but also three thousand me● and women which were upon the roof● were likewise slain. Let us come now to those punishment which are threatened to the soul, that it shall not inherit eternal life. S. Paul threateneth th● profane Corinthians, 1 Cor. 6 Be not deceived: neither fornicators, nor Idolaters, nor adulterers, nor wantonness, nor Buggers, nor thieves, nor covetous, nor drunkards, nor railers, nor extortioners, shall inherit the Kingdom of God. This is denounced to all persons, and much more to Pastors, for if they suffer themselves to be overtaken by this sin, their fault is the greater, because they are leaders of the rest: for as a good ancient Doctor saith, Drunkenness is a fault in any particular man, but in a minister it is sacrilege, by which the one killeth the soul with wine, the other extinguisheth the spirit of holiness. Let us go forward, and see what S. Paul meaneth, when he saith, that such a man should be no Striker. By this word, Saint Paul understands, that a Pastor should not be so easily moved, What meaneth it, that a Pastor must be no Striker. when he hath occasion offered unto him (either by word or deed) as to be incensed so far to choler, to strike either with hands or feet, or with his tongue or mouth: that is, any way do injury. chrysostom understandeth by this word principally, he that doth hurt, or striketh with the tongue, using bitter and proud words. The which interpretation is very tolerable: yet nevertheless we may better understand by this word, (as it signifieth properly in the greek) a certain military fierceness, or wildness, which is commonly perceived in Soldiers, who feeling themselves any manner of way pricked, are suddenly provoked, and ready to strike: and by this rashness, procure much hurt to themselves: as all others do, who suffer themselves to be too much carried away with outrageous affections. And many times through their mad mood, they become a laughing stock, and a reproach to good men, and those which be of the best place, & therefore by good right the Apostle doth forbid this vice to a Pastor. For if it be undecent, & shameful in an other man, of what calling soever he be, it doth less beseem those which are appointed to instruct others. He addeth a little after, that a Pastor should be gentle, and no fighter: What it signifieth, a Bishop must be gentle and no fighter. by these two words, he understands, two counterpoisons, & medicines, to heal the two maladies which he had named before: that is, drunkenness, and desire to strike, & he apposeth them as good and sovereign remedies, against the two maladies going before. For even as many riots and hurts do come of drunkenness, the which is very fitly termed, the mother of partiality and strife, so gentleness and courtesy is that, which presently doth appease and cease the same. Anger and Choler (as the ancient Fathers say) is far better assuaged by gentleness and courtesy, then by resisting. Solomon showeth the same in his Proverbs, where he saith. A soft answer appeaseth strife, but angry words stirreth up contention. Amongst all virtues, with which Princes and great Lords ought principally to be adorned, it is gentleness, and facility in speaking to all, and to receive them kindly, if they come unto him. There is nothing that make them more commended. The good Princes among the heathen had so much light. For it is reported of the Emperor Titus, who at a time being reprehended by some of his familiars, because he promised lightly to all that demanded any thing of him, without considering the quality, or the cause of the request, he answered them wisely, that the face of a Prince should resemble the countenance of God, from which as never any depart, but very well contented, so the gentleness of a Prince should be such, that never any one should fear to come unto him, and that they should go from him, If gentleness becometh kings and princes, much more others, and especially Ministers. without grief. If Pagan Princes, who had but the shadows of Christian virtue, have declared by effect, that nothing beseemed them more than true humanity, we may less marvel at the great courtesy which the chief servants of god, & governors of his people, have caused to appear and to be made known in their actions. josua the great Captain of Israel, hath manifestly declared by many of his noble acts, that nothing did so much stead him in his government, as affability, and courtesy. But principally then, when he would learn of Achan, whether he had the excommunicate thing of jericho. josua. 7 For instead of using the ordinary manner of Princes, and captains, to speak fiercely and sharply unto a malefactor, josua behaved himself towards him, with a fatherly clemensie, saying: My son, I beseech thee, give glory to the Lord God of Israel. Moses' was one of the greatest Prophets that ever was, that even by the testimony of God himself, there was never Prophet like unto him. Besides, he was the meekest, and humblest person that ever was, as may be perceived by the practice of his life: but above all, Num. 12 in suffering the reproaches and injuries of his brother Aaron, and sister Myriam. Pastors which of necessity must practise this gentleness in their ministry, ought diligently to study for the same, seeing that without it, he cannot well discharge his calling. And therefore Saint Paul doth not only desire this virtue in this place, but elsewhere, as in the 2. Tim. 2. 2. Tim. 2 when he sayeth: The servant of the Lord must not strive, but must be gentle towards all men, apt to teach, suffering the evil men patiently, Tit. 1 instructing them with meekness, that are contrary minded. This is the reason for which Saint Paul is set before us, an ensample of humanity unto others, as we may see. 1. Cor. 14. Shall I come unto you with a rod, or in love, and in the spirit of meekness? And again, he speaketh after this manner. Now I Paul myself beseech you, 2. cor. 10 by the meekness and gentleness of Christ, which when I am present among you, Gal. 5 Math. 11 Ministers must propose unto themselves the meekness of the Apostles, namely S. Paul, and of our Saviour jesus Christ am base. etc. To be brief, when the same Apostle saith to the Galathians, that Meekness, gentleness, and temperancy, are the fruits of the Spirit. And that our Saviour jesus Christ himself is set down for an ensample to all Christians, as we may see. Learn of me, that I am meek and lowly in heart, and ye shall find rest unto your Souls: those that desire this calling of the ministry, must consider that it is their duty above others to give themselves to this gentleness and meek spirit. Let us come now to covetousness, and desire of gain which is not honest, which is numbered by Saint Paul amongst those vices which a minister should avoid. Covetousness ought to be avoided of Ministers, because of the infinite evils it bringeth to all those who are led by it. We comprehend these two words under one. The reason is, seeing that covetousness being an ardent, & insatiable desire to get goods, and to heap them up one upon an other, those that are poisoned with this desire, they care not how they get them by right or wrong, and so making a dishonest gain, it is not amiss to comprehend these two vices under one. But to avoid earnestly this vice of covetousness, let us set down in order, the filthiness and strange evils which it bringeth to the world, proving the same, not only by that which the Philosophers have thought, and written, but principally by the Scripture. And let us observe, that if there were nothing left, but that the wise Philosophers have written, it were sufficient to cause us to detest the same. For who is not moved with that saying of Cicero. Good manners are corrupted, 2. Offi●. and depraved by the too much love of riches. Likewise he saith in his Oration against Verres, That there is nothing so sacred, but that it may b●e violated, nothing so strong and defenced, but that it may be overcome by money. In his Oration for Quintius, he sayeth: There is no duty never so holy, or divine, which may not be broken through covetousness. And in his first Book of his Paradoxes, Covetousness is a kind of thirst, and destemperature in men, which can never be satisfied, it tormenteth, and racketh them, not only with a beastly desire to increase that which they have, but also with a miserable fear of losing that which they have gotten. Also against Vatinius, Covetousness is unsatiable, it holdeth in such sort the understanding of men, so locked and tied fast, that it suffereth them not by any means to take breath. To be brief, in the fourth Book of his Tusculan Questions, It is a sickness that pierceth the veins, and runneth through the entrails, and that which is worse, when once it hath seized our heart, it cannot be rooted out. I think none so void of reason, that would either buy or eat that meat which should not slake our hunger, but rather increase the same: or drink that Wine, or any other liquor which should not quench our thirst, but that which should make us more dry. Covetousness than being the same meat and drink, it ought so much the more to be abhorred. But the better to find out the deformity thereof, and that incredible mischief unto which it bringeth them that suffer themselves to be led by the same, The first mischief unto which covetousness bringeth them that serve her. 1. Sam. 2 let us come to the scripture, & hearken diligently what is there spoken. We learn first of all, that it so blindeth men, that it casteth them headlong, not only to the loss of their goods, but of their life also, as we see in Nabal. Who being a very rich man, refused to give provision to David's young men, which were greatly distressed by war, notwithstanding that David's soldiers had been as a wall to all the sheep and goods of Nabal, his covetousness, and unthankfulness carried so far, that he would give nothing unto him, who had power utterly to subvert him, and in truth he had been in extreme danger, had it not been that his wife Abigail by her wisdom prevented it. Again, The second it so dazzleth the eyes of many, and maketh them so senseless, that they care not to seek the destruction, not only of a few, but of an whole nation, whom they had rather behold to perish, then to be deprived of their expected gain: of which sort the Scripture proposeth unto us two notable examples. Num. 23 The first of Balaam, who being called by Balaacke the king of Moab, to curse the people of Israel, having received a reward of his divination, (that is, rich presents) he thought it better to curse that people, and that by his curse they might perish, then that he would lose the reward which he expected from Balaack. The other is of Demetrius a certain Siluersmith, who seeing that Saint Paul preached, Acts 19 that the gods which were made with hands, were not true gods, and fearing least that the gain which he and many other of his craft, got by making shrines of silver for Diana, should either be dimished, or altogether be lost, he stirred up so great a tumult, and sedition in the town of Ephesus, that saint Paul, and his companions, were not only in danger of their life, by means of Demetrius, and his confederates, but also all they that were in Ephesus, and even the town itself: In such sort was Demetrius enraged by his covetousness, that he thought it better to hazard the town, then to lose any part of his commodity. It stirreth men up to sell themselves, & others, and to make more account of a piece of silver, then of men created to the glory of God: as we may read of Dalila the amorous lover of Samson, who suffered herself to be so undermined by her covetousness, that she sold him unto some of the Philistines, who gave unto her a thousand, and one hundred pieces of silver, to deliver unto them the forenamed Samson. It goeth further than that which is amongst private men, those which are linked together by consanguinity: yea, even those which are brother germans, issuing out of the same bowels, may be so enchanted with this venom of covetousness, that they make sale one of another, as we read to have come to pass to the sons of jacob, who sold to the Madianites, their brother joseph, Gen. 37 The third. for twenty pieces of silver. Nay, it stretcheth itself so far, that it so besotteth the covetous man, that forgetting God to be the revenger of sin, they oppose themselves against the Spirit of God, to satisfy their greedy desire. Annanias and Saphira, may bear witness hereof, who suffered themselves so to be abused by this cursed passion, that they were not any thing abashed to lie unto the holy ghost, who spoke by the mouth of Saint Peter, being desirous to keep back by deceit, half of that price for which they had sold their field, who for their shameless lying died presently, as we may read. Gehazi likewise was on less charmed with this poison, Act. 5. The fourth running after Naaman, who returned from his master, being cured by him of his leprosy, and seeing his master had taken no reward of Naaman, he took (his master not knowing of it) two talons, & two change of raiments of Naaman, saying that his master Elizeus had sent him (lying first to Naaman, afterward to his master, who by the power of the spirit of God, knew well enough all that he had done) for which cause by the justice of God, the leprosy of Naaman clave fast unto him, & to his posterity for ever. The like did Achan, 2. King. 5. being possessed by the same passion, forgot himself in such sort, that he committed an horrible sin, taking away the excommunicate thing of jericho, contrary to the express commandment of God: nothing of which was lawful to take, because all things were appointed to destruction, without keeping any thing which was execrable and accursed, which is called in the scripture Excommunicate. josu. 7. The fift. Besides, covetousness doth so disorder men, that it constraineth the servants thereof to serve unclean spirits, even the devil himself, as we may read of certain men, who having a maid which had a spirit of divination, got much by her divining, out of whom (because she said that he and his fellows were the servants of God) he caused the spirit to departed: wherefore the Masters of this maid seeing their gain to be lost, they drew Paul and Silas to the magistrates, accusing them to be the disturbers of the City. What could a covetous man do more, unless he would sell GOD himself, Math. 26. The sixth. to gain something thereby? We read in Matthew, that judas bargained to sell Christ jesus, who was GOD, and in fine, sold him indeed for thirty pieces of silver. See then the uttermost and last degree of mischiefs, unto which it casteth men. Let us conclude then, if Philosophers had this reason to say as Cicero showeth, 2 Offic. that There is nothing more vile than covetousness, especially in princes, None must take upon them the government of the Church for their private gain. and in those that govern the commonwealth: what then is more wicked & abominable, in those which have the guiding of the church, if they give themselves altogether to their private commodity and profit? In that it is said that a Pastor must be wise, just, prudent, and temperate, these words are so common and known unto every one that I need not to stand upon them to set down the beauty and excellency of them: wherefore speaking of the three vices contrary to these virtues, that is, Ambition, Choler & Envy, that we may comprehend under these words that which S. Paul saith, That a bishop must not give place to his own sense, Tit. 1. the which (because they that do procure this holy calling, may be infected as well as other men) we will handle after the same manner, as we have set down the vices and virtues afore going. In general then, and the first mischief of ambition is, that where she entereth, she overthroweth all. If she insinuate herself into the Courts of Kings and Princes of this world, she never contents herself with that degree of honour, unto which she advanceth her servants: she always pricketh them forward, mischiefs coming of ambition. until she causeth them to fall into some strange miseries, of which we will only repeat two Histories. The how ambition is displeasant in his sight. Moreover we may observe, that ambition is of such a nature, that she never giveth rest to them that serve her, in such sort, that if ambitious men were preferred to the highest degree of honour in this world, they would even as Giants, lift up themselves even unto heaven, I mean, they would never be content, that although their name were spread over the face of the earth, but they would go about to exalt themselves even unto the heavens, if possibly they could, as we may read of the proud builders of the tower of Babel, who were so ambitious, that the chiefest occasion for which they would lay the foundation of that tower, was nothing else but to be renowned: for see how they spoke: Gen. 11 Let us build us a City and a tower, whose top may reach unto the heaven, that we may get a name. The ambitious man would climb up to heaven, to make himself equal with God. What would they otherwise signify by these words, but that they would fly even up to heaven, to make there names immortal? To conclude, the ambitious man would climb higher than heaven, even to God himself. And this is that unto which our first parents aspired, who being without sin, commanded all the living Creatures of the earth as a great King and sovereign Emperor, this Empire did not suffice them, for as soon as the devil had said unto them, that if they did eat of that tree, which God forbade them, that they should be like God (thinking the Devil to have spoken truth) they presently eat of the same. Behold how far Satan carrieth the Ambitious, by reason of their ambition: the which is as great as the calling is high wherein we are placed) the more than we are advanced to some high place, the more ought we to avoid the same. And hereunto may be added, that the more excellent gifts we receive from god, which are proper, for the discharge of our calling, the more ought we to take heed, that she entereth not into our heart, to take possession of the whole, & seeing that these gifts be the gifts of the spirit, which are the more to be regarded, as the spirit is more excellent than the body, The higher that a calling is, the greater the ambition, if it creeps into them that exerciseth that calling. & as they pass them in dignity, so there is greater danger, that this worm of ambition should breed in them. We see commonly by experiences, that worms do not breed in new and hard trees, but in Cedars, and other more tender wood, and moths in the finest wols, & not in the course: so likewise ambition is the proper vice of those that are most perfect. And this aught especially to be considered, that amongst all the gifts of the spirit, there are none of more reckoning, than the graces of God in preaching the word, and as they are of more value, so ambition doth more attempt them which are endued with these graces, who are in perpetual danger, to be overcome of her, either by reason of their eloquence, or because of the conceit of their sufficiency: or because of the general applause of the people: so that they ought diligently to beware that she doth not seize upon the heart: for if she once enters, it is certain, that such doth bring forth more bad fruit secretly, under the pretence of reason, to maintain their ambition, that they do no good, which is perceived in the government of their calling: even as a little wormwood cast into a vessel of wine, spoileth the whole, and a little ink being powered dinto clean water maketh it black, so a little ambition may spoil all those excellent virtues which a Pastor hath attained. But how shall a Pastor (saith some) avoid this ambition? How a Pastor may avoid ambition. It doth consist only in not seeking for honour, but also to reject the same when it it offered, as far as possibly they can: especially then, when occasions are given of commendations, as when he goeth to preach. For it may so fall out, that then when one is prepared to speak well, he may be tickled with a certain humour of glory, as upon the Sabbath day, or some solemn feast day, then say I, he must remember his duty, which is to behave himself humbly, and to give all the glory to God. To this end Philo, judaeus apply the forbidding of the people of Israel, to eat leavened bread at the feast of the passouer, as though he would say, that even as the leaven hath this property to puff up the dough, so the praise which that day may be given, may make the heart to swell: and as leaven was forbidden them the day of the Passeover, so likewise upon other days when they went about any good work, especially in Preaching the word, than we ought to fly this vain glory (which is so indeed for the most part) more diligently then at another time: because than she doth present herself, and may insinuate herself into the soul more than at some other time. Let us come to anger, of which we may say, that this devilish passion is so cruel to those, who yieldeth thereunto, The mischief of Anger. that it depriveth them of sense and understanding. Assoon as it entereth into any it taketh away from them all the light of reason, and consequently, all counsel and advice in bringing our purposes to pass. Afterward it tyrannizeth, as commonly Tyrants use to do over them which are subject unto them. For even as those that have once taken possession of any country, they take away from the same all those that may hurt them, as they see in wisdom, so this having once seized upon the heart, doth choke all wisdom which there may be hid: it causeth us to be of a turbulent spirit, it confoundeth all our thoughts, and causeth all our countenance, to be altogether disordered. Hypocrates the Prince of the Physicians saith, that the sickness is to be feared, which causeth an alteration of the countenance of him which is diseased. Choler then is so much the more dangerous, that it transformeth in such sort, the estate of the body and mind, that if one could paint such as are thus metamorphized, no such monsters would appear. For choleric men sometime frown, sometime laugh, sometime blush, sometime wax pale, sometime they knock their feet against the ground, sometime they clap their hands, sometime they mock, nod their head, make a mouth, as children use to do, and to be brief, they make so many faces (as one saith) as they that use to foot out the moriske dance. If this demeanour of an angry man be not sufficient reasons to persuade any to leave these follies, yet this vice ought to be abhorred, because it maketh the manners of those that be choleric, to be rude and savage, and all their nature so wild and barbarous, that if it be considered as it ought to be, we shall find, that it is more like the nature of lions, Choler doth extinguish in men all Christian virtues. bears, and tigers, then of men, because this passion doth so abolish mercy, courtesy, temperance, honest, and modest gravity, that nothing can be seen in them, more than is in cruel and wild beasts. Some blame pleasure, because it transformeth men into swine, as Circe's did the companions of Ulysses. But choler aught more to be discommended, because it doth not only transform men into Tigers, and Lions, which are beasts more dangerous, but also even into the person of the Devil, as we well observe in a learned treatise of a famous man of our age, which he made of choler, drawing these reasons here alleged to prove, that it depriveth us of the spirit of God, by which we are regenerated: for if that spirit were in them, it should make them of wolves, lambs, but choler bringeth us to our savage nature, it causeth that of lambs we become wolves: and in one word, choler is the Prince of disorder, which is in the world, and the true contrariety, which opposeth itself directly, against all that which God hath made. Briefly, seeing that this passion is not only deformed, but also pernicious, those which are preferred unto, or desire the calling of a minister, ought so much the rather to banish the same from them, not only for the horrible mischiefs which it bringeth with it, but also because of that, springeth another passion which is called Envy, no less dangerous and pestilent unto men than Anger, nay rather more, if all things be duly considered. We say that it springeth of choler, because it doth communicate with it, as all vices depend one upon another. But according to Saint Austen, we may say that it proceedeth from Ambition, because it is called the daughter of ambition: but so it is, that the parents being so near, it was very necessary, that I should touch some thing hereof by the way, because they that are too much given to choler, and especially to ambition, commonly are infected with envy. And this is that which S. Austen would signify, Aug. de ver. b. dom. super Mat. saying: That Envy is the daughter of pride, and that the mother thereof, which is ambition, cannot be barren, but that every place where she is, she bringeth forth. Wherefore we may conclude of a certainty, that he that is ambitious, is also envious. Then seeing that this passion, is as it were engrafted in the heart of every one, even as Plutarch saith, As there is no Lark without his crest: so there is no spirit to be found, in which there is not some seed of envy: foe far ought it be from us, to flatter ourselves, as though it were some little fault. For they which suffer themselves to be overcome of the same, may commit an infinite number of strange sins, the which are so much the less tolerable, as this vice is more infamous and wicked than others. Wherefore envy is more infamous than other vices. For when one is overcome with choler, with covetousness, with ambition, with pleasure, for fear to offend, he findeth out an evasion, or some light excuse, as when one is accused to be negligent or slothful in his business, he will answer, that he is to take advice in his affairs: if an other be reprehended of impatience, he will answer that he ought not to dissemble an injury that is offered unto him, for if he do so, he may be alwaeis subject to wrong. Again, if an other be reproved, that he is given to pleasure, he will say, that he must pass the time merrily, that he must be gallant, otherwise he should be thought to be a Melancholic Stoic: if he he ambitious, he will answer, otherwise none will reckon of him, unless he be advanced to honour and credit. To conclude, if he be covetous, he will say, that he hath many children to maintain, and if he were poor, none would care for him, and if he should grow to be sick, he must depend upon Physicians and Apothecaries, etc. But if one ask the envious man wherefore he is envious, what can he answer? But that God is more good, more liberal, more merciful, to give unto one more beauty, to an other more riches, to an other more knowledge. For when is an envious man sorrowful? Even then when he seethe another man more furnished with some graces than himself, he rejoiceth when another is grieved, and when he hath occasion to be grieved. Contrarily, he is afflicted, when others are joyful: he laugheth when others weep, and weary when others laugh. To be brief, he is healed by an other man's sickness, and is revived by an other man's death. But let us see by examples, the occasions that the envious take to torment, and crucify themselves. We read, Gen. 26 What be the occasions of envy. that Isaac in the time of a grievous famine, went unto Abimelech King of the Philistines in Gerar, and that GOD having blessed his store, in making his flocks of Sheep and cattle to increase, and all that he possessed: It is said afterwards in the History, that the Philistines envied him: where we may see an apparent matter of their envy, which was that they enjoyed not such blessings as Isaac did: Whereupon they made a great tumult, for the Philistines troubled Isaac, they stopped up all his Welles, with which he watered his flocks, and their rage was so great, that for to appease and allay the same, Isaac was constrained to departed from them. And the reason is added by Abimelech himself, where he spoke on this sort unto Isaac: Get thee from us for thou art mightier than we a great deal. This fair reason might make Abimelech ashamed, and all his Subjects, because it did proceed from the disease of the mind. What was the cause, that Rachel conceived such an hatred against her sister Lea? Gen. 30. And murmured so much against her husband, that she herself said, that She should die, if he gave her not children. The reason is set down, because Rachel saw she bare jacob no children, as her sister Lea did (for which cause she was a reproach unto those that lived at that time) she pursued with envy her sister Lea, who was in great reputation amongst all at that time, because that barrenness was reproachful to Women, and that was the cause that Rachel was so enraged against her sister Lea, in that she was not so fruitful as she. Let us go forward, if this vice creep into men of war, or into Courts, or into Kingdoms, or into the Church of God, it stirreth up incredible mischiefs. In war among them that make profession to carry arms. Who can speak of half of those troubles that it kindleth? whereof ca●e that strife and contention betwixt the men of Ephraim and Gideon, then when Gideon pursued the rest of the Madianites, that he had in chase? It proceeded from no other cause, but that Gideon had done an exploit of war most memorable, which had never been ended but lamentably, had not Gideon, (perceiving well the occasion) pacified them, attributing unto them the better part of the victory, judg. 8 Eunie destroyeth all where it entereth. as we may read. If it creep into Courtiers, it is never satisfied, but with the death of those that it doth envy. There is a notable example hereof among the governors that Darius had appointed over his Realm. Dan. 6 And over those three Rulers that had the oversight of the hundredth and twenty governors: for we read, that Darius having appointed Daniel one of the three over the hundredth and twenty governors, he loved him so well, that he thought to have set him over the whole Realm, that he should be the second after him, insomuch, that the other Governors began to envy, and to bear such a vehement jealousy towards him, partly because he was so beloved of the King, and partly because of the jewish Religion, that they found out a means to accuse him of unfaithfulness towards the King, because he would not call upon the King Darius, according to the decree that the enemies of Daniel had caused to be made. What came to pass? he was cast into the Lion's Den to be devoured of them, and it had so come to pass, if GOD had not showed a marvelous token of his providence in defending, in restraining the nature of those furious Beasts, who in steed of tearing him in pieces, did him no harm at all: but the other his accusers, being by the commandment of the King cast into this Den, with their Wives and Children, were devoured even unto their bones, before they were come unto the bottom of the Den. If it infecteth Kings, or enters into them unto whom their Kingdoms may come by any means, this furious Beast doth show herself more cruel: for she doth not only procure the death of them upon whom she fasteneth herself, but she is so outrageous, that she prosecuteth unto death, all those whom she so mortally hateth: yea, even to banish out of the places, the brute beasts, where those whom they envy do remain, yea, and overthrow the place itself, such is their insatiable envy. Amongst other examples we may read, that when Saul had a long time sought David to put him to death, 2. Sam, 21. fearing lest he should get away his Kingdom from him, it is there said, that one of the servants of Saul named Doeg, desiring to gratify his Master, came and told Saul that David was in the Town of Nob, and that the priest Ahimelech had given unto him the Sword of Goliath. Saul sent to seek Ahimelech, he spoke reproachfully unto him, and called him traitor, and said that he had conspired against him with David: unto whom when Ahimelech had answered, that neither he nor David did conspire, but that he was his Son in law, and a faithful servant, and that he had only asked counsel of the Lord for him. Then the gall and venom of envy which was in the heart of Saul, abundantly powered forth itself, for he caused not only Ahimelech to be slain, but also fourscore and four Priests with him, Also Nob the City of the Priests, smote he with the edge of the Sword, both man and woman, both child and suckling, both Ox, Ass and Sheep, which were in the City. To go forward, if it once enters into Brothers and Sisters, which have issued out of one belly, it cannot be kept back by this fraternity, which is the greatest bond of love as possibly may be, it breaketh out oftentimes by a most cruel murder of them which are joined together in consanguinity: we may propose two examples hereof, one of the Brethren of joseph, Gen. 37. of whom we read, when he was deadly hated of his Brethren (because jacob their Father loved him, and also for his Dreams, by the interpretation whereof, his Father, his Mother, and his brethren, might understand, that one day he should be preferred before them) his Brethren conspired his death, and at length to satisfy their envy, they sold him, in such sort, that their envy was so violent, that although they knew for certainty, that he should prove a great Prince, who might afterward stand them in steed, yet they had rather have put him to death, then to have seen him in such an estate. The other may be taken from Cain, who passed further: for the History maketh mention, that seeing the sacrifice which he offered, was not so accepted of GOD as his Brother Abel's was, he most cruelly massacred him. Moreover, the envious man doth not only put to death those whom he doth envy, but sometime he layeth violent hands even upon himself, as some have noted: and for proof whereof, they have set down the example of Achitophel, 2. Sam 17 of whom we may read, who very much grieved, that the counsel of Hushhai was preferred before his, he went home and hanged himself. To be brief, if an envious man could set himself against God, he would do it: and we may very well say, that envy hath reached so far in the person of the Scribes and pharisees, and many others, of whom we read in the Gospel, who although they were more then convinced in their consciences, that jesus Christ was God, being so enchanted with this poison of envy, they devised all means that they could to put him to death, accusing him, that he said he was God, and in the end by this false accusation they crucified him. Besides, envy is the sole cause of th●●estruction of those which are poisoned therewith, the only overthrow of kingdoms, if it once doth insinuate itself into the hearts of them which have the government of the same: and it is no less merciful unto the Church of God, if the leaders thereof give way unto it. And because that Satan, who is the true Father of envy, and the mortal enemy of the salvation of men, Envy in the church hurteth as much as in any other state. endeavoureth with all his foce to increase his Kingdom, and to destroy God's people, knowing that if there be any in whose heart this accursed passion is planted and engraved, it is in the heart of Pastors whereby he may gain most, and the more advance his kingdom, and diminish God's inheritance. Then it may so fall out, that he that is thus possessed with envy, in steed of seeking the glory of God, and the discharge of his duty, he will seek his own, neither will he be content to live peaceably amongst his fellow brethren, if he shall perceive that they excel him in any grace, whereby he may profit himself, and learn of them, and that the Church may be greatly edified, but he rather taketh delight, that both he and the Church should be deprived of such men, then patiently to bear, that the opinion which is conceived of him, or which he perswadech himself men conceive of his gifts, should any way be impaired by others. And to conclude, seeing there is no such way to promote the glory of God, as by the ministry of his word, provided always that those that have the charge thereof, to preach the same, be void of all sinister and corrupt affections, and espcially of this envy: so there is no instrument which doth more diminish the Kingdom of God, and establish that of Satan, as when the Pastors suffer themselves to be carried away with these passions. Therefore we must detest as much as possibly we can, this horrible monster Envy, and to the end we may the more abhor the same: let us consider, that he that yieldeth thereunto, doth but procure his own torment. Furthermore, in respect of him which is followed with envy, How envy may be corrected. he is so far many times from being hurt, that that virtue is increased in him, which others go about to diminish. And this is that which Propertius would signify when he saith, that an envious man hath so many tormentors, that do justly punish him, as he whom he doth envy hath commenders. And verily, as envious men do procure praise and commendation unto them, whom they gnaw upon with their envy, they do but heap up the torment of their mind, and cause their own shame. as chrysostom showeth upon Matthew. O Envy, which art always an enemy to thyself, for he that envieth, maketh himself as infamous, as he causeth him to he glorious whom he prosecuteth with envy. And let us add this, to comfort them which are troubled with the envy borne against them, that most notable saying of Propertius, that the prick of envy ought to stir up men more to the exercise of virtue. jacob having passed over jordane with his staff, had never returned with great bands, if the envy of Esaw had not stirred him up, and exercised him. joseph had not been a commander in Egypt, if the envy of his brethren had not sold him. For it is written, he cannot be Abel, that is not exercised with the malice of Caine. With these things also we may join that which Cicero saith against Catiline, that envy gotten by virtue, ought not to be counted envy, but virtue. And this aught as well to be applied to those which do pursue others with envy, somewhat to restrain them, as to those which are envied, the more to encourage them cheerfully to go forward and persevere in well doing. FINIS. The second Book. CHAP. I. The second part of the difficulties which are found in the Ministry, concerning the Preaching of the word of God, and convincing the adversaries of the same. SEeing that now we have sufficiently declared the dignity of the Ministry, and the great difficulties which are to be found in the same, as well in regard of those virtues with which they are to be endued, who do aspire unto it, as in respect of those vices which they are to avoid: Let us come now to those difficulties, which do offer themselves as well in teaching the word of God unto the people, as in defending the same, by encountering with heriticques, of whom some do falsify the same: some do mingle it with their railing, & others defiles it with their Glosses. These than be the two points, which S. Paul doth principally require in Ministers, when he saith: That they must be apt to teach, and have knowledge to confute the gainsayers. Of which point we are now to speak in order, but before we enter into the discourse of them, let us observe that, seeing that the question is, how to make a perfect Pastor in his charge, that we must keep that order which have been observed a long time, as we see in a Cannon which was taken from the fourth council of Carthage, where S. Austin sat, which saith thus. He that is to be made Minister, first of all must be examined whether he be wise by nature, docible, temperate in his manners, Chaste in an holy life, sober, watchful, provident in his affairs, humble, affable, merciful, so much for his behaviour. Afterward it followeth for his learning: that he must be wel● learned, instructed in the law of the Lord, understanding aright the sense of the Scriptures, exercised in the doctrine of the Church, He that will embrace the charge of the ministry must be of good life, learned, and alwairs diligent. and above all, that he doth simply hold all the Articles and documents of faith. Where we may perceive by this Canon, that in Ministers, the suffiicencie of learning must be joined with honesty of manners, and that by good reason: for it is not sufficient that a Minister should be a good man, fearing God, and unfurnished of those parts which are necessary for the execution of this charge: neither on the other side, it sufficeth that one should be learned and profound in knowledge, and skilful, and nevertheless be of a wicked life. For as wicked manners with knowledge, aught to cause men to be kept back from this charge, so a good life, and an honest conversation, joined with insufficiency, and unfitness, aught to make others to be put by, & excluded. To these two points let us join a third, that it is not sufficient to be capable to preach the word of God, and to be of a good life, but besides these two, that they put that in prac-which they teach, and that they use diligence and industry, in employing the gifts which they have received of the Lord, for the edification of his church. Wherefore let them continually set before their eyes, this excellent sentence of S. Gregory, which ought to be as a Glass, daily to behold all the parts of their duty. He must (saith he) seriously consider, what it is, that he that desires this charge, cometh unto, and after having attained the same, how he liveth: also he must see, how living well, he teacheth, how teaching well, he learneth every day his own weakness, for fear lest that this great humility should cause him to avoid this charge: wherein being placed, his life must not be contrary to the dignity of the same: and being in this charge, although he be of a good life, he must not fail in doctrine. And if he be learned, he must not be proud: and in sum, being filled with all virtue, he must not rashly attempt this charge, unless he be constrained thereunto: and if he be void of virtue, he must take heed that he approacheth not unto the same, although he be constrained. Let us enter then into the discourse of this property of teaching requisite in the Pastor. Let us observe, that it consisteth principally in three points: whereof the first is to teach the word of God unto the people, and to administer the Sacraments. The second is, to confute the doctrines of false prophets, and teachers. The third, to exhort the people to repentance. The property of preaching do consist in 3. points. 1. To preach the word of God. 2. To convince the gainsayers 3. To exhort and reprove. 1. Tim. 3. Tit. 1 These three points may be very clearly gathered of that which Saint Paul speaketh in Tim. and Tit. where he saith, That a Bishop must be apt to teach: it is not meant that this quality must be a thing forged in the air, it must be employed in the instruction of the people: and although saint Paul speaketh not at all in that place, of the administration of the Sacraments, nevertheless, seeing that the administration of the Sacraments, doth depend upon the preaching of the word, he that preacheth the word, may also administer the Sacraments: so that we see the first point easily proved. The second likewise is set down in express words: that is, that he be able to improve those that say against it. And the third, that he be of ability to exhort with wholesome doctrine. But let us prove all three points more at large by other places, for the comfort and contentation of the readers. The first point may be proved by two most excellent places of the old Testament. The first points proved by other places. The first is, that jehosaphat willing to purge the high places of juda, of Idolatry, he did appoint Levites and Priests, who should teach juda, having with them the Book of the Law of the Lord, and they went about through all the Cities of juda, and taught the people. Ezech. 44 The second is in Ezechiel, where we read, that the Lord reproving the jews, because they had established in the service of God, those that ought not to be received, he sayeth in the 15. verse of the same Chapter, that the Priests of the levites, the sons of Zadok, that kept the charge of his Sanctuary, when the children of Israel went astray from him, that they should come near to him to serve him, & they should stand before him to offer the fat, & the blood, and that they should administer the which he had appointed. And in the 23. ve. it is added, that they should teach the people, the difference between the holy and profane, and cause them to d●scern between the unclean & the clean. Let us come to those proofs of the new Testament, which are more evident. It is said in the Acts, Acts 2 that Peter and Paul, preached repentance, and remission of sins, & they that heard it, were pricked in their hearts, & said unto Peter, and the other apostles, Men & brethren, what shall we do? Then Peter said unto them, Amend your lives, and be baptised every one of you, in the name of jesus Christ, for the remission of sins, and ye shall receive the gift of the holy Ghost. And in the 41. verse, it is said, That they that gladly received his word, were baptised. And in the 46. verse. They continued daily with one accord in the Temple, and breaking bread. Again, when Saint Paul in the 20. of the Acts, Acts 20 doth reckon up the sum of his Apostleship, he saith unto the Elders of the Church of Ephesus, That he kept back nothing from them that was profitable, but had showed them, and taught them openly, and throughout every house, witnessing to the jews, & also to the Grecians, the repentance towards God, and faith toward our Lord jesus Christ. Acts 26 And in the 26. Paul being before king Agrippa, did recount all his office, he saith, That assoon as ever he was called to be an Apostle, by an heavenvly vision which appeared unto him as he was going to Damascus, he showed the same first unto them which were at Damascus, and jerusalem, and throughout all the coasts of juda, and to the Gentiles, that they should repent, and turn to God, and do works worthy amendment of life. The proof of the second point. 1. King. 18. Let us prove the second point by other places of Scripture, that is, that a Pastor must be able to confute the erroneous doctrine of false teachers: of which we have examples of the Prophets, and Apostles. First, we see in the first Book of the Kings, that the Prophet Elias did show unto Achab, and to the people of Israel, that the prophets of Baal, (which the ignorant people held for true Prophets) were false Prophets, and he himself did convince them of falsehood, by that sacrifice which they had chosen to make known, which of them two (he or they) were false Prophets. It came to pass, that by the prayer of Elias, fire was cast down from heaven, to consume his Sacrifice, and on the contrary side, that of the false Prophets was not consumed, although they prayed to their god Baal to hear them, they were convinced to be false prophets. In the second place, we read in jeremy, jere. 14 that the Prophet jeremy by the commandment of God, did confute the prophecies of the false Prophets, who affirmed that God would not punish jerusalem, neither by the sword, nor by famine. And he affirmed the contrary, that God would plague them by these two scourges, and that the false prophets themselves (who durst abuse the name of God, saying, that it was in his name that they showed them, that war and famine should not come near them) should also be consumed by the sword, and by famine, with the people unto whom they had prophesied. And in the 28. of the same Prophet, Chap. 25 a certain false prophet named Hananiah, showing the people, that God had broken the yoke of Nabuchadnezzar the king of Babel, and that the vessels which he had taken out of the house of the Lord, should be brought back again: and for the confirmation of his saying, having taken the yoke from the Prophet jeremiahs' neck, and broken it before the Priests and people, he said, even so shall the yoke of Nabuchadnezzar king of Babel, be broken from the neck of all nations, within the space of two years. When it it is there set down, that jeremiah had the word of the Lord to the contrary, who by God's commandment, put him back, saying unto him in the 15. verse of the same chapter: Hear now Hananiah, the Lord hath not sent thee, but thou makest this people to trust in a lie: Behold this year thou shalt die. We read likewise, how that Ezechiel did beat down the false Prophets and prophitesses, who seduced the people declaring unto them peace in the name of the Lord, then when he was purposed to take vengeance upon them for their sins, saying: Woe unto the foolish Prophets, that follow their own spirit, & have seen nothing. And in the 18. ver. Wo unto the women, that sow pillows under all armholes: that is, who maintain by their false prophecies, men in vain hope, promising unto them peace and quietness, when they do abound with all wickedness. And make veils upon the head of every one that standeth up to hurt souls: that is, who fit their vain predictions to all ages, and to all kind of people, or else they that do deck them which go towards them with cetrain veils or such like: promising them to obtain by these means, any vision. The Prophet speaketh in such manner, because the sorcerers and diviners, covered with a vail, the face of them unto whom they spoke, and sowed pillows under their armholes, giving them to understand, that the event of their answer should be more certain. It is said also in the Acts, that There arose certain of the synagogue, which are called Libertines, & Cirenians, & of Alexandria, and of them of Cilicia, & of Asia, & disputed with Steven. But they were not able to resist the wisdom and the Spirit by the which he spoke. Act. 9 And in the same book we see, that Saint Paul confounded the jews and the Grecians, showing that jesus Christ was the son of God. We read also in the fifteenth of the Acts, that certain false Prophets, (who taught, that Except they were circumcised, they could not be saved) were confuted by Saint Paul and Barnabas, and other Apostles in Antiochia. In the eighteenth of the same book, mention is made of a certain jew named Apollo's, an eloquent man, & mighty in the Scriptures, who mightily confuted publicly, the jews with great vehemency, showing by the Scriptures, that jesus was the Christ. We may see many Epistles of S. Paul, which are lively applied to this effect. In Saint Peter we read, 2. Pet. 2. There were false Prophets among the people, which privily brought in damnable heresies, even denying the Lord that hath bought them. Also in the second Epistle, Saint john refuteth the doctrine of Antichrist, 2. john 7 The proof of the third. saying: Many deceivers are entered into the world, which confess not that jesus Christ is come in the flesh. He that is such a one, is a deceiver, and an Antichrist. Let us come to the third and the last point, which is, to exhort the people to repentance and conversion, reproving the faults as necessity shall require. We see in the prophesy of jeremy, that God spoke in this manner by the mouth of the Prophet jeremy. jer. 44. I have sent unto you all my servants the Prophets, rising up early, and sending them, saying, Return now every man from his evil way, and amend your works, and go not after other Gods to serve them, and ye shall dwell in the land which I have given unto you, and to your fathers, but you would not incline your ear, nor obey me. Also in Osea, Osea. 5. God saith by his Prophet. O ye Priests, hear this, and hearken ye O house of Israel, and give ye ear O house of the King: for judgement is toward you: that is, the judgement of GOD is prepared against you. And in the sixth Chapter it is said, that God seeing the people of the jews not to amend by his punishment which he had powered forth upon them, he saith, That his people in their affliction should seek him diligently, saying, Come & let us return to the Lord, for he hath spoiled, and he will heal us, he hath wounded us, and he will bind us up. And in the fourteenth Chapter, O Israel, return unto the Lord thy God, for thou hast fallen by thine iniquity. Take unto you words, and turn unto the Lord, and say unto him, Take away all iniquity, and receive us graciously. And in joel. Turn you unto me with all your heart, and with fasting, and with weeping, and with mourning, and rend your hearts and not your clothes, and turn unto the Lord your God, for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. And in the third of Matthew it is said, that john Baptist ●he forerunner of jesus Christ, preached in the wilderness of judea, saying: Repent, for the kingdom of God is at hand. And in the sixth and seventh verse. And they were baptised of him in jordane, confessing their sins. And when he saw many of the pharisees and Sadduces come to his baptism, he said unto them, O generation of Vipers, who hath forewarned you to fly from the anger to come? bring forth therefore fruits worthy of amendment of life, and think not to say with yourselves, we have Abraham to our father, etc. We might add many other places of scripture unto these, but because these are sufficient, we will go on forward. CHAP. II. Of things that he must observe, that will frame himself to be apt to teach. LEt us now discourse of every point, and let us show what on the one side we must keep, and on the other side, what we must avoid. Let us mark concerning the first point (which is, To be apt to teach, one must be filled with good knowledge. that a Pastor must be apt to teach) that is, Pastors are not taken for popish Priests, who cannot be Pastors, being ignorant and insufficient, as many of them may be made Priests, although they know nothing, according to their Cannons, who say, that a man may be made a priest, if he can sing Mass, and read well their breviary. It is added moreover, that if they cannot read, that the Pope may dispense with this vice of ignorance, provided always that they can sing Mass: so that by this Cannon, the most doltish idiot that may be found (who is more fit to be an horse-keeper, or to drive asses to the mill) may be received into the office of the ministry. But S. Paul, requiring that a minister should be apt to teach: he meaneth that he must labour to enrich himself with all human and liberal sciences: above all, with the knowledge of the holy scriptures, which may make him capable and very apt: for if he be not in some measure fit for this charge, as he is unworthy, so he ought not to desire the same: and if he desire it, he is not to be admitted. He that desireth the ministry and is ignorant, ought not to be admitted, for many inconveniences that may grow thereby. And this we do affirm for two reasons. The first is, that if he that is ignorant, & a young novice in learning, be preferred to this function, he may become proud & headstrong, full of fantasies, making himself believe that he is more than sufficient, and being possessed of this imagination, he will more labour for the charge, then desire it with all humility: he will not forget any persuasions to come unto the same, thinking that if he be preferred unto it before others, it is sufficient, Innocent. de v●●. ●um. conditi. never regarding the principal. To this purpose saith Innocentius, that Assoon as an ambitious man is preferred to any honour, he becometh fierce & outrageous: he hath no care to do good, but to bear rule: he presumeth that so much the more he is a good man, as he seeh himself the higher to be advanced: but virtue, and not the degree, maketh a good man: not the dignity, but the honesty. A little after speaking of these bad actions, he addeth, that such kind of men, being exalted, do disdain their former friends, they make themselves ignorant of those whom they know: they do despise their ancient companions, they turn their back towards them: ●hey stretch forth their neck, and make ostentation of their pride: they speak of nothing but of their greatness: they meditate upon high matters: they cannot bear, to be subject to any man: they go about always commanding: to conclude, they become more and more bold, proud, stout, troublesome, and importunate. And in regard of the principal part of their duty, which is to Preach the word of God, being persuaded of themselves that they have sufficient knowledge, they commonly speak that which cometh in their mind, without premeditation: or if they make any, it shall be very cold stuff: they speak in such an immodest sort, impudently & without zeal, and consequently without fruit: in such manner, that a man may see in them that which Quintilian saith. That unlearned men speak more high, than those that have knowledge and wisdom, and they which know nothing, make themselves ignorant of no kind of learning. The second reason is, that seeing they are drunken with their own opinions and fonde conceits, in the exercise of their charge, as well by their life, as by their doctrine, they will cause an infinite number of offences contrary to the honour of God, and the edification of the Church: and especially to the detriment of the souls of the poor faithful Christians: For which such Pastors shall answer before God, seeing that they are appointed the Stewards and Guides over them. But if he that desireth the charge of the ministry, be sufficiently furnished with those gifts which are requisite to this charge, behold the good that cometh thereby, that his knowledge hath made him wise, advised, and modest, according to the common proverb, That ignorance maketh a man bold, but knowledge stayed, and prudent: after having gotten a sound judgement, by the knowledge and experience of those things which he hath learned, he taketh upon him with good deliberation, the dignity, and greatness of this charge: so that ordinarily it cometh to pass, that the more experience one hath, the more judgement he hath, and conceit by the same: and being such an one, he doth not intrude himself, but rather his learning will make him ●ore fearful, even to avoid this charge being offered unto him, & in the end will cause him ●ot to accept of the same, unless he be urged, ●nd constrained thereunto. And by this we may discern insufficiency from sufficiency: Insufficiency, if a man will thrust in himself violentest: Sufficiency, more in flying from it, being offered, then in seeking the same by unlawful means. These be those then, unto whom ●his office must be given, and to others that ●emand the same, it must be denied. What good is to be hoped for of them which are preferred to the Ministry, being very sufficient. For those ●hat fly from it, having taken the s●me by cō●●raynt, it is incredible with what fruit they ●ischarge it, because that in the accepting thereof, they showed a manifest sign of their worthiness. This is that which the good Father Gregory did write to a certain man, who ha●ing accepted of this charge after many entreaties, and much urging, he sent him word ●hat he was lawfully come unto it. Behold his own words. In your writings you say, that ●ou have greatly desired rest, and by this you show, ●hat you are lawfully come to a Pastor's charge: ●r as this function ought to be denied to them, ●hich earnestly seek for the same, so it ought to be ●●uen unto them which avoideth it. Unto this, accords the civil law of Leon and Anthemius Christian Emperors, which they made in the ●eare 469. which speaketh after this manner. That a Bishop in our time may be chosen chaste, and humble, to the end, that in al● places where he come, he may purify all things by his integrity, that no minister be made for reward, but by prayers, that he be so far from Ambition, that being found, he may be constrained, and being prayed, he go back▪ being again invited, and reintreated, he● still avoideth the charge: and let this only necessity in excusing himself, be a sufficient choice: for he is unworthy of this order, which is not instituted and ordained by constraint. This is that which may be observed in th● greatest Servants of God, who having no● only the knowledge of good letters, an● sciences, after the custom of other men, bu● also, the understanding of the holy scriptures by the special revelations of the holy Ghost they have so unwillingly taken upon the● this charge, The more sufficient one is, the more surely he is drawn to this study, but being called, he even sees the same with edification. that when God would send● them, some have excused themselves b● their infirmity: others being ravished wit● a kind of admiration, they have cried ou● that they were in fants, that is, uncapable in every respect of this charge: others hau● gone further, that they have altogether, avoided it: when God would send Moses toward Pharaoh, to deliver his people out of Egypt, Exod. 3 he excused himself by his infirmity, saying, Who am I, that I should go unto Pharaoh? And how did God solicit him by promises, and by threatenings, so long that he was weary, that he said, that he could not speak well, and that he had an impediment in his speech? jere. 1 What did jeremy when God commanded him to go to the king of juda, to declare his word? he cried out in this manner. Ah, ah, Lord, behold I cannot speak, for I am a child, etc. And what did the Prophet jonas, when God gave him commandment, to go and preach repentance to that great City of Niniveh? jonas 1 In stead of obeying God, he did fly as a rebel. Let us add unto this, that which Saint chrysostom did, of whom it is written, that when he was to be chosen Bishop, he fled into the Wilderness, and in his flight, he said, that he that was furnished with all gifts necessary for such a function, should be set over the flock of Christ: but as for him, the weakness of his spirit did bear him witness, that he was almost unprofitable. Showing by that, that they that defice this charge, should consider that which they do, and what their force and ability is, and not to enterprise any thing before the trial thereof. Afterward he saith two notable things: the first is, that if any come to accept of this calling, who is it (saith he) but that will say, that great and wonderful things are committed to children to govern, and to such as have spoiled and corrupted the flock of the Lord that sacred and holy things are made jests and matters of sport, & so become ridiculous: signifying by the same, that they that take upon them this charge, having not sufficient gifts of the body and of the mind, The word of God being handled by insufficient men, is oftentimes laughed at. for the execution thereof, it is as absurd a thing, as if the managing of a kingdom were committed to a child, & that which is worse, it will fall out, that people being taught and guided by ignorant Pastors, instead of being continually edified by them, especially by their Sermons, oftentimes by them they shall be offended. But behold a great mischief, the word of God (of which none ought to speak, but with gravity and reverence, is exposed to laughter: for when the people hear an unlearned Pastor, and him that is unfit to divide the word; many times they mock him, and laugh him to scorn, and in jesting at him, the word of God also which is showed by him, is sported at, and basely esteemed, by which they do provoke the wrath of the Lord upon themselves. The other is, that he is scarcely able to give a reason of his salvation, or to retain the same, giving to understand by that, that it is a fearful misery, that he which should teach others, is so ignorant, that he can not give an account of his faith, if he be demanded. Wherefore to avoid such mischiefs, let him which desireth the ministry, endeavour to frame himself for the discharge of his duty. He must here also diligently take heed, To be apt to teach, & to divide the word of God, he must take heed that he heapeth not up many things without judgement, which can not be understood, and so he become obscure in speaking. that he falleth not into an extremity, as it were altogether contrary, which is not to be too learned (for a man can never learn sufficiently) but my meaning is not to heap up many things, and gather them one upon another undiscreetly, and without judgement, in such sort, that he cannot express them, when necessity shall require: so that such which give themselves so to study, are commonly so confuse and intricate in their discourses, that the best learned can hardly understand what they say. Therefore Saint Paul sayeth,, That a Minister must be apt to teach: that is, besides his knowledge, he must have a dexterity to express his mind, and to cause his hearers to understand him. He that is deprived thereof, he must not once stir to seek this charge, although he be well furnished with knowledge, but because it is a kind of hidden and obscure learning, that it cannot well serve for the use of others, the Apostle would correct this vice by a fitness of teaching of him that desireth to preach the word. The Romans have observed this fault amongst their Orators, 1. Tusc. as Cicero showeth, saying, that it may so come to pass, that some may have a good conceit in matters, but they cannot speak aptly, and with a grace, that which they have conceived. This may be said also of them, of whom mention is made, 1. de Orat. 1. de Orat. where he saith, that there be some such stammerers and stutters with their tongue, & which have so bad a pronunciation, & have such an ill favoured kind of gesture, with their countenance & body, that although they have art & understanding, yet they are not worthy to be numbered amongst learned men: but there be others which are so well adorned with the gifts of nature, that one would think they were not borne after the manner of other men, but they seem to come from some divine race, because they are endued with such rare and heavenvly graces, & do perform with such a singular dexterity of spirit, whatsoever they take in hand. It is true, these be not the sort of whom we chief speak. For they that are hindered by their tongue, or by their voice, or by some undecent gesture of the body, to which they are so accustomed that they cannot leave it, they themselves may be judges, whether it be a good or a bad thing to take upon them this charge. But those of whom we entreat be such, namely who have furnished themselves with knowledge, who have their tongue at commandment, a voice strong enough, & intelligible, & pleasant to the hearers, and the behaviour of the body proportionable, but they are entangled in their matter, that as one fallen into a labyrinth, they know not which way they came in, nor how to get out: they are also so obscure in making their learning known, that when one hath heard them with diligent attention of the mind a long time, yet he can remember nothing, or very little, of the which they said. If such men write, their writings oftentimes are even darkness itself, of which nothing can be seen: they be riddles, which to dissolve we had need of an Oedipus, to guess at the which they would say: for they be even as tartars to torment, not only the minds of the simple, but of those which have good wits, although not sufficiently confirmed with knowledge, to be able to judge exactly of their writings. For it cometh to pass oftentimes, that many giving themselves to a diligent reading of them (thinking to find great matters) they do so impoly themselves to the finding out thereof, that they lose the greatest part of their time, which they ought to spend about things more profitable for edification, others lose their labour altogether: I mean such as have miserably consumed their good hours, which should have been spent about other things, and by that means do nothing profit the commonwealth, or less than nothing. They learn as those of whom Cicero speaketh, who are so addicted to their studies, that they never bring any thing to light for the benefit of their country. Wherefore let the preacher avoid as much as possibly he can this obscurity, The preacher must voided obscurity, as much as he can. which is so far from profiting many, that it hinders him much in his study, and so consequently, greatly hurt the church of God, when such are appointed to be governors of the same: and he shall consider, that flying this obscurity more diligently (which others do so much affect) that he shall apply himself with all his force to a kind of facility, in expressing that which he teacheth, as well by writing, as by lively voice: & this facility shall bring as much profit and fruit, as difficulty of delivery doth bring hurt, as we see plainly in those Pastors which use the same, & who have easily gotten such an habit therein, To have a dexterity in preaching, heed must be taken, that many words be not used without solidity. that they do service in fit time and place. We may also observe here an other fault, unto which many that speak publicly are subject, who having naturally an aptness and swiftness in speaking, which they have attained by study & labour, that when they speak or discourse, it seemeth like a flood that runneth swiftly, but they are matters of light importance, & for the most part altogether unprofitable. It is true, that there be some that speak very aptly, according to the divers natures of men, who are as greatly to be commended, seeing that they preach with fruit & profit, as others which do no good, are to be blamed. And as those which have a celerity in preaching with profit, are more to be admired (because they are peculiar graces in them) that they cannot be propounded as examples to imitate: so also we ought to avoid the vice of them, who having a volubility of tongue, do more feed the people with words & voice, them with matter. The volubility of the tongue, is a great fault when it is abused. This is (saith an ancient doctor) a great fault: the volubility of the tongue, when by the same great admiration is procured amongst the simple: but why is it a great fault? principally for two reasons: the first is, that the people, who for the most part are sottish & ignorant, conceive so great an opinion of such preachers, that they make account of others which are endued with far greater graces. And those kind of preachers do more often delight their hearers then instruct them: and even as those men that are accustomed to gross meats, love them better than those that are more delicate, so they that are used to such preachers, because they want learning & judgement to judge of the sufficiency of others, they do rashly prefer the worse before the better. It is said in a common proverb, & it is a very true thing. Cic. 1. de Nat. Deo●. The people approve that which they love. This is that which Cicero observeth, that the most part of men account that well done only, that doth come from him whom they like of, & as touching him, they are wont to approve that which one saith of the Pithagorians, who when they affirmed any thing in disputation, being demanded wherefore it was so, they were accustomed to say that Their master Pythagoras said so, whose authority was not to begain said. The other reason why we say that the volibilitie of the tongue is a great fault, is in regard of the Pastor, who being accustomed a long time to this swiftness of speech, it falleth out many times, that he becometh slothful in his study, for trusting too much to his gift in speaking; he cannot otherwise choose but he must needs fall into, & harden himself in this vice. Moreover, this second mischief ariseth hereof, that as every man is more subject to the love of himself, then to any other vice, it may come to pass that such preachers thinking well of themselves by the opinion of the multitude, may admire themselves too much, and may be idolaters of themselves. Which shall be an occasion, that such men suffering themselves to be carried away with these vanities, they may despise others whom they think inferior to them, & may pursue with a kind of jealousy, those that excel them in gifts: & finally, they may commit many other faults, not beseeming their calling, & all to maintain that credit, that they are persuaded is conceived of them, loving better to be accounted learned men by opinion, then to lose their vain reputation. Let a preacher who hath this gift, labour as much as he can to be free from this kind of volubility in speaking (not but that it is the gift of God being used well, but when it is divers ways abused) that is, that he endeavour to avoid the abuse, and follow the true use thereof in this sort, that is, in tempering the same with daily study, in grave and serious things, to the end, that being endued with this facility in speaking, and with the knowledge of great and profitable things, he may in uttering the same with a kind of dexterity, bring more profit and instruction to the church of God. CHAP. III. Unto what things he must apply himself, that desireth the ministry, for to get an aptness in teaching, which is required in a minister by S. Paul. Now let us come unto those things unto which the Preacher ought most of all to apply himself, to become fit for his charge, which is, that he get a firm and sound knowledge of grave & serious matters, especailly of the holy scriptures, & that he layeth so strong a foundation in the same, that he never expound them, but with profitable edification. To attain unto this profoundness, we think that before all things, it is expedient to have a competent understanding in the principal languages: that is, Hebrew, Greek, & Latin: for seeing that these three tongues be as it were the bark and the shell, in which the juice & marrow of true dignity (as of the most part of other good sciences) be enwrapped & enclosed, they that desire to have any dexterity & experience in the word of God, ought not of them to be ignorant. And although we have almost all those things which are written in those tongues, translated into a language which is very familiar unto us, yet it is necessary that we ourselves have the understanding of those tongues, wherein they were written: the reason is, that finding an infinite number of diversities & contradictions not to be reconciled (as an ancient doctor calleth them) in the expositions of interpreters, it is to be feared, that if we stay upon them, without well weighing them, that many times we may be deceived. So that it is the surest way, that we ourselves have the knowledge of them (at least in some measure) that we may advisedly consider the divers expositions, as well of the one as of the other, and confer them with judgement & discretion, with the pure text of every language, that we may the better judge of the good or bad translation, & more easily find out the truth. To speak particularly and summarily of every one of them, we will speak first touching the Latin tongue, that nothing is more profitable than the same, and that for an infinite company of reasons: especially for this, that it hath been in use in all ages (& is yet at this day) as the domestical & mother tongue of all nations, so that they that are ignorant of the same, must needs be deprived of the knowledge of the most part of those things which are written in it. As concerning the Greek and Hebrew tongue, although many do not give themselves to the study of them, as they do to the latin, & some other that make no reckoning thereof (not knowing it may be, what value they are of) yet nevertheless they be of marvelous use. The Hebrew tongue is above all, necessary for the understanding of the old testament, principally, because it was first written in that language: and the Greek is no less necessary, specially for the New, because it was written in that. But we may here note diligently two points touching these two tongues, that as each of these tongues have their divers properties, so we must diligently observe them, if that we will have the true and right use of them. The Greek tongue hath this property, that it is so fruitful and plentiful, this it signifieth one and the self same thing by many words, the which (besides many other significations which the same words may have, according to the diversity of places and matters, which do occur here and there) signify also one thing, & in this respect great heed must be taken hereof, that we do not misconceive in searching the understanding of every place. As touching the Hebrew tongue, seeing that it hath a property quite contrary to the Greek (because it hath very few words, but under the most part of them, it comprehends many & divers things) we must consider, that if we take in hand to expound some places of scripture, we must not content ourselves with one or two significations of every word, but that we do diligently mark the plurality of the significations of each word, according to the occurrences of matters: to the end that we may carry away the most proper signification of the place, as near as may be: so that he that can observe this, and practise it, he may be marvelously eased in the exposition of the scripture: but contrariwise, he that satisfieth himself with a simple and bad signification of the greatest part of words, without considering the variety of every subject, it is certain, that although some one may attain unto a great knowledge in these tongues, yet he may be deceived (as many are deceived, & do deceive themselves commonly in going no further) that those that have only a mean knowledge in them, do observe with judgement this diversity, as often as they search out the understanding of any place. The second point is, that it is not sufficient for a Preacher to attain unto the understanding of those tongues and to observe this diversity: but also after that he hath found out a proper signification, he must study with dexterity to expound the same, with profit & edification to the people. For if he want this dexterity, it is certain, that the knowledge which he hath gotten in the languages, is much less profitable, (as it may be seen in many, which are destitute thereof, although otherwise they have experience in the tongues) and for this cause, not only the simple people, but also those that have more profited, are much more moved and edified with such kind of teaching, then with the barren and ruder manner, as common experience showeth. And in truth, even as it is not sufficient to say, and to show, that such a meat is good, or some other thing is very profitable, if order be not taken for the enjoying of the same: so it is not enough for the Preacher (who is to instruct a congregation compounded of duers sorts of men) to tell simply the meaning of some place: but beside, he must know how to set forth the same, and as it were to apparel it with necessary ornaments, that the people may the better find it out, and be better edified, which alone with the glory of God, he must propose before him. Wherefore to conclude this first point, the Preacher must study with all diligence for this, to attain unto his soundness of doctrine, above all, in reading the holy scripture without ceasing, meditating in the same upon all occasions, pondering the same day and night, if possibly he can, propounding before his eyes that notable saying o● the Fathers, That cursed is the negligence o● them who do not employ themselves night and day to gather the oracles of the spirits of God. Fo● that is the true and only means with earnes● calling upon the name of God, to come by the same. Secondly, to get his soundness of knowledge, every one must understand, that the mor● he learneth, the more he shall perceive hi● own ignorance, and so his ignorance shal● make him humble, and consequently bette● disposed to learn, to the end that by his humility, and knowledge of his own weakness, he may banish pride, and conceit of himself, which do hinder many from coming to a perfect understanding. This i● that just complaint of Seneca, saying: Th●● many had even come unto true knowledge, if b● pride they had not imagined, they had attained the same already. For verily, as pride is a great, obstacle and impediment to the getting of the treasure of knowledge, so humility is the ready way which leadeth many unto the same. Aug. lib. 3 didasc. Learn (saith an ancient Doctor) of all, diligently, that which thou knowest not, for humility will make that common unto them, which is proper unto every one: Thou shalt be wiser than all, if thou wilt learn of all: They that receive of all, are more rich than all. Aug. christ. ad Hiero. Unto which we may very well add this sentence of Saint Austin unto Hierome, That to learn things necessary, no age ought to seem too late, and although it be more homely for old men to teach, then to learn, yet nevertheless, it is more convenient to learn then to be ignorant. Thirdly, let us observe, that to get this soundness of knowledge, The preacher to get sound knowledge must exercise his memory. here is nothing of such force and virtue, then diligently to exercise the memory in learning, and faithfully retaining many grave sayings and sentences, drawn out of the best authors that may be found, and especially out of the word of God. But my meaning is, that every one should have a good & true understanding of the things the which he will commit to memory, for if one learneth the which he doth not understand, behold three inconveniences the ariseth thereby, The first is, the he spendeth a long time in learning them: the second, that after he hath learned them as it were by force, and constraint, he forget them easily again. The third, being in the memory, they do more harm then good, because that the places in the same memory, which are possessed with such things, cannot be filled with other more profitable knowledge. But the greatest hindrance that it causeth, is, that it hurteth the judgement in performing her duties, which is to approve, or disallow of those things which be in the memory, or of those things which we read. For to judge well of any thing, it must be first well understood: if our memory be stuffed with those things which we understand not, our judgement shall remain idle and unprofitable. But on the contrary side, if the vessels of our memory be filled with those things, it is incredible to be spoken, what fruit and commodity groweth thereby. We say commonly, that we only know that which we keep in memory, We know only that which we keep in memory. which indeed is very true, because that to judge well of knowledge, we must not accounted that to be knowledge, but that which we have learned in the reading of grave and serious matters, in most approved authors. For although men according to their wit, do devise an infinite number of good & excellent things, yet they must be praised for knowledge, by others, and indeed they be not many times of any account, but to be suspected, both of ourselves, and others. Moreover, there are some that allege other reasons of themselves, which they may oppose to ours, which is the cause that ours are nor currant with them, whether we dispute with them, or whether we labour to instruct them in any thing. Furthermore, if we speak any thing of ourselves, which is sound and forcecible, that is commonly reckoned feeble, unless it be fortified and maintained by the reasons of other men, which peradventure we have read, or understood, by ourselves. But when we can allege the which others have left in writing, without doubt, that is of much more weight and force, and which will make us take more stomach in defending that which we do affirm, and that is properly called knowledge. How much the memory availeth in this point, it is almost impossible to be spoken. Amongst many other profits which it brings, this is one, that it is a good help to frame the judgement. Memory is a help to frame the judgement. For seeing that it is so, that the judgement is framed more by reading and keeping many good things, it followeth, that so much the more as one keepeth them in his memory, by so much the more he may have a riper judgement. In such sort, that in any mat of great importance whatsoever, if that he will advise, deliberate, discern, consult, resolve he may the better and more surely do it by the remembrance of things past, which have been seen heard, or read, and kept by him some other time, than to stay himself upon reasons devised in his own brain. But let us well understand that which we call memory, not a remembrance for a few hours, or for a few days, which may be perceived in many, who having heard, or read something, do remember it a day, or two days, or a year more or less, but after it vanisheth away. What properly Memory is. But memory is a remembrance of things which we have heard, or read, or meditated upon a long time, & which are so fixed & imprinted in the same that they have taken up their lodging where they mind to dwell a long time, as it were in a chest, out of which we may take, as need shall require, many lessons, & instructions, as often, and as much as we will. This memory is so necessary for a Preacher, that if he be destitute thereof, he cannot execute his charge, but with very great difficulties, because that as soon as he hath learned any thing to recite unto the people or to serve him for some other use, if he forget it a little after, he must always begin again, and so hardly come to any great knowledge. Cicero in his I. It is a hard thing to be a preacher without memory. book de Orat. speaking of an Orator, saith one notable thing, that is to say: Memory is the treasure-house of all things, the which if she keep not as a good garden, all that which we have read, learned, devised, imagined, invented, (understanding all things which should be in orators, which should be most excellent should by & by perish. We may very well say the same of a preacher, who after that he hath long sweat at his study, and exercised in his charge many years, if he hath a slippery memory, it is certain that he can do no more good: for if it shall happen for him to speak publicly, or privately, or oftentimes to answer unto questions, when his advise or counsel is asked, or to be made acquainted with matters of weight of great men, or to be demanded the text of scripture, if he cannot allege the same to serve his turn, many inconveniences may follow thereof. And if at any time one be constrained upon a necessity to recite something in haste, he shall speak so obscurely, that the hearers shall not understand him to what end he speaketh: & it may so fall out, that he shall not understand himself, because he hath learned those things, as it were perforce, having no leisure to meditate upon them, & to digest them, & although at home peradventure he hath meditated upon them, nevertheless, because the oftentimes he is constrained to travel hither & thither, & that he hath not his books at command, the surest way is, to have them fast locked in the memory, because when they are carried there, as it were in a desk, as well in the high way, as in the house, as well by night as by day, they may be beaten, chewed and considered upon, and by continual meditations, those things may be ripened, or seasoned, which shallbe found too raw. By this then, an incredible profit groweth to the preacher, that amongst many other things, he may expound the word of God sound, He that hath a good memory, may sound, & easily preach the word of God. and plainly, according to the capacity of every one: for having in the treasure of his memory, many grave things, it is an easy matter for him to choose those which he shall perceive by the balance of his judgement, to be profitable and fit for the instruction of every one. This then, is to be reckoned one of the greatest and most sovereign gifts of God that may be: for seeing that in the church of God, there be of all sorts of men, both subtle & gross, & simple, others of some mean conceit: others of very little reach: the greatest dexterity of spirit that can be in a preacher, is so to apply himself to every one's capacity, as that they may be instructed. And moreover, the more that a preacher can frame himself to be familiar & plain to every one, the more fit he is to discharge that function: and which is more, he shall be esteemed the more learned. Although many be of a contrary judgement, who do not esteem knowledge according to facility, but rather by I know not what reports of some, who esteem many to be learned men, which have only the knowledge of some numbers, who nevertheless, are reckoned men of understanding, by opinion, rather than by truth, and by those which are not fit and allowed judges in these things. One of the greatest Philosophers, who speaking of such kind of men, hath used a most notable similitude, A very apt similitude. that as the common people in Magical arts, do marvel at those things whereof they understand not the reason, by which the sorcerers do many absurd things, so many, saith he, wonders at that style, or phrase of speaking, of which they have no understanding. And in truth, what man of judgement will account him a learned man, who is so obscure in his discourse, that he may be justly carped at? And those also, which do think to cavil, shall not know well themselves with what they should find fault: who I say, will account them for learned men, seeing that they are learned only for themselves? These be they of whom it is said in a common proverb, that their sciences are hidden Muses, but such as are of no account, because that such men having some good gifts of God, nevertheless, if others cannot be the better for them, they cannot be properly esteemed for the greatest learned men because that knowledge is not to be counted knowledge, when a man keeps it to himself alone, and cannot impart it to others. But when a man hath knowledge, which doth many good, and that he can easily communicate the same, he is fitly to be termed a learned man. And it is very well said by an heathen Poet, the it is nothing to know any thing for itself, unless another knoweth that which thou knowest, as though he would say, that otherwise it is not to be esteemed for knowledge. But seeing that the mark and principal end of all knowledge, is to instruct and to edify, it followeth that the more a man in uttering his knowledge, doth teach and benefit others, the more learned he is, and aught so to be accounted. Wherefore let us conclude this point, that a Preacher should not only endeavour, to stir up his mind, and polish his tongue, with fair words, gentle, The more plainly a man writes or speaks, the more learned is he to be accounted. and delectable, but also, and principally, to fill his breast with the knowledge of many good and profitable things. For if there be nothing but a filled, and polished tongue, to utter many words, although they be well placed, they do not much profit. For even as the spirit of a man, either he that readeth, or he● that hearkeneth to another that speaketh, i● not much moved by words filled one within another, if no matter of substance be mingled therewith, so the spirit of a man cannot much be moved by a flood of unprofitable words in which no matter of importance is contained. In such sort, that Cicero hath very wel● said, that it is a mere folly to speak with propriety and ornaments without sententious words, and to speak sententiously without order and disposition of words, it is childish. Finally, let us add, that a preacher being sufficiently furnished both with words & knowledge, of many good things, he shall attain unto an easy kind of teaching, & having attained the same, he shall discharge his calling with great profit, as every one may easily perceive by his praying, in which he shall see this facility so much wished for▪ & so commended, as nothing more, in regard of those infinite commodities that it bringeth, as well to the preacher, as to the hearers. S. Austen saith in a certain place, The more plain a preacher is, the more he edifieth. that a preacher ought to labour to be heard with understanding, willingly, and obediently. By which a man may observe three principal commodities which do proceed from this facility: the first is, that the preacher which is endued therewith, is easy to be understood: the second, that being understood, men taketh pleasure to come to hear, to learn, and profit: the third, that obedience is willingly given unto his word, when the people do correct their evil life, growing up from faith to faith, and in all christian virtues, which is in sum, the greatest good and contentation which a preacher can attain unto, in the administration of his charge. CHAP. FOUR What is to be observed in making of sermons. TWO is time to come to the method and order to be observed in preaching, The manner of preaching is hard, by reason of the diversity of opinions therein. which is one of the greatest difficulties in the discharge of the ministry: we do affirm plainly, that it is one of the greatest difficulties, because that it is not yet agreed upon: one setteth down one way, others another way, in such sort, that so many men as there be, so many opinions: as every one hath his opinion by himself, so according to the same, every one, at least, if his mind be stirred up, doth devise a new fashion. Others feeling their own weakness, do love better to go about to accustom themselves to follow others which they fancy best. Nevertheless, we must confess, that they are all profitable, for seeing the God useth divers instruments for the edification of the church, we must acknowledge, that all that which the preachers have, they be the gifts of God: & consequetly, that skill with which they help themselves to preach the word, being a part of the graces of God, & with this skill, their purpose and intention is, to advance his glory: we ought I say, to acknowledge that the method of every one is profitable, and charity teacheth us so to judge. But we ourselves do confess, Every one must esteem his own preacher. that although that which we mind to propose, seemeth better than many others, yet for modesty sake and humility, we are content to set it after all others. But seeing that God doth distribute his graces more abundantly to some then unto other some, & that it is lawful for every man according to the measure of the graces of God bestowed upon him, to speak freely the which he thinketh to be most expedient, & the best way to edify: so we may also set down our judgement in this point. Nevertheless, we may boldly say, that the method which we propose, is not to be discommended, because we know by experience, that the practice thereof, hath done very much good. For having preached some small time in 11. or 12. churches, in many of which, some learned men were present, which were greatly edified, & principally in those churches which were in three or four universities, in which were many doctors, and a great number of students in divinity, very well learned, who with many others, perceiving how profitable it was, desired to have it, and to be made acquainted with the practice: some have craved it at our hands, and others have very importunately entreated us to set it forth in Print. And seeing that our purpose is to prepare to the Ministry, those which are desirous of this treatise, (and that it is necessary above all things, to be well furnished to preach, which is the principal part of this charge) by this occasion, we have obeyed unto their lawful requests, more by constraint then willingly, protesting before God, and in our own conscience, that in this, we have no other regard, then of the glory of God, and the edification of the Church: as we do assure ourselves by the issue of this our enterprise, that the one and the other, The preacher must not have a vain conceit of himself. shall be greatly furthered. And this we do chiefly set down, that every one may see that we are not singular in our own opinion, which we have placed afterward, for a long time, knowing well, that there is nothing that so tormenteth the mind of the ambitious man, nothing which is more hard to keep, nothing which more hindereth the way to virtue, and in sum, nothing is more pestiferous and contagious in any man, than this is, and especially in him that desireth our charge. And I will add this also to the reasons before alleged, for what cause we have written this method: that is, having laid the foundation thereof, upon the Sermons of many great preachers, whom we have heard in many places, being very diligent in hearing them, and after meditating upon their Sermons, have brought them into writing (by which we greatly exercised our memory) the I say, many students were pricked forward by this our recital, to harken more attentively unto the preaching & lessons, them they did ordinarily before, and took great pains to remember them, promising themselves, that they profited more by this means in one year: especially hearing always learned men, them they had done before in six years by their private studies. And considering that it is a shameful thing, & full of reproach, that those that have so long frequented the universities & places of study, should so negligently suffer such opportunities to pass over, which afterward they could by no means recover, & that they would hereafter be more diligent, if it should please God to offer unto them the means to enjoy the like blessings: and as for those that have not as yet been at those schools, when they should be preferred thither, they do advise them diligently to regard this way of profiting, which is thought most convenient. Before we come to set down our method, we give counsel, that to follow and observe the same profitably, it is necessary that we should be furnished with those parts which are requisite and expedient for the same: that is, with knowledge and learning, in great quantity and abundance. For otherwise we shall lose our labour, and shall not attain unto it, no more than a man can build without matter: & in truth, he doth foully deceive himself, that endeavoureth to imitate one that is singular, if he be not endued with those gifts, by which the other excelleth. Wherefore every one must follow the counsel of Horace. Every one must look what his shoulders can bear, and what they cannot bear: that is, what ability and force is in us, and according to the same, to dispose of ourselves the best way that possibly we may. Nevertheless, we may assure ourselves, that whosoever shall but in some measure, exercise himself in the scripture, In preaching the word of God, every one must do as he is able. he may procure sufficient knowledge to serve his turn, if will he take pain, because that is not enwrapped with many difficulties nor subtleties, neither doth consist of many hard precepts to observe, but it hath many easy points, as all they that use to read them, may find out by experience. A profitable and easy method of preaching, which consisteth in six points. How profitable it is, we will say nothing: but we will leave it to the judgement of others. First of all, we must well consider & meditate upon the text which we purpose to expound, to the end, that by a diligent & deep meditation, we may have a perfect understanding thereof, and by the eye of our judgement we may perceive all the doctrine which may fitly be gathered out of the same, from the beginning to the end. For the second point, we must draw out the beginning, from the matter of the text itself. Thirdly, it must be divided into parts, that is, such notes must be taken out of the text, which doth naturally arise out thereof: sometime two, sometime three, or four, according to the matter which we handle. Fourthly, we must expound in order every doctrine, the which the Preacher must enrich with divers amplifications, neither too long, nor too short, but as profitably and fitly as he can, with similitudes. Fifthly, he must use examples, sometime more, sometime less, as the Preacher shall judge most expedient: sometimes also, it shall not be from the matter to use inductions, the better to move the hearers. Sixtly, to make the conclusion, it is best to make a short abridgement and summary, of that which he hath handled. It is impossible to use a method of preaching to satisfy all the hearers But because as Gregory Nazianzine saith, that in a multitude compounded and mingled of all sorts of men of all ages, of divers humours and complexions, it is hard to invent a method of Preaching, which should be so acceptable to all, that every one should be satisfied, and content: and beside he addeth, that as it is hard to tune all the strings of a Lute, or Sitterne, when one is but touched, so every man may think, that this method cannot please all, as in truth we have not set it down to that effect, but to leave it to every man's judgement. Wherefore we will expound more at large, all that which we have briefly said. First of all, whereas we say, that we ought o have a good understanding of the text, we might allege infinite reasons wherefore that is necessary: but because every one may conceive many which we cannot recite, therefore we leave them to every man's consideration: saying only in one word, that if any one shall be so unwise and rash, to take upon him to expound a text which he doth not well understand, he must needs fall into an infinite company of absurdities, and inconveniences. Secondly, where as we say, that the beginning must be drawn from the text itself, which we well understand, that must be done as well for the ease of the preacher, as for him that heareth. Concerning the case of the Preacher, it is great in many respects, if he knoweth and can do it aptly: but if he cannot conveniently do it, it shall not be less hard unto him, than unto them which are accustomed to draw it where they can: where some begin sometimes with a place of scripture, as it seemeth most fit for their matter, others by a repetition, sometimes tedious and unprofitable, of those things which they have spoken before. Others which read Commentaries, begin with that which they find there: whereby it may come to pass, & oftentimes it doth, that many trusting altogether to them, many times they teach those things, which they do not understand themselves: whereof ariseth many inconveniences, especially these two: that is, they are hardly to be understood of their hearers: and the other is, that in regard they have committed those things to memory, which they understand not, they do quickly forget them again. There is also a third evil: that those that are accustomed to learn without book, not only the beginning of their sermon, but also the most part of the rest, they shall very hardly afterward make them themselves, and with great difficulty become good peachers. Briefly, the beginning is so hard a thing, that it is said in a common Proverb, that he that hath well begun any work, hath half brought it to pass. This is spoken of any work whatsoever, but by a better reason we may say so of our Preaching: For in truth, every one knoweth by experience, that those that have the dexterity of beginning well, afterwards without much difficulty, they may proceed: As it is easy to build a house when the foundation is well laid. He than that can keep our method, may avoid all these inconveniences. For first drawing his beginning from his text, which he well understandeth, he shall hardly speak any thing, which shall not be understood. Secondly, if he hath meditated, or devised any thing, as he must continually do, the better to understand that which he would expound, by this means I say, he shall remember all, as naturally we keep better those things which we devise, than those which we read, or learn of others. Thirdly, he shall more plainly be understood of the hearers, and consequently, he shall Preach with much more edification. Furthermore, for the ease of the preacher, it shall be great in two respects. First, in that he makes the beginning himself, the which he draweth from the matter, which he doth very well understand: he cannot be so obscure to his hearers, as if he drew it out of the book of other men, or rehearsing their sermons altogether (as many do) for although every one may have a private skill of himself, o● some natural inclination, so every one according to the conceit, may lay the foundation of their sermons, and by the same reason, others which will recite other men's works, not having the same spirit, they cannot rehearse them with such understanding and edification, as the authors thereof. Secondly, there is no doubt, but that the hearer doth understand much better, that which the preacher understandeth himself when he entereth into his matter. And verily this is a thing which the preacher must diligently observe, that in the beginning, he speaketh nothing but firm and sound things, because that the hearer hearing those things in his entrance to his discourse, may be the more attentive to hear the other parts, that follow. The beginning of the sermon, must be sound matter. Contrariwise, if the Preacher beginneth with a repetition of things going before, or else do spend more time in those things which are not material, the hearers which have good ears, hearing that in the beginning, & finding nothing worthy the marking, they become cold and weary to hear the rest of the sermon. It is true, that necessity urging a man, he may well use sometime a repetition in the beginning of his sermon, and sometime in the midst: but that which may be done of necessity, must not be done of custom. Thirdly, concerning the division of the text, gathering those doctrines which are comprised therein, we must note, that if any will describe the beauty of some virtue, or the filthiness of a vice, or in sum, the great profit of some lessons: it is very good to produce many reasons, and to let the feeblest first, and then those that are more forcible: and consequently, others. And the reason is, in placing the weakest first, and then the strongest, because that the hearer, if he be not moved with one reason, two or three of more force being added, he may be moved to put that in practice, whereunto he is stirred up. But herein he must take heed of two extremities, that setting down many reasons, that they be not strange from the text, Two extremities to be avoided in the exposition of the text. otherwise it were better for him to content himself with one or two, which may be fitly gathered out of the text, then to allege many which are far feched: the other extremity is, that being desirous to enclose himself altogether within the compass of his text, that he will not go out: it cometh to pass, that he doth rather paraphrase then expound. This kind of interpretation is seemly, and convenient, for him that teacheth in the school, for the benefit of them that do study the grounds of divinity, who afterward being well grounded, may interpret th● scripture in a more ample and popular manner: it shall suffice unto them to show the true sense of the arguments of the Scripture, and the force and virtue of the words which do occur in the languages, the which that scripture containeth, but the preacher must avoid this extremity for two reasons. The first is, that having a large text, we cannot expound the depth of the sense thereof, nor enter into the bowels of the same, and by that means deprive ourselves of many notable and excellent doctrines and comforts, which are buried therein. The other is, that it may make the preacher idle, for only to run over a large text, which he hath read, he shall not need to labour in drawing out all the doctrines and instructions, which he might easily gather, because that before he shall have showed the meaning of his text, the greatest part of the time will be spent, and more than is limited for an ordinary Sermon. The greatness or the smallness of the profit of the one or the other, plainly doth appear in this, that many hearers which are very well read in the scriptures, and who understand the sense thereof, can say as much as they that thus paraphrastically run over a text, but when the hearers which are something grounded and conversant in the Scripture, do hear the preacher speak many profitable things, expounding a place excellently, and plentifully, & that they themselves cannot attain unto this kind of expounding the word of God, The preacher must expound his text copiously. this may incredibly move them, and make them very diligent in coming to hear, and attentive at Sermons, and in sum, do bring great joy and good, both to the Preachers, and hearers. Wherefore let us conclude, that the Preacher ought most to give himself to this manner of expounding the Scripture copiously: for he that will be too succinct, he shall not so much edify. And further, it is much better to allege many things which are of great use, although they may seem to some somewhat strange from the text, then to be too scrupulous in tying ourselves too much to our text, and not to edify. Nevertheless, we say, that if our Method be well observed, that one can hardly go out of his text, because that taking his beginning from the midst of the text, which he well understandeth, it must needs be, that this beginning must be as a Paraphrase, and a summary of the whole text: afterward, the amplification is a more plentiful declaration set down in order, of all that which was spoken in the beginning in a few words. This beginning may be compared unto the roundness of a circle, and the exposition by his parts: that is, a staying within the circle, & so to be enclosed, that he cannot go out: or if one would speak more plainly, the beginning is like the selling of a merchants ware by wholesale, and the exposition by parts, is like the retailing thereof. In the fourth place, having set down, that we must use similitudes, we say, that it is necessary for infinite reasons which would be long to recite: but we mean, that seeing that similitudes be of marvelous use, provided always that they be of weight, ●nd apt, as occasion shall require. For we will not have all similitudes to be used, The use of similitudes. which ●re sometime unapt, foolish and light, because they do rather breed offence, then edify: but when they are taken from things material, and substantial, it is certain, that ●here is nothing which is of greater pro●●te. There are two things (sayeth Cicero in his ●hird book of Orat. Cicer. de Orat. ) which are wont to move ●●eatly, that is a similitude, and an example. ●icero sayeth this in speaking of his Orisons, which are nothing to be compared to those things which a Divine ●oth handle: yea, a fit similitude doth ●one move in sacred things, then in those ●atters that concerns the world. But ●e better to understand what good ●d profit doth come by similitudes, let us see what Erasmus saith in a most eloquent epistle, unto him whom he dedicated that little book which he entitled Adages. There is nothing (saith he) among all the ornaments which are to be given to an oration, more excellent than a Metaphor. Will you delight? there is nothing that hath so great delectation: will you teach? there is nothing which proveth a thing more effectually and plainly: will you persuade? there is nothing of more force and vehemency: will you study to be copious? thou shalt find no other where more rich and plentiful matter: do you desire brevirie? there is nothing which is more fit: do you affect high points? this doth extol whatsoever thou wilt: will you extenuate any thing? there is nothing that will more abase it: dost thou desire to be understood, and to give light to a thing? there is nothing which doth represent any thing better before our eyes. By the same, Adages are made acceptable: fables have their grace, and these do commend Apothegms. By the same, sentences are better set forth, and have more brightness. To be brief, for the praise of a similitude, there is nothing of more force than the example of Solomon, who being so great a man, that besides jesus Christ, there was none like unto him: he would not adorn his Oracles, but with the title of proverbs. afterward he addeth a point to be marked: Take away (saith he) a Metaphor and a similitude from Orators, all things be little and of no value. Take away the proverbs and Parables from the writings of the Prophets and Evangelists, and thou shalt take away the most part of the grace of the scriptures. To all these commodities, we may join also this, which is of great consequence, that is, when one expoundeth an hard place, there is nothing that maketh it sooner to be understood then a similitude: A Profitable use of a similitude. for although oftentimes many reasons be brought, and those which be of force, nevertheless, experience showeth, that by them one cannot so easily conceive many difficulties: but if one useth a familiar similitude, and easy to be understood, it cometh to pass, that hard things are without labour understood: and all those reasons which were alleged before, to make the matter plain, are made clear and manifest by similitudes. Wherefore the preacher must study for the same with great travail and industry, that he may exercise his charge with mote fruit. Let us come now to the fift point, the is, often to garnish our sermons with examples: we say that it is necessary for this reason principally: that is, because they have in themselves marvelous virtue and force, to move the hearer, because they show the truth of many things come to pass, of which we have places and testimonies in the scripture, in such sort, that when we would have the truth of any doctrine to be understood, or to stir up the hearer to the embracing of any virtue, The use of examples. or to fly any vice: we must first propound those testimonies, which do command, or that do exhort, or do forbid the one or the other, than we must bring an example, which doth show as it were with the finger, the effect and performance of the testimonies. We may note also, that when we may allege many, it is good to place those first, which are of less force to move the hearers, then to urge the stronger (as we have counseled to do, in bringing of reasons one after another) because of the incredible weight which this manner of teaching hath towards all sorts of men. It is true, that when occasion is given to make clear some portion of Scripture, something hard, that we cannot use fit examples, as we may do if we do describe the filthiness of some vice, or the dignity of some virtue, or some such like thing, we may then understand, that only they are to be used in the handling of those things which are needful to be made plain by them. For the sixth point, which is, that it is very profitable to make a brief conclusion, The conclusion. of all that which he hath handled, we say, that it is necessary for this reason: that is, that if they which have well harkened hath kept any thing, they may have their memory very much refreshed and comforted, by a brief sum of that which they have heard: and as for them that have been negligent in hearing in the time of the Sermon, hearing the sum thereof, may be awakened to lend their ears, and to retain some thing, and to return with some instruction. But because it is easy to speak and discourse of divers methods, but it is hard to observe them: we will here set down two Sermons, of things which seemeth very hard to conceive, and in the said two Sermons, all the practice of the said method may clearly be perceived: to the end they may be set down as patterns, that they that will go about to follow the same, may do it more easily. The first shall be made of that which Saint james saith, jam. 3.5. in his third chapter and fift verse, touching the tongue. The second shall be grounded upon the lords Supper, following the words which the Evangelists, and Saint Paul useth, saying: This is my body, etc. Let us come to the first and set down the text as it is in Saint james. The tongue is a little member, and boasteth of great things, behold how great a matter a little fire kindleth. 6. And the tongue is fire, yea a world of wickedness, etc. But because it is there said: The tongue is a world of wickedness, jam. 3.5.6 and that it may seem to some, that it is an hyperbolical speech, that is, an excessive kind of speaking, all the parts of that sermon must be considered, to understand, how they do agree together. As in the beginning, God in creating of all things which are in the world, he made man also, as the best and most excellent of all his works, to this end, that he might first know him, The beginning taken from the text. and then honour and glorify him: so man must know, that his duty towards his Creator, is, to acknowledge him, and to give him that honour and reverence that is due unto him, and to set forth his glory as much as he can. For seeing that God is the beginning, the proceeding, and maintainer of his life, so he ought to think, that his duty is not discharged, if he doth employ some part of his life, or some force of the mind, or the body, to praise him, but even from his birth, until his last gasp, he must employ all the powers of his soul to magnify him, meditating continually in his word, and labouring for the understanding of his sacred mysteries, to discourse of them by his reason, and to imprint them in his memory, and in sum, to dedicate all his heart and his inward affections, to advance his name. Secondly, to discharge this duty faithfully, we must also earnestly apply all our exterior members, as well as the inward faculties of the soul to praise him: that is, the mouth, the lips, the tongue, the feet, the hands, the arms, and all other parts in general, because we have received them of God for this end. But because god hath made and placed the parts of mā● body, some more excellent than other, and more fit to praise him every way, as his admirable and incomprehensible wisdom hath seen it necessary, so man must know, that the dignity and excellency, which his members have received one above another, aught to be used, to preach his praises more than other. It is than most certain, that amongst all the members of man's body which god hath made for his service, he hath framed the tongue above the rest, to which he hath given a property, prerogative, & pre-eminence, which the other parts have not, that by that, when it is well governed, the word of god is preached with incredible edification: by the we set forth his magnificence in a singular manner, by that his holy name, and his sacred majesty is sanctified more and more, by that we pray unto God, & call upon him in all our necessities, and by that we speak good of our neighbours, by that we instruct them, by that charity is kindled towards men, faith increaseth, the fear of God shineth more & more, & doth spread itself, as it were a fire in the midst of all them that make profession of the doctrine of salvation, by jesus Christ: and in sum, by that we see a world of good things: The exposition of the beginning. that is, a spring and fountain of all sorts of virtues, for which many study, which were cold before, and by the same tongue, they are brought into the exercise of them, and kept and confirmed more and more in their duty: but since the coming into the world of the devil, the sworn enemy of man's salvation, the good harmony of our affections in praising God, have turned by his malice the use of the tongue to all mischief, in such sort, that in steed it now should be the principal instrument in man, to praise God, and to give glory unto him, it is converted quite contrary, to offend him divers ways. That was given unto us to stir up all other members, to employ themselves to the celebration of his divine praises, as well in the naming of GOD, with the chiefest reverence, and of our brethren, and our neighbours, as we are bound by the duty of charity. But now alas: this little member is most dangerous: by that we speak evil of our brethren, backbite them by envying their virtue, showing our contempt of those gifts, and graces which they have received, by that we do diminish as much as in us lieth, their estimation, and credit, and make all men know, that we have our heart full of wickedness, and sinister affections, towards them: but that which is more, it is no less disordered towards God, for to despite him, as much as men may: for by this, we dishonour him, speak evil of him, by this wicked miscreants do belch out infinite outrages, & execrable blasphemies against his sacred majesty, which they intolerably tear in sunder: briefly, by this they commit a multitude of innumerable sins. This is the reason why S. james saith, that this little member boasteth itself of great things, that it is a fire which kindleth a forest, that it is a world of wickedness. (By which words he would signify no other thing, but from the slandering and intemperancy of the tongue, many mischiefs ariseth, when the bridle is let lose. The division. ) But for the better understanding of this, we must observe two points: the first is, that by nature, we all are subject to this evil, and detraction of the tongue. Secondly, that being all subject hereunto, we must take heed of flattering of ourselves, but rather with might and main avoid the same, and the better to fly from it, The Amplification of the first part. to consider the horrible mischiefs which cometh from it. Concerning the first part, we must consider, that all in general hath this vice so deeply rooted in our bowels, that it is impossible to abstain from the same altogether, we are so depraved in all our affections. This is the reason that Saint Paul saith, lively pointing out the nature of man, Rom. 3 and showing how it is corrupt in itself, There is none righteous, no not one. There is none that understandeth: there is none that seeketh God. They have all gone out of the way, they have been made altogether unprofitable: there is none that doth good, no not one. Their throat is an open sepulchre, they have used their tongues to deceit: the poison of Asps is under their lips: whose mouth is full of cursing and bitterness, etc. By which place he showeth, that all universally, are evil speakers, and slanderers, foully abusing our tongue: and although he speaketh principally of the corruption of our nature, after the sin of our first parents, he might also very easily speak of the rest of our corruption, which remaineth after our regeneration, and so much the rather, because the greatest servants of GOD, do ordinarily complain of this evil, to which they are so addicted, that they cannot refrain themselves without a great combat, and violence offered to their nature. And for this cause, David which by the testimony of the scripture, was a man after God's heart, striving against this vice: although he were one of the most patientest that ever were, in bearing injuries done unto him, yet he prayeth earnestly unto God in this manner. Set a watch, O Lord before my mouth, Psal. 14 and keep the door of my lips Unto which very well agreeth that which Saint james saith: In many things we sin all: jam. 3 If any man sin not in word, he is a perfect man, and able to bridle all the body. According to this, mention is made in a certain place of a memorable history of a great parsonage, who having oftentimes imagined, that there is nothing so hard as to bridle the tongue, he saith, that he hath long considered & meditated upon the thirty and ninth. Psal. of David, where it is said, I thought I will take breed to my ways, that I sin not with my tongue: Psal. 39 I will keep my mouth bridled while the wicked is in my sight. But saith he, when he was dying, I have lived thirty seven years, & yet I have not understood the meaning of that place, although I have travailed to find out the same. What then would he signify hereby, but that it was a matter of great difficulty to bridle this little member, but that it will break out beyond her bounds, in defaming them which do displease us any manner of way. And indeed, we must not think that David practised that which he saith in this place, but he would give us to understand, that he laboured to contain himself as much as he could, that although he lived amongst the outrages of the wicked, yet nevertheless, he endured them patiently, knowing well, that those things came not to pass at adventure, but by the providence of God, who would after this manner exercise him, and in truth, he that will take these words so strictly, he shall marvelously be deceived: I mean, that would think never any angry, or furious word escaped David against the wicked: so that he that can find a man that doth not offend in his tongue, he shall be the most perfect among the living. Some have very well said: that God foreseeing the fury, and intameable violence of the tongue, hath barred and enclosed the same with a very strong double wall: that is, with the teeth first, and then with the lips, which should be as it were two bulwarks, and rampieres: yet nevertheless it cannot be kept pass the grace of God, hindering him, he hath spent all his endeavours, to obscure with dark clouds & confusion, that he might do something which he desired. For there is no point of doctrine at this day by which so many discords and controversies, are stirred up, as by this sacrament, so that whereas Christ hath left this sacrament, principally, to unite christians together with so strait a band, as the parts of the body are joined with the head. Satan I say, hath caused that at this day, by this sacrament, all Christendom is disunited, divided, & torn in pieces, which is a lamentable thing to hear, & more pitiful to behold: and this cometh to pass by the just judgement of God, for the unthankfulness of christians. But what is to be done? as sathan hath been and is very diligent to corrupt the true sense of this institution, so we also should be as diligent to search out the true understanding, that we may overcome him, because that it is a thing more than reasonable, that the faithful should be assured of ●heir salvation, The application of the exord. with a brief exposition of the text. that the devil should not have power to withstand them. And because that these be the chief words, (This is my body, this is my blood) by which the devil hath blinded the understanding of many, so that they could not conceive the true meaning, it is our duty to seek out the true understanding, with a docible and patiented spirit. Let us note in the first place, that the Evangelists, & Saint Paul, saying here, That jesus Christ having taken the bread, that he eat it with his Disciples, that he broke it, and gave it to his Disciples, saying, Take eat, etc. that in these words, there is the institution of the supper, the which was instituted the night before he suffered, after supper, and after that he celebrated the eating of the passouer. This institution doth contain three principal points, the first is, the signs, and the ceremonies: the second, their signification: the third, the agreement that they have the one with the other. As concerning the signs, there are but two, the bread, and the wine, which do represent the body and blood of jesus Christ, because they have the self-same virtue to nourish our souls, as the common bread and wine which we do ordinarily use for our necessity, hath a proper power to nourish our bodies. For this cause jesus Christ calleth himself in many places, The bread of life: not to speak properly, that that bread which is distributed into the Supper, is the bread of life of itself, for it differeth nothing, neither the wine also, from that which we do ordinarily use: but this bread and this wine do nourish our souls, because they are ordained of God to this effect. There are two signs, to signify, that in him is a full & perfect spiritual nourishment: that is to say, ●l that is requisite for our salvation: & also the better to make us call to mind his death and ●assion: because that the wine which signifies his blood shed, is so lively represented in ●hat before our eyes. Let us come to the ceremonies, which be double, whereof one doth concern him that doth administer the Supper, ●he other him which doth communicate. Touching him that doth administer, it is his part to ●●ke the bread, & to break, as pastors do ordinarily, which doth signify that the body of ●esus Christ was broken with infinite sorrows ●●d horrible agonies, to deliver us from euerla●●ng death, as he himself declared when he ●●id: This is my body broken: & afterward pre●ted the bread and the cup of wine, to bear ●●tnes that God for his part, doth present vn●● us jesus Christ, and with him all his graces ●●d spiritual riches: and for his part, doth ●●we near by this Supper, to commu●●ate himself unto us. The ceremony, 〈◊〉 to take the bread and the wine, which are resented unto us, and to eat, and to drink. ●●ter the institution of the supper, we must ●●me to these words, Take, eat, drink, this is 〈◊〉 body and my blood, do this it remembrance ●●s: and to understand them more cleare●● we may observe, that they do contain a commandment & a promise. The commandment is expressed in these words: Take eat● drink, do this in remembrance of me: & when 〈◊〉 is said, This is my body, this is my blood, there 〈◊〉 the promise. All which words do signify a● much as if Christ should have said, this brea● and this wine doth so represent my body an●● my blood, that you which do partake these visible signs, I do assure you, that you participate that which they do represent: that is 〈◊〉 say, my body and my blood: & that this is th●● true interpretation of the words of Ies●● Christ, it is manifest by other testimonies 〈◊〉 the scripture, & this shall be the second poi●● of this Sermon. But before we begin 〈◊〉 confirm by them our interpretation, A confutation of the reasons of the Papists. we m●● first examine whether the papists have ●●ny reason or no, to understand their transubstantiation. And this is, as they say, when Chr●●● said, This is my body, this is my blood, that th● word is, doth signify to transubstantiate, a●● to convert, & by consequent, that the bre●● and the wine were transubstantiated into 〈◊〉 body, and into his blood. First we answer that this word (is) which is a verb substāti●● doth not signify in any place of the scriptu●● to convert and transubstantiate, and that i● should so signify, many absurdities would f●●low, as we might produce many places, wh●● very strange absurdities would be perceiu●● whether it is said in Gen. the joseph interpreting the become of Pharaoh, which was, that he had seen 〈◊〉 fat kine, and 7. lean: It is there set down, 〈◊〉 at the 7. lean kine, are 7. years of barrenness: and the 7. fat kine, 7. years of plenty. 〈◊〉 we should take according to the letter 〈◊〉 is word (are) which is the same word which ●eere used, we must needs conclude, that ●●ese seven kine were indeed, and really seven ●●res, which should be a strange absurdity. ●nd when it is said in Saint john, that jesus ●●rist is a vine, and his father the husbandman, we must conclude, that Ie●●● Christ is converted into a vine, and ●OD into an hushandman: that is, sub●●ntially and essentially, which were an ●●rrible thing to hear, and more hard to ●●eeue. And because some may object, that 〈◊〉 kind of speech is set down to ●●e the similitudes (and they be indeed ●●ilitudes, and not a sacramental man●● of speaking) we could produce many ●de of speeches which are sacramental, 〈◊〉 one shall suffice. Saint Paul saith, That fathers did all eat the same spiritual meat, 〈◊〉 did all drink the same spiritual drink, 〈◊〉 they drank of the spiritual Rocks that ●●wed them:) and he addeth, and the Rock● 〈◊〉 Christ. This word (was) is so to be ●●n as in this place, if then this be well considered, what man is there of soun● judgement, that will understand by this m●ner of speaking, that this Rock was tro● substantiated indeed, and really into Chri●● as he must of necessity understand, if this opinion of the papists be true? Let us conclude then, that these words properly cann●● bear this signication: for if jesus Ch●●●● would have signified so much, he wou●● rather have said, this shall be ma●● my body, or turned into my body. A● if these words should be understood without a figure, as the Papists would have they should signify rather that his bo●● and his blood, should be turned i● the Bread and Wine, and not that 〈◊〉 Bread and the Wine should be tur●● into the substance of the body of Chr●●● because we find some such like th●● in the Scripture, as we may read in ●nesis, Gen. 19 where it is said, That Let his V● was turned into a Pillar of Salt, and 〈◊〉 pillar of salt was to be seen, wher● to Lot's Wife was turned. So that it 〈◊〉 be said after this sort, This Pille● Salt is the Wife of Lot: to note that 〈◊〉 his Wife was turned into that Pillar: 〈◊〉 they that do hear these words, 〈◊〉 understand it so. For these wor● The Pillar of Sale, cannot signify the 〈◊〉 thing properly, therefore a proper signification must needs be found out. So in like manner when it is here said, This is my body, this is my blood, these words cannot any way bear this signification, that we should understand by them a real conversion into the body and blood of Christ. Moreover, these words of transubstantiation, do bring with them three absurdities. The first is, that if the bread and wine should be turned into the body and blood of jesus Christ, there should be no sign in the Supper, and so there should be no sacrament, which cannot be without a visible sign. The second is, that the blood of jesus Christ should be separated from his body, which is also absurd and impossible. The third, that jesus Christ should have a body infinite, and by consequent, he should not be true man, nor truly ascended into heaven, which should overthrow the principal Articles of our faith. And 'tis to no purpose to object here, that he hath a glorified body, by which he may be at one time in divers places together, for this reply is vain, because he had no such body, when as he instituted the Supper: and beside, his glorification, did not any way diminish the nature of a true body, but only did make him infinite, as an ancient Doctor hath very well said. And wherefore it is said in the Acts of the Apostles, That the heavens should contain him until the day of judgement, when he shall visibly descend, as he was seen to ascend. The fourth is, that infidels and hypocrites coming to the Lords Supper, should truly participate the body and blood of Christ, and so it must needs follow, that GOD and the devil should be lodged together. And besides these absurdities, which do beat down transubstantiation, experience itself is against it. We may perceive the bread and wine to consume away, being long time kept, for this doth show most plainly, that the substance of them is not changed. As also these words being well understood, do overthrow transubstantiation, so they do likewise confute their Cousin german, which is Consubstantiation: that is, those which do affirm, that the body of jesus Christ being every where, it must needs be in the Bread of the lords Supper, that it is either above or below, or at one side, or within, as his blood is in the Wine. The words of jesus Christ, cannot likewise bear this sense. For if they will so understand them, jesus Christ must have said, My body shall be with this bread, and my blood with this wine. Moreover, this should be to fall to a fleshly and carnal eating, which cause us to fall into the three last absurdities of transubstantiation. When jesus Christ saith to the Capernaites, who did imagine a carnal eating (because he had said, That unless one eat his Flesh, and drink his blood, that he cannot have eternal life.) He said unto them in the Verse, three score and three, expounding himself: It is the spirit that quickeneth, the flesh profiteth nothing: the words that I speak un-you, are spirit and life. Is not this place clear enough? to show, that these words must be understood, spiritually and not carnally? And although that there he speaketh not of a sacramental eating, but of that which is made by the word of GOD, which is received by faith, notwithstanding it may very well impart thus much, because it is the same kind of eating in substance, so that whatsoever is spoken of the one, doth belong also to the other: and seeing that question is made of the nourishment of the soul which is spiritual, and that the food thereof is spiritual, it must necessarily follow, that the eating must be also spiritual, and not gross, and carnal. And to be so, it cannot otherwise be, but that the bread and wine should be nothing else but signs only of the body, and blood of Christ: and that they do always remain bread and wine, after the words of consecration, and after the partaking thereof. As it is easy by Saint Paul, 1 Cor. 10. where he saith: The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? It is not said, that the cup of blessing which one blesseth, is the blood of Christ really, & that the bread which we break, is the proper and substantial body of Christ: but that it is the communion of the one, and of the other, by the which words he declareth plainly, that the bread and the wine doth always remain bread and wine, but they are certain and infallible pledges, of that communion, which we have in the body of Christ. See also, that the bread, & the wine, are nothing but signs of the body, and of the blood of Christ: yet nevertheless we do participate of the same, as truly, as if we should eat his flesh, and drink his blood, after a carnal manner. Let us add, that this interpretation (which is the second point we have to handle) causeth no inconvenience, and that by the same, those four absurdities which are recited before, are avoided: for by the same, the signs remain in their own nature, the blood of jesus Christ, is not separated from his body, his humainitie is not diminished, neither the truth of his ascension, and sitting at the right hand of his Father. And further, The Amplifying of the second part. wicked men shall not partake of the body of Christ, and of his blood. But what will be objected, if this be the true meaning of Christ? how is it declared by more manifest words, and less doubtful? One answereth, that this promise cannot be made by a more brief kind of speech, and more significant. For if he had said, This is the pledge, and the sign of my body, there should not have been a promise as there is, unless he had used more words, as if he should have said: I assure you, that this bread, and this Wine, doth so represent unto you my body, and my blood, that as often as you do partake of these visible things, you shall truly communicate of that which is signified unto you. And so it must needs have come to pass, that Christ must have done, as flatterers that go about to persuade any man, use many words, and arguments, but there is no force many times in their speech, as commonly it happeneth to those that being desirous to make others, believe something, they have copy of words, but little matter. Contrariwise, serious and grave things, do require ordinarily few words, but very significant, and full of force, and majesty: we see for the most part, that Kings and Princes speaking of any matter of importance to them that are about them, oftentimes they use but one word, which they do print in their mind, as though it were some oracle from heaven, they do ponder, and imagine to find out that which he would say, that if they used many words, they would not so easily be carried away, and they which heard them, would not be so attentive to consider them. Namely, this is perceived in great men, when as they make promises to their familiars, for being so made in few words, they have more grace and weight. So jesus Christ in this place speaking to his Disciples, to communicate with them his body, and his blood, (which was a thing of great importance) he spoke in few words. This is my body and my blood, that is to say, which signifieth my body, and my blood. And this was also for the benefit of the Disciples: for they having understood these words of their Master, they might think themselves what their master meant, when he said: This is my body. For when he spoke these words unto them, they were a long time at the table, eating and drinking with him, & he never spoke any such thing: so that they might conclude with themselves, that by these words, he would signify some great matter: so that this thing being well considered, his Disciples might be the more wakened by these few words full of weight and majesty, diligently to ponder them, as if he had used many words. Although already this matter is sufficiently manifested, yet we will make it more evident by these reasons following. First that spirit of God, hath used the like speech as he hath done here in the promise of all the sacraments, of the old testament, that is, in giving the name of the thing signified, and invisible, unto the exterior sign. As we read in Genesis, Gen. 17 that God being willing to assure Abraham & his posterity, that Circumcision was a certain sign unto them, that he had received them into his covenant, he calleth Circumcision his covenant, Exod. 12. in few words. The like saith Moses of the Sacrament of the Paschall Lamb, calling it the Lords passover: for to signify unto the jews, that they should be assured of the continual favour of God, having given them a taste of his incomprehensible bounty, when he sent his destroying Angel, who slew all the first borne, as well of men as of beasts, in all the houses of Egypt, and passed over the children of Israel, without doing them any hurt, whereof that ceremony of the Paschall Lamb, was to them a sacrament. To these kinds of speaking, we may join that which S. Paul useth, 2 Cor. 10 where he saith: That our Fathers have eat the same meat, and drunk the same drink in the wilderness, which we have done, because that the rock out of which issued the water which they drank, was Christ: for this manner of speech is altogether like this. But let us diligently observe, that this manner of speaking,) This is my body, whereof here question is made: is likewise so used in our common tongue, as for example, If a king showeth favour unto a male factor, giving unto him, the letters of his favour, sealed with his own seal, it is said commonly to the malefactor, behold thy pardon: & yet nevertheless, those letters which are given him, are not his pardon, but a certain & infallible sign of his pardon. So in this sacrament we see the like, for they are called seals of the word of God. As Saint Paul doth bear witness of Circumcision: Rom. 4 which he calleth to the Romans', The seal of the righteousness of faith. It seemeth, that it was impossible to use any plainer kind of speech to understand, Christ's meaning, without any conceit of carnal eating, and human drinking, as though we were devourers of men like those kind of people, called Anthropophagis, and Cyclopes. But we may cause a greater light to shine to ourselves, when we are certainly assured, that we do partake the body and blood of Christ, by saith: which is the proper instrument which God hath given us, to eat his body, and drink his blood, that is, that we constantly believe, that we communicate truly with his body, and that our consciences are thereof so well assured, The mean how we do partake the body, and blood of Christ in, the supper. that we need not to doubt. Therefore one of the Fathers hath said, that when we come to this sacrament, that we must not prepare our teeth nor our mouth, but that we must believe, & then we have eaten jesus christ, & for this cause faith (as some of the ancient doctors affirm) is the eye, by which we see Christ: the hand, by which we take hold of him, the arm, by which we do embrace him, and are united unto him. And even as when we see any thing with our eyes, that we are assured that we see it, when we hold any thing in our hands, we doubt not but that we hold it, when we eat any meat, & drink any drink, we feel the same in our mouth, & in our taste, so ought we to be assured, that we do communicate with the body of Christ, & with his blood, yea we may say, we are more certain thereof, because our outward senses are oftentimes deceived, the eye thinketh to see a thing the which it seethe not: or it is some other thing than the eye taketh it to be: the ear taketh one sound for another: that palyet swalloweth down some meat, although it be somewhat bitter, & findeth it to be sweet, if it be good and wholesome, it thinketh it to be evil, if it be venomous, it doth not perceive it, & so it falleth out in the other senses, which are deceived in every thing. But faith being true and sincere, cannot be so deceived. So that a Christian may conclude, that he is more assured by the instrument of faith, to participate the body & blood of jesus Christ in the sacrament, then by the sight of his eyes, hearing of his ears, touching of his hands, or tasting with his mouth. And finally if we should set down that which is commonly objected in this place, that is, how this can be done, and that jesus Christ is aloft in heaven, and we below upon the earth, yet nevertheless, that he should give unto us his body, and his blood. To this we answer, the God can do it by his word, which is incomprehensible: but to the end it shall not seem so strange to our carnal understanding, Notable similitudes, showing clearly how we do partake the body of Christ. we would use a familiar similitude, to make the same more evident. The first shall be taken from the sun, the which as it doth communicate by his beams, and reverborations, his force and efficacy, unto them that live here below, although it be a dead creature, as the Philosophers affirm: by a far greater reason jesus Christ the Creator, the son of righteousness, being on high in Heaven, at the right hand of his father, he can more easily communicate his body and his blood in the Supper, by an infinite virtue, and an incomprehensible power of his spirit, because unto him, it is no matter of any difficulty, to join things together that are far distant, as those that are near. The other similitude although it be weak, yet it may serve to understand this mystery, (for it is a hard thing to find out those things which are strong enough, to signify in any sort this incomprehensible secret) it shall be taken from a great and high Tree, which from the centre of the earth, reacheth as it were unto the heavens (as mention is made of such a tree, which Nabuchadnezar saw in his dream) seeing that the life and the virtue which doth maintain all the branches and leaves in this tree, be in the root, which although it be hidden in the earth, yet it doth easily nourish, and giveth a growing life unto the highest boughs, although they be far from the root, wherein is the spring, and fountain of life. if I say, this creature without life, can do this easily, why should we not believe that jesus Christ the Creator and conserver of all things, can communicate unto us his substance, to nourish ourselves, without coming down from heaven, by his spirit, seeing that he hath promised the same: and he maketh us to feel it by experience, when it pleaseth him? Wherefore we may infallibly conclude, that jesus Christ nourisheth and quickeneth our souls, and watereth them by his blood, in this holy sacrament, so certainly, that we need not any thing to doubt, if so be that we have faith, which being form in us by the spirit of God, doth engender in us so much the more great persuasions, as it is great and plentiful in us: so that if we suffer ourselves always to be led by this spirit, we shall feel more and more his presence in this holy Sacrament: provided also, that we do disburden ourselves of all carnal opinions. Eor if we be replenished with them, and suffer ourselves to be governed by them, it is to be feared, lest that we lose his presence altogether, and as we may say, with extreme grief and sorrow, that many seeking the same, with their own carnal fantasy, have miserably lost the same, and have found the presence of the devil. For all contentions of words, injuries, cruel and bloody wars, which are stirred up and kindled, and which men do practise one against another, to spoil themselves altogether, are nothing else but the blasts of Satan, who being present in the midst of them, doth prick them forward to ●●ch mischiefs. And in truth, if jesus Christ, Conclusion which is nothing else but love and goodness, ●oth reign by his spirit, we shall perceive a●ongst christians, another kind of union and conjunction, then usually is to be found: but ●●at violent pride & bitterness which is in the bottom of our heart, being the principal ●use, let us earnestly pray unto God to ●arge us clean, that being void thereof, we ●ay unite & join ourselves by this holy sa●ament, with peace & concord, and being us straightly tied and coupled, we may 〈◊〉 together with one heart and will, give honour and praise unto him, as to our Master, ●ing, and Lord, to whom be all glory and ●●iestie, both now and ever, Amen. We may judge by this kind of preaching, ●w profitable it is, by the reading of these ●o sermons, in which all the foresaid method contained. For although in this last we do 〈◊〉 allege examples, as in the first, we did because the matter is divers, and we cannot 〈◊〉 fitly, because no point of any virtue a●th, unto which we might exhort the peony, nor of any vice, from which we should dis●de them: but it was a point of doctrine ●●ch is so high and difficult to understand, 〈◊〉 it requireth many reasons to make it ●ine, as we have done in this place. It is true that when one will illustrate any point of doctrine, he must use examples, as the scripture speaking of justification of faith, doth propose the examble of Abraham, easily to make the same to be understood: but this is altogether in a divers thing, than this whereof we have spoken, as every man may gather of himself, that I need not advertise the reader to take heed of confounding these things together. Let us go on forward with our matter, and let us observe, that to keep that method before spoken of with most fruit, it is good to observe here two points. The first is, that to handle high matters, and full o● weight (as some be more than other) i● is expedient to prepare the people t● hearken unto the same attentively, an● to do the same. We may use an insinuation, both in the beginning, and also oftentimes in the midst of the Sermon, as if on● should say, hearken, lend your ears, attend, and you shall hear a marvelous thing a matter that concerns you, and that wi● bring incredible comfort unto you, or som● such like speech. And in this we shall imitate the Prophets, which have oftentime used it, as Moses, Esay, and others, wh● being desirous to stir up the dulness of the people, they have called the heaven and the earth to witness of that which they have spoken, crying out unto them, to hear the voice of GOD, to the end, that by these means they might make men ashamed, if they harkened not unto the word of God. For it is as much as if they would have said, that if the heaven and the earth do yield obedience unto the word of GOD, The Preacher must devise all means that he can to persuade the people. which are creatures without life, that may confound men with shame, which are living creatures, if they do not readily submit themselves unto his sacred word: and even so preachers, must use these and the like kind of speeches, when they shall see it necessary. The second is, that in expounding serious matters, especially before the people, to use also grave words and significant, lively expressing that which we do expound. For experience doth show, that a man hath no grace at all, when he expoundeth an high matter with light and base words, not expressing sufficiently the force and virtue of those things which he handleth, as when one expoundeth a small matter, and of no importance, with words full of majesty. Therefore a preacher must have discretion how to use the one and the other. And because that in nature, more things are found then words, as Aristotle saith (whereof cometh Homonomyes', that is, when by one and the sam● word, we understand divers things) h● must endeavour himself principally, 〈◊〉 heap up a treasure of words, so significant, that when he purposeth to expound any thing to the people, who is ordinarily rude, he may the better comprehend th● same in many words: I mean not, that he should speak the same words again but other words, signifying the something: and when as he knoweth th● first signify less, and the other more and so, that there is more weight in th● one then in the other, The Preacher must be rich in words, the better to express the matter which he handieth. as they follow in order: for if by few words and simple, we do expound a serious matte● unto the common people, they shall no● well understand, by reason of their dullness and ignorance. And this also is according to the imitation of the Scripture which doth use many words, that signifies all one thing, and it doth repeat oftentime the same words, to make us stay long upon them, as we may plainly see i● the Books of Moses, so often as he doot● make mention of any miracle: and in th● book of josua also, rehearsing that miracle in passing the flood jordan, and many others: and also almost in every book o● the Prophets. And verily, it is impossibl● that men by their industry and art in teaching, can set down any better or more profitable manner of instructing and persuading the people, and so to become eloquent: there is no way (I say) so good, then to follow, and diligently to keep the phrase of the scripture. But if we do expound any thing to men learned and of knowledge, or to show our sufficiency, or to apply ourselves unto their capacity, we may better expound in few words full of force, then in many: because they can understand that by few words, which others cannot by many. Wherefore the Preacher applying himself to the one and the other, he must have discretion to observe this in his due time and place. CHAP. V What is to be observed in the pronouncing of the Sermon unto the people, with edification. COncerning the manner of pronunciation, it is hard to prescribe and set down precepts, which are to be observed in our-Sermons to the people, by reason of the diversity of the voice. For some have a shrill and slender voice, other a great, some speak low, and soft, other high and sounding, etc. So that the best way for every one, is to be acquainted with his own voice, and so to order his speech: but unto whom GOD hath given a fit and agreeable voice, he must take great heed in governing the same: for seeing that such a voice is one of the greatest gifts of GOD that a Preacher can have, he must beware that he doth apply the same to the best use: but how shall he use it? principally in preaching, he shall keep always the same tenor sufficiently high, that all may understand every word that he doth utter: A good voice in a preacher, is a singular gift of God. when he also shall speak distinctly and leyserly, for to speak aloud and fast, the hearer cannot understand, and by consequent, not conceive that which the Preacher saith. Sen. in Epist. Seneca speaking of that manner which Cicero used in the pronouncing of his Orations, that he spoke for the most part distinctly and readily, that is, it came from him with great ease, not hastily, that in him there was a kind of easiness, no celerity: afterward he addeth: I desire then in an Orator, that his words may pass from him without any let, and that he pronounceth his words, as though they should flow from him. And this is that which a preacher should labour for in the pronouncing of Sermons unto the people, because of the great profit that cometh thereof. Let us join unto this another saying of the same Author, that the ornaments of learning and eloquence, do consist in the fit pronunciation and gesture of the body, with which he that is furnished, he may assail the hearers three manner of ways. The profit of the voice when it is ordered as it ought to be First in piercing into their ears. Secondly, in delighting them. Thirdly, in gaining their hearts. And here we may observe two points very profitable for the preacher. The first is concerning pronunciation, the which as experience teacheth, hath great force in teaching, especially when it is well ordered. For although a man be profound in knowledge, yet if he hath no grace in pronouncing, he can little edify, but if he be garnished with a mild spirit, and with a grace of pronunciation, he doth marvelously edify, although he handle not deep and profound matters. But well to order, and to dispose this voice, what must he do? he must oftentimes change the same, according to the occasions which may be offered, that is, in speaking sometime high and sometime low but in such sort, that he may be understood of all, if it be possible. Moreover, he must consider, when he speaketh of sweet & delightful things (as of the promises of god) that he do likewise in some sort express the sweetness of them, by his voice: and when he speaketh of fearful things, which are to astonish the hearers, as with the judgements of god, and threatenings against men, it is necessary to force the voice, and to make the hearer as it were, When a preacher doth denounce the judgements of God, he must speak harshly. When he speaketh of the promises of God, pleasantly. to tremble at the denunciation of them. For in truth, as Cicero hath very well said, it is a fault in an Orator, when he showeth a thing full of pleasure and delight, with sorrowful words, as when he pronounceth a base thing, with a pleasant and delicate style. The other point is, when he speaketh of any thing done, he must use so much pronunciation, as is requisite, because it is of no small force, when it is done with modesty: but if it be done with affectation, to please the hearers & if it hath immodesty mingled with it, as the shaking of the whole body, the moving of the hands, of the feet, and of the arms, and with the turning of the head altogether affected (although he may edify the ruder sort, because that oftentimes they are more ravished with such motions, than with the voice and instruction) he must avoid it as much as he can. The reason is, because that preachers, which do declare good & profitable things (which do require humility) they ought to show in all things, a singular modesty. That were more tolerable in courts, wherein matters are pleaded, for lawyers, & rhethoritians, and orators, which handle matters, which may better agree with such kind of speaking, then with the sacred divinity. It is true also, that he must not be scrupulous, as some, which would not have us to use any gesture at all, nor to delight the hearer in any thing. As an honest & profitable gesture becometh the Preacher, so an immodesty unseemly, & he must abstain from it. For if the hearer be delighted with the preacher (using an honest gesture) & taketh a singular pleasure in hearing him, that may also very much edify, if he heareth with desire: and from this delight, there may proceed also some fruit, that he may receive, which taketh such pleasure in hearing: so that for this cause, we may apply ourselves somewhat to delight the audience. But he must take heed of one fault, into which he may fall, especially in regard of his voice, that is, How the voice may be abused. in making it to resound, and to give an Echo, that nothing is heard but the sound, and little instruction, is gathered of all that is pronounced by such a pleasant and delightful voice. For it is a thing not only undecent, but also very vicious, to pronounce a light and vain thing with a grave voice, as though it were a matter worthy great commendation, as to speak of grave and serious matters with a resounding, and delectable voice. He may fall into this extremity, when being puffed up, with I know not what opinion of himself, and of his sufficiency, doth despise study, speaking that which cometh into his mind, thinking that he hath sufficiently preached, although he never much thought upon that which he spoke. Such be like some amongst the Philosophers, who do not only boast to know any thing, but that they can answer readily to every demand, without needing any preparation, or meditation: but as the behaviour of these men, hath justly been thought ridiculous of many of the sounder Philosophers, the custom of Preachers which go about to make the like vaunt of their vanity, is more worthy to be laughed at, and blamed, because it is almost a thing impossible to speak well of an high and serious matter a long time, The preacher must never preach without study. 1 Orat. and to edification, without thinking upon the same before hand. Cicero saith, that it is profitable sometime to speak on the sudden, but it is more profitable when one is prepared thereunto, because there cannot be much juice in that which is without premeditation. Demosthenes hath better met with this fault, He that preacheth the word negligently, he procureth the curse of God, but he that performeth his duty with diligence and a good conscience, he getteth the blessing of God. saying: He is a very bad man that will speak, or that goeth to speak seriously of weighty matters, without being prepared: If this be true as it is, into what discredit may the divine Preacher fall, who dareth, without having thought upon the matter before, go into the Pulpit, to declare, not the word of a King, nor of an earthly Monarch, but of the living God? Then ihinke with thyself what a mischief thou fallest into, when thou art guilty of this fault. Thou hast not to do with men, but with God, whose person thou dost represent. If thou be'st negligent in his service, doest thou not think with thyself, that GOD which hath so honoured thee, and exalted thee so high, as to be his Ambassador or messenger, will not be grievously offended with thee? Thinkest thou not that jesus Christ who was willing to die for thee, & for those sheep that he hath committed unto thee, that he will not punish thee for thy slothfulness, if thou disdainest this so honourable a charge? Again, dost thou not imagine, that such idleness is detestable to the Angels, who watcheth continually for the preservation of the faithful? And further will, not thine own conscience be a thousand witnesses, which will cruelly torment thee, and accuse thee before God of thy negligence, & carelessness, & of the small zeal, which thou bearest towards the glory of God? But consider on the contrary side, if thou be'st fervent in study, to divide the word of God with most edification, & that ordinarily thou dost not declare the same, without preparation, and that the people which come by heaps to thy sermons, do return content, & satisfied, God, jesus Christ, who seethe thy travail, thy diligence, thy zeal for the salvation of the faithful, will abundantly bless thee, the Angels will rejoice, thine own conscience will yield unto thee a singular contentation will bring unto thee, sovereign comfort, and will always set thee in the rest & tranquillity of the soul. All this, with many other reasons may prick thee forward, to the performing of thy duty, not to go forward in thy calling negligently. But behold also one point which likewise may provoke thee more cheerfully to perform thy duty, that seeing that it may so happen, that thou shalt preach before a great multitude, if thou be'st well prepared, than thou mayest more edify, than thou haste done many years before, either by writing, or otherwise: and therefore thou must take heed that thou dost not let slip so good an occasion. To conclude this matter, we may observe, that seeing that it is a great pain (as Cicero saith in his first book de Natura deo:) to speak alone before a multitude of men, then when every one ha●keneth, and that there is almost none which doth not more mark the faults of the preacher: The preacher must desire of God the spirit of discretion, when he goeth to expound God's word. then that which is well spoken, and if any good lesson be given, it quickly slippeth out of the mind of the hearers. It concerneth us seriously to advise to speak with fear & great discretion of the spirit, and before we begin, we must remember to beg the same grace at God's hand, with ardent and devout prayer. CHAP. VI Of the manner of disputing. IT is high time now to come to the second part of the ministery, that is, To convince the adversaries with sound doctrine. Under this part, we comprehend the disputations & conferences of learned men, & especially of divines: for seeing that all exercises ought to be ordained (as they are in many places) to frame themselves to convince those who do resist the truth: we may very fitly contain such disputations and conferences, under the form of reasoning. But we understand not by these conferences, and disputations, only those that are used certain hours in the universities, or other where, which are not common to every one, but we understand also, and principally, those which ought to be used oftentimes, betwixt them which do apply themselves to some study, either in familiar discourses in the house, or in walking abroad, or in sum, upon such occasions, as may be offered. We say that such conferences are necessary, because they are a good means to make others acquainted with that knowledge which we have, or with that which we have not, and he that can have conference with them with whom he doth converse, he may peradventure know them, whom he knoweth not before: by this loving manner of conferring with them. 2. By this conference we may learn much (so that they be done modestly, and with an affection to search the truth of any thing, otherwise they cause more harm then good) for if they that confer with us, be our superiors, that is, if they be esteemed for great men, we must firmly retain those reasons, which they do propose: but if they be our equals, and that in conferring with them, we perceive that they do excel us, that may engender in us a kind of holy and laudable jealousy, which may stir us the more lively to apply our study. Moreover it cometh to pass, that we may better retain those things, which by conference we do debate upon by divers reasons, them those things that we hear or read oftentimes of ourselves, whereby a great commodity redoundeth unto us. Thirdly, when we have studied and heaped up much knowledge, unless we do impart the same to others by conference, it little availeth, & remaineth by us almost unprofitable. Further we may add, that such conferences be necessary, not only because our knowledge should remain as it were barren: as principally for these inconveniences which often times happeneth. First of all, by reason we may deceive ourselves in our knowledge, & how is that? that is, in conceiving of many things which we read, another manner of understanding than we ought, as it falleth out many times among many, who reading certain authors, understandeth them otherwise then the author meant them, but by often conference, they may be made clear divers ways. Secondly, seeing that naturally knowledge puffeth up, & maketh the most part of men proud, it is great marvel, if those which have gotten knowledge, & which are desirous to obtain it, become not insolent, if they live privately, without communicating their gifts with other men: whereof it cometh, that such having a prejudicate opinion of their own sufficiency, do despise others, & make no reckoning of any but of themselves. And this is the cause, that such oftentimes by encountering of others in conference, being reprehended and discovered to be ignorant, they are very much grieved & cast down, & this is because principally they perceive the report of their sufficiency to be diminished, and thereby to be dishonoured. Insomuch, that some when they come into company, do blush for shame: other do pursue with deadly hatred, those which have reproved them, other break out into intemperate passions, & do defend by all means that error, whereof they were reproved, although it be very foul & monstrous, imagining by that stiffness in opinion, in some sort to recover that honour, which they think to be made less: whereby oftentimes they fall into great & horrible mischiefs. To be brief, such accidents do cast them headlong into strange troubles, and perturbations of the soul, as we may see by experience, & many can be good and sufficient witnesses hereof. But when one is accustomed to be reproved, and to reprove, or to be overcome, or to overcome, it is profitable both for him that is overcome, & reproved: as for him that doth overcome, or reprove. It is profitable for him that is overcome, or reproved, in this, that when he is reproved in some reasoning, as may fall out, it is not grievous to him at all, because he is accustomed to it: but contrary, it is pleasant, & profitable, because by this means he learneth, according to the saying of one of the fathers, that when one is reproved, he is instructed. It is profitable also for him that doth reprove & overcome, in this that being accustomed to overcome, and to be overcome, he doth not therefore despise him which is overcome, or reproved, although he be far more sufficient than him: because that in such a case, if he should despise him, it might so come to pass, that being reproved, or overcome, he should fall into the same contempt, unto which he would bring him, whom he hath reproved, or overcome. And by this means the vanity of them may be corrected, who having reproved or taught any one in some childish thing, & of some small importance, do afterward make their boasts & brags of it, to their own praise, & to the contempt of them, whom they have reproved or taught: in which they do many times rather show their sottishness, and ignorance, than their learning and wisdom. To what end then such conferences serveth, every one may discern by these reasons set down: & above all things (the same being as that ointment called unguentum catholicum, to purge us of that folly, and imaginary fantasy, which we conceive ordinarily of our own sufficiency,) we may conclude, that the exercise of them is so profitable, The preacher must be skilful in disputing as the want of them is hurtful. But seeing that we handle here principally the manner of disputing, which is altogether necessary for them which desire the office of a preacher, to convince the gainsayers of the truth: we say generally, that a preacher must not less apply his study, diligently to attain unto the art of disputing, to be able to convince, them to the faculty of preaching with commendation. And the rather at this day, because we live in such an age, in which the truth is so obscured and enwrapped, in such crafty subtleties, that the simple and ignorant men, are made to believe, that light is darkness, and truth falsehood: so that it is above all things necessary, that the preacher be endued with the knowledge of disputing, to defend the truth against the subtle practices of the adversaries of the same. But here he must take heed of an extremity, that in steed of being a good disputer, Sophistry burteth much. he becomes not a Sophister. This extremity is dangerous for two reasons: the first is, that he the learneth it, travaileth greatly to attain it, & when he hath gotten the same, it profiteth him nothing at all, but greatly hurteth him. For we see by experience, that they that are as it were drunken with the same, thinking themselves unequal to others, they become for the most part very proud & insolent, full of vain glory, which be great hindrances to attain unto any soundness in learning. There be some that compare very fitly the Sophister unto a certain beast called Bonasus, who carrieth horns which serve him ro no use, but are burdensome, because they are enwrapped the one within the other: in like manner, Sophisters have logic so intricate, that it cannot serve their turns, but rather do them much harm. The second reason is, that it is also hurtful, as well to others, as to themselves. For they unto whom they speak, for the most part cannot understand what they say, and that which is worse, they do often seduce & deceive many, who cannot conceive or judge of their subtleties. And we must not be mistaken, as though we blamed logic, as men ignorant of the same: for we know by experience, that it is so necessary for a Preacher, that without it, he cannot not only convince the gainsayers, but also he cannot handle the word of God with good order & disposition: A fit similitude, showing the use of logic, when it is soberly studied, and the abuse in the excess. but we do find fault with the excess, into which many enter after this study, because that the excess doth much and more harm, than a mean knowledge thereof doth good. For even as the ivy leaves when they are applied outwardly to the sinows, do very much ease the pain, but if one drink the juice of the herb, it hurteth them: as certain natural philosophers have said: even so if one be excessive in the study of logic, it shall greatly hinder his other studies, & especially his godliness: but if he shall lightly touch it as it were without, he shall further his learning. It is truly said, Cannon of Pope Vrban. that seeing that Sophistry is devised, as a certain Cannon saith, not to build, but to destroy, not to make the truth manifest, but to obscure it, and that the preacher must defend it against all the obstacles thereof, it is good that he understandeth Sophistry, not to use it to deceive others, but to defend himself, and that they use it as physicians do venomous herbs: that is, as it is profitable for them to know them, that they carefully take heed of them, and that they may use them (if occasion serveth) in some cause of necessity, The Pastor also must not be ignorant of Sophistry, to the end he may maintain the sound doctrine against all Sophisters. But if he that desireth to be a preacher, will excel in this Art, not contenting himself with a mean knowledge therein, he may spend much of his time unprofitably, & when he hath well sweat at it, he shall find no great use thereof. For it is not the right way to come to a sound knowledge, but a wrong and crooked way, in which all they that have walked, they have strangely erred, as we may see at this day many, who affecting sound knowledge, have stayed too long in this, and that for want of judgement, which is the cause they travail much, and yet still remain barren. This is the complaint of an ancient Doctor, saying: Hug. 3. Didasco. Whereof cometh it to pass, that so great a multitude of learners, of which many have a good spirit, and do use exercise, and yet very few are found which do attain unto true knowledge: we must know that in every action whatsoever it be, we must observe two things. The first is, to know the work which one goeth about to do: The second is, to be acquainted with the means of compassing the same: for these two things must be so knit together, that the one without the other is unprofitable. After he addeth, that wisdom is better than force, for wisdom doth that by and by, which force is a long time in doing. To attain sound knowledge, we must proceed in our studies with judgement. Also in every study whatsoever it be, he that laboureth without order and discretion, he travaileth well, but he bringeth not his study to that perfection as is convenient, and he is like unto him that beateth the air, or casteth stones against the wind. Look upon (saith he a little after) two men walking in the forest, the one going in a crooked way, the other in a plain, both go to the same place by divers ways, but both do not a like, but he that goeth the right way sooner cometh to his journeys end then the other. This is that which we see at this day in many scholars, who being light witted, and having no judgement, do miserably lose the greatest part of their time in trifles and sophistical quiddities. They think that they can never understand divinity, without the perfect understanding of Aristotle's Organum, and so being seduced with these vain thoughts, they ever after crucify themselves: so that they that imagine that they have very great knowledge, they do believe that they have found the bean in the cake, & they that have entered somewhat further, persuade themselves, that for their learning none is to be compared to them, & they make no reckoning of any, although their knowledge be never so good, unless they fit their conceit in this matter. So that they are in such taking, as they be which drink of the water of the flood Gallus, which is in Phrygia, which easeth all them that have any disease in their bodies (for it hath such a virtue, as certain Philosophers bear witness, to cure in some sort, all the diseases of the body) when one drinketh moderately thereof, but if it be drunk without measure, it maketh men mad: even so those that are drunken with the study of philosophy, do lose often times their understanding, and become frantic: but they are wise, As the moderate study of philosophy doth frame the judgement, so the excess maketh one to lose his understanding. who contenting themselves with a moderate knowledge of Logic, and of all kind of Philosophy, maketh it to serve them after, as a good instrument, the better to attain unto the other sciences. There are at this day many commentaries upon Aristotle's Organum, the which, if they were diligently read, they might cause one to understand as much as is expedient to know: but amongst others, there is a translation in French of S. Fresne, a Gentleman and Councillor to the French King, a man of rare knowledge, who for his rare and surpassing dexterity, hath made that Organum so easy, by those exquisite ornaments, wherewith he hath enriched the same, that he that will seriously read it, if he be but a little seen in Logic, and hath any judgement, he may get more knowledge in that art in four or five months, than one may get in reading, before many other commentaries, in three or four years. In which we and our posterity are much beholding unto him, in that he● hath showed so short a way to come to that knowledge, which before we could not attain unto, but in long time, and that not so surely, as by following his steps. Let us beside, here add a notable point, principally for them who cannot conveniently go and stay long at the schools, to learn the art of disputation: that is, that to overcome the gainsayers, they may do it with natural Logic: so that it be grounded upon the word of God. And in truth, that is the true form to dispute in Divinity, to have sound and exact knowledge of the places of the Scripture: for whatsoever argument it be, (how subtle soever,) the propositions must be proved by the Text of Scripture, Natural logic may convince the adversaries of the truth. it is certain, that if one be sufficiently grounded in the understanding thereof, the Arguments may easily be overthrown that are propounded unto us. For if we understand the places, upon which their syllogisms are grounded, they may easily be answered without any difficulty. And let us mark, that if we must apply ourselves principally to know well the reasons of some difficulty which may be objected, and yet that there be many ignorant to make syllogisms, and yet nevertheless, they may propose great difficulties, unto which unless you answer by lively reasons, they will not be satisfied, and if you will dispute with them syllogistically, they will think you impertinent to the matter, as unless the disputation be made in the School by syllogism, it is counted absurd. And although many are to be found at this day, which themselves make books which are not unprofitable, it is not greatly to be discommended. And we may add that those that are filled with sound reasons, Adversaries of the truth, must be confuted by sound reasons, and not by subtlety. that they can readily prove or confute any thing, although they understand not the manner of making a syllogism (seeing that it is impossible for them that seldom or never frequent the schools) they are to be preferred before those, which have no other thing then some trifling cavils. But because peradventure we have no sufficient authority to persuade this to some, we will produce the authorities of the ancient, who are more experienced in these things, than any man at this day can be. Peter Rau. saith in a certain Sermon, that there is nothing more worthy to be hated then subtlety, if there be nothing else but subtlety. For what profiteth a man to spend all his days in that, of which there is no use, neither in the house, nor in the war, neither in pleading, nor in the Court, nor in the Church, nor any other where, but only in the schools. Seneca writing to Lucilius, saith, What is sharper than an ear of corn? and to what use serveth it? such (saith he) is the mind which waxeth proud with subtlety, and hath in itself no gravity. The same author saith likewise in another place, what profit is it to overthrow the writings of others? to confirm sophistical fallacies by words alone? to condemn the writings of the ancient, and to mislike all things that is not found in the writings of their masters? The same Seneca, in his forty and five Epistle saith, that cavilling, robbeth the time: and he addeth, we tie knots with our words, by doubtful significations, and a little after, we do untie them again. To what purpose dost thou distinguish the similitudes, The vanity of them who takes pleasure in nothing but subtleties. by which a man cannot be taken, unless he disputes? Things deceive them, that discern them not: Sophistmes hurteth them not that knoweth them not, nor profiteth him, that knoweth them. And in this sixteenth Epistle, he saith: (deriding such subtleties) I might deserve by right to be counted a fool of all, if when old men and women, do gather up stones, for the fortification of a town, and that the army of young men do expect the enemy at the gate, and when a sign is given them to go out, and when the shot flieth about their ears, and they be come to blows, if I (I say) should be so idle, that then I should propound such frivolous questions as these: Thou hast that thou hast not lost: thou hast not lost horns, therefore thou hast ●hem: should not I be counted a very Iddiot, 〈◊〉 I should be devising of such follies at that ●●me when I am besieged? And further, he adds, what shall I do? death followeth me, ●fe flieth from me, to encounter with this ●●are, give me something, cause me to excel fear, and if then thou makest this Sillo●isme, Must is a syllable, Must doth gnaw ●●e chest, Time must be applied about things necessary. therefore a syllable doth gnaw the ●hest: what assurance shall I have of this kind ●f reasoning? or what comfort in the midst ●f my dangers? O childish folly, we take ●elight herein, and consume ourselves with ●●bour, in learning these things. If we have so ●uch time to spend, it must be employed ●●refully about necessary matters: what fol●e is it to learn frivolous, and vain things, 〈◊〉 such great scarcity of of time? And in another place he saith very notably: Wherefore ●ost thou torment thyself, in a question which 〈◊〉 better to be despised, then to be resolved in? wherefore the preacher, and especially ●e that desireth this function, must apply him●●lfe, to a sound manner of convincing the adversary's of the truth, and to take heed that ●e be not like unto those young men, In prolog. super Math. of whom ●hrysostom speaketh, who being in the schools, ●e delighted more with painted things, thē●●nd matters, & that they follow more the fairest things, than the profitable, and the love not so much those things, which be practise, as those that have but an outward show, and do delight more to taste the sweetness of the leaves, then to be nourished wi●● the abundance of the fruit. CHAP. VII. How we must admonish and reprove, which the third part of the Ministry. Let us come to the thir● part of the Ministry, wc must admonish with courtesy. whic● is, to exhort sinners to repentance, and amendm● of life. In which we mu●● observe, the reproof mu●● be joined with admonition: Not that we mean hereby, that in a matters where we use admonition, therew● should use reprehension: but as it is the offic● of the Preacher, to stir up the people to th● performance of their duty, by good exho●tations, so likewise, where he seethe it necessary, he must use reprehensions. But above al● it seemeth expedient, that in all the admonitions, which he maketh, whether they be● public, or private, he useth courteous an● loving persuasions. But always having regard of those persons, with whom he hath to do, following the counsel of Saint Paul, who saith: Rebuke not an Elder, but exhort him as a Father: and the younger men as Brethren. The elder women as mothers, the younger, as Sisters, with all pureness, and so consequently with all others. But because there is not much difficulty in this, let us come to those reprehensions, Great discretion must be used in reprehension. aswell in houses, as abroad, which must be done with as great courtesy as may be possible. For seeing that reprehension is of itself rude, and unpleasant, it must be carried, with great discretion. When the Physicians go to visit their Patients, they do consider, a long time, how they may remove away the disease, before they apply any medicine, for if they should use any physic not knowing the sickness, they might make the disease the greater. So Pastors must use this wisdom. But as the Physicians, do diligently take heed to apply a pleasant Medicine, where a sharper is necessary, and the Chirurgeon doth not make a gentle plaster: where he must use a cautery: the preachers in like manner ought both publicly & privately take heed, that they use not alluring speeches, when they should speak sharply. And because it is an easy matter for the Preacher to fall into this fault, principally then, when they are called to speak before Kings and Princes, it is a matter of great difficulty. For great men are displeased to hear themselves censured, and commonly they are incensed in such sort, that those that reprehend them, are oftentimes in danger. To correct this fear, we must do that which the word of god commandeth us: and herein follow the example of the prophets. The testimonies of the word for this point, are almost infinite, where this is commanded, and every one may read the same: but we will produce some of the ancient fathers, The preacher must not flatter whom he should reprove. which are known to every one, which ought to be of great importance to persuade every one to overcome this difficulty. First, when Saint Augustine speaketh in his book de Doctri. Christi. That the tongues of flatterers do bind men in their sins: this aught much to move the Pastor. For seeing that he is ordained by God, to reprehend sin, and to detest them, that commits them, and if he doth it not, he heapeth up the wrath of God upon his own head. Secondly, whereas Saint Ambrose saith, in his sixth Epistle: that there is nothing more dangerous for the Minister in respect of God, nor more vile towards men, than not to pronounce freely the truth, which he knoweth and seethe: this saying also aught to stir up the Pastor, to reprehend evil without flattery. Thirdly, whereas S. Gregory in a certain Homily saith, That we that live in the oblations of the faithful, the which they offer for their sins, if we eat their oblations, and conceal their sins, we eat their sins. He saith also in the same place, Consider my brethren, what a condemnation you procure to yourselves, when without labour ye take the wages of labour: what a heinous crime is this, to take the price of sin, and in our preaching, to speak nothing against sin? Also he saith in one of his Homilies upon Ezechiel: We that are called Priests, besides many sins which are proper unto us, we do add unto ourselves other men's sins, when we do not reprove them: that is to say, so many as die in their sins, we are the cause of their deaths, if we reprehend them not, as our duty requireth. All these sayings ought to enter into us, and to pierce through the marrow, if we be negligent and cold in declaring the faults of them which are committed unto us by jesus Christ. This verily is a point to be noted, if we take the wages of men, than we ought to be diligent and watchful to reprehend them, when occasion serveth, because that may prevail very much to amend them. The opinion of some is, that if they reprehend freely, that they shall not be paid: and the opinion of some ignorant men is, who imagine that they ought not to be censured in their iniquities, when they give any thing to the Pastor. Whether it be lawful to reprehend princes. But some will reply, that this must be done towards Artisans, and simple men, by the contentation, or discontentment of whom no inconvenience may arise: but towards kings and princes, we must take great heed, and deal wisely, because that many fearful accidents may come by their displeasure. We answer, that the honour of God, which we ought to seek in all things, and above all, and the salvation of souls, whereof we have the dispensation, aught to cause us to despise these vain and frivolous conceits. We must not (saith saint jerom) so flatter Princes, Lib. 7. upon Esay. as that the truth of the Scriptures should be despised. And in truth, we must principally beware in our reprehensions, that we aught more to esteem the truth of God, then fear to offend great men, when we are moved with zeal of their salvation. And this also is to be done by the example of the Prophets and Apostles. The man of God of whom mention is made in the 1. Sam. 2. 1. Sam. 2 feared not to reprove Helie the high Priest, when he denounceth that God would punish him, because he so much cockered his sons. Samuel without fear told Saul that God would punish him, because he had despised the commandment of the Lord, 1. Sam. 15 David having committed adultery, is freely reproved by the Prophet Nathan. 2. Sam. 12 So likewise by Gad, 2. Sam. 24 when as contrary to the commandment of God, he numbered the people. In the first book of the Kings, diverse notable examples of kings, who were reproved by the prophets. 1. King. 14 we read that the Prophet Ahiiah denounceth the wrath of God against Solomon, (who was a king of the greatest Majesty that ever was) because of his Idolatry. Also in the same book it is said, that Ahiiah the Prophet tolds the wife of King jeroboam, the death of his son, and the destruction of his house. jehu foretold Baasa his ruin, 1, King. 16 and the ruin of his family. We read that Eliah did foreshow the famine to Ahab, 1. King. 17 because of his Idolatry. And in the 20. 20 we read, that he foreshowed, that God would afflict him, and his people, because he had saved the life of Benhadad. And in the 2. King. 22. 2. King. 22 Hulda the Prophetess doth denounce to josias many miseries. In the 2. of the Chron. 2. Chron. 24 the Prophet Zacharias doth prophesy many miseries to joas, who had forsaken the law of God, for which cause Zacharias was stoned to death, by the commandment of the same joas: Ezechiel Ezchiel. 22 doth prophesy against the bloody City, etc. john the Baptist reproved Herod freely for his incest, and the Apostles oftentimes reprehended the high priests. Let us conclude then, that a preacher, if he will be perfect in those things that appertaineth to the ministry, he ought not more to fail in his duty in this point, then in any other part of his charge: and in truth, having overcome this difficulty here mentioned, I know none that are greater, which he ought to detest, amongst those injuries and dangers, whereunto commonly he is subject. CHAP. VIII. At what age he must exercise the ministry. BEfore we come to the handling of this point, it shall not be from our matter, to set down here, of what age he should be that mindeth to take upon him the charge of the ministry. For seeing that it is a matter of great importance, to preach the word as it ought to be, and to be skilful in convincing the enemies of the truth, also to admonish & reprehend in time and place, as it is requisite and expedient. To do these things aptly, every one must confess that he ought to have great experience, and to get this experience, it is necessary that he be of sufficient age. Gregory Nazianzene hath very well said, that great advise must be taken of what age he is, that goeth about the office of a preacher, for fear lest if any come unto it before their time, they may come short in doing their duty when time requireth: as if he would say, he hurteth himself in entering into this function, before he cometh to mature age. And further he addeth, that as birds will fly before their feathers be grown, in steed of flying aloft, they fall to the ground. Also as a woman, having conceived in her womb, if she suffer abortion, and is delivered before her time, she filleth not the house, but the grave: that is, her fruit dieth assoon as it hath life. So those that take upon them this charge before convenient time, or to say better, before they be furnished with sufficient gifts, fit for that calling, they do more go backward than forward. God in old time ordained, At what age the levites began their office that the levites (which should be admitted to his service, and be employed in the Tabernacle of the congregation, should be of the age of twenty five, or above, as we may read in the book of Numbers: Numb. 8. & in the fourth chap. we may read, that the same Levites should be thirty years old or upward: but in the fourth, there is a question made of them which were sufficiently made fit, who were 30. years old. But those that were but 25. it was to show the those that were of this age, they should be framed and made fit for the Levitical priesthood, for whose instruction it seemeth that Ged appointed 5. years, that in that time they might be made fit. It seemeth that our saviour jesus Christ had regard hereof, seeing that he preached not before he was 30. years old. And to this end Greg. Nazianzene saith, that none must preach when they are too young, because they cannot be stored with competent knowledge for this charge, until they come to ripe age, setting before us the example of our redeemer, who did not execute this office before the age of 30. years, although without blame he might very well have done it before: how much more, sinful men ought to take heed, how they take upon them the execution of this charge, falling into many faults, before they come to perfect age. But because God hath not commanded in his law, that the levites should be 25. or 30. years of age, to the end that all those that aspire to the office of the Ministry, should follow them: neither did our saviour jesus Christ enterprise this charge at thirty years, to the end, that they that publish the will of the Lord, should imitate him, but that the one and the other was done for many reasons, which are too long to recite. We say that now we must not regard that age, but principally the gifts of god bestowed upon them, whom he will have to serve in this function, & for this cause, god hath no respect neither of age, nor youth, for the setting forth of his glory. It is well said in the book of Wisdom, In making Ministers, there must be greater regard of the gifts of God, then of age. Wisd. 4 Age is not always a sign of wisdom job. 32. that The honourable age is not that which is of long time, neither that which is measured by the number of years, but wisdom is the grey hair, and an undefiled life is the old age. And to this agreeth that which Elihu saith in job, who perceiving that the three friends of job had not spoken to the purpose of the judgement of god, concerning job, he saith, that Great men are not always wise, neither do the aged always understand judgement: as if he would have said, it is not age always that bringeth wisdom, but the grace of God. For seeing that youth is ordinarily subject to contempt, or to envy, towards all sorts of men we ought wisely to regard, that the graces of God which are in young men, be not made less profitable by the contempt & envy of the aged, as it cometh to pass too often. This is that which Paul had respect unto, writing to Timothy, when he saith, Let no man despise thy youth, 1. Tim. 4. & this precept he giveth, In whom envy prevaileth most. because that many times the glory of God, which might be greatly advanced by young men, is beaten back very often by contempt or excessive envy, with which they are secretly persecuted by them which are in some authority and credit. In his book de verb. dom. S. Austen saith, the envy is engendered commonly amongst three sorts of men: that is, those that be equal, do envy one another for their equality: & those that are in base estate, do pursue with envy those that are greater than themselves, because they are inferior unto them: & those which are in great estate, do bite with envy those that be under them, being endued with excellent graces, for fear lest they be like unto them, or that they do surpass them. Beza upon the life of Caluin. The great light of the church Caluin, being ready to yield up his soul unto God, amongst many lessons which he gave unto them that came to visit him, he did gravely admonish young men, Many times old men do envy young men. to carry themselves modestly, & to eschew pride, vainity, and folly, which are the vices to which they are subject: but having perceived that old men did envy young men, whom they knew to be adorned with singular gifts, A grave admonition of Caluin, as well to old as young he exhorted them lively to expel out of themselves this accursed passion. The lesson of such a man ought to be of great weight, as well with young men, as with the aged, with young men, because it may be unto them of one side, an wholesome medicine, to cure them of vain opinions, which oftentimes they do conceive of themselves: and on the other side, to be an exercise of patience unto them, that seeing themselves beset with the envy of the aged, in respect of their gifts, unto which they cannot attain. With the aged, to make them diligently to consider, in that God doth freely distribute his gifts unto all men, they must take heed, that they deprive not the Church of God of them, for the edification whereof, he doth communicate his blessings, the which, they ought above all things to prefer before their particular affections. We will allege here a most memorable history, which ought to be well considered, both of young and old, the which we ourselves, pray you to weigh exactly. There was a young man named Pomponius Algiers, an Italian born, of the town of Nola, in the kingdom of Naples: of whom it is reported, that being taken at Venice, where he studied, A notable example of a young maà, which old men should consider, not to despise youth. and being brought before the Senate of the city, for the profession of the truth, he disputed with so great admiration against the adversaries of the same, that he was carried from thence, unto Rome, to Pope Paulus the fourth, where being assaulted, with disputation, he answered so to the purpose, in the Pope's court, that all they which were present, were ravished with admiration, & objected to him, that they were ashamed that he should correct the church (for they disputed about the church) seeing that he was not yet 24. years of age, he answered to this objection, that we read in the scripture, That understanding is not given by age, Luk. 1. Dan. 2. but that the spirit breatheth where it listeth. john Baptist received the holy ghost in his mother's womb. Daniel was a young child when he was brought before Nabucadnezer, yet nevertheless the scripture saith, that he was filled with wisdom and understanding, the three Hebrews which were with Daniel were likewise young (for they were called children) yet they were wise, & of understanding in divine matters. Timothy and Titus were not very old when they were chosen Bishops. Gal. 4 And doth not Saint Paul say, that they are in bondage, the observe days, and times, & months, & years: what answer you to your own laws, which commandeth the bishop being aged, The last Chapter, distinc: 38 not to refuse to learn of those, which are younger & learneder than himself. If this be so, why do you blame my youth. I pray God that this and such like words may be well practised, especially by old men, then the church of god should reccive such commodity oftentimes, as it is hindered in many places, because these things are not so well marked. Wherefore let us conclude in one word, that when question is made of the choice of a minister, that no regard is to be made so much of the multitude of years, as of the graces of God, which are in them, by whom God will be served, provided always, that these graces be accompanied with a modest gravity, which doth recompense the default of age, which may be thought to cause some contempt of those that be young. CHAP. IX. The third part of the difficulties of the ministry, which do consist in divers manners of afflictions, unto which ministers be subject. Let us come now to the sixth, and last difficulty, which may be of great force to make all men loathe the ministry, which beareth any love to the same, and that is contempt, opprobries, ignominies, & injuries, unto which ordinarily pastors are exposed. But because these accidents be almost infinite, we will recite only the greatest, & we will reduce them all to eleven, or twelve in number, the which we will set down in order, The principal afflictions, unto which the; Prescher of the w●t be subject. as we have done in other matters, which we have handled before, placing the least, & more tolerable first, afterward those which are more hard & troublesome to suffer. Not that we say, that the Pastors always shall fall into these accidents, but because they have happened unto the prophets and Apostles, the Ministers also which do succeed them in the preaching of the Gospel may fall into them (as they do indeed) when it shall please God so to try them. 2 Chro. 32 First, they are exposed to laughter, and mocking, as we read of the messengers of God, who having reproved the people of Israel, because they had forsaken the Lord, and had given themselves to the abominations of the gentiles, it is said: That the Princes, Ezech. 12 24. 1 Cor. 4 and the priests, & the people, mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, and till there was no remedy. Saint Paul saith, speaking of the Apostles: we are made a gazing stock unto the world, and to the Angels, and to men. 2 Chro. 8 Secondly, they are deadly hated of profane men, and even of Kings, as we may read, what Ahab answered jehosophat, the King of juda, when he had demanded of him, whether there were any other prophet of the Lord, to inquire of him whether God would deliver out of their hands Ramoth Gilead, or no, which they both besieged: Psal. 109 he answered, I say to jehosophat, that there was one Michaiath the son of juda, but he hated him. These be those of whom David complaineth, calling them traitors, and flatterers, who have rendered evil for good, and hatred for love. Thirdly, they are injuried, sometime one way, sometime another way. The good Elizeus going up to Bethel, heard the children that did injury him, calling him Ball pate, hall pate. 2 King. 2 The Prophets are called men of contention, & that striveth with the whole earth. Fourthly, jere. 15 Ose. 4 they are subject to false accusations. Osea was persecuted after this manner: and almost all the other prophets. Fiftly, jere. 29 they are subject to be most villainously betrayed, as jeremias was by Semeias the Nehelamite, because of a book that he sent into Babylon. Sixtly, they are subject to many ambushers, which are prepared for them: as we may read, how Elyas complaineth that he was left alone, 1 King. 19 of the Prophets of the Lord, and that they sought to take away his life. seven, they are subject to slanders, as that they are seditious, turbulent, blasphemers: This is a reproach to Elyas: also to jeremias. Eightly, 1 King. 18 jere. 43.5 that they are subject to imprisonment. Examples whereof we may see, how Ahab imprisoned Michcas. 1 King. 22 Also by jeremy who was at divers times put in prison, when Nabucadnezar besieged jerusalem, jere. 20.32 by Zedechias the King of juda. Hananis the Prophet, having reproved the king Asa, for making alliance with the King of Syria, 2 Chro. 16 he was imprisoned by him. The Apostles also were often thus used, as we my read in the book of the Acts. Ninthly they are brought unto judgement, to be condemned as evil doers: we may see this in the prophesy of jeremias, jere. 26 who when he exhorted the people to turn unto god, he was made a prisoner by the false prophets, & finally brought to judgement: S. Paul was used liwise after the same manner. Tenthly, they are subject to blows, as we read of Micheas, who received a blow upon the cheek of Ziakiiah the son of Chenaanah, also of jeremiah who was strooken by Pashur, and the other Apostles passed by this way. jere. 20 eleventhly, we may add, the they must bear also (which is most hard & intolerable) to be reviled of wicked men, 2 Sam. 6 2 King. 9 Wisd: 5 Mark. 3 when they are enraged, as David, jehu, just men, S. Paul, & jesus Christ himself. And to this we may join another difficulty which is not less grievous than the other, The prophes are subject to famine. that they are subject to famine. Elias was pressed with this necessity, and was nourished by ravens, and at an other time, by the widow of Sarepta. Also those hundred prophets, 1 King. 17 which were nourished by Obadiah in the cave, with bread & water. To conclude when they are lastly cruelly massacred, 1 King 18 as wicked men. They are also subject to many other afflictions, which were too long to recite: of which we have plentiful examples. We read that the Prophets of the Lord were destroyed by jezabel, of which Elias complaineth. 1 King. 1● 19 Math. 5.26 Luk. 13 1 Thes. 2 The prophet Urias of whom mention is made in the 26. of jeremy, was he not slain by king joachim, hearing the words, which he prophesied in the name of the Lord, against the City jerusalem? Did not john the Baptist lose his head, because he reproved Herod of his incest, as it is written in Math? james the Brother of john, Math. 14 was slain by the sword of King Herod: that is, Herod Agrippa the son of Aristobulus, the which Aristobulus was the son of that Herod, which put to death the infants of Bethleem: And Saint Steven the first Martyr, It is impossible to exercise the office of a Minister, if we do not renounce the world. was he not stoned to death, because he did lively reprove the jews of their rebellion, hardness of heart, Idolatries, and many other sins which they had committed, and did daily continue in committing the same? I leave it now to all that be of sound judgement, to think whither it be a great cause of bitterness of the heart, and incredible trouble for a man to exercise this most noble & excellent calling that is in the world, and to receive for his reward, such biting scoffs, contempts, outrages, injuries, and intolerable reproaches. And briefly, to be exposed to so many cruel and violent deaths. It is altogether impossible to bear all these things, if he do not renounce the world, and dedicate himself wholly to the service of God, whom he must always look unto, and not to stand upon the estimation of men. The Prophets are called in the scriptures, Men of god, the light of the world, the salt of the earth, the Ministers of reconciliation. And amongst worldly men, they are esteemed also prophets, but false Prophets: seducers: Imps of Satan: the darkness of the world: the corruption of the earth: seditious: disturbers of the peace & quietness of the common wealth. They are adorned in the word of God, with the titles of Angels, and also they are called Gods: and of men of this world, they are accounted wicked and unclean spirits, even devils. It was said, that jesus Christ cast out devils, by Belzebub the chief of the devils. If this was spoken of our Saviour jesus Christ, A comparison between the honour of God given in his word to his Pastors, & the dishonour, unto which they are subject by the world. much less ought his Disciples to be ashamed, if they be honoured with the same or the like Epithets. But as jesus Christ hath overcome the world, and consequently, all the ways of contempt, violence, and cruelty, and finally, hath valiantly triumphed over them: all his Disciples also, especially faithful Pastors, which are his chief servants, aught to follow the steps of their master, being made partakers of that notable victory which he hath gotten, after that they have manfully fought the combat. The con●ort which Ministers must take hold of in the midst of their misery. This is the comfort which they ought at all times to propound before them, in the midst of their miseries, and afflictions, for that will bring unto them more contentment and joy, than the malice and wickedness, can cause trouble. This is that comfort which they always feel in their conscience, which will make sweet the bitterness of their sorrows which they endure in this world. And do they feel this comfort? when they cast their sight upon the infallible promises of God, which do assure them to bear more than these, even to the end of all those hard travels, and miseries, which they must patiently overcome. And particularly, when they do behold those wonderful works, which God hath done by the administration of their ministry and when they do consider what god hath done in times passed by the ministry of the Prophets, and Apostles, whose successors they are in the administration of their charge, they may the better be known of what account they are towards God, to the end, they may be the better confirmed in their vocation, by the consideration of those marvelous effects, by which God would authorize their ministry. Wherefore it shall be very good, here to make a brief recital, and discourse of those notable exploits which God hath done, and yet doth when it pleaseth him by his servants in their charge, to the end that this may bring a double fold profit: first unto them for their singular comfort, which they ought to oppose against all those trials, with which the world do molest them: secondly, to the end that many amongst the people which makes no great account of them, may be moved to esteem them as it appertaineth to their duty. CHAP. X. Wherein is declared the wonderful force and power which God hath discovered, when it hath pleased him, by them which have preached his word, the better to commend their ministry. We say then, that God doth honour so much the charge of prophesy, which he doth execute by them that are called thereunto, by reason of many miracles which are wrought by them, after a strange manner, that they may astonish the whole world, whether it be in war, or peace, whether it be in sickness, or health, whether it be in famine or plenty, or at any other time, God, I say, doth work miracles by them in the waters, in the earth, in the air, amongst men which dwell upon the earth, yea, and in the heavens themselves: and finally, the Scripture showeth, that their prayers have mounted up unto God, they have kept him back from doing that which he was determined to do: let us speak of these things in order. First, In war nothing overthroweth the purposes of the enemy, so much as the prayer of the servants of God. in war, then when the children of God, are very much oppressed by their enemies, who do conspire together to overthrow them altogether, there was no better counsel given to make frustrate their purposes, and to bring to nought their wicked and bloody enterprises, but when such prayed unto GOD earnestly against them. This is that which David the great king and Prophet did, when he was assaulted by his own son Absalon, after such a subtle and crafty manner, that there was no outward appearance of escape, but he must needs have been utterly undone, had not God provided for him, for fearing greatly the counsel of Achitophel, which was esteemed at that time as a divine Oracle, he prayed unto God after a vehement manner, that it would please him to deliver him from the counsel of that disloyal and treacherous subject: he was delivered, and all the people with him. To this purpose we may allege that which is spoken in the Psalm: Psal. 119 that by this means Gods children do surpass the counsel of the wise: and how is that? When he stayeth upon the law of the Lord, wherein he meditateth day and night. Secondly, when our enemies do begin to execute their enterprises against us, there is nothing which is of such force to bridle them, and retain them, to bring them to nought, than the prayers of the true preachers of the word. How came it to pass, that the Amalachites, cruel minded men, were overcome by the Israelites? Was it not by the prayer of Moses? For it is said in Exodus: Exod, 17 When Moses held up his hands, Israel prevailed: but when he let his hands down, Amalech prevailed. Now Moses hands were heavy, therefore they took a stone, and put it under him, and he sat upon it: And Aaron and Hur stayed up his hands, the one of the one side, and the other on the other side: So his hands were steady, until the going down of the Sun. And joshua discomfited Amalech, and his people, with the edge of the sword. But behold a most notable example, to show plainly what force there is in the prayers of the Prophets. 1, Sam, 7 We read of the people of Israel, being even ready to be slain by the fury of the Philistines, not knowing what to do, they had recourse unto Samuel, and they earnestly entreated him to pray unto the Lord for them, and they pray him to multiply his prayers in these words. Cease not to cry unto the Lord our God for us, that be may save us out of the hand of the Philistines. What came to pass? It is added, That at the prayer and sacrifice which he made, the Lord thundered with a great thunder that day upon the Philistines, and scattered them: so they were slain before Israel. Moreover, we may see that God by the power of the prayer of his servants, doth not only destroy his enemies by ordinary means, and instruments, but by those that are extraordinary, that it giveth men great occasion to wonder: when he would save his children, he hath deprived their enemies of their sight. We read, 2 Kig. 6 that when Elizeus had advertised the King of Israel, of all that the King of Ashur had enterprised against him, the king of Syria, knowing that it was Elizeus that discovered his purposes to the king of Israel, by the spirit of prophesy, he sent a great army into Dothan to take him: what happened to the king of Seria? He was himself deceived after an usual manner, his army at the prayer of Elizeus was stricken with blindness by the Lord, presently after the Prophet Elizeus had so prayed, O Lord, I pray thee strike this people with blindness. So they were themselves delivered into the hands of their enemies, in danger of losing their lives, and they had been destroyed, had it not been, that God also would miraculously, by his Prophet preserve them, as they, were by him delivered into the hand of their enemy the king of Israel. Let us go further, if any question be made of appeasing the wrath of God by the faithful, who have provoked the Lord diverse ways, who preserves them from the execution of his indignation, but only those that have authority to preach the word? What did preserve the jews from mortality, and destruction, when God was marvelously stirred up against them, but the earnest petition of Moses which he made unto the Lord? At that time when God would have destroyed them, because of their murmuring, hardness of heart, and madness, in that they would have stoned Caleb & joshua, as God had declared to Moses. Moses, I say, did not he disarm the wrath and fury of the Lord, by this notable request? I beseech thee let the power of my Lord be great, according as thou hast spoken, saying: Num. 14. The Lord is slow to anger, and of great mercy, and forgiving iniquity and sin, but not making the wicked innocent, and visiting the wickedness of the fathers upon the Children, unto the third and fourth generation. Be merciful I beseech thee, unto the iniquity of this people, according to thy great mercy, and as thou hast forgiven this people from Egypt, even until now. And the Lord said, The prayers of the servants of god, appeaseth God's wrath, when he is stirred up against his people. Num. 16. I have forgiven it according to thy request. Let us join unto this History, another which is in the same Book, and let us behold yet more plainly, in what account with God, the messengers of the word of God are. We read there, that the people having murmured against Moses & Aaron, & that God consumed them as a burning fire, Moses said unto Aaron, Take the Censor, and put fire therein of the Altar, and put therein Incense, and go quickly unto the congregation, and make an atonement for them, to appease the Lord, by his requests and supplications. When Aaron had done as Moses commanded him, after the death of fourteen thousand & seven hundred, the plague stayed. If then God hath given them force to cure the diseases of the soul, that is, to turn away the punishments of God, which he purposed to power forth upon men for their sins, it is not so admirable, if they have cured the diseases of the body. But that none should doubt hereof, behold how Moses delivered by his prayers, his Sister Miryam from her leprosy, which happened unto her, because that she and her brother Aaron grudged against Moses, because he had married a woman, which was an Aethiopian. We read in the first of the Kings, 13. Num. 12. God healeth corporal diseases by the prayers of his servants. 1, King: 13 After that the man of God had cried against the Altar of jeroboam and his Priests, the King jeroboam stretched forth his hand to lay hold on him, and his hand dried up, wherefore jeroboam being afraid, prayed the man of God to pray unto God for him, that his hand might be as it was before, which when the man of God had done, ●. King. 5 his hand became as whole as the other. Elizeus likewise, cured Naaman of his leprosy. Saint Paul and some other of the Apostles, have made the lame to go, and restored their members to the impotent, and have brought many to perfect health, when they were possessed with divers diseases, them when they went about to preach the word of God. Let us come likewise to other points which are more commendable, & that is, that the virtue of the Pastor doth not extend itself only to the diseases of the body, but to all the health of men: that is, even as they have cured the diseases of the body, so they have made those sick that were whole, sometime in one of their members, as Elimas' resisting Paul, at his word became blind. Act 13. The word of the servants of God, doth slay the wicked when it pleaseth God. Act, 5 Sometimes those that be whole in body, have been strooken down by their word, as Ananias and Saphira beareth witness. For it is written that they fell down dead at the word of Peter, who reproved them because they lied to the holy ghost. Let us go forward & add unto this, how that the force of their word stretcheth even unto the elements, which are insensible & without l●fe, God hath caused them nevertheless to obey their voice, The elements do obey the word of god uttered by his servants. Exod. 15 to the end that we may better know the power of him that hath set them a work. Let us speak of the waters first of all, if they be filthy, bitter, and unprofitable by any accident, when God willeth, he can bring to pass, that by their ministry they may become sweet: Moses & Elizeus doth testify the same. We read in Exodus that when the people murmured against Moses at Marah, when the waters were so bitter, that the people could not by any means drink them, Moses cried unto God, and the Lord taught him a kind of wood, which he cast into the bitter waters, and they became sweet. And in the second of the Kings we read, how that Elizeus being in jericho, 1. King. 2. and how that when he dwelled in jericho, that it was a good land, but the waters were nought, he caused a new cruse to be brought, and put salt therein, and he went to the spring of the waters, and there he cast the salt, and he said, Thus saith the Lord, I have healed this water, death shall no more come thereof, neither barrenness to the ground. And in the fourth chapter of the same book, we read, that he made sweet the pottage of the prophets, 2. King. 4 which was bitter by casting meal into the same. Moreover, as God by them hath healed the element of the water, being corrupted in some place, so he could show by experience, that he hath given them the same power over other elements. And let us consider a little by ourselves, whether it be not a matter of as great difficulty to divide the seas, & the floods of waters, as to change the bitterness of the water into a sweet taste. 2. King. 2. We do read, that this hath been done by them: for it is said, that Elias with his cloak divided the flood jordane, & passed over with Elizeus, and likewise Elizeus returning from whence he came, divided the same waters by his prayer, having the cloak of Elias, and saying. Where is the Lord God of Elias, etc. How came it to pass likewise, that Moses cut in sunder the red sea with his rod? & how became it dry land? was it not by the commandment of God, performed by the hand of Moses? And how was it that the waters of jordan were parted in sunder, to give place to the children of Israel to pass over? was it not by the means of josua, whom when God would extol, he said unto him, that he should command the priests to carry the ark of the covenant before the people, and that he should be their guide to conduct them over without any fear of danger. God hath multiplied ordinary things by his word, uttered by the mouth of his servants. 2. King. 4 Now let us come unto other points of the power of God showed by them, which are no less than those which we have made mention of before, as to increase the corn, the bread, the oil, and such like. The holy scriptures do teach us what the servants of God have done. The widow of a Prophet being left in debt, and not able to pay the same, nor to sustain her family in the time of the famine, and the creditor of her husband, coming to take her two sons to be his bondmen, she came and complained to Elizeus, who ask her what she had in her house, she answered that she had nothing but a pitcher of Oil, the prophet said unto her, go and borrow the vessels of all thy neighbours abroad, empty vessels, & spare not. And when thou art come in, thou shalt shut the door upon thee and upon thy sons, and pour out into all those vessels, and set aside those that are full. So she departed from him, & shut the door upon her, and upon her sons. And they brought to her, and she powered out. And when the, vessels were full, she said to her son bring me yet a vessel, and he said unto her, 1. King: 17 there is no more vessels. We may see the like example of the widow of Sarepta, of whom when the prophet Eliah had demanded in the time of a famine, a little water and a morsel of bread, she having answered him, that she had but a little Oil in a cruse, and a little meal in a barrel, and that she had gathered sticks to dress the same for her and her son, and then when they had eaten it, they should die. What came to pass? The prophet told her that she should not doubt to give unto him, because the Lord had said, that her meal and her oil should not fail, which presently she found to be true by experience, for neither the one nor the other was wasted, according to the word of the Lord. Elizeus multiplied the loaves of the first fruits, which he gave unto those which were hungry, 1. King. 4 which were an 100 men in number. Further we may observe, that even as the prophets do command when it pleaseth God, the waters which are upon the earth, and that they do obey them, so they may do the like with the waters above the earth, 1: King: 17 as we may see by the example of Eliah, who said unto Achab, that in certain years, there should be neither dew, nor rain, but at his word alone. And afterwatd it is said, The word of the servants of god causeth the waters above and below to obey. that Eliah bowing his face down to the ground, and putting it betwixt his knees, he prayed earnestly seven times, unto God, and he saw at length, the heavens to wax black, with clouds, and with wind, and after, there followed a great rain. This is that which S. james saith: Eliah was a man subject to like passions, as we are, jam. 5 & he prayed earnestly, that it might not rain, and it rained not on the earth, for three years, and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit. We read also an history, more notable, that jehoram the King of Israel, jehosophat, and the King of Edom, and their army being in distress, for lack of water, then when they went to make war against Moab, 2 King: 3 it is set down that these three Kings went to Elizeus, to inquire of him, concerning the word of the Lord. Elizeus said unto them, Thus saith the Lord: ye shall neither see wind, nor rain, yet the valley shall be filled with water, that ye may drink, both ye, and your cattle, and your beasts. And in the morning, the valleys and the ditches, were filled with water. And what more? if question be made of the air, which is another Element: hath not god made it manifest, that he can use it when he pleaseth, to execute after a wonderful manner the just judgements of God his Master? The air obeyed the word of the Lord uttered by his servant. The ten plagues wherewith Pharaoh was strooken, doth bear hereof sufficient witness. First, when he turned by the rod of Moses, the waters into blood: Secondly, when he filled with frogs, all the floods, rivers, and ponds, which were in the country of Egypt: In the third place, when he sent lice: four, when he sent noisome flies: Fifthly, when he sent the murrain of Beasts: Sixtly, the plague of botches, and sores: Seventhly, the hail, by which Pharaoh was constrained to confess his sin: Eightly, the grasshoppers: Ninthly, darkness: Tenthly, the death of the first borne, both of man and beast. Let us see whether their power doth not stretch unto the two other Elements: that is, to the fire, and the earth, by what authenticque testimonies may we prove the same? Concerning fire: we read, that when King Ahaziah fell sick, he sent two captains with fifty men of arms, one after another unto Elias: they in a bravery commanding the prophet to speak with the King. 2 King. 1 Elias answered them, If I be a man of God, let fire come down from Heaven, and devour thee and thy fifty: So fire came down from heaven and devoured him, and his fifty. And if question be made whether the earth hath served them, we want not examples hereof, where we may see, Num. 16 that at their word, the earth opened. Korah, Dathan, and Abiram, and one hundred and fifty men, who rebelled against Moses, were swallowed up alive, and all that they had, when the earth cloave asunder at the word of Moses, when he spoke after this manner to the congregation which were assembled about the Tabernacle. If these men die the common death of all men, or if they be visited after the visitation of all men, the Lord hath not sent me. But if the Lord make a new thing, & the earth open her mouth and swallow them up with all that they have, and they go down quick unto the pit, than you shall understand, that these men have provoked the Lord. This example showeth, that the earth denieth not her obedience unto them, no more than the other elements, when God will stir up the force that is in them. What can we say besides this, seeing that the Pastors in their charges, are of more force than the Elements? What thing is there so strong and fearful that doth not yield at their words? Lions, Bears, which are cruel Beasts, lions Bears and other wild beasts do yield to the word of the servants of God. 2 King ● cannot be exempted, for in part, these beasts have served the Prophets, and servants of God, for the execution of the judgements of God: The bears do bear witness, who served Elisha to devour the forty and two children which called him Ball pate, Ball pate: others have been overcome as it were in combat, by the servants of God, as mention is made in the 1. Sam. 1 Sam. 17 of David, who vanquished a bear, and a lion. Daniel Dan. 6 being cast into the lions den, for to be devoured of them, by his prayers he stopped their mouths. We read in the Acts, how that a viper leapt out of the fire upon the hand of Saint Paul, and did him no hurt. But some will object that there is death, Act. 28 which is not at their commandment, for she cannot be made to to yield. It is also said in the common proverb. That there is a remedy for all things except death. We answer, that neither this is exempted. And in truth it is a most notable point, that as the word of the servants of God, is more strong than the life of men, so it is also stronger than death itself: that even as God, when he willeth, by the word of his servants he killeth men, so also by the same word he raiseth them up from death. Behold four examples that doth make proof hereof: and here we may not, that seeing that this thing is very hard to be believed, God hath not left one example alone, or two in his word, but even four, that he might make it the better known, what force he giveth to his Prophets when he pleaseth. 1, King, 17 Elias restored the son of the woman of Sarepta from death to life. 2. Elisha recovered his hostess son. 3. 2. King, 4 Acts 9 Tabytha, a great alms giver, was restored by Saint Peter. 4. A young man called Eutichus, falling from an high fit, being dead, Acts 20 was restored to life by Saint Paul. If we should go further, we might allege that the Devils which ruleth over death, are not exempted: For they are easily overcome by the virtue of this word pronounced by their mouth. And we may see a notable example in Saint Paul, Acts 16 whom a certain maid (when he was at Philippi in Macedonia) commonly followed, who had the spirit of divination, at whom Paul being grieved, he turned about to the spirit and said, I command thee in the name of jesus Christ that thou come out of her, and he came out the same hour. This was an effect of that power which was given by jesus Christ to the Apostles. Mat. 10. Mat. 10 to cast out unclean spirits, and to cure all kind of diseases. Is it possible to devise any thing, by those which have the ripest wits, which is more strong than the voice of the good Pastors and Prophets? We have proved that there is nothing, neither in earth, nor in the air, nor in hell itself, which is not constrained to yield, and submit itself unto the power of their word. Nothing remaineth then, but that we must needs affirm, that God only is almighty, and yet he is of such goodness, that he suffereth himself to be overcome, sometime by the word & prayer of his servants, in such sort that having determined to punish, & destroy them that have provoked him, he hath been kept back and vanquished by their prayers, as though he were more weak, and his servants the conquerors, as though they were the stronger. This is very true, Exod. 23 as we may see plainly by an example. We read that the people of the jews, seeing Moses to stay too long, before he returned unto them from the mount Sinai (where he received the tables of the law, written by the finger of God) they caused a Calf of gold to be made, which they worshipped: with which their fact God being angry, he threatened to destroy them: and as he went about to perform that which he had spoken, he was appeased by the prayers of Moses, who made his supplication unto him after this manner. O Lord, why doth thy wrath wax hot against thy people, which thou hast brought out of the land of Egypt, with great power, and with a mighty hand? Remember Abraham, Isaac, and Israel, thy servants, to whom thou sworest by thy own self, and saidst unto them, I will multiply your seed as the stars of the heaven. After it is added. Then the Lord changed his mind from the evil, which he threatened to do unto his people. See here, that the Lord was hindered to do that which he was almost resolved to do. But let us observe here the chief point, that God knowing well how he might be moved by the request of his servant Moses, the History reporteth that God spoke after this sort unto Moses, in the tenth verse, Let me alone, that my wrath may wax hot against them, for I will consume them. Wherefore saith he, Let me? But that Moses held him as it were by the arms, and bound his hands by his prayers, to the end that he should not destroy them, even as one will hold a man incensed with choler, that he striketh not another, or else tie fast his arms, and his hands to repress him. As indeed the devout prayers, and ardent invocations of the servants of God, are even bonds and chains, which toeth, and chaineth, the fury and indignation of the Lord, being provoked against the sins and transgressions of men, and many places beareth witness in the scripture, and experience showeth it diverse ways, O immortal God, what heart is so hard whose entrails are so like the adamant stone, which cannot be softened by a deep consideration of the unspeakable & incredible goodness of God, in this behalf? what man I pray you: cannot be marvelously moved, by those miraculous Works of God, which he hath performed by the ministers of his word? What man is there fearing God, that comprehends this although but in small measure, that doth not give singular honour unto them, whom god hath adorned with this charge which is so honourable? and moreover, doth not desire with a most fervent affection, that god would stir up more that are such, by the means of whom we might see his Kingdom to flourish plentifully, and that of Satan to be diminished? For in truth, there is no better way to come to such happiness, them to have a great number of faithful Pastors. Every one then may easily perceive, that they are not without great reason set forth, with the titles of Prophets, Men of God, Angels, and with the title of God himself: and for this cause, it is impossible for any man not only to do, but once to imagine to do that which he hath performed by them, how that he worketh by them as by instruments, which he hath vouchsafed to choose of his incomprehensible goodness to serve him. But some will say, what? will you have it that the miraculous acts of the Prophets, and Apostles, and other great men, should be now attributed to the Pastors which are in these days? And must they be so honoured as the Prophets were? not only of the simple people (amongst whom many which went unto them called themselves their servants, 1. King. 18 as Obadiah called Elias Lord, when he spoke unto him, & named himself his servant, and that widow of whom we have spoken before, when she spoke to Elisha, she said, Thy servant, thy handmaid prayeth thee, or causeth thee to understand, 2 King. 4 and when she spoke of her husband, she named him his servant, etc.) but also they were regarded of Kings, because they went unto them, in respect of a singular reverence that they bore towards them, to inquire of the word of the Lord, as we have alleged, how jehoram, jehosaphat, and the king of Edom, and many other kings, which commonly did demand their counsel in their affairs, by reason of the great honour that they bore toward them. It may be them, some will reply, that the ministers which live now should do the which they did. We answer, that all which they did, must not be attributed to their persons (for they were men as we are) but unto their ministery: And because it pleaseth God to send us forth to be messengers of his word, as he did them, why should not that honour which was attributed to their ministry, be attributed to ours, because that is all one? There is only this difference, that the grace of God was more plentifully powered forth by them, then by us: and therefore, we must add, that as the grace of God was more amply declared by them, so also a greater honour was due unto them: even so now at this day he must be most honoured, unto whom God hath communicated most graces, otherwise he that will not do it, must be reckoned unthankful unto the goodness of God. Moreover if he that is inferior to another, be grieved because he is not so much reverenced, and honoured as he that doth excel him in gifts (although they be both of the same function) we say that he is to be accounted a proud, and envious man. But also we must consider, that seeing that God will be served by our Ministry, as he was by that of the Prophets and Apostles, it pleaseth him also that we should be accounted of, as they were, according to the measure of graces, which it pleaseth him to distribute to every one. For although that the Preachers now at this day, have not such a fullness of gifts, as they had to do such miraculous things, nevertheless, having the charge of preaching his word, when it pleaseth him, he may furnish them with such graces, as they may perform the like things, or else come near unto them. It might also be objected, that we should recite something done by them, which were a matter of no great difficulty. For all they unto whom God hath given eyes to see more clearly, than the simple people, may bear sufficient witness, that in these latter times, God hath raised up some extraordinarllye unto the holy ministry, who hath done as miraculous things, as those of the Prophets and Apostles. Not many years are passed since the whole world was plunged in gross darkness, and ignorance, so that it was a hard thing to say, whither there was a church, or the doctrine of jesus Christ or no. They themselves which had the charge to teach others, had their eyes so closed up with those errors with which the world was enwrapped, that they confirmed others in their errors, thinking that there was no other truth, then that which they set forth, in such sort, that it seemed an impossible thing, to cause any spark of light to appear amongst these dark clouds, yet nevertheless, God in a moment then when every one thought least upon it, God stirred up some of his servants, who being endued with the motions of his holy spirit, they Preached his holy word more purely, then before, and by wrighting, and lively voice, in a short time so much abuses, such corruption, both in the doctrine and manners of all sorts of men, and principally, of those that had the place of teaching others were reform: that it is a hard thing to speak, or rather to believe, how many Empires, Kingdoms, Monarchies, and Commonwealths, being covered and buried in these corruptions and accursed errors, were by the Ministry of the servants of God enlightened, yea & finally, drawn out of these deep pits of darkness. And that which is more admirable, that God in the beginning having stirred up a simple Munk, hath by him alone founding and pronouncing his word, and by his writing, shaken all the foundations of the babylonical Empire, and that in a short time, which a man would have thought had been sufficiently defended, against all the injuries of future ages. Plessis in his treatise of the church. Lib. 3. ca 15 And that which is most marvelous, in that time when the Pope as a God commanded all the earth, and was adored of Kings, served of Emperors, who gave and took away kingdoms at his pleasure, that to inquire out his doings it was hard, (as the proverb is) to touch the holy mountain, or to open ones mouth against heaven. The voice of this simle Monk was like a fire, who having first of all begun in a little corner of the world, it spread itself almost through the whole world, and it took hold of whole kingdoms and Empires, which were with the same altogether inflamed. This was the Trumpet, the sound whereof was blown throughout all the borders of the earth: at this sound the most mighty and valiant kings have trembled in their thrones: to be brief, this Monk with a few of his companions, have drawn the most and greatest part of Christendom out of the claws of Antichrist, a thousand millions of men, who were blind from their birth, have had their eyes opened by their Ministry, and afterward, having perceived and known the wholesome truth, have constantly persisted in the sme, even until death. This verily being weighed in an equal balance, is as great a miracle as hath been done by the Prophets and Apostles: yea, and rather we are to acknowledge, that this is a miracle of miracles, insomuch, that this great miracle is done without a miracle. Then if these things be so, (not to make any longer discourse of this matter) who is it that looking more narrowly upon these marvelous and more than admirable exploits, which are done by the Pastors of our age, is not astonished, and even ravished with the unspeakable Majesty of their actions, and hath them in singular reverence, and loveth them not with all his heart and affection? who can sufficiently commend the excellency of their charge? who can express how profitable, and necessary, the administration thereof is? what man is there that loveth godliness and true honour, which doth not earnestly desire to be so much honoured, as to be employed in this function. In what happiness may he think himself to be, that is in some measure capable to serve God in this calling. CHAP. XI. An Exhortation to young men, to bend their Studies to the holy Ministry, with a confutation of those common objections which do discourage them. IN truth now, being in the way lively to exhort the youth to take upon them this holy charge, from which they may be discouraged by reason of the infinite difficulties which are presented before them, we do it the more willingly, because we desire nothing more than the glory of God, and the salvation of our Brethren, both which, cannot be better furthered then by this charge. But alas, which way shall I begin? The beauty, dignity, and incomparable profit of the same, aught to be as sharp spurs, to stir up every one. When one desireth that some should apply themselves unto those things, which do appear so good in outward show, to allure and draw men thereunto, it is very necessary to use many reasons and arguments, to bring them thereunto, and to prick them forward: but in things that be of themselves marvelous, excellent, and very profitable, every one ought to embrace them of his own accord. There is no lightness so glorious, as that of the Ministry, there is no calling, to be compared thereunto, in dignity and profit: whereof then cometh it to pass, that many do so little regard it? Plato hath said that virtue is so fair, that if her beauty could be discerned with these corporal eyes, it would provoke great love of itself: what difference is there between the beauty of the ministry, A confutation of the objection of the ambitious. and that of moral virtue? if one would propose unto himself the little reckoning & account, which is ordinarily made of ministers, he would detest the same: we answer that this is the objection of an ambitious man, and to correct this ambition, thou must set before thy eyes, that the honour which thou dost desire and gape after, it is worldly and vain. And if it be so, thou wantest judgement in desiring it, and in that thou showest the folly and vanity of thy mind. Further, thou must consider, that the honour which thou dreamest of, to be in some other calling, is often times troublesome, grievous, which is dear before it be gotten, and hard to be kept. He that will be a physician, how many travails & cares must he pass through? how often must he watch in the night, before he can attain his purpose, & when he thinketh that he hath attained it, how must he toil & labour to be known, & to be had in estimation? when he is once known, & sought after for his skill, is he then more quiet & at rest? must he not sometime rise out of his bed to help his patiented? he must make haste, he must ride in post many times with the danger of the loss of his own health: what more? when he cometh to visit his patiented, what savours is he constrained to smell? & the better to know the quality of the disease, & the issue thereof, he must sometime view the very excrements of the sick man, and taste them: what pleasure I pray you, or what delight can he take in that? doth the lawyer endure less travels? doth he enjoy his honours with more peace and tranquillity of the mind? how many times in the day, doth one or other come & knock at his gate, and break his head with soliciting his matter, which he hath committed unto his hand? Moreover, thou must consider, that all these affairs for which they are so tormented, and continually vexed, they are about earthly things, and so consequently, all the honour & profit which they get by the same, is transitory, and vanish away as the smoke. To conclude, meditate thou upon this, for thy comfort, that thou art honoured in the administration of thy ministery, of all those that are wise, and fear God: and seeing that is the true honour, which cometh from good men, and not from sensual men, we may conclude, that thou hast more honour than the other. For in truth, the honour that is received from men well instructed, is to be preferred before that which is given of the ignorant. But of all things propound before thee, that thou art honoured of God. For the scripture speaking of the Preachers of the word, doth teach us, that Christ hath said: Whosoever honoureth you, honours me, etc. In this world when we are honoured of Kings and Princes, and great Lords, we make more account of that honour, then of that which we receive from those that be inferiors, because that the greater that they are that honoureth us, so ought their honour to be prised and valued. Seeing then God doth so honour Ministers and their Ministry, that he attributeth that honour unto them, which is given unto himself: wherefore dost thou that art a Pastor, take care for the honour of men? And if thou dost add hereunto, those honourable titles which are given unto faithful Pastors, thou wouldst make less account of the honour of the world, and esteem more the incomparable honour of the ministry. But if any other shall object, that therefore he is discouraged, because that the Ministers for the most part are poor, needy, and in misery, we answer that this is the objection of a covetous man: A confutation of the objection of the covetous. and to correct this vice of covetousness, consider on the other side, that they that have more means to live by, than other, yet they also be poor: and further, that poverty is no vice, but that it is as acceptable unto God of itself, as riches, when as well the one as the other do come from GOD, if they be used as they ought. Secondly, think with thyself, that there is at this day, almost no men, which are addicted to any other study, as to any art mechanic, who do find more easily, honest conditions to live, than those that have given themselves to the study of divinity, as we have seen within this seven or eight years, that many Physicians, Lawyers, Advocates, Proctors, Notaries, many merchants, many great Lords and gentlemen, being gone out of France, and other places, are constrained to travail up and down in strange Countries, and have suffered much want, although they have been skilful in their profession, and have been rich at home, but those that have studied divinity, have found always many commodities to sweeten the rigour of their exile. Thirdly, consider, that if they have not such goods, and richesses, as many Merchants, Artificers, and other men of trades in this world, that God hath given unto them a contented life, which is accompanied with godliness, and the fear of God. In the fourth place, thou must meditate, that GGD is the plentiful rewarder of all the Ministers of GOD, and thou must think upon all those excellent promises of GOD, which he maketh in his word, to nourish all living creatures. For if he feedeth the beasts of the field, he will much more nourish men, and if he nourisheth all men, much more the faithful, and principally those whom he hath appointed, for the teaching and leading of them. To make an end of this point, set before thine eyes, that if they abound not in temporal, and earthly goods: yet they are rich in the knowledge of the word of God, in the understanding, and revealing of his secrets, which are the true riches of the soul: and seeing that those be the true riches, consider that the more thou aboundest with than, the more thou art truly rich: for these riches will bring unto thee so much joy and gladness, as the corporal and worldly goods, do bring unto them that possess them, grief, and care, and so enjoying these true and sincere spiritual rithes, why dost thou take such thought for the riches of this world? If another doth reply, A confutation of those that love pleasure. that his heart is pulled down, because that ministers are ordinarily sorrowful, pensive, full of care and melancholy, I may demand of him, why are they more than other men? These be vain and imaginary fancies, forged in the brain, of I know not what worldly men, for they are as joyful as other, and it is as lawful for them as for any other. It is true, it is their duty to be sage, wise, prudent, modest, grave, and honest, but this doth not hinder them, but that they may use a moderate joy, and agreeable to their vocation: and on the contrary, this joy doth bring more contentation, as it differeth from the rejoicing of the profane. Seneca saith in a certain place, that we must govern ourselves in such sort, that none may think us too severe, and again, that none despise us, as those that be vile & contemptible, & that we must more delight in profitable matters, then in things that be ridiculous: & he addeth, that one may mingle sometime amongst grave & serious matters, those things that be pleasant, but we must take heed that they be so tempered, that they do not discredit their honour. If this be so, who is he that thinketh the Pastor worthy of reprehension, if sometime upon occasion he useth pleasant words, and full of delight (which are more the signs of gentlemanlike nature, then of any vice) seeing that it is proper and natural to great and rare personages to have (as it is said in the common proverb) some grace in their speech? But some will object that they must of necessity abstain from many pleasures, which are lawful to others, which be in other callings. Let us demand of them again what they be, if one imagineth that they ought not to use the natural pleasures, which are, to drink, to eat soberly, and many such like, which our outward senses do enjoy, he may be answered, that it is lawful for them to use them, as it was for the patriarchs, Prophets, Apostles, and jesus Christ himself, who was present at a marriage, and at banquets, and had the fruition of these ordinary things, as well as any other. If any mean those pleasures which are unprofitable and superfluous, he may be answered, that these pleasures are proper unto Epicures, & are common to brute beasts. If one understands carnal pleasures, as to gormandize, and to be drunken, and to be riotous in excess, in which sensual men do take their pleasure, he may be answered, that these be the pleasures of voluptuous men, and that such pleasures be of their own nature so filthy, detestable, and infamous, that when they are once named, they ought to be abhorred, by reason of those infinite mischiefs which they draw after them, without making any mention of the shame, sorrow, and repentance, which do ordinarily accompany them. But let us oppose unto these, that they may continually possess the joy of the spirit, which is the true joy, I mean the understanding of the holy scripture, the meditations of the same, the revelation of the great secrets of God: Rom. 24. Gal. 5. this is the joy of the holy ghost, of which Saint Paul speaketh, and mention is made in all the word of God. This is the joy with which the Angels are satisfied, and rejoice with all the elect and faithful that may be, the which is joy with out comparison what can any desire that is greater? and why should any be less affectionate, A confutation of the objection of those that be careful. to the study of the Ministry, if that he be but deprived of those pleasures which are profane and unlawful. Finally, if another shall say, that he is kept back from dedicating of himself unto the Ministry, because that Ministers are subject unto infinite dangers, we answer, that this is the reply of a coward, and of a fainthearted man: we may oppose against this, that princes, gentlemen, soldiers, merchants, chrysostom upon the second of Matthew. and every condition of men, do not live more safely. The higher that Princes are exalted, the more they are assailed with fear and continual dangers. Always (saith chrysostom) a great state is subject to great fear, as the bows of trees, the higher that they are, the more are they shaken with every little puff of wind that bloweth, so those that are exalted unto the top of the greatest honours, are often times troubled, & do imagine their estate almost desperate, not only by every small report of bad news that may be brought unto them, but also they are oftentimes in daily fear of them, which are appointed for the protection of their person. The gentleman is no less assured, neither in peace nor war. In peace it is most certain, that he must suffer and endure many pains and troubles, in conversing with them, with whom he hath any thing to do, and this likewise is common to every condition of man. In war, amongst the torments of mind which he may have (if it may be called the torment of the mind) he must be ready to find out his Prince, and to obey in all things that it pleaseth him to command him. To be brief, he must not stay at his own house, for otherwise he may be counted a carter, or one that keepeth the chimney corner, or else he may fall into some other mark of infamy The estate of the soldier is nothing better, for he is compassed with so many dangers, that every hour he shall put his life in hazard, seeing that he must sometime go to the assault, sometime to the skirmish, sometime to the battle, sometime to the breach, and many other encounters, which death many times follows hard at the heels. The Merchant liveth not more safely, but with more fear and trembling. How doth he quake for fear many times, when he goeth up and down to fairs, is he not constrained to pass through woods and forests? It seemeth unto him, that he always beholdeth thieves and robbers after his tail, to rob him of his treasure, and sometime to cut his throat, and that not without cause, because he commonly spieth out such in his way. Is he in greater security upon the sea? The pirates, and other spies, lie always in wait to catch him, without making any mention of the tempests, and stormy weather, unto which, they are continually exposed, and are not far from death, but even the breadth of two inches, as one of the philosophers hath said. To be brief, every man, of what art or mystery so ever he be, is he not subject to many hazards, yea unto more than the ministers are? because that they commonly staying with their flock, according to their calling, are in more safety than those that travail hither and thither? But if it so fall out, that they be in danger when they are with their flock, in the midst or nigh to the adversaries of the truth, there is none of their faithful hearers, but that will use all the means they can, yea and venture their lives for the preservation of their person, as we have seen many times in France, and in other places, that many have been preserved by these means. When they are in the army, their vocation is to preach, to advise, to admonish, and principally to be near unto them which do command, & not to go & run at all encounters, as captains, & soldiers, & other must do, according to their duty, & consequently, they are not environed with so many dangers as other men are. Further, propose unto thyself, that if they endure any afflictions, or torments of the mind, that it is for the honour of God. And consider that if Princes, Noble men, & Artisans, do suffer voluntarily an infinite martyrdom, one for ambition, the other for covetousness, an other I know not for what vanities, much more, none ought to fear, or to doubt at all to be troubled, or to suffer shipwreck, even of life itself, for the advancement of the glory of God, and for the salvation of his brethren, which are things so rare, and so precious, that the son of God doubted not to shed his blood for them. What joy and comfort may come unto them by these sufferings, for which the Apostles and other of the faithful rejoiced so much? What man is so eloquent, that can express this in words? But for thy sovereign comfort, set before thee, that he whom thou servest, is strong, & mighty, for to defend thee against any thing that may happen: who is thy rock, thy buckler, thy Tower, and who will never forsake thee in time of need. God saith by his Prophet, Zach. 2 That he that toucheth the faithful, toucheth the apple of his eye. He speaketh this of all the faithful in general: how much more then, doth he understand the Pastors, whom he hath ordained to be guides unto others. In man's body there is nothing that we do so charily regard, as the apple of the eye, because that is the guide of the other members. If then the Pastors be the apples of the eyes of God, that is, those whom he loveth, and keepeth as his only treasure, who doubteth, but that he hath more care in preserving them, than we have in keeping our sight? To conclude, if any man opposeth whatsoever he can, or what he may devise or invent, as obstacles and hinderances to dissuade any from the love of the ministery of the word of God: we know also that there are sufficient answers to confute him, and which are of more force by the grace of God to inflame them that have any heart at all (if they can understand them) that no reasons can be alleged to discourage them. Wherefore, let us beseech the Lord God, with an ardent heart, and devout mind, that whereas the ministery is a divine and spiritual thing, and men by nature sensual, and given unto the world, that it would please him by virtue of the holy Ghost, to root out of divers men's hearts, these carnal and worldly affections, and plant, and as it were imprint in them, a holy desire of applying themselves most earnestly unto this holy vocation: that he would vouchsafe, to inflame our hearts more and more, with the fire of his holy spirit, and so form and fashion them, that they shall not need any further help. Finally, that he would direct and guide them, that they may be able to finish and accomplish their courses, in such sort, that the efficacy and power thereof, may redound unto the restoring of many Kingdoms unto Christ, yea even unto the renewing of the face of the whole earth, the whole being done for the singular comfort of the faithful, and principally, for the advancement of God's glory: to whom be all honour, praise and glory, both now and evermore. Amen. FINIS.