〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR A most Heavenly and Fruitful Sermon, Preached the sixth of August. 1615. At the Translation of the right Reverend Father in God, the Archbishop of St. Andrew's to the Sea thereof. By Mr. WILLIAM COWPER B. of Galloway. DAN. 12. 3. They that turn many to righteousness, shall shine as the stars for ever & ever. Imprinted at London by G. P. for john Budge, and are to be sold at his shop, at the great South-door of Paul's, and at Britain's Burse. 1616. TO THE RIGHT Honourable, my Lord SANCHAR. MY LORD: THere is one Star, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which from divers Offices, receiveth sudry names (saith Pisida Constantinopol.) It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a nunce of the night, and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It returneth again, and declares the approaching of the day, then is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Such a one have I been at this time. The funeral of the late Archbishop of St Andrewes, the new function of his successor gave occasion of both. I was invited unlooked for to the interring of the one, that I might speak to the living for the dead, and from him. There Hesperus overshadowed us, with dark and doleful countenance. Enjoined again to preach at the entry of the other, there Phosphorus proclaimed the coming of a bright and joyful day, which I pray God may long continue. Blessed be the Lord, who still conserves a Ministry in his Church! One generation passeth, & another Eccles. 1. 4 cometh, but the earth remaineth; much more, he who form jam. 1. 17 it, for in him falleth no shadow of change. Before the Ruler of the world stand these Olives, Zach. 4. which furnish oil to his Candlestick. In his hand are the seven Revel. 1. 12. stars: no smoke of the bottomless pit can utterly quench their light. If one of them go down from our Horizon, another ascends. Elijah may be taken away; but one cometh after him in the Spirit, and power of Elijah. Moses died, but The God of the Spirits of all flesh raised up joshua, with whom he wrought no less powerfully, then with Moses. By Moses he brought Israel out of Egypt, by joshua he entered them in Canaan. By Moses he destroyed one Nation of the Egyptians, by joshua he discomfited seven Nations of the Canaanites. Moses divided the red Sea, and joshua parted jordan into two. Moses darkened the Sun that it shined not, joshua detained it, that it went not down, according to the ordinary course. Nimrod for all his might cannot build up, where jehovah will cast down. Neither can Sennacherib for all his pride, prevail against the City which God will protect. They are fools who fight against heaven. Sidonians in their treaty Act. 12. 20 with Blastus for Herod his peace, might learn them more wisdom: they imagine to quench the light of Israel, by cutting away comfortable instruments from the Church: but they are deceived; for the Church is like a tree, whose branches hang down to the earth, and may be cut off, though not without divine permission, but the root is in heaven, which still sendeth out others in their room. I have penned this Sermon, to stop the mouths of misreporters, as I preached it, without paring or adding any thing, except a little discourse of the Religion of our Antipodes: And do now dedicate it to your Lordship, as one who being a present Auditor thereof, can best bear witness to the truth of my relation. And I trust, your Lordship will also accept it as a testimony of that love, which I own unto you, for your constant profession of God his eternal truth, in this declining age, and your most sincere affection, in all your speeches ever avowed to his majesties service: whereunto as your Lordship acknowledgeth yourself to be bounden beyond others of your rank; So I pray GOD your Lordship may continue faithful, in both unto the death. Your Lordships own in Christ, W. B. of Galloway. A Most Heavenly and fruitful Sermon, Preached the sixth of August, 1615. TIT. 2. 7, 8. In all things show thyself an ensample of good works, with uncorrupt doctrine, with gravity and integrity. And with the wholesome word, unreprovable, that he which withstandeth may be ashamed, having nothing concerning you to speak evil of. My help is in the name of the LORD. THese words read in Two parts of this Text. your honourable, and Christian audience (beloved in our Lord and Saviour Christ jesus) contain two things. First, the duty of a good 1. Duty of Pastors. Bishop or Pastor toward his people. This is plainly set down: he should be an ensample, in word, in work, in doctrine, in life. Next, the duty of Christian 2. Duty of people. people toward their Bishop, or Pastor: and this is closely set down, or (as we say) by way of consequence, for this same precept, which bindeth the one to be an exemplar, bindeth the other to be conformable to the exemplar. In the entry, we are to warn Warning in the entry. you that we come not here this day to ordain a new Bishop in the Church, but to enter an old and approved Bishop unto a new charge in the Church. Neither have I chosen this Text, so much for him, as for the edification of us all, who are in this holy calling. I wish unto all the rest the like wisdom in government, dextetity in doing, and fervent zeal against the common enemy, that hath been evident in him. I bless them, as the Elders of Israel blessed Ruth the wife of Booz, and mother of our lord God make them like Ruth. 4. 11. Rahel, and like Leah, which twain did build the house of Israel; and I pray for the performance of that promise in them, which God hath made to his Church by Zacharie, that the meanest servant in the house of GOD this day may become like David, and they who now in light and grace are like unto David, may increase, Zach. 12. Col. 2. 19 with the increasings of God, till they become like an Angel of God. Titus, established by S. Paul, Bishop of Creta, having charge of all Churches in that I'll. This Epistle was written by St. Paul from Nicopolis in Macedonia, to Titus, whom the Apostle had taken from an other charge in the Church, for he was his companion in his peregrinations, and fellow-helper in the work of the Lord, and now had bound him, and burdened him with a particular care of the Churches of Creta, and set him down Bishop there. Creta is an I'll in the Mediterranean sea, famous for this, that it had in it an hundredth Cities. The charge not of one, but all of them, is committed to Titus, to teach and govern them, and to plant Preachers in every one of them: the subscription of the Epistle so styles him; Titus, the first elect Bishop of the Cretians. Some of the contrary-minded, as namely, Mr. Cartwright, confess this subscription to be taken from the Greek Scholiast. Of this same judgement are the ancient Fathers. For the Greek church, it contents me to name chrysostom: for the Latin church Ambrose. Many more might be alleged, who compass this assertion, like a Cloud of witnesses, and warrant it to be true by their testimony. Eusebius affirmeth the Euseb. lib. 3. cap. 4. same, and citeth Sophronius, as consonant unto him: with them agree many of the Recents, such as Bucerus, Bullengerus, Hemmingius, Pellicanus, and others, to whom none will deny the testimony of godly, sound, and learned Divines. But howsoever this Epistle was written to Titus by name; yet doth it appertain to all that succeed him in the like calling, teaching them what to do in government of the house of God, & so we come to the words In all things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mark The threefold duty of a Bishop. what the Apostle saith, in all things, not in one thing, but in all be an ensample▪ Some things thou hast to do as a Christian, some things as a Pastor; and some as a Bishop. As a christian, 1. To live as a good Christian. be holy in thyself, and teach others holiness by thy ensample. As a Pastor, Preach the word of God in season, and out of season. As a Bishop, counsel and admonish 2. To teach as a good Pastor. in wisdom, correct with compassion, ordain with discretion, rebuke; and (if need be) cut off with aurhority. Episcopi prima Nazian. Orat. 21. Apologet. fugae. cura ut Ecclesia dignus sit, deinde ut Sacrario, atque it a demum praefectura. The first care of a Bishop should be to live like a good Christian and member of the Church: Next, like a good Churchman serving in the 3. To rule as a good Precedent in the Church. Sanctuary: thirdly, like a good Precedent, or overseer of others in the Church. Many not marking this distinction of the Apostolic precepts, in these Epistles unto Timothy and Titus, are miscarried in their judgement, not considering that the precepts given to them as to Christians, are common to all Christians, and the precepts given them as Pastors, appertain to all Pastors; but should not be extended to all Christians: and the precepts given to them as Bishops, appertain only to such as are Bishops. In all things. All things are How a Bishop should behave himself in things good, evil and indifferent. either simply good, or simply evil, or the indifferent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that which is good, the Apostle wills him to do it, with diligence, and devotion; that which is evil, he would have him abhor it with hatred, and detestation: Do I not hate them, O Psal. 1 39 21 Lord, that hate thee? do I not contend with them that rise up against thee? I hate them as if they were mine utter enemies. It is the great praise of the Angel of Ephesus, I know thou canst not forbear Revel. 2. 2 them which are evil. That which is indifferent, he will have him use with discretion, that so, in all things he may show himself an ensample. The rule of discretion in the The rule of things indifferent. use of things indifferent, is to consider expedience; All things are lawful, but all things are not 1. Cor. 10. 23 expedient. Expedience again requires two conditions, whereof the one respects thyself, the other thy neighbour. The condition respecting thyself, is set down by the Apostle: I may do all things, but I will not 1. Cor. 6. 12 come under the power of any thing; for it is dangerous, when indifferent things, by custom become necessary, and keep the heart of man under such commandment, that he cannot be without them; this is to come under the power of them. The other condition of expedience respecteth thy neighbour, shortly set down by the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Cor. 14. 26 let all be done to edification, Let us follow those things which concern peace, and wherewith one Rom 14. 19 may edify another: and again, Let every man please his neighbour Rom. 15. 2 in that which is good to edification. And thus much for the first word of our Text. In all things. A good Bishop or Pastor is the Stamp, or Signet of the Lord. An ensample. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, derived from the common verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies a form made by engraving impression, or any kind of beating, such as as we see are stamps, seals, or signets, which at the pleasure of the maker receive such form in themselves, as by them they would have imprinted in an other. In this sense the word itself is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a form of doctrine, and the Romans are praised, that Rom. 6. 17 they had obeyed from the heart unto the form of doctrine, whereunto they were delivered. Even as mollified wax receives such a print or form, when it is applied to the stamp, as is in the stamp itself. Such stamps and ensamples Themselves should be stamped with God's image, that they may imprint it in others. 1. Pet. 5. 3 also should all good Bishops and Pastors be. Saint Peter exhorts them to be ensamples to the flock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Such an example did S. Paul show himself, look on them, who so walk as ye have us for an ensample 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Philip. 3. 17 there he uses the same word, requiring nothing of Titus, but that which in his own person he had practised before him. It standeth then for a warning to us all, that we should take heed with what form we are engraven ourselves, whose Image, and Superscription do we carry: for as a signet can make no impression in the wax, but such as it hath in itself; so if Christ be not form in thy heart, how canst thou form him into the heart of another? Or at An admonition to churchmen, that it is a fearful laesae Maiestatis, to falsify the seal of the great King. , if God of his great mercy imprint that form in another, which is not in thyself, & make others Christians by thy ministry, thou not being a good Christian thyself, if he communicate that form to an other; which thou hast vitiat and corrupted in thyself, Is not thy judgement the greater? Again, I say, let us remember we are the signets of the everliving God, and should carry the similitude of God in ourselves, that we may communicate it unto others. It is a point of high treason to falsify the seal of the great King, or to stamp his people with any other Image than his own. The Lord preserve us, that we be not guilty of this fearful laesae Maiestatis. It is not then left free to any Bishop, or Pastor of whatsoever It is not free to Bishops, or Pastors to live as they list: they should be examples unto others. dignity, or place in the Church, to live as he pleaseth, and then think that he should be followed in all that liketh him. Let this pride be left to Antichristian Prelates and their Pope. Caracalla that bloody and incestuous Emperor, learned it from his Stepmother julia, and they have received it from him; Imperatoris esse leges dare, non accipere, their liberty they esteem a law, and their authority an argument good enough. No, thou art otherwise bound by the law of God: thou must first be form by him thyself, and according to that form, and none other, must thou conform his people. S. Paul exhorts the Corinthians 1. Cor. 4. 16 to be followers of him, but expounds himself in another place; Be ye followers of me, as I 1. Cor. 11. 1 am of Christ: Ye are the light of the world, take heed that the light Math. 5. 14 Luke 11. 35 which is in you be not turned into darkness: they who walk not according to this rule, are blind Mat. 15. 14 Acts 9 15 Such an ensample was S. PAUL, who carried the message of Christ in his mouth, the image of Christ in his life, the marks of Christ in his body. and pernicious guides of the people; For where the blind leadeth the blind, both must fall into the ditch. A worthy ensample was Saint Paul, A chosen Vessel to bear the name of his Lord, for he carrieth the message of CHRIST in his mouth, the image of Christ in his life, the marks of Christ in his body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and such an ensample willeth he Titus and all other Bishops and Pastors to be; first in themselves, and then to show it out unto the others: Show thyself an ensample, or as the word in the original more significantly imports, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exhibit thyself an ensample: for the show of a good that is not, endeth in shame, Cum nihl simulatum sit diuturnum. All Christians are bound to All Christians are bound to be ensamples, showing out God's image to others. be good ensamples unto others; for as no King will admit in his treasury counterfeit money, nor suffer it to go for currant in merchandise among his people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar. hom. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even so a soul unless it have in it the image of Christ by secret light engraven, is not meet to be gathered into the heavenly treasure; and the holy Apostles Merchants of the kingdom, reject it as counterfeit money, not rightly stamped, which should not be receined among Saints. But howsoever this be a common But they are most bound who come nee: rest the Lord by a holy calling. duty required of all Christians; certain it is, the nearer men come to the Lord in a holy calling, the more are they bound to be ensamples of holiness unto others. In the order of Nature, we see the elements seated one above another, and according to their place they excel one another in purity: the earth is the lowest element, most remote from heaven, and it is the grossest, the water naturally compasseth the earth, and is purer than the earth; the air is above the water, and purer than the water; the fire again is above the air, and a purer element than the air; the Spheres of Heaven compass all, and are purer than the rest. As the world, so the Church How the whole Church is a circle, the centre and circumference, whereof is the Lord. is a circle, the Centre and Circumference whereof is the Lord: he is the Centre which draws all to himself, and in whom all his Saints shall meet in one at the last; he is the Circumference which compasseth us about to keep in his Saints, that none of them go from him. Let it be supposed, that there are many circles between the Centre and the Circumference, but these which are nearest the Centre, are likest unto it. I will be sanctified Levit. 10. 3 (saith the Lord) in all that comes near me: the nearer by place & calling thou come to the Lord, the more requires he to be sanctified in thee. When the Army of Israel camped in the Wilderness, they were cast in a quadrant, three of their Tribes on the West, three on the East, three on the South, and three on the North: in the midst of them was the Ark, they were all bound to be holy; but these Levites who came nearest the Ark, and carried it, were bound to be more holy than others. In the Revel. 4. 4 new Testament the Church is cast in form of a circle, in the midst whereof God hath his throne: all enjoy his presence, for they are round about him; but as ye may see figured by S. john in the type thereof, they who are nearest the Throne, excel others in holiness. When the Lord proclaimed A fearful example of judgement, on such as corrupt their ways in a high and holy calling. his Law upon Mount Sinai, the people were parted in 3. ranks: some stood in the valley, and might not touch the Mount under pain of death: others, were permitted to go up to the Mount, as Aaron, Nadab Abihu, Exod. 24. 11. with the Nobles of Israel, these saw the glory of God. joshua was there also, yet none but Moses Verse 18. went up to the Mount, and entered in the cloud. That fearful example of Nadab and Abihu, consumed with strange fire from heaven, because they became profane and presumptuous, to offer strange fire to the Lord, even after that God had preferred them to such high dignity and place above their brethren: it should be an aw-band to all those whom GOD hath set near to himself by a holy calling, that they corrupt not their ways before him, but as they are warned by MALACHY, They keep themselves in the Spirit, lest the like strange wrath from GOD should suddenly overtake them. Of good works. By this same Three ranks of good works. Tit. 2. 12 Apostle in this Chapter good works are divided into three ranks, for they are either works of Piety toward God, or of Equity toward our neighbour, or Sobriety toward ourselves: and these bring out a threefold fruit most sweet and excellent: for by them first God is glorified: secondly thy neighbour is edified: thirdly, thy own conscience comforted, and confirmed in the assurance of thy salvation. Of the first speaks the Apostle: Let Servants show all faithfulness, that they may adorn Tit. 2. 10 the doctrine of God our Saviour in all things, there we see that our The threefold fruit of them. good works are an ornament to the Gospel. Of the second, and first also, speaks our Saviour: Let your works so shine before men, that they seeing them, may glorify Math. 5. 16 your Father that is in heaven: there we see that God is glorified by our godly life, and men thereby are edified and moved to do it. Of the third speaks S. Peter, Make sure your calling and election 2. Pet. 1. 10 by well doing. As every tree is known by the fruit, so works of grace prove those that have them, to be a tree planted by predestination in the Paradise of God, Psal. 1. by that river of the water of life, and that therefore thy leaf shall not fade, and thy root shall not perish, because thou art rooted and grounded in Christ jesus, and growest in him, who shall for ever conserve the sap of grace in thy soul. The adversaries calumniate We are no enemies to good works, but to the opinion of meriting by them. us and call us enemies to good works; but God forbidden we were so. We condemn no good works, only we condemn their presumptuous opinion of the merit of good works. Meriting causes of salvation they are not, yet are they witnessing effects thereof, without which a man cannot be saved; not that we are saved by them, but because that justifying faith which whereby we are saved cannot be without them; for Faith works by love. In the act Our works have no place in justification, but have all place in sanctification. of justification we affirm good works have no place; for a man must first be justified before he do any good, Nam sequuntur justificatum, in the work again of Sanctification they want no place: this doctrine they challenge of novelty, but indeed it is Apostolic, consonant also to the doctrine of the ancient, and primitive Church. For that assertion of the Apostle, This doctrine is warranted by the Apostle. Rom. 3. 28 we conclude that a man is justified by faith without the works of the Law, is equivalent to this, that a man is justified by faith only. And from the Apostle the ancient Fathers have drawn this position, Sola fide iustificamur. Basil. de Confess. fidei. And Apostolic doctors of the Church. Basil in his Treatise, De Confession fidei hath it: Nos non habemus unde quicquam gloriemur de justitia, cum ex sola fide in Christum iustificemur. We have not whereof to glory of righteousness, seeing we are justified by faith only in Christ jesus; and more notable is that testimony of Ambrose, Ambros. in Epist. ad Rom. cap. 3. justificantur gratis quia nihil operantes; neque vicem reddentes sola fide justificati sunt, dono Dei; by this one sentence he cuts away from justification their works both of congruity, and condignity, and annuleth their vain distinction of a first and second justification; and in plain terms, he ascribes our justification to faith only in Christ. With these concurs Augustine, Quod autem sequitur, propterea vos non auditis Aug. in joan. cap. 8. Tract. 42. quia ex Deo non estis, jis dictum est, qui non fuerant credituri ea fide, qua sola possent a peccatorum obligatione liberari. And passing by many others we add only the testimony of Bernard, Quisquis Ber. in Cant, ser. 22. pro peccatis compunctus esurit & sitit justitiam, credat in te qui iustificas impium, & solam justificatus per fidem pacem habebit ad Deum. Whosoever he be that is pricked in his heart with sorrow for his sins, and hungers & thirsts justification by faith only is the ancient doctrine of the Church. for righteousness, let him believe in thee who justifiest sinners, and so being justified by faith only he shall have peace with God. Let them now cease to glory of antiquity, let them think shame to charge us with novelty, if they be not past all bounds of shame, for it is manifest to the indifferent reader that we teach no other way now, than the Apostles and approved Doctors of elder times have taught before us. But leaving this, I wish disputing Good works are witnesses of our faith & seals of our salvation. about good works were turned into doing: we have all learned in this age to put good works out of the chair of merit, and justly, for none should sit in that chair but Christ jesus; but we have not all learned to give them their own place in the matter of salvation: though they be not as I said meriting causes, yet are they witnesses of thy faith and seals of thy salvation: thou art not now justified by them, yet shalt thou be judged by them, and tried whether if or not thou wert justified in CHRIST JESUS Oh that our A just reproof of fruitless professors. fruitless professors would consider this! Tell me, I pray you, what have ye to witness with you that ye are Christians? your word says ye are so; but all your works witness against you: your unclean eyes, your dissolute speech, your vain apparel, your polluted hands, your wandering feet: all these proclaim Chrysost. in Math. hom. 4. you to be Pagans; only with your tongues ye say ye are Christians: ye feed not the hungry, ye cloth not the naked, ye visit not the sick, these are the works, and such like that will be brought out as witnesses, either with us and for us, or then against us. Be not then deceived to think that thy naked word will prove thee a Christian, when none of the works of Christ can be seen in thee. But it seems, many Professors These have not learned to show their faith by works. are feared for the curse of the pharisees on whom Christ pronounced a woe, because they did their works to be seen of men; they say they do good, but never man saw it: they have not learned that lesson of S. james, to jam. 2. 18. show their faith out of their works; for whom it were better that they should be afraid lest they be cursed with that figtree, which a far off seemed fruitful, but when our Lord came near and looked into it, longing for some fruit, he found none at all, and therefore cursed it. It was well observed by Augustine, A good work sincerely done the more public it be, is the more profitable. that a good work if it be done in sincerity, the more puhlicke it be, the more profitable it is: as namely, when alms out of a good heart is given in public; not only is he benefited that gets it, but such as see it are edified thereby. Seeing it is so, that our works must be our witnesses, let us all endeavour to be more abundant in them. To move us hereunto, I conclude this point with this twofold consideration. First when thy soul shall be sundered from thy body, the good thou hast done in thy body shall never be sundered from thyself, but shall go with thee. Blessed Revel. 19 A twofold comfortable fruit of good works are the dead that dye in the Lord, for they rest from their labour, and their works follow them. Secondly, when thou art dead in thy body and sundered from men; yet shalt thou still live in thy works, and have thy memory conserved among men. Therefore so long as we have time, let us do good. In Doctrine. The construction The construction of the words cleared. of the Text following, is somewhat more difficult; first because of the defect or concealing of some word, for either the preceding word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be repeated, or some other equivalent to it understood; next for the change of the case, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and thirdly, for mutation of the change of speech; for the Apostle speaks here in Abstracto, not content to say, show thyself an upright, A good Pastor is a vocal and working virtue. and a grave man in concreto: but which is much more significant, show thyself uprightness, gravity and integrity itself: thus in effect will the Apostle have a Bishop or Pastor, to be a working, and a vocal virtue, breathing, working, showing out nothing in all the parts of his conversation but Virtue itself. This word in Doctrine, some Then is doctrine a precious pearl, when good works go before, and follow after it. interpreters refer ad Antecedentia, and read them this way, Show thyself an exemplar of good works in doctrine, that is, agreeable to the doctrine; so doth the judicious calvin; others refer it ad Consequentia, and read it with the words following: In doctrine, show integrity, gravity, and wholesome speech but the matter is all one. Then is doctrine a bright shining pearl, when it hath good works going before it, and following after it: and therefore the Apostle here wisely pleaceth doctrine in the midst of good works. Aaron in his pectoral Ornament This is like Aaron his urim & Thummim. had not urim without Thummim: light of knowledge is comely when it hath with it perfection, and integrity of holiness. To a Preacher good doctrine without a good life procureth double shame and iudgemenr. Dicta namque factis deficientibus erubescunt. Words may move, but works move more, Validior vox operis quam oris. And on the other hand a good life is not sufficient in him without good doctrine. A Bishop should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is apt to teach, and as he should have the gift, so is he bound to bestow it on others: yea, to put his Master's Talon to the uttermost profit. A necessity lies upon him to preach, and woe willbe unto him if he preach not. Certainly if thou lose this glory, To Preach the evangel of glory, all other thy glory He will never be a good Doctor of the Church, who is not a good Disciple of Christ. Act. 1. 1 shall be turned into shame 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are the servants of that Lord, of whom it is said, he began to do and to to teach. Let us learn of our Lord, he shall never be a good Doctor of the Church, who is not first a good disciple of jesus: in these two is comprised our whole duty, to do and to teach, it is not enough to do if we teach not; far less to teach, if we do not: let no man separate these things which God hath conjoined together. And yet we must consider, An unrebukable life may be in Heretics without wholesome doctrine. that sometime a good life, at least unrebukable in the eyes of man, may be where the wholesome doctrine is not, that we suffer not ourselves to be so far deceived; as to embrace deadly and poisoned doctrine for the appearing show of an holy life. This was wisely observed by Chrysostom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that oftentimes among Heretics a good life may be found, of whom notwithstanding the way to eternal life cannot be learned. I mark this for these simple ones, who deceived with a show of sanctity in the Pope's Church, This is necessary to be marked, that simple ones be not deceived with show of sanctity. are thereby induced to embrace their damnable doctrine, and so become a prey to the Devil, snared with the net of religion. A dangerous evil, when devouring Wolves come in sheeps clothing. The Devil hateth Christ jesus deadly, and is never so much to be feared, as when he speaks most in favour of his cause: and then are his instruments most pernicious, when they transform themselves into 2. Cor. 11. 14 Angels of light, and look like Ministers of righteousness; that is, when under colour of a holy life: they present to poor people a cup of deadly poison. Many have fallen by this tentation. For strengthening therefore others against it, I will insist a little to discover it. josephus in his Antiquities records, joseph. Antiq. lib. 13. cap. 18. The Pharisees of old lived a most straight life. that the Pharisees Nundinaria quadam sanctitate animos hominum ita sibi conciliabant, ut quod ipsi dicerent, vel facerent, ius & fas ab omnibus crederetur, by a certain nundinarie or mercat-meete sanctity, they used to make merchandise of men, and did in such sort conciliat or steal their hearts unto themselves, that whatsoever they did or said was credited and believed of all men to be right and lawful. The straightness of their life is recorded by Epiphanius, Virginitati & Epiphan. continentiae studebant, frequenter orabant, durissimis stratis cubabant, bis in Sabbato ieiunabant, secunda & quinta die, that they professed Virginity and continency, and studied to keep themselves every way unspotted, they prayed frequently, they lay upon hard and uneasy beds, they fasted twice every week, to wit, the second day, and the fift: and such was their zeal to propagate their Pharisaism, that as our Saviour saith, they spared not to compass Sea and land, to make one of their own profession. What more, I pray you, is done by any of these pretended religious Orders in the Roman Church, then is here recorded of Pharisees? yet are they both, the one and the other, deceived, and deceiving heretics. Bastard worshippers have ever The Priests of Baal, and idolatrous Israelites did so in like manner. made a greater show of piety in external things, than the true either could or would do: Truth must not be measured by zeal, but zeal must be judged by Truth. The Priests of Baal in not sparing their flesh, were much more severe than the Poenitentiars of Rome, for they lanced their flesh with sharp knives. The Oblation of Idolatrous Israelites exceeded far in value the donation of lands, or rents, which Papists make out of their blind zeal; for they sacrificed their own children, and burned them quick, esteeming that in so doing, they did imitate the example of their father Abraham, but when they thought they were wise, they were foolish, their fact could not be like Abraham's, because they wanted the warrant which Abraham had. The pharisees of this time The Pharisees of our time make a mustering of their merits also. make a great mustering of their meritorious deeds: their hospitals, their alms, their fasting, their multiplying of prayers upon beads and such like, are brought to the simpler sort, as arguments to prove the verity of their religion, & allurements to induce them to embrace it; but in this, as they are not unlike to that young man who said unto our Lord, All these Commandments have I kept from my youth, esteeming themselves much Mar. 10. 21 more perfect than indeed they are; yet let them be content with his answer. Any good that they do, we love it: yea for the love of good, we do even love the appearance of it, as by the contrary, we are taught not only to hate evil, but to abstain But no good work can be, where wholesome doctrine is not. from appearance of evil. And thus far let them be loved with that young man, but herewithal let them know that one thing yet is lacking unto them, and such an one thing, as without which all other things are nothing: for true holiness cannot be where wholesome doctrine is not. If they would consider this All will worship is abomination to the Lord. matter, and lay by a little their own prejudicate and forestalled opinions, the similitude that Heretics have with them in these chiefest points, wherein they place their greatest sanctity, they might easily see that all their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in their darkened judgement is the true worship of God, is nothing else but the birth of man's brain, the fruit of his own invention, whereunto corrupt nature hath led others who were never illuminate with the true light of God, but is not piety which floweth from faith, and is warranted by the word, and acceptable to God in Christ jesus. For I pray you what is there Nothing this day concerning austere life among Rom. eremites, which was not of old among jewish Essaei. to be found this day, even among their Separate and Solitary men, which was not of old in the corrupt Church of the jews among the Haeretiques called Essaei, resembling very nearly their Monks and religious Hermits? Of whom Philo the learned jew writes in this manner. In Palaestina sunt quidam nomine Philo. lib. quem inscribit omnes bonos esse liberos. Essaei numero ultra 400. a voce graeca Essaei, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sancti vocati, quoniam dei cultores praecipui saint, nulla ammalia sacrificantes, sed mentes sacras deo offerentes, high vicatim habitant, urbes vitantes, perpetuam castitatem adhibent, ius iurandum, & mendacium non dicunt, pecuniam & gloriam negligunt, aurum & argentum non recondunt, neque latos agros parant, cupiditate reddituum sed necessitate victus, una omnibus est domus, una vestis, denique communis victus & vita. In Palestina (saith he) A description of the religious manners of Essaei. are a sort of men called Essaei, as much as to say, holy men, they are more in number then four hundredth, they sacrifice no beasts but holy minds to the Lord, they come not in Cities nor Towns, they profess Chastity, they will neither swear nor lie, they despise gold, and glory, craving no more than may serve their necessity, they have all one house, one kind of garment, they have all the same food, and the same manner of life. josephus addeth thus much more of them. Quod nupti●s respuant, bonasua cum sociis communicent, nec vestitum, joseph. Antiquit. nec calceum nowm misi veteribus attritis sumant, & inter vescendum summum silentium adhibeant: that they despise marriage, How these are revived again by the Monks and Eremits of our time. all good things are common among them, they take no new garment nor new shoes till the old be worn; and when they are at dinner or supper there is great silence among them. In a word, if a man would diligently consider every thing written of them, and compare their time with this, he would verily think that the very image of these Heretics were revived and quickened again by Monks and hermits of our time. Among many reasons alleged by a certain jesuite, Christianus Franken, which induced him to The consideration that Papistry is but a natural religion, hath moved jesuits to revolt from it. convert to the true, ancient, Catholic and Apostolic religion professed by us, this was one: by the similitude which natural men, not illuminated with the light of the evangel, have with the Romish religion, he was moved to think it was not divine but human, seeing they by nature's light only had attained unto it. He makes mention of a certain letter written to their society, from one of their own Order traveled among our Antipodes, called japonii, wherein is declared, that among them there is a religious sort of men, named jamambuxae, that is, milites convallium, who have a religion form out of Nature's light, very like to Romish Religion. For first to purchase to themselves the name of sanctity, they Our Antipodes japonij by nature's darkened light, have framed a religion very like the Papistick greatly punish their own bodies they are much given to watching and long fasting, their exercise is in certain meditations composed by themselves, wherein they profit so far, that oftentimes they are thought inspired with a heavenly Spirit, to pour out divine Oracles, and are esteemed to be holy and perfect men. This is one point, the just similitude whereof is clear in the Church of Rome, for they have their own superstitious Saints whom they worship for holy and perfect men: whose Enthusiasms, dreams, visions, and pretended revelations, are in stead of divine Oracles unto their poor blinded people. These have over them a certain Under the two poles are two Popes, a japonian and an Italian. head, whom they worship almost as a God: his people reputes him and styles him to be most holy, they suffer him not to touch the earth with his feet, he hath large dominions & oft-times makes battle with profane Kings. What can a man think when he reads this, but as our Antipodes have a pole against our pole, so have they a japonian Pope over against an Italian Pope, who when he shall hear of Peter's keys, will think he hath as good right to the one key, for government of the Churches under the South pole, as the Italian Pope hath to the other, These two will not agree that one of them should have both the keys of S. Peter. whereby he pretends a power over Churches under the North pole. And verily I think the Italian Pope contending for both may happily lose both. And for my own part I have no doubt, seeing I am warranted by the Word, that before the Lord move the poles and fold up the heavens like a garment, he will first remove this Beast out of his throne, and consume him like snow that melteth before the Sun. His greatest defenders, the most learned of the jesuits, Blas-viega. Fran. Ribera in Apocal. say it: yea they plainly confess it. The Lord hasten the time, wherein his Majesty will perform it. This head under him again Under the japonian Pope, are chief Church men answerable to Romish Cardinals. hath Tundos, honourable and chief men in the Clergy, created and confirmed by himself; those have power to give Priesthood unto others, they appoint fastings to the people when upon religious days they go in pilgrimage: these properly resemble Cardinals, and Antichristian Prelates, who receive such power from the Beast, as he pleaseth to impart unto them. Next under them are Bontu: Under them again inferior Clergy men, such as Monks etc. with these are japonian Monks, and have no authority, unless their supreme head confirm them by his Bull and letters testimonial; these have ample Abbacies, Coenobia Abbacies. (saith he) like unto ours: they have an Altar in the midst of their Temple, wherein the image of Amida carved in timber Images. work, is set upon a rose curiously carved also of timber work very pleasant to behold; they have great Bibliothees, and Bibliothees. a common house wherein they eat all together, they have sounding Buildings. instruments of brass, whereby Bells. they are wakened to their hours of prayer from midnight to morning: before their Altar in the Temple, they sit in seats of their Queer opposite one to another, rehearsing their matin prayers. At the break of Matutine songs. day every one of them spendeth an hour in private meditation: when their nobles have more children than they can provide for, they enter them into the Order of Brontii. Many more like these In these and many other have the japonian great similitude with the Italian. recordeth he, which were long to recite now; but all of them as clearly resembling the manner of the superstitious Roman worship, as one egg is like to another. And yet, saith he, these Brontii under pretext of chastity and holiness, are in life and manners most profane and filthy, they are of all men most greedy, and have innumerable ways to empty the purses of people, & make gain to themselves; they sell unto the simpler sort, multa Chirographa, many hand-writs, by which (the common Namely in the comfortless comfort they give their people in the hour of death. people sufficiently fenced against evil spirits) they borrow silver which in the life to come they promise to repay with double vantage, and for surety, they give their hand-writ to him from whom they got, that when he dies he may carry it with him ad inferos; a very image of that vile nundination, whereby our popish Priests make merchandise Revel. of the souls of men, and steal from them their goods by Masses, Pardons, Indulgences, and such like trumpery, whereby the poor blinded people believe to be eased of the pains of Purgatory. This I say among many other How the jesuite Franken was moved by this consideration. arguments moved that jesuite to a certain jealousy and suspicion of the Romish religion, that it was but carnal; which will best appear by his own words. Haec & multa eiusmodi alia, cum ex literis illis a nostri ordinis hominibus scriptis, cognovissem, obstupui scilicet, tamque cohorrui quam si ex astris in terram relapsus fuissem. Occurrebat enim menti meae subito, nihil nostrae inveniri posse religioni similius, quare vehementer timendum esse, ne omnis haec nostra spiritualis vivendi ratio, non divina sit, sed humana tantum & Philosophica, quod eam vel idololatrae, & ethnici homines evangelii luce carentes assequantur, & quidem tales Ethnici qui natura, moribus, ingenio, nostris Europaeis ingeniosioribus (Italis puta & Hispanis) persimiles dicuntur, quivis tam ut intelligat, a similibus naturis & ingenijs, simillimas inventas & constitutas esse religiones. These, and many more like these, when I understood by certain To think that the jesuitical devotion was not divine but human. letters written from some of our own society, I was astonished; yea, I quaked and trembled as if I had fallen from heaven to the earth: for, it suddenly struck in my mind that nothing could be found in the world liker our religion; wherefore, it is greatly to be feared, lest all this kind of spiritual life which we live be not divine, but human only and philosophic, because the very idolaters and Ethnic men, wanting the light of the evangel, have attained unto it; and such Ethnics who in nature, manners, and ingeny, are said to be very like our more ingenious Europaeans, Italians namely and Spaniards, so that any man may easily understand that of the like natures and ingenies, the like religions have been invented, and established. And he addeth yet more. Quid? quod apud eosdem japonios' non nostra tantum religio, sed Yea, not the jesuitical only, but the whole Religion Roman is from an Ethnic Spirit. tota ferme Ecclesia Romana Ethnico spiritu fundata, constitutaque cernatur: nam & aquam habent lustralem: multas, & magnas indulgentias Brontii populo in con cionibus perseveranti, & Caenobia ipsorum ditanti proponunt: globulos etiam habent precarios, quos permulti japonii non solum privatos inter parietes, sed in publico, totaque urbe, fere semper manu percurrunt. But which is more (saith he) not our religion only, namely jesuitical, but almost the whole Roman religion may be seen among these japonians, founded Holy water, Indulgences, prayers on beads, and such like, used among people who know no God. and established by an Ethnic Spirit: for they have their holy water; they propose great indulgences to such as persevere in their religion, and enrich their Abbacies: they have beads for prayer, which many of the japoponians use, not only within their private houses, but in public, throughout the whole Town, they are almost always turning them over with their hands. But to leave this digression, Best remedy against such, is the light of God's word, if it be followed. and return again to our purpose, let us remember that the soul, and life of all true religion is the wholesome word of God, and that no shadow of whatsoever sanctity, or severe life, should move us to embrace any religion which cannot be warranted by the word: Let no man spoil you through Philosophy Col. 2. 8 Verse 21, 22, 23 and vain deceit, through the traditions of men: As touch not, taste not, handle not, which are after the commandment & doctrines of men, which things have indeed a show of wisdom in voluntary religion, They are neither successors to S. Paul nor Peter, who follow not this light. and humbleness of mind, and in not sparing the body; neither have they in one's estimation to satisfy the flesh, and to the end we be not diverted from true religion with the show of religion; let us keep in mind that warning of S. Peter, we have a most sure word of prophecy, whereunto ye do well that ye take heed, as unto a light, that shineth in a 2. Per 1 19 dark place, until the day dawn, and the Daystar arise in our hearts. For where men reject the word of the Lord, and will not make it the rule of their religion, as jeremy saith, What wisdom can be jeremy. in them? there is no fable so false, no error so gross, which their foolish hearts shall not embrace for a truth. Integrity, with doctrine. As Two ornaments of whole some doctrine. 1. Integrity. 2. Gravity. the Apostle generally before it, requires good works; so now more specially he requires these three notable graces, integrity, gravity, sincerity. In the judgement of the learned Beza, the third seems to redound, & ex margine in textum irrepsisse: truth it is, both the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in strength of signification are one, and both of them come from one and the self same Theme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neither is it unaccustomed to the Apostle to express one thing under more names than one; and therefore shall it content us, to speak of them both under one. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Integrity is a grace Integrity an excellent virtue. which contains a man constant in uprightness, not divertible from it, and whereby he abides in himself one and the same, for so the word imports one that is free from corruption, qui nec minis, nec muneribus flectitur, and cannot be bowed, neither with boasts, nor with buds. This virtue is properly resembled by the Adamant, a precious pearl, meeter for the forehead, than the finger of a Preacher: such a forehead God gave his servant Ezechiel; As an Adamant harder than flint have I made Ezech. 3. 9 thy forehead. Scaliger recordeth, that the loadstone Magnes hath a virtue to draw iron unto it, unless the Adamant be present, for then the Loadstone restrains the virtue thereof, but the Adamant never loses the virtue, nor changes the nature for the presence of any, called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui domari It preserveth a man inflexible in tentation. non potest, that cannot be daunted. Nothing mollifies the Adamant, but the blood of the Goat: and the upright man, endued with the grace of integrity is only subdued, and made flexible by the virtue of the Lamb his blood, he giveth place to none, but in Christ jesus and for him. He is not moved with the multitude of examples: put him in what company ye please, his integrity preserves him uncorrupted, either with the evil speeches, or evil manners of others. Nazianzene in his Monody, writing Nazian. vita Basi. the life of Basil, makes mention of the river Alpheus which runneth from Arcadia of Peloponnesus, And makes him like river Alpheus, which in salt water, keeps a fresh taste. through the salt sea unto Arethusa, a fountain in Sicilia, and yet looseth not its own sweetness, and freshness. A wonderful thing indeed, and that might seem almost incredible, if it were not reported by one so worthy of credit: and he brings it in to express how Basil and he lived in Athens, not corrupted, neither with the dissolute manners, nor fond superstitions of such as were their companions in learning: and indeed it properly resembles the grace of integrity, which in most corrupt times & places, preserves him that hath it uncorrupt, and makes him, like the water of Alpheus, which remains fresh in the midst of the salt Sea. There are three men in holy Examples of rare integrity. Scripture greatly commended, Noah, job, Daniel. Noah lived in a time when all flesh had corrupted their way, than God gave him this testimony: Thee only have I found righteous in this generation. job of Abraham's posterity, living among Gentiles; and Daniel of Israel's seed, living among the profane Persians; by their integrity were kept from the common corruptions of others. And this same is the Prayer of the Angel of Pergamus: I know where Reu. 2. 13 thou dwellest, even where Satan hath his throne, and thou hast kept my name and hast not denied my faith, even in those days, when Antipas my faithful Martyr was slain among you. And as this grace of integrity, Integrity makes a man to be feared even of such as persecute him. preserveth a man upright, and inflexible by tentation, making him this way gracious and acceptable to his God, so doth it make him fearful and terrible to his enemies. Among many examples I might bring for this purpose, I content with one: when Modestus the deputy of Valens an Arrian Emperor caused to bring Nazian. vita Basil. Basilius before him, of mind to tempt him to embrace the Arrian heresy, which his Master Valens, and almost all the Bishops of the East had done before him; he first alured him with fair promises, by which when he saw he could not A notable example hereof ●n Basilius. prevail, he fell to him with threatenings, Ac exilium, tormenta, mortem denique ipsam minitatur: but as a rock in the sea is not moved with the turbulent waves which the stormy wind raises against it; no more was Basile with these words of Modestus, his integrity upheld him as ye may perceive by his answers. I care for none of those things, Whose integrity made him strong to despise banishment, torments and death threatened by Modestus. saith he, that thou hast spoken, boast me not with banishment I fear it not; unam hominum cognoscens esse patriam Paradisum, omnem autem terram commune aspicimus naturae exilium; for I know no home but heaven, no native place but Paradise: the whole earth I behold a common banishment of mankind. And as for your torments I defy them, quid enim haec in me poterunt, cum corpus prope nullum, & ossa sine carnibus sint inventura: for what can they do to me, whose body is so worn, that there is nothing but bones without flesh for them to work upon? Death in like manner I regard not: Mortem quomodo formidabo, quae me meo redditura sit Creatori? Why shall I fear it which can do nothing to me, but restore me to my Maker? Modestus, astonished with these Wherewith Modestus was not only astonished: words, said unto him. No man hitherto hath dealt with me with such boldness and liberty as now you have done, to whom the man of God answered, Quod forte in Episcopum non incidisti, alioqui sic ille pro pietate certans tecum disseruisset: It may very well be, because ye have not happened on a Bishop, which if you had done, he would have answered you in the same manner. For in all other things we are more humble than any other men. But where the question is of faith and godliness, we dare not be fearful nor baseminded, so should we be injurious to God, if we would derogate any thing from his dignity for the pleasure of man. In a word, saith he, do with me what you please, and after your manner: use such power, as you have against me; but assure yourself you shall never be able to persuade me, nor yet compel me to adhere to your impiety. Modestus perceiving that no manner of way he could prevail dismissed him, not with threatenings any more, but with a fear and reverence But forced to break out in a great commendation of Modestus. of him. And coming back to his Master the Emperor, he counseled him to assay his strength against another: for as to Basilius, firm●or est quam ut verbis, praestantior quam ut minis, fortior quam ut blanditiis vinci possit: He is so solid that words cannot overcome him, so resolute that threatenings cannot move him, & so strong that allurements cannot alter him. A notable example showing to us what a worthy jewel this grace of integrity is in the servant of God, which makes him to be feared and reverenced, even of such as are his enemies. There are two evils sore enemies 2. Great evils enemies to integrity. 2. Tim. 5. 21. to this grace of integrity: the Apostle chargeth Timothy by a grave obtestation to beware of them both. The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies prejudice, or hasty judgement, whereby sentence is given out before sufficient trial: a dangerous evil in any judge, but most of all in an Ecclesiastical. The Lord The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby judgement is given of a person or matter before trial. our God, the righteous judge of all the world, gave no sentence against Adam and Eva, nay nor against the Serpent, till first cognition of their fault went before, neither powered he out judgement against Sodom and Gomorrha, till first he came down and saw, that their sins were according to their cry: which doubtless the Lord did, to give instruction unto all judges that they should not judge beforehand. This sin diverted David from his integrity, when he gave sentence against innocent Mephibosheth, upon the false narration made unto him by Ziba. Beware then of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for it is a sore enemy to integrity. The other evil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; forbidden The other is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby a man either of self propension, or others persuasion, is made partial. also by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, partiality, or a propension to the one side more than to the other. The word may be read either with I or H: if it be read with JOTA, as the most part, and best learned do, than it signifies partiality, which cometh of a man's own voluntary inclination to one more than to another, proceeding either of love, or of hatred, of fear or of some cupidity. If otherwise it be read with ETA, as Theophilactus doth, than it signifieth that partial inclination, which is procured by the request, intercession or advocation of others, and this is a very forcible and yet common tentation, against which a Bishop hath need Against this all in authority, specially Bishops have need to be confirmed. to be confirmed; that for the pleasure of men he incline neither to the right hand nor unto the left, but still may keep his integrity. It was a notable answer which Vitellius the Emperor gave unto one of his friends, who being refused A notable answer, of the Emperor Vitellius to this purpose. of a certain unreasonable request, had said unto him with indignation: What avails your friendship to me, or what better are we that you are preferred to be Emperor, seeing I cannot obtain that which I crave? to whom the Emperor replied, and what avails thy friendship to me, if for thy sake I must do that which is unhonest and becomes me not? Nazianzene compares men advanced A comparison of Nazianz. serving this purpose also. unto high places in the Church, to those actors, commonly called funambuli, who walk upon a cord stretched out from one part to an other high above the earth: all their safety stands in their upright walking: if they decline but a little, either to the right hand or the left, they become a destruction to themselves. And thus much for the grace of integrity, expressed here, under the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which grace that it may be distinguished from that which follows, we do chiefly refer unto that inward disposition of the heart, whereby the man of God, walketh with God as Henoch did, and follows him in all his ways, as Elisha followed Eliiah, and would not suffer himself to be divided from him. Gravity. The other grace required With integrity, gravity is required. here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It impors such a moderate carriage as may procure reverence to a Bishop of all that behold him. This virtue composes the man of God in all his outward behaviour, whereunto it is to be rereferred. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime is taken in an evil part, pro tumido, qui affabilis non est, for a man swelling with such conceit of himself This gravity composeth all the parts of a Bishop or Pastors outward conversation. 2. Tim. 2. 24. as makes him strange and difficil toward others, not accessible, nor courteous, nor human to speak unto. Such stateliness the Apostle will have far from the man of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the servant of the Lord should be gentle toward all men, he should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, courteous, affable, despising no man, yet so that he still keep this gravity in all his outward actions; yea even in his countenance and gesture of his body. Corporis Ambr. office lib. 1. cap. 18. enim motus, vox quaedam est animi, the motion of the body is a certain language of the mind. Dissolute laughter, Cachinnus, was taxed by the Fathers of the Primitive Church in their sermons for a foul fault, and such as was not tolerable in any Christian. And Ambrose in the place before cited records, that he debarred one from the Ministry, who otherway could have done good offices in the Church, only because his behaviour was light and undecent, and such as became not the gravity of a Preacher. We have here then three notable Three graces required to make a complete Pastor. parts which make the man of God complete; Sincerity within, Gravity without, & with these the grace of powerful preaching. Oh how seldom do these concur together! how many shall we find can make a fair show without, of that which is not within! or if he have both yet wanteth the third, and is not able to put his talon to profit, uttering the grace which he hath received with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the edification of others. The Century Wrirers make mention of one Androneus Episcopus Rotomagensis, that he was humilis cord, gravis vultu, sapiens Cent. 7. It is rare to find these graces concur in one. in colloquio, prudens in consilio, vehemens in arguendo, arden's in diligendo, patience in adversis; humble in heart, grave in countenance, wise in speech, prudent in counsel, vehement in rebuking, fervent in loving, patiented in suffering. Oh what a seemly, and comfortable sight is it to see these graces concur in the servant of God Many such labourers, the Lord send forth into his vineyard. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wholesome word. Into the Not only in pulpit, but in all his speech the words of a Preacher should be medicinal, ministering grace. third room the Apostle gives rules to his tongue: he will have no speech coming from him, but that which is wholesome, good for edifying, and that cannot be reproved. And this is not only to be referred unto his speech in pulpit: that point hath been treated already in the wotd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but even his daily speech the Apostle will have unrebukable, that there may be a consonancy and harmony between his speech in public, and his speech in private; that his mouth be not like a fountain out of which proceeds jam. 3. 10. both sweet water & bitter. The lips Pro. 15. 7. of the wise should spread abroad knowledge, and his mouth should be a wellspring Pro. 10. 11 of life: he should carry in his mouth the tongue of the learned; that he may minister a word in season Esay 50. 4 Eccles. 10 to the weary: he should utter the words of grace, that the comfort of his lips may Pro. 10. 21 assuage the sorrow of the afflicted. job. 16. 5 In a word, that rule which is here generally given for government of Preachers resembled by the white horse, whereupon Christ rideth. Colos. 4. 6. his tongue, is more particularly explained by this same Apostle in that notable exhortation: Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace to the hearers; your speech being gracious always, and powdered with salt. Preachers are resembled by that white horse; whereupon Christ the Conqueror rideth through the world; and their tongues are compared properly by one, to that Colt Or by the colt whereupon our Saviour road, their tongues should not be loosed but at Christ's command. of the Ass, whereupon CHRIST JESUS came riding to jerusalem, and never one had ridden before him. It is time to lose our tongue when our Lord bids us, than none should ride upon it but himself. We should remember, that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men separate unto God, vessels to serve in his sanctuary, which (without sacrilege) cannot be employed to another use. We should not pollute not so much as our lips, with strange speech, not agreeable to our message we have received from the Lord. This is Many abuse their mouth, & make it like the mouth of the Serpent. one of the great sins of our time, inordinate and unchristian talk. The bridled mouth is rare to be found: and now most part of men have made their mouth like the mouth of the Serpent, spewing out words, either of vanity or wickedness, like a deluge of waters, to drown themselves and carry others away with them in the stream of their iniquity. For as one wave or circle in the water raises many: so one wanton or vain word, flowing from the mouth of one, specially if he have authority, provokes many unto the like. That he who withstandeth, may be Let not Bishops of most unrebukable life, look to want contradiction. etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, he who is of the contrary part and will speak against thee, may be ashamed: here than is the end of all, thou must be an ensample to edisie such as are good; as likewise to stop the mouths of such as are contrary minded. And herewithal Titus is both forewarned & armed against the tentation of the tongue, whereby Satan laboureth to obscure the name of most excellent men, and chief them whom he cannot corrupt in their conscience. Think not then, will the Apostle say unto Titus, that thou shalt want some to speak evil of thee; but let thy care be to live so, that they who speak evil of thee may be ashamed, and their conscience may say unto their tongue, it is a lie; for oftentimes the servants of God are approved of the conscience of them, whose tongues are lose to speak most falsely against them. Abraham was the father of the Abraham, Moses, yea jesus the just wanted it not. faithful, yet yet wanted not he some to curse him, being themselves cursed of God. Moses the meekest man upon earth, yet were they many who murmured against him. jesus that Just and holy one, sustained great contradiction of sinners. john the Baptist lived a very austere kind of life, he came neither eating nor drinking they rejoiced for a time in his light, but a little after rejected him. Herod delighted to hear him, but at length beheaded him. The Son of man lived a more social life, like a Physician in familiar manner visiting the sick; yet they said he had a devil, and kept company with Publicans and sinners. There is nothing can guard a A godly man cannot escape the scourge of the tongue. man against the scourge of the tongue, no distance of place, it is like an arrow shot out against them, who are far off, no innocence of life; for the tongue of the wicked is like the juniper coal, the sparkles whereof Psal. fly upon them that have not touched it: such is the humour of wicked men: if they know any evil, it is their pleasure to divulgate it, like Gen. cursed Cham, making sport of the nakedness of his father, and if they know none, they sit down, and muse how to forge it. With this rod Psal. of unrighteousness Satan beateth every child of God, but the more eminent place they have, the more liberally doth Satan loose the tongues of the wicked against them, that so (if he can) he may disgrace among men, those whom God hath many ways graced for the good of his Church. Nazianzene saw this in his time But the higher his place i●, the greater wind of contradiction blows upon him. Nazian. vita Basil. and lamented it, Facilius aliis maxima, quam nobis minima condonabunt: such is the iniquity of men (saith he) that they will sooner forgive great faults in others, then light offences in us: Quod si etiam fuerint imperitiores, citius nos impietatis, quam seip sos modicae ignorationis condemnabunt; and if they be of the rude and more unlearned sort, they will rather condemn us of great impiety, than themselves of small ignorance. As it was then, so is now. The world is still like itself, and we should the more patiently bear with it. Three sorts of contradicents Three ranks of contradicents to Bishops & Pastors, Heretics, Schismatics, Atheists. may a good Bishop or Pastor look for; if he keep truth he shall have Heretics, if he keep love he shall have Schismatics, and if he keep holiness he shall have Atheists to speak against him. The first we want not, men blinded with the spirit of error, boldly withstanding the truth, as jannes' and jambres resisted Moses: the third sort we want not, Exod. profane and carnal men, these are dogs who turn back to rend them that cast the pearls of the kingdom of God unto them; when they are rebuked by the Word, they rebuke it, yea open their mouths wickedly to blaspheme it. The second I hope we have not, at least I know no conscientious Preacher, laborious in his calling, will come under the compass of this name, or guiltiness of that crime which is noted by it. There may be difference of opinion, Difference of opinions may be among good men. Schismatic distraction of affections should not be. Act. 15. 39 where there is a concordance and uniform agreement of all points of faith. There fell a dissension between Paul and Barnabas, both of them the faithful servants of God; S. Luke calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stir, or as the word imports, a sharper dealing of the one with the other, than became Christian meekness and modesty; they departed one from another, but neither of them departed from the Lord jesus, and wheresoever they went, the care of both was to advance the Kingdom of Christ by preaching of his evangel It is an unseemly thing to hear Moses drew the people into parties but it was for idolatry. of a contrary party, of sides, or factions among them, who do all preach one Christ jesus. I never read that any man of God in holy Scripture drew his people into parties, but once when Israel had polluted themselves with idolatry, worshipping the golden Calf; Moses then cried for a party, he stood in the door of the camp, and cried, Who pertaineth to the Lord, let him come unto me, and all the Levites came down unto him, and spared not to dip their swords in the blood of their brethren, and dearest kinsmen, who had defiled themselves with idolatry. There was a division, but it was for idolatry, which cause (blessed be God) is not among us. Let such as have polluted the It is a good division to divide ourselves from Idolaters. land with false worship be a contrary party to us both, as they are indeed, but let no man make parties among brethren, they have departed from the Lord, and we should departed from them. Oh that all our zeal, our hearts, our tongues, and our pens, were turned against the common enemy. But far be from us that Contradiction of Chore, Dathan, and Abiram who contended with Numb. 16. their brethren of their own family for the government: Ye take too much upon you (said they unto Moses and But the contradiction of Chore should not be among Levites. Aaron) seeing all the Congregation of the Lord is holy every one of them, and the Lord is among them, wherefore then lift ye up yourselves above the Congregation of the Lord? These were indeed sore criminations; why take ye this upon you? why lift ye yourselves above your brethren, no less holy to the Lord than ye are? but injustly imputed to Moses, Heb, 5. 4 for he took not this honour to himself, but was called thereunto of God. Woe be to these men of whom the Lord may say: They have run, & I sent them not; how can these men look for a blessing to whom it cannot be said: Take heed to the Act. 20. Flock over which the Holy Ghost hath made you overseers? I do freely think it from my heart that he shall never be a good Ruler in the Church, who could not be content all his days to be ruled, and to give obedience unto others in the Lord. There are two evils which disturb the peace of the Church, would Two evils which disturb the peace of the church God we were quit of them both. Usurpation, by which men hunt after places and preferments in the Church, not awaiting on the Lords call. Again, orping or male-contentment for want of preferment stirreth up many to disquiet themselves and others also. The first is an evil that should not be suffered in a reformed Church. Crimen Ambitus, a just cause to debar a man from 1. The one is usurpation, whereby men hunt after preferment. the holy Ministry. I read of many who have fled such dignity, & some have done that which they should not to make themselves uncapable for it, they refused the burden, and were loath to take it on: but seldom or never heard tell of one that contended for it, whom God made a comfortable instrument to his Church. Reprobate Saul, though in an other calling, may condemn such men, he was higher by the shoulders than any of the people; yet when they sought to make him King he hide himself among the stuff: but these men show themselves in most public places; being less than their brethren, they will seem bigger than they are, they shame not to cry with the voice of the Lochleach, give me it, give me it. Such men are worthy A meet answer for such men. of that answer, which Archclaus king of Macedon gave to an unmannered Poet: having with him at supper divers learned men; the Poet desired of him a sum of money, which he caused to be brought and gave it to Euripides who did not ask it, saying: Thou art worthy to have it, and he to seek it; thereby declaring, that none are less worthy to have, than they who are most shameless to seek. On the other hand, what evils 2. The other is malecontentment, which stirreth up men to disquiet themselves and others arising of a misliking that their state is no better. have been bred in the church by the orping and miscontentment of some, who not content with the places which they had, aspiring to higher, whereunto they could not attain, have filled the Church with broils and perturbations; the contradiction of Core for the elder time, and Apostasy of Arrius for the latter among more, may stand for examples. Let no man miscarry my speech toward these unto whom I have not directed it. It is only for those who out of this or some other like passion maintain their private opinion with public railing & contention, to the disturbance of the common peace. There are others, whom notwithstanding their divers opinion, we acknowledge to be the dear servants of Christ, worthy to be loved for that grace of GOD which is manifest in them, wishing both unto them & us further grace whereby defects of judgement in us all may be supplied. Let them think of us as they do of themselves in A loving admonitinn to brethren. that which is good, since this is agreeable to Christian modesty, and may happily prepare a way unto better. If they think, they have knowledge, we have some also: if they think they have conscience, we have reason also not to be ignorant of the exercises thereof, being by God's mercy so long acquainted with them. And if they rejoice in this that they love the Lord jesus, we will also rejoice with them: we dare not say we love our Lord as we should; nor as we would, yet in weakness we will say with Peter Lord thou knowest that we love thee, and for all the kingdoms of the earth would not wittingly and willingly walk in that course, which might import dishonour to the name of our Lord jesus, or prejudice to his kingdom. Now to conclude, having spoken The transplanting of a Bishop, is but the changing of a watchman from one tower of jerusalems' wall to another. thus much of the duty of a good Bishop, the other point of the duty of people I will touch in a word; if first I remember you of that I spoke in the beginning. We are not come here to ordain a new Bishop, but to confirm an old Bishop in a new charge. It is but the changing of a watchman from one Tower of jerusalems' walls (wherein were eightscore and four towers) to place him in an other, as one would say from the Turret Psephina in the West, & set him down in turri Angulari, that is in the Corner or angular Tower in the east part of the wall, not far from the Tower of Hananeel: this Angular Tower being ten cubits higher than the other, the watchman is set into it, that he may see further off, and prevent more early the machinations of jerusalems' enemies. It is the transplanting of a tree, Or the removing of a tree from one part of the Vineyard to another. from one part of the Lords Vineyard to another. This tree hath proved many ways fruitful in the soil, wherein it stood before. I would be more plain if modesty permitted me; yet this one I cannot pretermit, that many a hungry soul who never had heard of JESUS CHRIST, feeds this day with great contentment upon the fruit thereof, and if it be not as fruitful in the soil, wherein this day we are to plant it, to whom I pray you shall the fault be imputed? But I change this speech, persuading ourselves the best things of you: for howsoever this ground in many places be stansbies that will not suffer to be laboured, and can A warning arising of this consideration. hardly be subdued by the plough, yet is there other as pleasant, and fruitful as any parts of our land. Hear are Nobles and Barons of great place, here are learned Doctors and Masters of a famous University, here is an ancient City of civil and Christian Burgesses, who will think it (I doubt not) their own honour to see this tree as fruitful among them for the glory of God and good of his Church, as ever it was in any place of the Lords husbandry before. So your duty I absolve in one Duty of people to those who are over them in the Lord absolved in one word. 2. Cor. 8. 5. word, praying for that unto you for which the Apostle praised the Corinthians in these words; They gave their own selves first unto the Lord, and after unto us by the will of God. Let your first care, all of you in your several callings be, to give yourselves unto the Lord, and then his grace shall direct every one of you, how ye should behave yourselves in your several places, to them who are over you in the Lord. Which blessing God bestow upon you for Christ's sake: to whom with the Father and holy Spirit be all praise, and honour, and glory for ever. FINIS.