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A SERMON, DESCRIBING THE DVTY OF A GODLY MINISTER. 2. TIM. 2.15. Study to shew thy selfe approued vnto God, a Worke-man that needeth not to be ashamed, diuiding the Word of truth aright.
A SERMON, DESCRIBING THE DUTY OF A GODLY MINISTER. 2. TIM. 2.15. Study to show thy self approved unto God, a Workman that needs not to be ashamed, dividing the Word of truth aright.
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THis Timotheus, to whom both these Epistles are written, hauing beene brought vp in the knowledge of the holy Scriptures from his cradle;
THis Timothy, to whom both these Epistles Are written, having been brought up in the knowledge of the holy Scriptures from his cradle;
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and hauing alwaies been faithfull in the profession of Christian Religion, was therefore in very great estimation with the Apostle Paul; and was either one of his Companions in his peregrinations; and having always been faithful in the profession of Christian Religion, was Therefore in very great estimation with the Apostle Paul; and was either one of his Sodales in his Peregrinations;
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or else when the Apostle himselfe was kept in prison, he imployed him as a Minister, and sent him to confirme the Churches which he had planted.
or Else when the Apostle himself was kept in prison, he employed him as a Minister, and sent him to confirm the Churches which he had planted.
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Thus was he sent to the Corinthians, To put them in remembrance of that which the Apostle had taught.
Thus was he sent to the Corinthians, To put them in remembrance of that which the Apostle had taught.
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Thus was he also sent to the Thessalonians, To establish them, and to comfort them touching their faith.
Thus was he also sent to the Thessalonians, To establish them, and to Comfort them touching their faith.
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For this cause, wheresoeuer the Apostle maketh mention of him, he doth alwayes giue him very great commendation.
For this cause, wheresoever the Apostle makes mention of him, he does always give him very great commendation.
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Now, when the Apostle was himselfe to depart into Macedonia, where the Lord had called him by a vision to preach the Gospell; he left Timotheus at Ephesus, to resist the false Teachers, which were crept into the Church,
Now, when the Apostle was himself to depart into Macedonia, where the Lord had called him by a vision to preach the Gospel; he left Timothy At Ephesus, to resist the false Teachers, which were crept into the Church,
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and began to corrupt sound doctrine, thereby to draw men from the sinceritie of faith.
and began to corrupt found Doctrine, thereby to draw men from the sincerity of faith.
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And because there was not yet a sufficient number of Ministers in the Church of Ephesus to preach the Gospell, therefore the Apostle giueth him authority, to ordayne as many as should be needfull.
And Because there was not yet a sufficient number of Ministers in the Church of Ephesus to preach the Gospel, Therefore the Apostle gives him Authority, to ordain as many as should be needful.
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And for his better direction in so waighty a businesse, hee writeth the former Epistle vnto him, teaching him, what hee is chiefly to respect in the imposition of hands,
And for his better direction in so weighty a business, he Writeth the former Epistle unto him, teaching him, what he is chiefly to respect in the imposition of hands,
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and shewing, who are to be admitted vnto that great and high calling, and who are to be reiected.
and showing, who Are to be admitted unto that great and high calling, and who Are to be rejected.
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And because Timotheus, as a louing Schollar, was much grieued, and shed many teares, at the departure of so kind a Master, therefore to comfort him, the Apostle promised in the former Epistle, if it were possible, to come vnto him againe very shortly.
And Because Timothy, as a loving Scholar, was much grieved, and shed many tears, At the departure of so kind a Master, Therefore to Comfort him, the Apostle promised in the former Epistle, if it were possible, to come unto him again very shortly.
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But being in the meane while carried as a prisoner to Rome, and hauing now no hope euer to returne againe to Ephesus, but rather looking euery day for present death:
But being in the mean while carried as a prisoner to Room, and having now no hope ever to return again to Ephesus, but rather looking every day for present death:
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hee writeth this second Epistle vnto Timotheus, both to confirme and arme him against the feare of persecution, which in regard of his youth might trouble and dismay him:
he Writeth this second Epistle unto Timothy, both to confirm and arm him against the Fear of persecution, which in regard of his youth might trouble and dismay him:
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and also, to direct him further, how to behaue himselfe in the gouernement of Gods Church.
and also, to Direct him further, how to behave himself in the government of God's Church.
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But not to spend time in vn-folding the whole Epistle, but to come neere the wordes that are to bee handled;
But not to spend time in unfolding the Whole Epistle, but to come near the words that Are to be handled;
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in this second Chapter, the Apostle first of all exhorteth Timotheus vnto cheerefulnesse, and diligence in preaching of the Gospell, and to appoint meet and sufficient Ministers, for the propagating of sound doctrine vnto posteritie;
in this second Chapter, the Apostle First of all exhorteth Timothy unto cheerfulness, and diligence in preaching of the Gospel, and to appoint meet and sufficient Ministers, for the propagating of found Doctrine unto posterity;
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which exhortation, with the reasons of it, is continued vnto the 9. verse.
which exhortation, with the Reasons of it, is continued unto the 9. verse.
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Secondly, hee comforteth him by many arguments, both against that offence he might take at his bonds and imprisonment,
Secondly, he comforts him by many Arguments, both against that offence he might take At his bonds and imprisonment,
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and also against the feare of persecution, which might befall himselfe likewise: and that vnto the 14. verse.
and also against the Fear of persecution, which might befall himself likewise: and that unto the 14. verse.
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Thirdly, because euen then the Church began to be troubled with contentions, disputations, and strife about words, in the 14. verse he exhorteth him to restraine them to the vttermost of his power.
Thirdly, Because even then the Church began to be troubled with contentions, disputations, and strife about words, in the 14. verse he exhorteth him to restrain them to the uttermost of his power.
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And first, the more to terrifie those that delighted in such peeuish oppositions, he bids him vse great vehemency of speech in reprouing them,
And First, the more to terrify those that delighted in such peevish oppositions, he bids him use great vehemency of speech in reproving them,
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euen to protest vnto them before the Lord; thereby insinuating, how dangerous a thing this litigious and wrangling knowledge is.
even to protest unto them before the Lord; thereby insinuating, how dangerous a thing this litigious and wrangling knowledge is.
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Then he setteth downe two arguments to disswade from them, taken from the vnprofitable effects of them.
Then he sets down two Arguments to dissuade from them, taken from the unprofitable effects of them.
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First, that they are to no profit, neither to the Teachers themselues, who thereby come to lose the truth:
First, that they Are to no profit, neither to the Teachers themselves, who thereby come to loose the truth:
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nor yet to their Hearers, who by such courses are not at all built vp in Faith and Charitie, which is the true vse of Christian doctrine.
nor yet to their Hearers, who by such courses Are not At all built up in Faith and Charity, which is the true use of Christian Doctrine.
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Secondly, that such contentions are so farre from profiting, as that rather they tend to the peruerting of the hearers: turning them away from true Faith, Secondly, that such contentions Are so Far from profiting, as that rather they tend to the perverting of the hearers: turning them away from true Faith,
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and so consequently, from euerlasting saluation.
and so consequently, from everlasting salvation.
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Now, because as Caluin obserueth, all this stirre and strife in doctrine ariseth from this Fountayne, that men of good,
Now, Because as Calvin observeth, all this stir and strife in Doctrine arises from this Fountain, that men of good,
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but vnsanctified wits, desire in a vaine ostentation to vaunt and set forth themselues and their gifts before men:
but unsanctified wits, desire in a vain ostentation to vaunt and Set forth themselves and their Gifts before men:
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therefore, the Apostle in this verse, prescribeth a most excellent remedie for that disease, exhorting Timotheus, and all other in his place, to cast their eyes vpon God, making it their chiefe studie to approue themselues to him, in the faithfull execution of their ministerie,
Therefore, the Apostle in this verse, prescribeth a most excellent remedy for that disease, exhorting Timothy, and all other in his place, to cast their eyes upon God, making it their chief study to approve themselves to him, in the faithful execution of their Ministry,
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and in the sincere performance of those dueties which God requireth of them.
and in the sincere performance of those duties which God requires of them.
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As if he should say, Let others that delight in it, seeke to win the applause of men:
As if he should say, Let Others that delight in it, seek to win the applause of men:
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but doe thou studie to approue thy selfe and thy ministerie vnto God. And thus doe these wordes depend on that which went before.
but doe thou study to approve thy self and thy Ministry unto God. And thus do these words depend on that which went before.
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In the handling whereof, for our more orderly proceeding, let vs consider these two things:
In the handling whereof, for our more orderly proceeding, let us Consider these two things:
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first, the duetie whereunto the Apostle exhorteth Timotheus: and secondly, the meanes prescribed for the better performance thereof.
First, the duty whereunto the Apostle exhorteth Timothy: and secondly, the means prescribed for the better performance thereof.
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The duetie is this, that he studie to approue him selfe to God. The meanes whereby this may be effected, are two:
The duty is this, that he study to approve him self to God. The means whereby this may be effected, Are two:
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first, if he be a worke-man, and such a one as needeth not to be ashamed.
First, if he be a workman, and such a one as needs not to be ashamed.
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Secondly, if he diuide the Word of truth aright. And thus much for the opening and resoluing of the wordes.
Secondly, if he divide the Word of truth aright. And thus much for the opening and resolving of the words.
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Let vs now proceede to the doctrines and instructions, that arise from them. Studie to shew thy selfe approued to God.
Let us now proceed to the doctrines and instructions, that arise from them. Study to show thy self approved to God.
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) The word that is rendred studie, is of great force in the originall, and signifieth to endeuour to the vttermost of ones power, to vse al diligence,
) The word that is rendered study, is of great force in the original, and signifies to endeavour to the uttermost of ones power, to use all diligence,
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and euen to inforce a mans selfe to doe a thing, and so it is vsed and translated, 2. Pet. 1.10. Giue diligence to make your calling and election sure. And, Hebr. 6.11. Shew the same diligence. And therefore S. Ierome readeth it, study carefully or diligently: and labour for this aboue all things, &c. This then may bee our first instruction.
and even to enforce a men self to do a thing, and so it is used and translated, 2. Pet. 1.10. Give diligence to make your calling and election sure. And, Hebrew 6.11. Show the same diligence. And Therefore S. Jerome readeth it, study carefully or diligently: and labour for this above all things, etc. This then may be our First instruction.
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That it ought to be the chiefe and principall care of a Minister of the Word, to approue himselfe vnto God.
That it ought to be the chief and principal care of a Minister of the Word, to approve himself unto God.
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This was the endeuour of the Apostle Paul, as himselfe testifieth.
This was the endeavour of the Apostle Paul, as himself Testifieth.
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As touching me, saith he, I passe very little to be iudged of you, or of mans iudgement: As touching me, Says he, I pass very little to be judged of you, or of men judgement:
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no, I iudge not mine owne selfe. For I know nothing by my selfe, yet am I not thereby iustified;
no, I judge not mine own self. For I know nothing by my self, yet am I not thereby justified;
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but he that iudgeth me, is the Lord. Vpon which place Musculus giueth this good note.but he that Judgeth me, is the Lord. Upon which place Musculus gives this good note.
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The faithfulnesse of a Minister of Christ, is not commended in that, that hee hee appeare faithfull to men,
The faithfulness of a Minister of christ, is not commended in that, that he he appear faithful to men,
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but that hee bee found faithfull of Christ the Lord.
but that he be found faithful of christ the Lord.
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And therefore, saith he, this hee studieth most, that from his heart hee may serue Christ, seeking nothing else but to aduance his Kingdome.
And Therefore, Says he, this he studieth most, that from his heart he may serve christ, seeking nothing Else but to advance his Kingdom.
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And in another place the Apostle saith, In declaration of the truth we approue our selues to euery mans conscience in the sight of God.
And in Another place the Apostle Says, In declaration of the truth we approve our selves to every men conscience in the sighed of God.
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And againe, In all things we approue our selues as the Ministers of God. The same care ought to bee in all other godly Ministers.
And again, In all things we approve our selves as the Ministers of God. The same care ought to be in all other godly Ministers.
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The reason is, because euery good Minister is the seruant of God, and that after a speciall manner, as the Apostle saith:
The reason is, Because every good Minister is the servant of God, and that After a special manner, as the Apostle Says:
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God is my witnesse, whom I serue in my Spirit, in the Gospell of his Sonne: God is my witness, whom I serve in my Spirit, in the Gospel of his Son:
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and in another place, Hee counted me faithfull, saith he, and put me in his seruice.
and in Another place, He counted me faithful, Says he, and put me in his service.
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Now, as euery good seruant is carefull to approue himselfe to his owne Master, aboue all other:
Now, as every good servant is careful to approve himself to his own Master, above all other:
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so should euery godly Minister desire most of all to approue himselfe to God.
so should every godly Minister desire most of all to approve himself to God.
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Yea, it is required of earthly seruants, that in the seruice they performe to their bodily masters, they should seeke the approbation of God,
Yea, it is required of earthly Servants, that in the service they perform to their bodily Masters, they should seek the approbation of God,
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and therefore they are commanded, With good will to serue the Lord, and not men.
and Therefore they Are commanded, With good will to serve the Lord, and not men.
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And, Whatsoeuer they doe, to doe it heartily, as to the Lord, and not vnto men.
And, Whatsoever they do, to do it heartily, as to the Lord, and not unto men.
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Much more should Ministers, who doe immediately serue the Lord, in the worke of the ministerie, seeke to approue themselues vnto him.
Much more should Ministers, who do immediately serve the Lord, in the work of the Ministry, seek to approve themselves unto him.
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In the beginning of this Chapter, the Apostle calleth Timotheus (and so all the Ministers of the Word) a good Souldier of Iesus Christ.
In the beginning of this Chapter, the Apostle calls Timothy (and so all the Ministers of the Word) a good Soldier of Iesus christ.
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Now, a Souldier hauing by oath bound himselfe to his Captayne, or Generall, endeuoureth so to carry himselfe in the warres,
Now, a Soldier having by oath bound himself to his Captain, or General, endeavoureth so to carry himself in the wars,
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as he may please him that hath chosen him to be a Souldier, as the Apostle saith.
as he may please him that hath chosen him to be a Soldier, as the Apostle Says.
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In like manner, a Minister hauing giuen vp his name, and bound himselfe to fight vnder the Banner, not of some earthly Captayne,
In like manner, a Minister having given up his name, and bound himself to fight under the Banner, not of Some earthly Captain,
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as Alexander, or Caesar, or such like, but of Christ Iesus, the great Generall of heauen and earth, ought so to behaue himselfe in all things that appertayne vnto his duety,
as Alexander, or Caesar, or such like, but of christ Iesus, the great General of heaven and earth, ought so to behave himself in all things that appertain unto his duty,
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as he may be approued and accepted of him that called him.
as he may be approved and accepted of him that called him.
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This doctrine, to make some vse of it, serueth first, for the iust reproofe of those, who not regarding the approbation of God, doe affect and hunt after the vaine and popular applause of men:
This Doctrine, to make Some use of it, serveth First, for the just reproof of those, who not regarding the approbation of God, do affect and hunt After the vain and popular applause of men:
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gaping as greedily after it, as the Camaeleon doth after the ayre, which is her onely nourishment.
gaping as greedily After it, as the Camaeleon does After the air, which is her only nourishment.
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They count it a goodly matter, that men take notice of them, and point at them for their gifts; They count it a goodly matter, that men take notice of them, and point At them for their Gifts;
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yea, many times, though they be neuer so meane that doe it.
yea, many times, though they be never so mean that do it.
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As it is said of Demosthenes, that he was filled with pride, when he heard the Water-bearers whisper something in his commendation, as he passed by them.
As it is said of Demosthenes, that he was filled with pride, when he herd the Water-bearers whisper something in his commendation, as he passed by them.
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Now, he that is thus affected, can neuer be sincere in the execution of his ministerie.
Now, he that is thus affected, can never be sincere in the execution of his Ministry.
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For he will measure all things by his owne estimation and credit, and will make all that he doth,
For he will measure all things by his own estimation and credit, and will make all that he does,
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yea, euen the doctrine that hee deliuereth, to serue to that end.
yea, even the Doctrine that he Delivereth, to serve to that end.
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And therefore, the Apostle commending the sinceritie of his ministerie to the Thessalonians, taketh both God and them to witnesse, that he neuer sought praise of men,
And Therefore, the Apostle commending the sincerity of his Ministry to the Thessalonians, Takes both God and them to witness, that he never sought praise of men,
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neither of them, nor of others: neither of them, nor of Others:
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insinuating, that if he had sought praise and approbation with men, hee could not haue beene sincere. For as Seneca saith well:
insinuating, that if he had sought praise and approbation with men, he could not have been sincere. For as Senecca Says well:
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He that seeketh after praise, is desirous to haue himselfe approued, and not the cause which he handleth; He that seeks After praise, is desirous to have himself approved, and not the cause which he handleth;
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whereupon followeth this fault, that he omitteth many necessary things, while hee laboureth onely to make a faire shew.
whereupon follows this fault, that he omitteth many necessary things, while he Laboureth only to make a fair show.
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And hence is it, that vaine-glorious Ministers, are not the same men in their preaching, when they haue a great Auditory, as when they preach to a few.
And hence is it, that vainglorious Ministers, Are not the same men in their preaching, when they have a great Auditory, as when they preach to a few.
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So that when wee see such a man, famous in the estimation of the people, applauded and commended wheresoeuer hee commeth, wee haue cause to pitty him,
So that when we see such a man, famous in the estimation of the people, applauded and commended wheresoever he comes, we have cause to pity him,
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and to lament his estate, because he cannot attayne to such fauour by sincere and faithfull dealing.
and to lament his estate, Because he cannot attain to such favour by sincere and faithful dealing.
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I doe not denie, but a man may lawfully receiue that reuerent estimation, that is due to vertue and good deserts.
I do not deny, but a man may lawfully receive that reverent estimation, that is due to virtue and good deserts.
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For it is the commandement of God, that they that are inferiour in gifts, should honor those whose gifts are more eminent, Exod. 20.12.
For it is the Commandment of God, that they that Are inferior in Gifts, should honour those whose Gifts Are more eminent, Exod 20.12.
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And it is agreeable to iustice, that they that are indued with more excellent gifts of God,
And it is agreeable to Justice, that they that Are endued with more excellent Gifts of God,
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and doe vse them to the benefit of others, should in thankefulnesse receiue some recompence.
and do use them to the benefit of Others, should in thankfulness receive Some recompense.
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Now, what better recompence can be giuen them, then honor and due respect? Besides, it is very profitable.
Now, what better recompense can be given them, then honour and due respect? Beside, it is very profitable.
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For they that haue gifts in any measure, are hereby excited and stirred vp to striue to a greater excellency.
For they that have Gifts in any measure, Are hereby excited and stirred up to strive to a greater excellency.
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And the reuerence that is done vnto them, doth procure them authority with others, and cause them to be had in higher reputation,
And the Reverence that is done unto them, does procure them Authority with Others, and cause them to be had in higher reputation,
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and so their paines and diligence doth the more good.
and so their pains and diligence does the more good.
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And therefore, the Apostle doth not say, that he refused that reuerence and honor that was giuen to him and his Apostleship, though he acknowledge that the Galatians receiued him as an Angell of God, yea, as Christ Iesus:
And Therefore, the Apostle does not say, that he refused that Reverence and honour that was given to him and his Apostleship, though he acknowledge that the Galatians received him as an Angel of God, yea, as christ Iesus:
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but onely he saith, he affected it not, he sought not after it ambitiously, as too many doe, which is the greatest vanitie in the world.
but only he Says, he affected it not, he sought not After it ambitiously, as too many do, which is the greatest vanity in the world.
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For, as he, that prayseth himselfe, is not allowed (as the Apostle saith) so neither is he allowed, that by this meanes is fondly praised of men, but hee whom the Lord prayseth. For, as he, that Praiseth himself, is not allowed (as the Apostle Says) so neither is he allowed, that by this means is fondly praised of men, but he whom the Lord Praiseth.
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Secondly, it serueth to admonish euery one of vs, to labour aboue all things for the Lords approbation in our ministerie, that we may be Pastors according to his heart, as the Lord himselfe saith:
Secondly, it serveth to admonish every one of us, to labour above all things for the lords approbation in our Ministry, that we may be Pastors according to his heart, as the Lord himself Says:
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For this end, first, it is required of vs, that we be faithfull in the discharge of our dueties.
For this end, First, it is required of us, that we be faithful in the discharge of our duties.
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The Apostle exhorteth earthly seruants, to shew all good faithfulnesse vnto their bodily Masters.
The Apostle exhorteth earthly Servants, to show all good faithfulness unto their bodily Masters.
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Much more must wee bee faithfull, that are Gods Stewards, to whom he hath committed the dispensation of his holy mysteries:
Much more must we be faithful, that Are God's Stewards, to whom he hath committed the Dispensation of his holy Mysteres:
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whereupon, faith Luther, Let euery man bee faithfull in his ministerie.
whereupon, faith Luther, Let every man be faithful in his Ministry.
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Let him not seeke his owne glory, Let him not rest in the vaine applause of the foolish multitude:
Let him not seek his own glory, Let him not rest in the vain applause of the foolish multitude:
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but let this be his greatest care, that he may performe his worke well, that is, that hee may purely preach the Gospell.
but let this be his greatest care, that he may perform his work well, that is, that he may purely preach the Gospel.
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But our faithfulnesse must especially appeare in this, that we labour to gather Disciples vnto Christ.
But our faithfulness must especially appear in this, that we labour to gather Disciples unto christ.
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We may not be like those false Teachers, which the Apostle speaketh of, To draw Disciples after our selues, that is, to make Sects,
We may not be like those false Teachers, which the Apostle speaks of, To draw Disciples After our selves, that is, to make Sects,
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and cause men to giue vp their names to vs. But all our endeuour must bee to bring men to Christ.
and cause men to give up their names to us But all our endeavour must be to bring men to christ.
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And this is insinuated in the commission which Christ giueth his Apostles, and in them the Ministers that succeed them, namely, To goe and teach all Nations:
And this is insinuated in the commission which christ gives his Apostles, and in them the Ministers that succeed them, namely, To go and teach all nations:
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where the word signifieth to make them Disciples. As all the gaine of earthly seruants doth redound vnto their Masters, and not to themselues:
where the word signifies to make them Disciples. As all the gain of earthly Servants does redound unto their Masters, and not to themselves:
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so the soules that we gaine by our preaching, should redound vnto God.
so the Souls that we gain by our preaching, should redound unto God.
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And therefore, when the Iewes began to make account of Iohn Baptist, both for the austeritie of his life,
And Therefore, when the Iewes began to make account of John Baptist, both for the austerity of his life,
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and for the excellency of his preaching, and the rarenesse of his baptisme;
and for the excellency of his preaching, and the rareness of his Baptism;
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he would by no meanes suffer them to be too highly conceited of him, but laboureth to make them acknowledge Christ, whom hee so farre preferred before himselfe,
he would by no means suffer them to be too highly conceited of him, but Laboureth to make them acknowledge christ, whom he so Far preferred before himself,
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as hee confesseth, hee was not worthy to vnloose the latchet of his shoo.
as he Confesses, he was not worthy to unloose the latchet of his shoo.
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And when his owne Disciples began to dote of him more then was fit, and went about to breed some emulation in him against our Sauiour Christ, because he also began to baptize, and all men came to him, hee telleth them in plaine termes, that it was meet they should doe so.
And when his own Disciples began to dote of him more then was fit, and went about to breed Some emulation in him against our Saviour christ, Because he also began to baptise, and all men Come to him, he Telleth them in plain terms, that it was meet they should do so.
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And as for himselfe, he had told them that he was onely a fore-runner sent before him;
And as for himself, he had told them that he was only a forerunner sent before him;
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and saith he, He must increase, but I must decrease. and Says he, He must increase, but I must decrease.
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Yea afterwards, hee sendeth them also to Christ, that they might know him to be the only true Messias, and so also become followers of him.
Yea afterwards, he sends them also to christ, that they might know him to be the only true Messias, and so also become followers of him.
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Secondly, we must in all our ministerie chiefly ayme at the glory of God, and the saluation of the people, committed to our charge.
Secondly, we must in all our Ministry chiefly aim At the glory of God, and the salvation of the people, committed to our charge.
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It is the generall duety of all Christians, in all their actions to propound the glory of God,
It is the general duty of all Christians, in all their actions to propound the glory of God,
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as their chiefe and principall scope. Whatsoeuer yee doe (saith the Apostle) doe all to the glory of God.
as their chief and principal scope. Whatsoever ye do (Says the Apostle) do all to the glory of God.
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Much more should Ministers make the glory of God the principall end of all their ministeriall dueties.
Much more should Ministers make the glory of God the principal end of all their ministerial duties.
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And indeed, the glory of all our actions is wholly due to the Lord, who worketh whatsoeuer is wrought by vs. We are but instruments in the Lords hand,
And indeed, the glory of all our actions is wholly due to the Lord, who works whatsoever is wrought by us We Are but Instruments in the lords hand,
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and therefore, we cannot arrogate any thing to our selues without preiudice to him.
and Therefore, we cannot arrogate any thing to our selves without prejudice to him.
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Shall the axe (saith the Prophet) boast it selfe against him that heweth therewith? or shall the Saw exalt it selfe against him that moueth it? If therfore wee see any good effect wrought by our ministerie, let vs say with Dauid, Not vnto vs, O Lord, not vnto vs, but vnto thy Name giue the glory. Shall the axe (Says the Prophet) boast it self against him that heweth therewith? or shall the Saw exalt it self against him that moves it? If Therefore we see any good Effect wrought by our Ministry, let us say with David, Not unto us, Oh Lord, not unto us, but unto thy Name give the glory.
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And for the saluation of the people, the Apostle vseth it as an argument to perswade Timotheus, to be diligent and constant in the discharge of his duety.
And for the salvation of the people, the Apostle uses it as an argument to persuade Timothy, to be diligent and constant in the discharge of his duty.
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Take heede vnto thy selfe, saith he, and vnto learning; continue therein: for in doing this, thou shalt saue both thy selfe and them that heare thee. Take heed unto thy self, Says he, and unto learning; continue therein: for in doing this, thou shalt save both thy self and them that hear thee.
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As if hee should haue said, Let them that are desirous of vaine-glorie, please themselues with their owne ambition:
As if he should have said, Let them that Are desirous of vainglory, please themselves with their own ambition:
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let them applaude themselues in the subtilties of their wit;
let them applaud themselves in the subtleties of their wit;
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let it be sufficient for thee, to bend thy study to the furtherance of thine owne and the peoples saluation.
let it be sufficient for thee, to bend thy study to the furtherance of thine own and the peoples salvation.
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Thus if we set our selues to bee approued vnto God, the Lord that knoweth our sinceritie, will not be wanting to reward vs liberally,
Thus if we Set our selves to be approved unto God, the Lord that Knoweth our sincerity, will not be wanting to reward us liberally,
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and that euen in this life, making the Spirit of glorie to rest vponvs, as the Apostle Peter calleth it.
and that even in this life, making the Spirit of glory to rest vponvs, as the Apostle Peter calls it.
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To which purpose Luther hath a good saying:
To which purpose Luther hath a good saying:
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If a mans worke bee right, let him be sure that hee shall neuer want glory neither with God, nor with men.
If a men work be right, let him be sure that he shall never want glory neither with God, nor with men.
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As wee see by experience, that they that set themselues conscionably to performe the dueties of their calling, the Lord doth sooner or later cause them to bee esteemed and had in reuerence of men,
As we see by experience, that they that Set themselves Conscionably to perform the duties of their calling, the Lord does sooner or later cause them to be esteemed and had in Reverence of men,
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yea many times of such as are enemies to the Gospell. The Heathen man could say, that glory is the shadow of vertue, which will accompany men whether they will or no.
yea many times of such as Are enemies to the Gospel. The Heathen man could say, that glory is the shadow of virtue, which will accompany men whither they will or no.
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But as the shaddow sometimes goeth before the bodie, and sometimes followeth after: so glory is sometimes before vs, and presenteth it selfe to our view;
But as the shadow sometime Goes before the body, and sometime follows After: so glory is sometime before us, and presents it self to our view;
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sometimes it commeth behinde vs, and is the greater, by how much it is the later,
sometime it comes behind us, and is the greater, by how much it is the later,
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when enuie is ceased, namely after our death.
when envy is ceased, namely After our death.
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But without all question, howsoeuer it pleaseth the Lord to deale with vs in this life:
But without all question, howsoever it Pleases the Lord to deal with us in this life:
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yet at the great day of Iudgement, When the chiefe Shepheard shall appeare, we shall receiue an incorruptible Crowne of glory.
yet At the great day of Judgement, When the chief Shepherd shall appear, we shall receive an incorruptible Crown of glory.
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Then our Master Christ Iesus, when hee shall come to call vs to account for the talents and gifts which he hath giuen vs,
Then our Master christ Iesus, when he shall come to call us to account for the Talents and Gifts which he hath given us,
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and shall finde that wee haue imployed them to the glory of his Name, and the good of his Church, shall say vnto vs, It is well done, thou good and faithfull seruant: enter into thy Masters ioy.
and shall find that we have employed them to the glory of his Name, and the good of his Church, shall say unto us, It is well done, thou good and faithful servant: enter into thy Masters joy.
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Last of all, here is also an admonition for all the hearers of the Word, that they suffer their Ministers to performe this duetie.
Last of all, Here is also an admonition for all the hearers of the Word, that they suffer their Ministers to perform this duty.
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There is a secret corruption in most men, they would haue a Minister to speake to their humours,
There is a secret corruption in most men, they would have a Minister to speak to their humours,
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and to sooth them vp in whatsoeuer they do.
and to sooth them up in whatsoever they do.
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If they say the Crow is white, they would haue the Minister to say so too.
If they say the Crow is white, they would have the Minister to say so too.
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They cannot indure that hee should prophesie right things vnto them, but would haue him to speake flattering things, as the Prophet saith of the people in his time.
They cannot endure that he should prophesy right things unto them, but would have him to speak flattering things, as the Prophet Says of the people in his time.
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But, as hath beene said alreadie, The Minister is the seruant of Christ, to whom onely he ought to approoue himselfe,
But, as hath been said already, The Minister is the servant of christ, to whom only he ought to approve himself,
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and of whom onely hee ought to labour to draw men to bee followers, and therefore, he must administer and dispense the Word indifferently vnto all, not caring whom he pleaseth or displeaseth, so he may please God.
and of whom only he ought to labour to draw men to be followers, and Therefore, he must administer and dispense the Word indifferently unto all, not caring whom he Pleases or displeaseth, so he may please God.
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What message soeuer the Lord putteth into his mouth, how harsh soeuer it be, hee must deliuer it faithfully,
What message soever the Lord putteth into his Mouth, how harsh soever it be, he must deliver it faithfully,
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though all the world be offended at it.
though all the world be offended At it.
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As the Lord charged the Prophet Ieremy; Speake vnto them all that I command thee, be not afraid of their faces, As the Lord charged the Prophet Ieremy; Speak unto them all that I command thee, be not afraid of their faces,
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lest I destroy thee before them. lest I destroy thee before them.
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The Minister, you see, must deale faithfully in the Lords busmesse, euen vpon paine of his high displeasure.
The Minister, you see, must deal faithfully in the lords busmesse, even upon pain of his high displeasure.
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Balaam that false prophet could say, Must I not take heede to speake that, which the Lord bath put into my mouth? Much more ought a godly minister to be carefull that way, that though hee might gaine neuer so much by flattering, yet hee must not goe beyond the Word of the Lord, to doe lesse or more: balaam that false Prophet could say, Must I not take heed to speak that, which the Lord bath put into my Mouth? Much more ought a godly minister to be careful that Way, that though he might gain never so much by flattering, yet he must not go beyond the Word of the Lord, to do less or more:
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hee must not giue titles to men, nor causelessely commend them without desert, lest his Maker reproue him, as Iob saith, Iob 32.22.
he must not give titles to men, nor causelessly commend them without desert, lest his Maker reprove him, as Job Says, Job 32.22.
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Yea the Apostle Paul saith, If he should goe about to please men, hee were not the seruant of Christ.
Yea the Apostle Paul Says, If he should go about to please men, he were not the servant of christ.
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If he should apply his doctrine to mens humours mours and affections, the Lord would neuer approue him.
If he should apply his Doctrine to men's humours mours and affections, the Lord would never approve him.
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And therefore all this being so, you must giue your ministers leaue to discharge their duties in all sinceritie,
And Therefore all this being so, you must give your Ministers leave to discharge their duties in all sincerity,
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and not bee offended, though at Gods Commandement, they doe somewhat sharpely reprooue your sinnes. For as the Apostles said of obedience, so may wee say in this case:
and not be offended, though At God's Commandment, they do somewhat sharply reprove your Sins. For as the Apostles said of Obedience, so may we say in this case:
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Whether it bee right in the sight of God, to please you rather then God, iudge ye. Whither it be right in the sighed of God, to please you rather then God, judge you.
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A Workeman. The same word is vsed in the parable of the Vineyard, Math. 20.1. and there is translated labourers. And so it is vsed, 2. Thes. 3.10. where the Apostle commandeth, that if there were any that would not worke, hee should not eate. From whence ariseth this next instruction: A Workman. The same word is used in the parable of the Vineyard, Math. 20.1. and there is translated labourers. And so it is used, 2. Thebes 3.10. where the Apostle commands, that if there were any that would not work, he should not eat. From whence arises this next instruction:
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That the Calling of a Minister is a painefull and laborious calling, and he that would approue himselfe and his Ministerie vnto God, hee must be a workeman. This the Apostle confirmeth in many other places.
That the Calling of a Minister is a painful and laborious calling, and he that would approve himself and his Ministry unto God, he must be a workman. This the Apostle confirmeth in many other places.
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Exhorting the Thessalonians to a reuerent and due estimation of their Ministers, he saith, Know them that labour among you, &c. And in an other place, The Elders, saith he, that rule well, are worthy of double honour;
Exhorting the Thessalonians to a reverent and due estimation of their Ministers, he Says, Know them that labour among you, etc. And in an other place, The Elders, Says he, that Rule well, Are worthy of double honour;
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especially they which labour in the Word and Doctrine. In both which places, the word there vsed, doth signifie to labour vnto wearinesse. especially they which labour in the Word and Doctrine. In both which places, the word there used, does signify to labour unto weariness.
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In like manner, exhorting Timotheus to the performance of his duety, hee bids him, Watch in all things, doe the worke of an Euangelist, &c. And, describing the office of a faithfull Minister, he saith, If any man desire the office of a Bishop, he desireth a worthy worke.
In like manner, exhorting Timothy to the performance of his duty, he bids him, Watch in all things, do the work of an Evangelist, etc. And, describing the office of a faithful Minister, he Says, If any man desire the office of a Bishop, he Desires a worthy work.
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Wherevpon S. Augustine saith, The office of a Bishop is a name of labour, not of honor:
Whereupon S. Augustine Says, The office of a Bishop is a name of labour, not of honour:
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that a man may know that he is no Bishop, that would bear rule, but would doe no good.
that a man may know that he is no Bishop, that would bear Rule, but would do no good.
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According to that speech of our Sauiour, Math. 9.37. Surely the haruest is great, but the labourers are few:
According to that speech of our Saviour, Math. 9.37. Surely the harvest is great, but the labourers Are few:
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wherefore pray the Lord of the haruest, that he would send forth labourers into his haruest. Wherefore pray the Lord of the harvest, that he would send forth labourers into his harvest.
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Where the same word is vsed that is in this place. Where the same word is used that is in this place.
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Whereunto agreeth that saying of S. Augustine, that the office of a Minister is rather a burden then an honor.
Whereunto agreeth that saying of S. Augustine, that the office of a Minister is rather a burden then an honour.
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And Bernard saith, Great is the place of Ministers in the Kingdome of God: but yet there is no small labour belonging vnto them. And Bernard Says, Great is the place of Ministers in the Kingdom of God: but yet there is no small labour belonging unto them.
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So then, though the calling of a Minister bee an high and honourable calling, yet it is not a calling of ease, but of labour.
So then, though the calling of a Minister be an high and honourable calling, yet it is not a calling of ease, but of labour.
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And though the worke of the ministery bee a worthy and an excellent worke: yet it is a worke, yea and that a painfull worke.
And though the work of the Ministry be a worthy and an excellent work: yet it is a work, yea and that a painful work.
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Now the worke and labour of a Minister consisteth in these three things: First, in priuate studie: Secondly, in frequent prayer:
Now the work and labour of a Minister Consisteth in these three things: First, in private study: Secondly, in frequent prayer:
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Thirdly, in diligent preaching of Gods Word. For the first:
Thirdly, in diligent preaching of God's Word. For the First:
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a faithfull Minister must labor in his priuate studie, that he may bee furnished with knowledge,
a faithful Minister must labour in his private study, that he may be furnished with knowledge,
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for the better discharge of his dutie. Hee must first learne by studie, before hee can bee fit to teach others.
for the better discharge of his duty. He must First Learn by study, before he can be fit to teach Others.
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For no man can teach that, whereof hee is ignorant himselfe.
For no man can teach that, whereof he is ignorant himself.
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The Moone and the Starres first receiue light themselues from the Sun, before they giue light to the inferiour creatures.
The Moon and the Stars First receive Light themselves from the Sun, before they give Light to the inferior creatures.
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So must the Minister first be inlightened himselfe with the knowledge of the holy Scriptures, before he can instruct others in the same.
So must the Minister First be enlightened himself with the knowledge of the holy Scriptures, before he can instruct Others in the same.
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No man (saith Gregory ) presumeth to teach any Art, vnlesse by diligent meditation he haue first learned it himselfe.
No man (Says Gregory) Presumeth to teach any Art, unless by diligent meditation he have First learned it himself.
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But the regiment of soules is the Art of all Arts, For this cause, the Prophet Isaiah had his lips touched with a coale from the Altar, before his commission was renued to preach to the Iewes. And our Sauiour Christ first opened the vnderstandings of his Disciples, that they might vnderstand the Scriptures:
But the regiment of Souls is the Art of all Arts, For this cause, the Prophet Isaiah had his lips touched with a coal from the Altar, before his commission was renewed to preach to the Iewes. And our Saviour christ First opened the understandings of his Disciples, that they might understand the Scriptures:
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before hee would send them forth to preach the Gospell: and commanded them besides to tarrie at Ierusalem, till they should be endued with power from an high.
before he would send them forth to preach the Gospel: and commanded them beside to tarry At Ierusalem, till they should be endued with power from an high.
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To teach vs, that howsoeuer this extraordinarie and immediate inspiring of men from heauen, be now ceased:
To teach us, that howsoever this extraordinary and immediate inspiring of men from heaven, be now ceased:
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yet by ordinarie studie, a man must bee furnished with knowledge, before hee can bee a sufficient teacher and instructer of others.
yet by ordinary study, a man must be furnished with knowledge, before he can be a sufficient teacher and instructer of Others.
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And this doth the Prophet require of euery Priest in the time of the Law. The Priests lippes should preserue knowledge, and they should seeke the law at his mouth:
And this does the Prophet require of every Priest in the time of the Law. The Priests lips should preserve knowledge, and they should seek the law At his Mouth:
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for he is the messenger of the Lord of Hosts. Wherevpon saith Gualter, Ministers must keepe the law of truth, and preserue the knowledge thereof,for he is the Messenger of the Lord of Hosts. Whereupon Says Gualter, Ministers must keep the law of truth, and preserve the knowledge thereof,
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as it were in a storehouse, that from thence they may bring foorth all things, that tend to the edification of the Church.
as it were in a storehouse, that from thence they may bring forth all things, that tend to the edification of the Church.
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And the Apostle likewise requireth of the Ministers of the Gospell, that they be apt and able to teach others? To which purpose Cyprian hath a good saying: And the Apostle likewise requires of the Ministers of the Gospel, that they be apt and able to teach Others? To which purpose Cyprian hath a good saying:
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A Minister must not onely teach, but also learne himselfe, because he teacheth better that learneth euery day,
A Minister must not only teach, but also Learn himself, Because he Teaches better that learneth every day,
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and profiteth, in learning better things.
and profiteth, in learning better things.
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And this was signified in the mysticall apparell of the Priests where the Lord commanded Moses to put in the Brest-plate of iudgement, the Vrim and the Thummim, which shall bee vpon Aarons heart.
And this was signified in the mystical apparel of the Priests where the Lord commanded Moses to put in the Breastplate of judgement, the Urim and the Thummim, which shall be upon Aaron's heart.
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Whereby was shaddowed out the cleare knowledge of heauenly things, wherewith the Minister should be ended.
Whereby was shadowed out the clear knowledge of heavenly things, wherewith the Minister should be ended.
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A Minister therefore must giue himselfe night and day to the studie of Gods Word.
A Minister Therefore must give himself night and day to the study of God's Word.
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Sencca saith of himselfe, that he so bent and settled himselfe to the study of morall Philosophie, that he suffered no day to passe from him in idlenesse, Seneca Says of himself, that he so bent and settled himself to the study of moral Philosophy, that he suffered no day to pass from him in idleness,
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but applied part of the night to his study, that hee did not giue himselfe to sleepe, till hee was ouercome with it,
but applied part of the night to his study, that he did not give himself to sleep, till he was overcome with it,
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and when his eyes were wearied, and ready to fall downe with watching, yet still he kept them in worke.
and when his eyes were wearied, and ready to fallen down with watching, yet still he kept them in work.
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And it is reported of Aristotle, that while he was searching out the nature of things, he neuer vsed to sleepe,
And it is reported of Aristotle, that while he was searching out the nature of things, he never used to sleep,
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but with an iron ball in his hand, hanging ouer a brasen panne, that when it should fall out of his hand, the sound of it might awake him.
but with an iron ball in his hand, hanging over a brazen pan, that when it should fallen out of his hand, the found of it might awake him.
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If these men were thus painefull, in labouring to attaine to the knowledge of Philosophy, for their owne priuate contemplation:
If these men were thus painful, in labouring to attain to the knowledge of Philosophy, for their own private contemplation:
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how much more painefull should a Minister be in the study of the Word of God, whereby hee may be enabled to teach others? ' Dauid maketh it the propertie of euery godly man, to meditate in the Law of the Lord night and day: Psal. 1.2.
how much more painful should a Minister be in the study of the Word of God, whereby he may be enabled to teach Others? ' David makes it the property of every godly man, to meditate in the Law of the Lord night and day: Psalm 1.2.
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And our Sauiour Christ commandeth all Christians in generall, to search the Scriptures. Much more is a Minister bound to doe it,
And our Saviour christ commands all Christians in general, to search the Scriptures. Much more is a Minister bound to do it,
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because the chiefe end of his calling, is not onely the priuate informing of himselfe in knowledge of God and his will,
Because the chief end of his calling, is not only the private informing of himself in knowledge of God and his will,
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but also and chiefly, the gathering together of the Saints, and the edification of the body of Christ, as the Apostle saith:
but also and chiefly, the gathering together of the Saints, and the edification of the body of christ, as the Apostle Says:
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For this cause, our Sauiour compareth a Minister, whom hee calleth a Scribe, which is taught vnto the Kingdome of heauen, vnto an house-holder, which bringeth forth out of his treasury, things both new & old.
For this cause, our Saviour compareth a Minister, whom he calls a Scribe, which is taught unto the Kingdom of heaven, unto an householder, which brings forth out of his treasury, things both new & old.
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His heart should be euen a store-house of knowledge, and gracious instructions, he should neuer be vnprepared, vpon euery occasion, to vse some word of exhortation to the people.
His heart should be even a storehouse of knowledge, and gracious instructions, he should never be unprepared, upon every occasion, to use Some word of exhortation to the people.
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This may serue, first, to reprooue two sorts of Ministers. First, such as take vpon them to be teachers of others, and yet stand in need themselues to be taught the first principles of the word of God.
This may serve, First, to reprove two sorts of Ministers. First, such as take upon them to be Teachers of Others, and yet stand in need themselves to be taught the First principles of the word of God.
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As there be many that enter into the Ministerie for maintenance sake, making that high calling their last refuge, who for want of knowledge, haue no measure of abilitie to discharge their dutie. As there be many that enter into the Ministry for maintenance sake, making that high calling their last refuge, who for want of knowledge, have no measure of ability to discharge their duty.
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These expose themselues and their calling vnto contempt and reproch. For as one saith well:
These expose themselves and their calling unto contempt and reproach. For as one Says well:
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What can the multitude admire in them, if they see no more in them, nay peraduenture, not so much as they find in themselues? A Minister should bee both able and willing to answere to all things which belong to saluation.
What can the multitude admire in them, if they see no more in them, nay Peradventure, not so much as they find in themselves? A Minister should be both able and willing to answer to all things which belong to salvation.
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Let them therefore discharge this dutie, let them be interpreters of the will of God, or else let them cease to be Ministers of the Church, and the Lords messengers.
Let them Therefore discharge this duty, let them be Interpreters of the will of God, or Else let them cease to be Ministers of the Church, and the lords messengers.
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And therefore Bernard hath a good saying: How can ignorance excuse him, that professeth himselfe to be an instructer of the vnlearned, And Therefore Bernard hath a good saying: How can ignorance excuse him, that Professes himself to be an instructer of the unlearned,
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and a teacher of them that lacke discretion? For what danger is there, when as the shepheard findeth no pasture, the guide is ignorant of the way,
and a teacher of them that lack discretion? For what danger is there, when as the shepherd finds no pasture, the guide is ignorant of the Way,
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and the messenger knoweth not the will of his master?
and the Messenger Knoweth not the will of his master?
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Secondly, they also are here reproued, that haue knowledge and other good gists, but doe not stirre them vp, as the Apostle exhorteth Timotheus, that is, doe not by painefull study and continuall vse, labour to increase them,
Secondly, they also Are Here reproved, that have knowledge and other good gists, but do not stir them up, as the Apostle exhorteth Timothy, that is, do not by painful study and continual use, labour to increase them,
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but rather suffer them to gather rust, and become vnprofitable. Hence it commeth to pasle, that either they preach very seldome;
but rather suffer them to gather rust, and become unprofitable. Hence it comes to pasle, that either they preach very seldom;
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or when they doe preach, they make such cold collations, and bring forth such flashy and vnsauory stuffe,
or when they do preach, they make such cold collations, and bring forth such flashy and unsavoury stuff,
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as can neuer profit nor benefit their happines. It was said of the Heathen Orator, that his orations did smell of the candle.
as can never profit nor benefit their happiness. It was said of the Heathen Orator, that his orations did smell of the candle.
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Much more should a Christian minister desire to haue his Sermons which he deliuereth to Gods people, to smell of study, and of painefull diligence.
Much more should a Christian minister desire to have his Sermons which he Delivereth to God's people, to smell of study, and of painful diligence.
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For if there be a curse denounced against him, that doth the worke of the Lord negligently:
For if there be a curse denounced against him, that does the work of the Lord negligently:
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much more shall he be accursed, that shal be negligent and carelesse in the performance of this great and waightie worke of the Ministerie.
much more shall he be accursed, that shall be negligent and careless in the performance of this great and weighty work of the Ministry.
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Secondly, this may serue to excite and stirre vs vp to diligence and painefulnesse in our studies.
Secondly, this may serve to excite and stir us up to diligence and painfulness in our studies.
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Wee should remember that charge which the Apostle giueth to Timotheus, as if it had beene giuen to euery one of our selues:
we should Remember that charge which the Apostle gives to Timothy, as if it had been given to every one of our selves:
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Gine attendance toreading, to exhortation, and to doctrine: Gine attendance toreading, to exhortation, and to Doctrine:
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that is, we must so apply our selues to the reading and studying of the Scriptures,
that is, we must so apply our selves to the reading and studying of the Scriptures,
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as out of them we may be able to gather exhortation & doctrine, for the instruction and edification of Gods people.
as out of them we may be able to gather exhortation & Doctrine, for the instruction and edification of God's people.
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For as Caluin saith vpon that place, What shall Pastors teach others, if they bee not diligent in learning themselues? Againe, the Apostle saith, Despise not the gift that is inthee, &c. vers.
For as Calvin Says upon that place, What shall Pastors teach Others, if they be not diligent in learning themselves? Again, the Apostle Says, Despise not the gift that is inthee, etc. vers.
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14. God would not haue the Talents which he hath giuen vs, to perish, or to be hid vnprofitably vnder the ground.
14. God would not have the Talents which he hath given us, to perish, or to be hid unprofitably under the ground.
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A gaine, Vers. 15. These things exercise, and giue thy selfe vnto them, that it may be seene how thou profitest, &c. This should be the continuall practice, this should bee the daily occupation, this should bee the chiefe businesse of euery godly Minister, to labour by diligent studie, to increase the gift which God hath giuen him.
A gain, Vers. 15. These things exercise, and give thy self unto them, that it may be seen how thou profitest, etc. This should be the continual practice, this should be the daily occupation, this should be the chief business of every godly Minister, to labour by diligent study, to increase the gift which God hath given him.
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For this cause, he must carefully auoide euery thing that might hinder him from the performance of this duty.
For this cause, he must carefully avoid every thing that might hinder him from the performance of this duty.
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And first of all, he must take heed, that he be not too much giuen to the world:
And First of all, he must take heed, that he be not too much given to the world:
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No man that warreth, saith the Apostle, entangleth himselfe with the affaires of this life. No man that Warreth, Says the Apostle, entangleth himself with the affairs of this life.
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If the Apostles would not be troubled with seruing of tables, that is, with care for the poore, which yet was a godly and religious worke:
If the Apostles would not be troubled with serving of tables, that is, with care for the poor, which yet was a godly and religious work:
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but appointed others to that businesse, that they might more freely giue themselues continually to prayer, and to the ministration of the word:
but appointed Others to that business, that they might more freely give themselves continually to prayer, and to the ministration of the word:
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much lesse should a Minister be encumbred with worldly businesse.
much less should a Minister be encumbered with worldly business.
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For if the buying of farmes, and prouing of oxen, and the vse of Marchandise doe hinder men from hearing the Word:
For if the buying of farms, and proving of oxen, and the use of Merchandise do hinder men from hearing the Word:
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much more will they hinder a minister from studying of the Word.
much more will they hinder a minister from studying of the Word.
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Our Sautour Christ would haue a minister to bee taught to the Kangdome of God, as hath been said.
Our Savior christ would have a minister to be taught to the Kangdome of God, as hath been said.
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That must be his scope which he must chiefly aime at.
That must be his scope which he must chiefly aim At.
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Let other men be skilfull in buying of cattell, or in ordering of farmes, the chiefe skill of a Minister should bee this, that hee bee taught to the Kingdome of God.
Let other men be skilful in buying of cattle, or in ordering of farms, the chief skill of a Minister should be this, that he be taught to the Kingdom of God.
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And as wee haue heard, the Apostle commandeth Timotheus: These things exercise, and giue thy selfe to them.
And as we have herd, the Apostle commands Timothy: These things exercise, and give thy self to them.
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The exercise of a Minister must not bee in worldly businesse, but in the study of the Word of God.
The exercise of a Minister must not be in worldly business, but in the study of the Word of God.
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And indeed the office of a Minister requireth the whole man, and hee performeth no small matter, that is any way able to discharge the same.
And indeed the office of a Minister requires the Whole man, and he Performeth no small matter, that is any Way able to discharge the same.
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For as the Apostle saith, Who is sufficient for these things? If an ordinarie seruant, saith Bernard to Eugensus the Pope, bee not able both to keep the cattel,
For as the Apostle Says, Who is sufficient for these things? If an ordinary servant, Says Bernard to Eugensus the Pope, be not able both to keep the cattle,
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and also to waite at the table;
and also to wait At the table;
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how canst thou by thy selfe attend all these things? And indeed, the care of worldly things quencheth the zeale of a Minister, that hee cannot so feruently attend his study as hee ought.
how Canst thou by thy self attend all these things? And indeed, the care of worldly things quenches the zeal of a Minister, that he cannot so fervently attend his study as he ought.
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For as a riuer, that is diuided into many streames, hath a great deale lesse force,
For as a river, that is divided into many streams, hath a great deal less force,
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then when it runneth in one current:
then when it Runneth in one current:
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so the minde of a Minister distracted with worldly businesse, cannot bee carried to the discharge of his dutie, with that liuelyhood and chearefulnesse that is requisite.
so the mind of a Minister distracted with worldly business, cannot be carried to the discharge of his duty, with that liuelyhood and cheerfulness that is requisite.
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If a Brooke, saith Bernard, can run out into the field, and not hurt the Corne,
If a Brook, Says Bernard, can run out into the field, and not hurt the Corn,
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then mayst thou meddle with these things without wounding thy mind. And hereof we haue too much experience:
then Mayest thou meddle with these things without wounding thy mind. And hereof we have too much experience:
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For euen as many seruants, hauing got some competent stocke vnder a good master, doe attend so much vpon the increase of it,
For even as many Servants, having god Some competent stock under a good master, do attend so much upon the increase of it,
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as they neglect the old care of their master: so many Ministers, hauing by Gods blessing enriched themselues, become altogether carelesse of their dutie.
as they neglect the old care of their master: so many Ministers, having by God's blessing enriched themselves, become altogether careless of their duty.
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And this is it, that giueth occasion to many prophane persons to thinke, that it is best for Ministers to be kept vnder by liuing in want,
And this is it, that gives occasion to many profane Persons to think, that it is best for Ministers to be kept under by living in want,
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because many times it is seene, that when they grow rich, they waxe idle.
Because many times it is seen, that when they grow rich, they wax idle.
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Secondly, a Minister must take heede, that he giue not himselfe to keepe company in Ale-houses and Tauernes,
Secondly, a Minister must take heed, that he give not himself to keep company in Alehouses and Taverns,
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and such like lewd and vngodly places.
and such like lewd and ungodly places.
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I would to God there were not many, that are a great deale oftner in the Ale-house, then in their Studies;
I would to God there were not many, that Are a great deal oftener in the Alehouse, then in their Studies;
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and that handle a paire of Chards more, then they doe the Booke of God. And I would this were only the fault of some base persons in the Ministerie,
and that handle a pair of Chards more, then they do the Book of God. And I would this were only the fault of Some base Persons in the Ministry,
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& that there were not some, who otherwise are of excellent gifts, and haue a good dexteritie in preaching, are as frequent in Ale-houses,
& that there were not Some, who otherwise Are of excellent Gifts, and have a good dexterity in preaching, Are as frequent in Alehouses,
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as the greatest swaggerers in the Country. This is the greatest disgrace of the Ministerie that can be.
as the greatest swaggerers in the Country. This is the greatest disgrace of the Ministry that can be.
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And it were to be wished, that they that haue authoritie, would take notice of it,
And it were to be wished, that they that have Authority, would take notice of it,
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and set themselues to redresse it.
and Set themselves to redress it.
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It drowneth and vtterly quencheth the gifts of God in men, and maketh them become altogether vnprofitable.
It drowneth and utterly quenches the Gifts of God in men, and makes them become altogether unprofitable.
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And this the Heathen men did know, and therefore were carefull to preuent it.
And this the Heathen men did know, and Therefore were careful to prevent it.
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The Priests of Egypt were forbidden to drinke of the water of Nilus, because it would make them fat and grosse. The Priests of Egypt were forbidden to drink of the water of Nilus, Because it would make them fat and gross.
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And doe we not see the same effect in those Ministers that frequent the Ale-house, that they heaue and puffe vp their bodies in a deformed manner? which doubtlesse cannot but dull the spirits: According to the old prouerb:
And do we not see the same Effect in those Ministers that frequent the Alehouse, that they heave and puff up their bodies in a deformed manner? which doubtless cannot but dull the spirits: According to the old proverb:
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A fat belly seldome begets a fine wit. Let all Ministers therefore be carefull to auoide these prophane and scandalous courses.
A fat belly seldom begets a fine wit. Let all Ministers Therefore be careful to avoid these profane and scandalous courses.
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Let them bee as loth to come into an Ale-house, as into a Pest-house:
Let them be as loath to come into an Alehouse, as into a Pesthouse:
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and let them sequester and retire themselues into their Studies, that so they may bee furnished with knowledge,
and let them sequester and retire themselves into their Studies, that so they may be furnished with knowledge,
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and may discharge their duties more profitably to others, and more comfortably to themselues.
and may discharge their duties more profitably to Others, and more comfortably to themselves.
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The second thing, wherein the labour and worke of a Minister consisteth, is in feruent and ear̄nest prayer to God for his people.
The second thing, wherein the labour and work of a Minister Consisteth, is in fervent and earnnest prayer to God for his people.
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Thus did Moses pray earnestly to God for the people of Israel, to pacifie his wrath, which by their sinnes they had prouoked. Thus did Moses pray earnestly to God for the people of Israel, to pacify his wrath, which by their Sins they had provoked.
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Thus did Samuel promise, neuer to giue ouer this dutie for his people: Thus did Samuel promise, never to give over this duty for his people:
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God forbid, saith hee, that I should sinne against the Lord, and cease praying for you. God forbid, Says he, that I should sin against the Lord, and cease praying for you.
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Where wee see, that it is a grieuous sinne for a Minister to neglect this dutie.
Where we see, that it is a grievous sin for a Minister to neglect this duty.
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And the Apostle PAVI in all his Epistles, maketh mention of his prayers, which without ceasing, hee conceiued in the behalfe of the people to whom hee writeth.
And the Apostle PAVI in all his Epistles, makes mention of his Prayers, which without ceasing, he conceived in the behalf of the people to whom he Writeth.
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And great reason there is, why a Minister should performe this worke.
And great reason there is, why a Minister should perform this work.
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For as the Husbandman desireth two things of the Lord, one that hee may haue a seasonable time to sowe his seede;
For as the Husbandman Desires two things of the Lord, one that he may have a seasonable time to sow his seed;
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another, that when it is sowne, it may bee watred with the Deaw, and Shewres of Heauen, that it may grow and increase:
Another, that when it is sown, it may be watered with the Dew, and Shewres of Heaven, that it may grow and increase:
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so should a Minister before his preaching, pray to God, that first, the Word of God may bee aptly conceiued,
so should a Minister before his preaching, pray to God, that First, the Word of God may be aptly conceived,
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and then rightly deliuered by him, and well sowne in the hearts of his hearers.
and then rightly Delivered by him, and well sown in the hearts of his hearers.
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And after his preaching, hee must pray for a blessing vpon it, that it may take roote downeward, and beare fruite vpward.
And After his preaching, he must pray for a blessing upon it, that it may take root downward, and bear fruit upward.
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Hee must, as Luther saith well, commend to God, both his owne tongue and the hearts of his hearers.
He must, as Luther Says well, commend to God, both his own tongue and the hearts of his hearers.
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The neglect of this dutie is the cause, why many mens Ministerie is so vnprofitable.
The neglect of this duty is the cause, why many men's Ministry is so unprofitable.
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For while they seeke to vent their owne gift onely, and not to glorifie God, they are both themselues more shallow in the vnderstanding of Gods will,
For while they seek to vent their own gift only, and not to Glorify God, they Are both themselves more shallow in the understanding of God's will,
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and also their Ministerie hath not that blessing, which otherwise it might. But I will not prosecute this point any further.
and also their Ministry hath not that blessing, which otherwise it might. But I will not prosecute this point any further.
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The last and greatest worke of a Minister, consisteth in painefull and diligent preaching. The Apostle PAVL imposeth this vpon Timotheus with a great and waightie charge.
The last and greatest work of a Minister, Consisteth in painful and diligent preaching. The Apostle PAUL Imposes this upon Timothy with a great and weighty charge.
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I charge thee before God, saith hee, and before the Lord Iesus Christ, which shall iudge the quicke and dead at his appearing, I charge thee before God, Says he, and before the Lord Iesus christ, which shall judge the quick and dead At his appearing,
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and in has Kingdome, Preach the Word; bee instant in season, and out of season, &c. That is, Preach instantly, and diligently:and in has Kingdom, Preach the Word; be instant in season, and out of season, etc. That is, Preach instantly, and diligently:
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in season, in respect of them that are pleased with the Word:
in season, in respect of them that Are pleased with the Word:
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and out of season, in regard of them that are displeased with it, and to whom it is a burden.
and out of season, in regard of them that Are displeased with it, and to whom it is a burden.
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And though in respect of them, thou mayest seeme vnseasonable; yet thou shalt deale seasonably. Or as Caluin expoundeth it:
And though in respect of them, thou Mayest seem unseasonable; yet thou shalt deal seasonably. Or as Calvin expoundeth it:
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This importunitie may bee referred both to the Pastor, and to the people.
This importunity may be referred both to the Pastor, and to the people.
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To the Pastor, that hee doe not onely at his owne houres, as may be conuenient for himselfe, apply the office of teaching,
To the Pastor, that he do not only At his own hours, as may be convenient for himself, apply the office of teaching,
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but sparing no labour nor trouble, he must euen enforce himselfe vnto it.
but sparing no labour nor trouble, he must even enforce himself unto it.
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In respect of the people, this diligence is vnseasonable, whilest they that are dull and heauie, are stirred vp and excited;
In respect of the people, this diligence is unseasonable, whilst they that Are dull and heavy, Are stirred up and excited;
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and they that are readie to goe out of the way, are stayed by strong hand. Or as Aretius obserueth:
and they that Are ready to go out of the Way, Are stayed by strong hand. Or as Aretius observeth:
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Preach the Word at all times. In season: That is, when occasion doth offer it selfe.
Preach the Word At all times. In season: That is, when occasion does offer it self.
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Out of season, when, in the iudgement of the flesh, it may seeme inconuenient, in respect of present danger.
Out of season, when, in the judgement of the Flesh, it may seem inconvenient, in respect of present danger.
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This is the charge imposed vpon euerie Minister. And as all professions and trades are knowne by their proper workes:
This is the charge imposed upon every Minister. And as all professions and trades Are known by their proper works:
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so the proper worke of a Minister, is to preach the Word.
so the proper work of a Minister, is to preach the Word.
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And therefore they are called Pastors and Teachers; because by preaching, they should feede and teach the people.
And Therefore they Are called Pastors and Teachers; Because by preaching, they should feed and teach the people.
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And this they are bound to doe, euen by the necessitie of their calling.
And this they Are bound to do, even by the necessity of their calling.
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As the Apostle saith, Necessitie is laid vpon me, and woe is vnto me, if I preach not the Gospell.
As the Apostle Says, Necessity is laid upon me, and woe is unto me, if I preach not the Gospel.
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Yea, they must giue account to God, for all the people committed to their charge. So saith the Apostle: They watch for your soules, as they that must giue account.
Yea, they must give account to God, for all the people committed to their charge. So Says the Apostle: They watch for your Souls, as they that must give account.
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And this the Lord told the Prophet EZECHIEL: And this the Lord told the Prophet EZECHIEL:
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O sonne of man, I haue made thee a watch-man to the house of Israel, &c. When I shall say to the wicked, O wicked man, thou shalt die the death: Oh son of man, I have made thee a watchman to the house of Israel, etc. When I shall say to the wicked, Oh wicked man, thou shalt die the death:
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if thou doest not speake and admonish the wicked of his way;
if thou dost not speak and admonish the wicked of his Way;
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that wicked man shall die for his iniquitie, but his bloud will I require at thine hand. that wicked man shall die for his iniquity, but his blood will I require At thine hand.
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If the case be thus, that a Minister stand charged with euery soule that belongeth vnto him,
If the case be thus, that a Minister stand charged with every soul that belongeth unto him,
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so as if any miscarry through his negligēce, his life must goe for theirs, then it standeth him in hand, to look carefully to the discharge of his dutie.
so as if any miscarry through his negligence, his life must go for theirs, then it Stands him in hand, to look carefully to the discharge of his duty.
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Again, the loue that we owe to Christ Iesus, ought to moue vs hereunto.
Again, the love that we owe to christ Iesus, ought to move us hereunto.
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And therfore, when our Sauier restored Peter againe to his pastorall charge, after his former deniall:
And Therefore, when our Sauier restored Peter again to his pastoral charge, After his former denial:
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he vseth this as an argument to perswade him to diligence therein. Which he repeateth three seuerall times.
he uses this as an argument to persuade him to diligence therein. Which he repeateth three several times.
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SIMON, the sonne of Iona, lonest thou me more then these? then feede my lambs, feede my sheepe. SIMON, the son of Iona, lonest thou me more then these? then feed my Lambs, feed my sheep.
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And the Apostle Paul professeth, that the loue of Christ constrained him to take such paines as he did. And the Apostle Paul Professes, that the love of christ constrained him to take such pains as he did.
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Last of al, the loue of our people should preuaile with vs, to vse al meanes possible to further their saluation.
Last of all, the love of our people should prevail with us, to use all means possible to further their salvation.
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As the Apostle hath giuen vs a notable example in his owne practice:
As the Apostle hath given us a notable Exampl in his own practice:
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Brethren, saith he, mine hearts desire and prayer to God for Israel is, that they might be saued. Brothers, Says he, mine hearts desire and prayer to God for Israel is, that they might be saved.
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And in another place, God is my record, how I long after you all from the very heart roote in Iesus Christ.
And in Another place, God is my record, how I long After you all from the very heart root in Iesus christ.
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And againe, I will most gladly bestow, and will be bestowed for your soules. And again, I will most gladly bestow, and will be bestowed for your Souls.
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And if this affection be in a man, it will cause him to omit no dutie, that he may present his people a pure virgine to Christ.
And if this affection be in a man, it will cause him to omit no duty, that he may present his people a pure Virgae to christ.
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And the rather, because hee knoweth, that Christ Iesus hath redeemed them with no lesse price then with his owne bloud. And therefore,
And the rather, Because he Knoweth, that christ Iesus hath redeemed them with no less price then with his own blood. And Therefore,
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as they are most deare and precious vnto Christ: so should they also bee vnto the Minister of Christ. This then is the maine dutie of a Minister, wherein he is to be most frequent.
as they Are most deer and precious unto christ: so should they also be unto the Minister of christ. This then is the main duty of a Minister, wherein he is to be most frequent.
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As that Reuerend Father, Bishop Iewel, doth earnestly vrge it in one of his Sermons.
As that Reverend Father, Bishop Jewel, does earnestly urge it in one of his Sermons.
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This is our office, saith he, this we take vpon vs, this we professe, and except we doe this, we doe nothing.
This is our office, Says he, this we take upon us, this we profess, and except we do this, we do nothing.
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It is not enough for vs, to know I cannot tell whatlearning. The Deuils peraduenture know more then any of vs all.
It is not enough for us, to know I cannot tell whatlearning. The Devils Peradventure know more then any of us all.
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It belongeth to a Pastor, not so much to haue learned many things, as to haue taught much.
It belongeth to a Pastor, not so much to have learned many things, as to have taught much.
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Let vs bee ashamed, that euen the meanest and basest men, as Coblers and Porters do that that belongeth to them,
Let us be ashamed, that even the Meanest and Basest men, as Cobblers and Porters do that that belongeth to them,
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and we that ought to giue light to al others, are idle and doe nothing. But it will be obiected:
and we that ought to give Light to all Others, Are idle and do nothing. But it will be objected:
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Is not distinct and plaine reading of the Scriptures sufficient? I answere, that reading is very necessarie,
Is not distinct and plain reading of the Scriptures sufficient? I answer, that reading is very necessary,
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and of great vse, both to acquaint the people with the phrase of the Scripture, and course of the storie;
and of great use, both to acquaint the people with the phrase of the Scripture, and course of the story;
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and also to prepare them, and fit them the better to the hearing of Sermons: and therefore, God forbid, that any man should derogate from it.
and also to prepare them, and fit them the better to the hearing of Sermons: and Therefore, God forbid, that any man should derogate from it.
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But yet I must say withall, that in an ordinarie time, reading is not sufficient to bring the people to saluation without preaching.
But yet I must say withal, that in an ordinary time, reading is not sufficient to bring the people to salvation without preaching.
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And this the Apostle prooueth plaincly, where hee saith, that the whole Scripture is giuen by inspiration of God,
And this the Apostle proveth plaincly, where he Says, that the Whole Scripture is given by inspiration of God,
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and is profitable to teach, to improoue, to correct, and to instruct in righteousues, that the man of Godmay be absolute, being made perfect vnto all good workes. and is profitable to teach, to improve, to correct, and to instruct in righteousues, that the man of Godmay be absolute, being made perfect unto all good works.
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And then immediately he addeth that charge which we heard before: I charge thee therefore, 〈 ◊ 〉 preach the Word. Whereupon Caluin giueth this note:
And then immediately he adds that charge which we herd before: I charge thee Therefore, 〈 ◊ 〉 preach the Word. Whereupon Calvin gives this note:
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The inference that the Apostle maketh, is diligently to be obserued, because he doth plainely ioyne the Scriptures with preaching.
The Inference that the Apostle makes, is diligently to be observed, Because he does plainly join the Scriptures with preaching.
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For hauing intreated of the profit of the Scriptures, he doth not onely inferre, that all men must therfore read them,
For having entreated of the profit of the Scriptures, he does not only infer, that all men must Therefore read them,
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but that teachers must administer the same.
but that Teachers must administer the same.
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And the Apostle commandeth Timotheus to giue attendance not to reading onely, but also to exhortation and doctrine. And the Apostle Peter hauing taught vs, that the Word of God is that immortall seede of our new birth: And the Apostle commands Timothy to give attendance not to reading only, but also to exhortation and Doctrine. And the Apostle Peter having taught us, that the Word of God is that immortal seed of our new birth:
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he addeth, and this is the Word which is preached among you.
he adds, and this is the Word which is preached among you.
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Plainely giuing vs to vnderstand, that for the effecting of this blessed work of regeneration, it is necessarie that the Word of God be preached.
Plainly giving us to understand, that for the effecting of this blessed work of regeneration, it is necessary that the Word of God be preached.
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And therefore, this was obserued in the Church of the Iewes from time to time.
And Therefore, this was observed in the Church of the Iewes from time to time.
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In the time of Nehemiab, before the comming of our Sauiour Christ, it is said of Ezra, that hee stood vpon a Pulpit of wood, which hee had made for the preaching,
In the time of Nehemiah, before the coming of our Saviour christ, it is said of Ezra, that he stood upon a Pulpit of wood, which he had made for the preaching,
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and being aboue all the people, hee opened the booke of the Law before them,
and being above all the people, he opened the book of the Law before them,
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and hee and his assistants read in it distinctly, and gaue the sense, and caused them to vnderstand the reading. and he and his assistants read in it distinctly, and gave the sense, and caused them to understand the reading.
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What can be spoken more plainely then this? It is euident then, that as reading was by no meanes excluded,
What can be spoken more plainly then this? It is evident then, that as reading was by no means excluded,
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so it was neuer vsed alone in the Church, but was ioyned with preaching.
so it was never used alone in the Church, but was joined with preaching.
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And this our Sauiour Christ practised, who comming to Nazaret, and entring into the Synagogue on the Sabbath day, he stood vp to reade;
And this our Saviour christ practised, who coming to Nazareth, and entering into the Synagogue on the Sabbath day, he stood up to read;
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and hauing read a portion of Scripture, he closed the booke, and sate downe, and preached vnto them, out of that which hee had read.
and having read a portion of Scripture, he closed the book, and sat down, and preached unto them, out of that which he had read.
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And the Apostle IAMES affirmeth, that Moses was not onely read in their synagogues in euerie citie, but also preached euery Sabbath day. Furthermore, the worke of a Minister is a worke of great difficultie. And the Apostle JAMES Affirmeth, that Moses was not only read in their Synagogues in every City, but also preached every Sabbath day. Furthermore, the work of a Minister is a work of great difficulty.
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Bernard calleth it a burden dreadfull to the very Angels.Bernard calls it a burden dreadful to the very Angels.
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And Caluin saith, it is a businesse of rare and excellent vertue, farre aboue the abilitie of man.
And Calvin Says, it is a business of rare and excellent virtue, Far above the ability of man.
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Yea, the Apostle PAVL himselfe, though he were extraordinarily furnished with gifts from heauen;
Yea, the Apostle PAUL himself, though he were extraordinarily furnished with Gifts from heaven;
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yet considering the waightinesse of the dutie, hee cryeth out, Who is sufficient for these things? 2. Cor. 2.16.
yet considering the waightinesse of the duty, he Cries out, Who is sufficient for these things? 2. Cor. 2.16.
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And where the Apostle calleth the worke of a Bishop, a worthy worke: 1. Tim. 3.1. Caluin vpon that place obserueth well, that hee putteth vs in minde, that it is no common or ordinarie worke:
And where the Apostle calls the work of a Bishop, a worthy work: 1. Tim. 3.1. Calvin upon that place observeth well, that he putteth us in mind, that it is no Common or ordinary work:
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For, saith he, when hee calleth it a worthy worke, hee alludeth to that old prouerbe,
For, Says he, when he calls it a worthy work, he alludeth to that old proverb,
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so often repeated of PLATO, that excellent things are hard. And so concludeth, that it is a laborious and a difficult. charge.
so often repeated of PLATO, that excellent things Are hard. And so Concludeth, that it is a laborious and a difficult. charge.
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Now I hope it will easily bee granted, that there can be no such difficulty in the bare reading of the Word.
Now I hope it will Easily be granted, that there can be no such difficulty in the bore reading of the Word.
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But for further euidence of this point, let vs see a little wherein this difficultie consisteth.
But for further evidence of this point, let us see a little wherein this difficulty Consisteth.
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First then, the very framing and compiling of a Sermon, is a matter of no small labour.
First then, the very framing and compiling of a Sermon, is a matter of no small labour.
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It requireth great skill, for a man to draw out of the bottomlesse Ocean of the holy Scriptures, such instructions as may serue to the edification of the hearers;
It requires great skill, for a man to draw out of the bottomless Ocean of the holy Scriptures, such instructions as may serve to the edification of the hearers;
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then to dispose them in an apt and fit methode;
then to dispose them in an apt and fit method;
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and last of all, to vtter and deliuer the same in such manner, as the people may vnderstand them, wee may more truely say of this,
and last of all, to utter and deliver the same in such manner, as the people may understand them, we may more truly say of this,
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then the Heathen Orator said of his facultie in pleading; It is a greater matter then men imaginc.
then the Heathen Orator said of his faculty in pleading; It is a greater matter then men imaginc.
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Againe, that which the Minister must labour to effect and performe by his Ministery, doth plainely prooue how hard and difficult a thing it is.
Again, that which the Minister must labour to Effect and perform by his Ministry, does plainly prove how hard and difficult a thing it is.
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The Apostle deseribing the properties of a good Minister, Tit. 1.9. he saith, he must bee able both to exhort with wholesome doctrine, and to improoue them that say against it.
The Apostle deseribing the properties of a good Minister, Tit. 1.9. he Says, he must be able both to exhort with wholesome Doctrine, and to improve them that say against it.
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Whereunto agreeth that speech of S. Augustine, where he calleth a Minister, a maintainer of the truth,
Whereunto agreeth that speech of S. Augustine, where he calls a Minister, a maintainer of the truth,
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and a subduer of falshood, a defender of the right faith, and a vanquisher of errour.
and a subduer of falsehood, a defender of the right faith, and a vanquisher of error.
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And Bernard, writing to Eugenius, telleth him, that it is his dutie to do his vttermost endeauour, that the vnbeleeuers may bee conuerted to the faith, that they that are conuerted, may not bee turned away, that they that are turned away, may returne againe, that they that are peruerted, may be disposed to vertue and honesty,
And Bernard, writing to Eugenius, Telleth him, that it is his duty to do his uttermost endeavour, that the unbelievers may be converted to the faith, that they that Are converted, may not be turned away, that they that Are turned away, may return again, that they that Are perverted, may be disposed to virtue and honesty,
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and that they that are subuerted, may bee called againe to the truth.
and that they that Are subverted, may be called again to the truth.
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Now hee that shall goe about to doe any of these things, shall finde to bee workes of greater difficultie,
Now he that shall go about to do any of these things, shall find to be works of greater difficulty,
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then can be effected by bare reading.
then can be effected by bore reading.
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Last of al, if reading were sufficient, and if there were no more required in a Minister, to what purpose did our religious and deuoute forefathers found and erect so many famous Vniuersities, to be nurseries of learning? what vse is there of the knowledge of arts and tongues, which cannot be attained without great paines and industrie? and to what end serue the learned writings of so many worthy ancient fathers? A man without any of these helpes, may be sufficiently furnished, and inabled to reade the Word.
Last of all, if reading were sufficient, and if there were no more required in a Minister, to what purpose did our religious and devout Forefathers found and erect so many famous Universities, to be nurseries of learning? what use is there of the knowledge of arts and tongues, which cannot be attained without great pains and industry? and to what end serve the learned writings of so many worthy ancient Father's? A man without any of these helps, may be sufficiently furnished, and enabled to read the Word.
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He needeth not the tongue of the learned (which yet is requisite in him, that would know to minister a word in time to him that is wearie:
He needs not the tongue of the learned (which yet is requisite in him, that would know to minister a word in time to him that is weary:
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that is, would comfort an afflicted conscience, which Luther saith, is harder to do, then to raise the dead) if bare reading will serue the turne.
that is, would Comfort an afflicted conscience, which Luther Says, is harder to do, then to raise the dead) if bore reading will serve the turn.
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To conclude therefore, let vs acknowledge, that the Word preached and applied to the conscience, is that ordinance of God, which he hath sanctified for the conuersion and saluation of men. As the Apostle saith:
To conclude Therefore, let us acknowledge, that the Word preached and applied to the conscience, is that Ordinance of God, which he hath sanctified for the conversion and salvation of men. As the Apostle Says:
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It pleased God by the foolishnesse of preaching (as profane men esteeme of it) to saue them that beleeue, 1. Cor. 1.21.It pleased God by the foolishness of preaching (as profane men esteem of it) to save them that believe, 1. Cor. 1.21.
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And yet more plainely, Rom. 10. 14, 15. How shall they call on him, in whom they haue not beleeued? and how shall they beleeue in him, of whom they haue not heard? and how shall they heare without a Preacher? And how shall they preach, except they be sent?
And yet more plainly, Rom. 10. 14, 15. How shall they call on him, in whom they have not believed? and how shall they believe in him, of whom they have not herd? and how shall they hear without a Preacher? And how shall they preach, except they be sent?
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The vse of this, is first for vs that be Ministers. Secondly, for the people.
The use of this, is First for us that be Ministers. Secondly, for the people.
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For vs that be Ministers: it serueth first for the reproofe of two sorts of Ministers. First, of such as are altogether vnlearned,
For us that be Ministers: it serveth First for the reproof of two sorts of Ministers. First, of such as Are altogether unlearned,
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and cannot at all performe this dutie;
and cannot At all perform this duty;
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which occupie a roome in the Church, but haue no abilitie at all to teach the people committed to their charge.
which occupy a room in the Church, but have no ability At all to teach the people committed to their charge.
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These are such as Chrysostome speaketh of, saying, There are many Priests, and there are few Priests: many in name, few in deed.
These Are such as Chrysostom speaks of, saying, There Are many Priests, and there Are few Priests: many in name, few in deed.
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They are like that foolish Rhetorician, which Tully makes mōtion of, that made his scholars a great deale more sottish,
They Are like that foolish Rhetorician, which Tully makes montion of, that made his Scholars a great deal more sottish,
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then when he first tooke them: Where they could learne nothing but ignorance of learning.
then when he First took them: Where they could Learn nothing but ignorance of learning.
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And so God knoweth, a number of Gods people, liuing vnder such vnlearned Ministers, are euer learning, and can neuer come to any knowledge of the truth:
And so God Knoweth, a number of God's people, living under such unlearned Ministers, Are ever learning, and can never come to any knowledge of the truth:
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as the Apostle saith in another case. I would all such Ministers would regard that which B. lewel speaketh to this purpose:
as the Apostle Says in Another case. I would all such Ministers would regard that which B. lewel speaks to this purpose:
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Whosoeuer, saith he, asketh the pay of a souldier, must buckle his armour and goe to warfare:
Whosoever, Says he, asks the pay of a soldier, must buckle his armour and go to warfare:
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he that would drinke the wine, must plant the Grape: hee that desireth the milke, must feede the flocke:
he that would drink the wine, must plant the Grape: he that Desires the milk, must feed the flock:
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he that will not be muzled, must thresh out the Corne: he that reapeth carnall things, must sow spirituall things:
he that will not be muzzled, must thresh out the Corn: he that reapeth carnal things, must sow spiritual things:
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he that requireth the bread of the earth, must giue the bread of heauen: hee that would liue of the sacrifice, must offer the sacrifice:
he that requires the bred of the earth, must give the bred of heaven: he that would live of the sacrifice, must offer the sacrifice:
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hee that would liue of the Altar, must waite at the Altar: he that would liue of the Gospell, must preach the Gospell.
he that would live of the Altar, must wait At the Altar: he that would live of the Gospel, must preach the Gospel.
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Hee that doth none of all these, I can make no account of him, he is not within Pauls reckoning.
He that does none of all these, I can make no account of him, he is not within Paul's reckoning.
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The workeman is worthy of his wages:
The workman is worthy of his wages:
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but what right hath hee to the hire, that is not a workeman? Thus farre Iewel. And no doubt, that which the Apostle saith of bodily labour, is true also in this case:
but what right hath he to the hire, that is not a workman? Thus Far Jewel. And no doubt, that which the Apostle Says of bodily labour, is true also in this case:
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He that will not worke, should not eate. He that will not work, should not eat.
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Who would haue a man to bee a Captaine in warre, that is not expert in warfare? or to practise Phisick or Surgerie, that is not skilfull in that profession? The Minister is a Captaine, and a guide of Gods people, a Phisicion of their soules,
Who would have a man to be a Captain in war, that is not expert in warfare? or to practise Physic or Surgery, that is not skilful in that profession? The Minister is a Captain, and a guide of God's people, a physician of their Souls,
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and therefore, there is great reason that he should be sufficient.
and Therefore, there is great reason that he should be sufficient.
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But they wil pleade for themselues, that they are called of the Church, and therfore are not to be disallowed.
But they will plead for themselves, that they Are called of the Church, and Therefore Are not to be disallowed.
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As in deed, euen the most vnworthy of them all, are alwaies boasting of their calling.
As in deed, even the most unworthy of them all, Are always boasting of their calling.
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There is nothing so much in their mouthes as that.
There is nothing so much in their mouths as that.
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But I answere, that it is most true, and may not, nor cannot bee denied, that the calling of the Church is most necessary for the making of a Minister.
But I answer, that it is most true, and may not, nor cannot be denied, that the calling of the Church is most necessary for the making of a Minister.
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And though a man were furnished with as rare and excellent gifts, and had as great abilitie to preach the Gospell,
And though a man were furnished with as rare and excellent Gifts, and had as great ability to preach the Gospel,
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as euer had the Apostle Paul, yet hee may not take vpon him the office of a Minister, in an ordinary time,
as ever had the Apostle Paul, yet he may not take upon him the office of a Minister, in an ordinary time,
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and in a setled gouernement of the Church, vnlesse hee bee lawfully called by them that haue authoritie in the Church to ordaine Ministers. Extraordinarie calling of men, such as no doubt Luther had, neuer hath place, but where ordinarie calling wanteth.
and in a settled government of the Church, unless he be lawfully called by them that have Authority in the Church to ordain Ministers. Extraordinary calling of men, such as no doubt Luther had, never hath place, but where ordinary calling Wants.
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But yet for all this, the outward calling of the Church alone, is not sufficient to make a Minister,
But yet for all this, the outward calling of the Church alone, is not sufficient to make a Minister,
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vnlesse he be also inwardly called of God.
unless he be also inwardly called of God.
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Now the Lord calleth no man to any place, but he furnisheth and fitteth him with gifts, to discharge the duties of his place.
Now the Lord calls no man to any place, but he furnisheth and fits him with Gifts, to discharge the duties of his place.
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When he called Bezaleel and Aholiab, to make garments and instruments for the Tabernacle, hee first filled them with the Spirit of God in wisedome,
When he called Bezaleel and Aholiab, to make garments and Instruments for the Tabernacle, he First filled them with the Spirit of God in Wisdom,
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and in vnderstanding, and in knowledge, and in all workemanship:
and in understanding, and in knowledge, and in all workmanship:
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To finde out curious workes to worke in gold, and in siluer, and in brasse, &c. And when Gedeon was called from his Trdde, to be the Captaine and deliuerer of the people of Israel, it is said, that the Spirit of the Lord (euen the Spirit of courage and fortitude) came vpon him, and clad him like a garment. To find out curious works to work in gold, and in silver, and in brass, etc. And when Gideon was called from his Trdde, to be the Captain and deliverer of the people of Israel, it is said, that the Spirit of the Lord (even the Spirit of courage and fortitude) Come upon him, and clad him like a garment.
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So likewise when Saul was chosen to be King ouer Israel, God gane him another heart:
So likewise when Saul was chosen to be King over Israel, God gane him Another heart:
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That is, a stout and a valiant heart, fit for a King.
That is, a stout and a valiant heart, fit for a King.
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If God doe thus furnish men with gifts necessarie, when he calleth them to offices in the Common-wealth:
If God do thus furnish men with Gifts necessary, when he calls them to Offices in the Commonwealth:
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can we doubt of the like care in him, to furnish them sufficiently, whom he calleth to serue in his Church, in the Ministerie of his Word? And this the Apostle PAVL confesseth and acknowledgeth of himselfe, that as the Lord in his mercie counted him faithfull (though most vnworthy, hauing been before a blasphemer, and a persecuter, &c.) and put him in his seruice;
can we doubt of the like care in him, to furnish them sufficiently, whom he calls to serve in his Church, in the Ministry of his Word? And this the Apostle PAUL Confesses and acknowledgeth of himself, that as the Lord in his mercy counted him faithful (though most unworthy, having been before a blasphemer, and a Persecutor, etc.) and put him in his service;
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so also he made him strong to the performance of his dutie.
so also he made him strong to the performance of his duty.
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As he called him to preach the Gospell, so he gaue him strength and abilitie to doe it with fruite and profit.
As he called him to preach the Gospel, so he gave him strength and ability to do it with fruit and profit.
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Hence (as we haue heard before) when the calling and Commission of the Prophet Is AIAH was to be renued, his lips were touched with a coale from the Altar.
Hence (as we have herd before) when the calling and Commission of the Prophet Is AIAH was to be renewed, his lips were touched with a coal from the Altar.
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And when the Prophet IEREMIAH was to be sent to preach vnto the Nations, the Lord first touched bis mouth, and said, And when the Prophet JEREMIAH was to be sent to preach unto the nations, the Lord First touched bis Mouth, and said,
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Behold, I haue put my words in thy mouth, &c. And the Apostles, before they went foorth to the execution of their office, they were first endued with power frō on high. Behold, I have put my words in thy Mouth, etc. And the Apostles, before they went forth to the execution of their office, they were First endued with power from on high.
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And howsoeuer all these examples be extraordinarie, yet still, whomsoeuer the Lord calleth by ordinarie meanes, hee maketh him in some measure sufficient to discharge the dutie that appertaineth vnto him.
And howsoever all these Examples be extraordinary, yet still, whomsoever the Lord calls by ordinary means, he makes him in Some measure sufficient to discharge the duty that appertaineth unto him.
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And therefore, vnlesse a man haue as well an inward calling from God, as an outward calling from the Church, hee is no true Minister, he is but halfe a Minister.
And Therefore, unless a man have as well an inward calling from God, as an outward calling from the Church, he is no true Minister, he is but half a Minister.
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As the Lord denounceth against the Priests in the time of the Law, Because thou hastrefused knowledge, I will also refuse thee, that thou shalt be no Priest to me.
As the Lord Denounceth against the Priests in the time of the Law, Because thou hastrefused knowledge, I will also refuse thee, that thou shalt be no Priest to me.
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They may be Ministers to satisfie Law, but they are no Ministers of God.
They may be Ministers to satisfy Law, but they Are no Ministers of God.
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As Cyprian saith plainely, They that are vnworthie, are not ordained of God, nor by God.
As Cyprian Says plainly, They that Are unworthy, Are not ordained of God, nor by God.
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And therefore, by the way, it were to bee wished, that the Gouernours of the Church, to whom this authoritie to appoint Ministers is committed, would alwaies in all their ordinations, remember that which Bernard writeth to Eugenius: namely, that they would make it their chiefest care to bring in such,
And Therefore, by the Way, it were to be wished, that the Governors of the Church, to whom this Authority to appoint Ministers is committed, would always in all their ordinations, Remember that which Bernard Writeth to Eugenius: namely, that they would make it their chiefest care to bring in such,
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as after they haue brought them in, they may not repent of it. But to returne to these Ministers againe, and to their calling.
as After they have brought them in, they may not Repent of it. But to return to these Ministers again, and to their calling.
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Bishop IEWEL saith expresly and plainely, that they that enter into the Ministerie, must be allowed not of men onely, but of God. Bishop JEWEL Says expressly and plainly, that they that enter into the Ministry, must be allowed not of men only, but of God.
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And therefore, whosoeuer taketh that charge ouer the people, must looke narrowly into himselfe, and see whether his calling be of God.
And Therefore, whosoever Takes that charge over the people, must look narrowly into himself, and see whither his calling be of God.
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Vnlesse he haue a testimonie that God hath called him inwardly, all outward calling is to small purpose.
Unless he have a testimony that God hath called him inwardly, all outward calling is to small purpose.
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God is a iust Iudge, and will say vnto him, Friend, how camest thou in hither, &c. And indeede what comfort can a man haue in his place,
God is a just Judge, and will say unto him, Friend, how camest thou in hither, etc. And indeed what Comfort can a man have in his place,
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when his owne conscience shall tell him, that he hath thrust in himselfe to bee a Pastour, as the Propbet saith,
when his own conscience shall tell him, that he hath thrust in himself to be a Pastor, as the Prophet Says,
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and that hee hath runne, when the Lord hath not sent him? TINDAL, that blessed Martyr, doth sharpely reproue such kinde of Ministers. In what case are they, saith he, that haue benefices,
and that he hath run, when the Lord hath not sent him? TINDAL, that blessed Martyr, does sharply reprove such kind of Ministers. In what case Are they, Says he, that have Benefices,
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and preach not? verily, though they stand at the Altar; yet they are excommunicate, and cast out of the liuing Church of Almightie God.
and preach not? verily, though they stand At the Altar; yet they Are excommunicate, and cast out of the living Church of Almighty God.
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And againe, Priests that preach not, are none of Christs, nor none of his anointing: but seruants of the beast, whose marke they beare.
And again, Priests that preach not, Are none of Christ, nor none of his anointing: but Servants of the beast, whose mark they bear.
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And good Father Latimer saith after his blunt and plaine manner: If there were but one vnpreaching Minister, there were too many by one.
And good Father Latimer Says After his blunt and plain manner: If there were but one unpreaching Minister, there were too many by one.
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And againe, as good Preachers are worthie of double honour, so these are worthie of double dishonour.
And again, as good Preachers Are worthy of double honour, so these Are worthy of double dishonour.
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And what is this double dishonour, saith he, If the salt be vnsauory, it is good for nothing,
And what is this double dishonour, Says he, If the salt be unsavoury, it is good for nothing,
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but to cast out, and to be troden vnder foot of men. By this salt, is vnderstood such as haue cure of soules.
but to cast out, and to be trodden under foot of men. By this salt, is understood such as have cure of Souls.
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If they be negligent, what be they worthy of? wherefore serue they? for nothing but to be cast out: that is one dishonor.
If they be negligent, what be they worthy of? Wherefore serve they? for nothing but to be cast out: that is one dishonour.
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Another dishonour, is to be troden vnder foote of men: that is, not to be regarded, not to be esteemed.
another dishonour, is to be trodden under foot of men: that is, not to be regarded, not to be esteemed.
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And againe, I say, if one were admitted to view hell, and to behold it throughly: the Deuill would say:
And again, I say, if one were admitted to view hell, and to behold it thoroughly: the devil would say:
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On yonder side are punished vnpreaching Ministers:
On yonder side Are punished unpreaching Ministers:
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I thinke a man should see as farre as hee could kenne, and see nothing but vnpreaching Ministers.
I think a man should see as Far as he could ken, and see nothing but unpreaching Ministers.
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This was the iudgement of these worthie men, and reuerend Fathers of our Church:
This was the judgement of these worthy men, and reverend Father's of our Church:
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thus they thought of all such Ministers, as occupy a roome in the Ministery, and haue no abilitie to doe the dutie of Ministers. And indeed they are the very calamity and plague of the Church.
thus they Thought of all such Ministers, as occupy a room in the Ministry, and have no ability to do the duty of Ministers. And indeed they Are the very calamity and plague of the Church.
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They keepe the people in ignorance and blindnesse, to the destruction of many a poore soule, if God be not mereiful.
They keep the people in ignorance and blindness, to the destruction of many a poor soul, if God be not mereiful.
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As the Lord saith, My people are destroyed for lacke of knowledge.
As the Lord Says, My people Are destroyed for lack of knowledge.
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And, Where there is no vision, (that is, where there is no preaching of the doctrine of God out of the Law and the Prophets) the people decay: or as Tremellius readeth it, are made naked. Bishop Iewell vrging the necessitie of preaching, hath a good saying, that euen as when the Sunne is taken out of the World, all things are left dorke:
And, Where there is no vision, (that is, where there is no preaching of the Doctrine of God out of the Law and the prophets) the people decay: or as Tremellius readeth it, Are made naked. Bishop Jewel urging the necessity of preaching, hath a good saying, that even as when the Sun is taken out of the World, all things Are left dorke:
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so is it when the voice of the Pastor is not heard in the Church.
so is it when the voice of the Pastor is not herd in the Church.
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And in another place he saith, Where the Word is not preached, there the Church must needes runne vpon the rocke.
And in Another place he Says, Where the Word is not preached, there the Church must needs run upon the rock.
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Little maruell is it if faith faile, where good instruction wanteth. And Latimer goeth yet further:
Little marvel is it if faith fail, where good instruction Wants. And Latimer Goes yet further:
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Take away preaching, saith hee, and take away saluation. GOD helpe those poore Congregations, that grone vnder the burden of such Ministers.
Take away preaching, Says he, and take away salvation. GOD help those poor Congregations, that groan under the burden of such Ministers.
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I haue no purpose to disgrace any mans person.
I have no purpose to disgrace any men person.
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Onely my earnest desire is, to perswade all that haue any gifts, though neuer so small, not to suffer them to rust as they doe for want of vse.
Only my earnest desire is, to persuade all that have any Gifts, though never so small, not to suffer them to rust as they do for want of use.
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I confesse, that it may not bee looked for, that there should bee a like measure and proportion of gifts in all Ministers.
I confess, that it may not be looked for, that there should be a like measure and proportion of Gifts in all Ministers.
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For as the Apostle saith, The Spirit of God distributeth them seuerally to euery man as he will.
For as the Apostle Says, The Spirit of God distributeth them severally to every man as he will.
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But as it was said of Dauids Worthies, that though diuers of them did not attaine to the first three, yet they were most excellent and honourable among others:
But as it was said of David Worthies, that though diverse of them did not attain to the First three, yet they were most excellent and honourable among Others:
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So though wee bee much inferiour to them, whose gifts are most eminent in the Church,
So though we be much inferior to them, whose Gifts Are most eminent in the Church,
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yet let vs striue to bee as excellent as wee can.
yet let us strive to be as excellent as we can.
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And therefore, they that haue any measure of giftes, let them bee admonished to stirre them vp, TIMOTHEVS:
And Therefore, they that have any measure of Gifts, let them be admonished to stir them up, TIMOTHY:
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Where hee vseth a word taken from a sparke of fre, raked vp vnder the ashes, which by gentle blowing, is quickened and kindled to a flame.
Where he uses a word taken from a spark of from, raked up under the Ashes, which by gentle blowing, is quickened and kindled to a flame.
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And indeede, there were neuer more helpes to further a man this way, then there are in this age wherein wee liue,
And indeed, there were never more helps to further a man this Way, then there Are in this age wherein we live,
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if he haue any wit to make vse of them, or any desire to doe good with them.
if he have any wit to make use of them, or any desire to do good with them.
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It was a very good speech, which our worthy and reuerend Diocesan in his last visitation at Lincolne, vsed to some vnprofitable Ministers there present, that if they would but diligently studie the English bookes of Dininitie that are now in print, they might doe much good in Gods Church.
It was a very good speech, which our worthy and reverend Diocesan in his last Visitation At Lincoln, used to Some unprofitable Ministers there present, that if they would but diligently study the English books of Divinity that Are now in print, they might do much good in God's Church.
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For haue we not the writings of many excellent Ministers of our owne Church, as D. Willet, Mr. Greencham, Mr. Perkins, Mr. Dod, and others published for the benefit of all men? And are not the learned workes of Mr. Caluin, and other Ministers of forraine Churches,
For have we not the writings of many excellent Ministers of our own Church, as D. Willet, Mr. Greencham, Mr. Perkins, Mr. Dod, and Others published for the benefit of all men? And Are not the learned works of Mr. Calvin, and other Ministers of foreign Churches,
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as also S. Augustines excellent booke of the Citie of God, translated into our owne language? All which if they bee read with diligence, may furnish a man with competent knowledge of Diuinitie.
as also S. Augustine's excellent book of the city of God, translated into our own language? All which if they be read with diligence, may furnish a man with competent knowledge of Divinity.
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And haue we not many of our owne Writers that haue trauelled also very profitably in handling the controuersies betweene vs and the Papists? as B. Iewel, D. Rainold, D. Abbot, D. Willet, D. Morton, and others? And if any man desire to bee instructed also in matter of historie,
And have we not many of our own Writers that have traveled also very profitably in handling the controversies between us and the Papists? as B. Jewel, D. Rainold, D. Abbot, D. Willet, D. Mortonum, and Others? And if any man desire to be instructed also in matter of history,
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and other humane learning, are not the workes of Liuie, Plinie, Plutarch, Iosephus, Eusebius and others, turned also into English? Nay, indeede what learning is there almost, that a man desireth to know,
and other humane learning, Are not the works of Alive, Pliny, Plutarch, Iosephus, Eusebius and Others, turned also into English? Nay, indeed what learning is there almost, that a man Desires to know,
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but (God make vs thankefull for so great a blessing) he may haue it in his owne mother tongue? So that now,
but (God make us thankful for so great a blessing) he may have it in his own mother tongue? So that now,
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vnlesse a man will be wanting to himselfe, though he be neuer so much a Lacke-Latine, as we vse to say,
unless a man will be wanting to himself, though he be never so much a Lack-latin, as we use to say,
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though he vnderstand no more tongues, then that hee was borne with, yet he may be able to teach the people committed to his charge,
though he understand no more tongues, then that he was born with, yet he may be able to teach the people committed to his charge,
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and to instruct them profitably, at least, in the grounds and principles of religion.
and to instruct them profitably, At least, in the grounds and principles of Religion.
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Let them therefore be excited to shake off that slothfull negligence, that hath so long possessed them:
Let them Therefore be excited to shake off that slothful negligence, that hath so long possessed them:
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and let them at the last seriously set themselues to the Lords worke, and pray earnestly for Gods blessing;
and let them At the last seriously Set themselves to the lords work, and pray earnestly for God's blessing;
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so shall they become more profitable to the Church, and haue a great deale more comfort in their owne consciences.
so shall they become more profitable to the Church, and have a great deal more Comfort in their own Consciences.
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But if there be any that haue no gifts, nor abilitie at all to discharge their dutie, (as God knoweth, there are many shepheards that differ but little from their flocke) I know not what to say to them:
But if there be any that have no Gifts, nor ability At all to discharge their duty, (as God Knoweth, there Are many shepherds that differ but little from their flock) I know not what to say to them:
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but as the poore woman said to the Heathen King, that could not attend to doe her iustice, Why then doest thou raigne? so I say, what doe they in the place of Ministers, if they bee no way able to doe the dutie of Ministers? There is a good President for them in the Prophesie of Zechariah: where the Prophet speaketh of some such Friests, that pestered the Church in his time, that they should no longer weare a rough garment to deceiue:
but as the poor woman said to the Heathen King, that could not attend to do her Justice, Why then dost thou Reign? so I say, what do they in the place of Ministers, if they be no Way able to do the duty of Ministers? There is a good President for them in the Prophesy of Zechariah: where the Prophet speaks of Some such Priests, that pestered the Church in his time, that they should no longer wear a rough garment to deceive:
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But he shall say, I am no Prophet, I am an Husbandman: for man tanght mee to bee an Heard-man from my youth vp: But he shall say, I am no Prophet, I am an Husbandman: for man tanght me to be an Herdsman from my youth up:
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That is, he shall lay aside his Priestly habite, and shall freely confesse his ignorance,
That is, he shall lay aside his Priestly habit, and shall freely confess his ignorance,
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and acknowledge, that he ought rather to be sent away to the plough, or to play the Shepheard,
and acknowledge, that he ought rather to be sent away to the plough, or to play the Shepherd,
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then to be suffered any longer in the Ministery of the Church, and so shall willingly betake himselfe to the labour of his hand, that hee may no longer bee a burden to the Church.
then to be suffered any longer in the Ministry of the Church, and so shall willingly betake himself to the labour of his hand, that he may no longer be a burden to the Church.
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And where it is said in the next verse, And one shall say vnto him, What are these wounds in thy hands? Then he shall answere,
And where it is said in the next verse, And one shall say unto him, What Are these wounds in thy hands? Then he shall answer,
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Thus was I wounded in the house of my friends. Thus was I wounded in the house of my Friends.
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The meaning of it is, that he will be so farre from murmuring and complaining for the losse of his gaine and honour,
The meaning of it is, that he will be so Far from murmuring and complaining for the loss of his gain and honour,
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as that rather hee will account them his greatest friends, that first perswaded him to leaue his sinne.
as that rather he will account them his greatest Friends, that First persuaded him to leave his sin.
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Oh that our ignorant and insufficient Ministers would follow this example.
O that our ignorant and insufficient Ministers would follow this Exampl.
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There are many of them of strong and able bodies, and though they cannot worke this worke of a Minister, yet no doubt they would prooue tall workemen in other things.
There Are many of them of strong and able bodies, and though they cannot work this work of a Minister, yet no doubt they would prove tall workmen in other things.
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It were a happy thing for Gods Church, if they would returne to those professions, wherein they were brought vp and exercised,
It were a happy thing for God's Church, if they would return to those professions, wherein they were brought up and exercised,
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before they entred into the Ministery, and wherein they haue more skill.
before they entered into the Ministry, and wherein they have more skill.
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So doing, though their life would be somewhat more painefull then now it is, yet doubtlesse, their sleepe would be a great deale more sweete and comfortable.
So doing, though their life would be somewhat more painful then now it is, yet doubtless, their sleep would be a great deal more sweet and comfortable.
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As Salomon saith, The sleepe of the labouring man is sweete, whether he eate little or much.
As Solomon Says, The sleep of the labouring man is sweet, whither he eat little or much.
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Whereas now I cannot see, how they can take any quiet rest, when their guiltie consciences doe continually barke against them,
Whereas now I cannot see, how they can take any quiet rest, when their guilty Consciences do continually bark against them,
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or if they haue gagged their consciences for a time, yet the bloud of so many soules, which haue perished through their negligence, cryeth lowder in the eares of God for vengeance,
or if they have gagged their Consciences for a time, yet the blood of so many Souls, which have perished through their negligence, Cries Louder in the ears of God for vengeance,
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then cuer did the bloud of Habel.
then cuer did the blood of Habel.
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Another sort of Ministers that come within the compasse of this reproofe, are such as are idle, that though they haue gifts, whereby they might doe much good,
another sort of Ministers that come within the compass of this reproof, Are such as Are idle, that though they have Gifts, whereby they might do much good,
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yet seldome or neuer vse them.
yet seldom or never use them.
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They neuer entred into the Ministerie with any purpose to serue the Lord Iesus Christ, but rather their owne bellies, as the Apostle saith.
They never entered into the Ministry with any purpose to serve the Lord Iesus christ, but rather their own bellies, as the Apostle Says.
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If they may eate the fat, and clothe themselues with the wooll, they care not greatly what becommeth of the flocke.
If they may eat the fat, and cloth themselves with the wool, they care not greatly what becomes of the flock.
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But they might know, that the calling vnto the Ministerie is not directed to that ende, that such slow bellies should onely enioy the dignities,
But they might know, that the calling unto the Ministry is not directed to that end, that such slow bellies should only enjoy the dignities,
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and idly possesse the reuenues of the Church, but according to the common saying, A benefice is giuen for the duties sake.
and idly possess the revenues of the Church, but according to the Common saying, A benefice is given for the duties sake.
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And this is that which the Apostle saith:
And this is that which the Apostle Says:
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The Elders that rule well are worthy of double honour, specially, they that labour in the word and doctrine. The Elders that Rule well Are worthy of double honour, specially, they that labour in the word and Doctrine.
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To this purpose Bernard hath a worthy saying:
To this purpose Bernard hath a worthy saying:
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There haue been Bishops, saith hee, that would wholly set themselues to the feeding of their sheepe, glorying in the work and name of a shepheard;
There have been Bishops, Says he, that would wholly Set themselves to the feeding of their sheep, glorying in the work and name of a shepherd;
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counting nothing vnbeseeming them, but that which might be thought to hinder the saluation of their sheepe;
counting nothing unbeseeming them, but that which might be Thought to hinder the salvation of their sheep;
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not seeking, but bestowing their owne things, bestowing their care, bestowing their substance, bestowing euen themselues,
not seeking, but bestowing their own things, bestowing their care, bestowing their substance, bestowing even themselves,
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as the Apostle saith, I will be bestowed for your soules. All their gaine was for their people;
as the Apostle Says, I will be bestowed for your Souls. All their gain was for their people;
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their onely pompe, and their onely pleasure was to prepare them a perfect people to the Lord.
their only pomp, and their only pleasure was to prepare them a perfect people to the Lord.
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But where Is now this custome? a farre vnlike is come in the place of it.
But where Is now this custom? a Far unlike is come in the place of it.
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These studies are changed into other, and I feare, into the worse, &c. And in another place, he is conuinced to be vnworthy of the milke and the wooll, that doth not feede the sheepe, that doth not watch for the safegard of the flocke.
These studies Are changed into other, and I Fear, into the Worse, etc. And in Another place, he is convinced to be unworthy of the milk and the wool, that does not feed the sheep, that does not watch for the safeguard of the flock.
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Such a man eateth and feedeth vpon his owne iudgement: Woe, woe be vnto thee: Behold, death is in the pot;
Such a man Eateth and feeds upon his own judgement: Woe, woe be unto thee: Behold, death is in the pot;
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death is in the flesh-pots, death is in the delights of this world, and especially for this,
death is in the fleshpots, death is in the delights of this world, and especially for this,
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because it is manifest, that they are the sinnes of the people which thou eatest. It were better for thee to digge, yea, to begge.
Because it is manifest, that they Are the Sins of the people which thou Eatest. It were better for thee to dig, yea, to beg.
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For thou eatest the sins of the people, as if thine owne were not sufficient for thee.
For thou Eatest the Sins of the people, as if thine own were not sufficient for thee.
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Our Sauiour Christ, when he called his disciples, hee bids them follow him, and hee would make them Fishers of men: Matthew 4.19.
Our Saviour christ, when he called his Disciples, he bids them follow him, and he would make them Fishers of men: Matthew 4.19.
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Wherevpon one well obserueth, CHRIST hath not enioyned them, to fish for great liuing, and other dignitie,
Whereupon one well observeth, CHRIST hath not enjoined them, to Fish for great living, and other dignity,
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nor for earthly gaine, or for the praise of men. They that doe so, shew that they are rather from the Deuill fishers of money,
nor for earthly gain, or for the praise of men. They that do so, show that they Are rather from the devil Fishers of money,
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then from God fishers of men. Let these men harken to that which Bishop IEWEL saith of such as they are.
then from God Fishers of men. Let these men harken to that which Bishop JEWEL Says of such as they Are.
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O what a case, saith he, are they in, that are carelesse of Gods people, that hunt after many liuings,
O what a case, Says he, Are they in, that Are careless of God's people, that hunt After many livings,
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and bend themselues to doe no good:
and bend themselves to do not good:
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which serue their owne belly, and seeke to be rich, and eate vp Gods people as it were bread!
which serve their own belly, and seek to be rich, and eat up God's people as it were bred!
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What account shall they giue to God for the soules of their brethren? where shall they stand,
What account shall they give to God for the Souls of their brothers? where shall they stand,
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or what shall they say, when they shall be called to giue account of their Stewardship? It were to be wished, that they that are gouernours of the Church, would vse their authoritie, to reforme this grosse idlenesse of the Ministers.
or what shall they say, when they shall be called to give account of their Stewardship? It were to be wished, that they that Are Governors of the Church, would use their Authority, to reform this gross idleness of the Ministers.
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They might iustly say to them, as Pharaoh said cruelly to the poore Israelites, Yee are too much idle, get you to your worke, and to your burdens.
They might justly say to them, as Pharaoh said cruelly to the poor Israelites, Ye Are too much idle, get you to your work, and to your burdens.
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Is it not a lamentable thing, that wee should haue some that goe for licensed Preachers, that preach not once in seuen yeeres? If these be Preachers, they are Preachers by the contrary.
Is it not a lamentable thing, that we should have Some that go for licensed Preachers, that preach not once in seuen Years? If these be Preachers, they Are Preachers by the contrary.
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They may bee fitly compared to Welles without water, which a wearie traueller commeth to, in hope to quench his thirst:
They may be fitly compared to Wells without water, which a weary traveller comes to, in hope to quench his thirst:
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but alas, he goeth away discomforted:
but alas, he Goes away discomforted:
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or to cloudes without raine, which giue men some hope of a shewre, to water and refresh the earth: or to Clouds without rain, which give men Some hope of a shewre, to water and refresh the earth:
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but in the ende their hope is frustrate.
but in the end their hope is frustrate.
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They are like that Fig-tree which our Sauiour cursed, that flourished with leaues, but had no fruit.
They Are like that Fig tree which our Saviour cursed, that flourished with leaves, but had no fruit.
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So many of them make a very faire shew with outward grauitie, but they want inward substance.
So many of them make a very fair show with outward gravity, but they want inward substance.
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In a word, they are like those Idols in the Psalme, that haue mouthes, but they speake not.
In a word, they Are like those Idols in the Psalm, that have mouths, but they speak not.
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The Apostle saith, that it is required of the Lords Stewards, that they be found faithfull.
The Apostle Says, that it is required of the lords Stewards, that they be found faithful.
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But alas, to do nothing at all, to take no paines, but to bury themselues in idlenesse, is not to be faithfull;
But alas, to do nothing At all, to take no pains, but to bury themselves in idleness, is not to be faithful;
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and therefore such Ministers can haue no comfortable assurance that they are Gods Stewards.
and Therefore such Ministers can have no comfortable assurance that they Are God's Stewards.
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Secondly, this serueth to exhort vs all that are entred into this high calling, with care and conscience to set our selues to preach the Word vnto the people committed to our charge.
Secondly, this serveth to exhort us all that Are entered into this high calling, with care and conscience to Set our selves to preach the Word unto the people committed to our charge.
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And that not now and then onely, but with the greatest diligence we can vse. And that not now and then only, but with the greatest diligence we can use.
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For as the Apostle saith of almes, that God loueth a cheerefull giuer, 2. Cor. 9.7. so we should addresse our selues to the performance of this dutie with all alacritie and chearefulnesse, counting the businesses of our calling our recreations, as was said of Tiberius the Emperour: and with good B. Iewell, thinking it our greatest honour to die in the Pulpit.
For as the Apostle Says of alms, that God loves a cheerful giver, 2. Cor. 9.7. so we should address our selves to the performance of this duty with all alacrity and cheerfulness, counting the businesses of our calling our recreations, as was said of Tiberius the Emperor: and with good B. Jewel, thinking it our greatest honour to die in the Pulpit.
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And howsoeuer it may seeme hard and difficult at the first, yet diligence and frequent vse will make it easie.
And howsoever it may seem hard and difficult At the First, yet diligence and frequent use will make it easy.
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The Husbandman, we see, hath hard sinewes and strong armes. Exercise, saith Bernard, hath made it so, as by slouthfulnesse he becomes effeminate.
The Husbandman, we see, hath hard sinews and strong arms. Exercise, Says Bernard, hath made it so, as by slothfulness he becomes effeminate.
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The will causeth vse, vse causeth exercise, and exercise ministreth strength in all labour.
The will Causes use, use Causes exercise, and exercise Ministereth strength in all labour.
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And it was a good saying of Boetius, that as in euery worke constancie and diligence is found to be a mother:
And it was a good saying of Boethius, that as in every work constancy and diligence is found to be a mother:
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so on the contrary side, of all learning and discipline negligence is the stepmother. And as the Heathen Orator said, vse and practice is the best master.
so on the contrary side, of all learning and discipline negligence is the stepmother. And as the Heathen Orator said, use and practice is the best master.
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Neither must we be discouraged, though as many times it falleth out, we see little fruit follow our labours.
Neither must we be discouraged, though as many times it falls out, we see little fruit follow our labours.
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He that taketh in hand to fell, and cut downe a great Oke, though after many strokes with his axe, it seeme to stand as strong as euer it did; He that Takes in hand to fell, and Cut down a great Oak, though After many Strokes with his axe, it seem to stand as strong as ever it did;
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yet hee giueth not ouer, but redoubleth his stroke with greater force, til at the last it fall,
yet he gives not over, but redoubleth his stroke with greater force, till At the last it fallen,
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and then hee seeth that his former strokes were not in vaine.
and then he sees that his former Strokes were not in vain.
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A louing Mother, though the froward child do often refuse the meat, and spit it out:
A loving Mother, though the froward child do often refuse the meat, and spit it out:
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yet leaueth not for that, but still feedeth it, and putteth the meate into the mouth againe,
yet Leaveth not for that, but still feeds it, and putteth the meat into the Mouth again,
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and at the last it eateth.
and At the last it Eateth.
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So though our people bee hard to worke vpon, and froward to receiue any thing that is good,
So though our people be hard to work upon, and froward to receive any thing that is good,
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yet wee must not leaue them to themselues, but apply and follow them with instruction, and in time they may become more pliable.
yet we must not leave them to themselves, but apply and follow them with instruction, and in time they may become more pliable.
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Neuer any of the Prophets, saith Luther, could conuert all that they taught.
Never any of the prophets, Says Luther, could convert all that they taught.
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and B. Iewel, God himselfe, saith hee, husbanded the Vine, and yet it brought forth wilde grapes, Isaiah 5.2.4. God himselfe stretched out his hands all the day to a rebellious people: Isa. 65.2. and B. Jewel, God himself, Says he, husbanded the Vine, and yet it brought forth wild grapes, Isaiah 5.2.4. God himself stretched out his hands all the day to a rebellious people: Isaiah 65.2.
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And Christ himselfe, would often haue gathered Ierusalems children together, as the hen gathereth her chickens vnder her wings,
And christ himself, would often have gathered Ierusalems children together, as the hen gathereth her chickens under her wings,
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and they would not, Mat. 23.37. Let vs, saith he, doe our endeuour, and leaue the successe to the Lord.and they would not, Mathew 23.37. Let us, Says he, do our endeavour, and leave the success to the Lord.
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For this cause we are called Fishers, Mat. 4.19.
For this cause we Are called Fishers, Mathew 4.19.
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Now we know that Fishermen, whether they fish with net or with angle, doe make many a draught, Now we know that Fishermen, whither they Fish with net or with angle, do make many a draught,
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and cast many a baite into the water, and catch but a little fish. Simon Peter and his fellowes had trauelled a whole night, and caught nothing: Luke 5.5. yet they were not discouraged, but at Christs commandement let downe the net againe, and then they inclosed a great multitude of fishes.
and cast many a bait into the water, and catch but a little Fish. Simon Peter and his Fellows had traveled a Whole night, and caught nothing: Lycia 5.5. yet they were not discouraged, but At Christ Commandment let down the net again, and then they enclosed a great multitude of Fish.
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So in like manner, though wee lose our labour many times; yet we must not giue ouer:
So in like manner, though we loose our labour many times; yet we must not give over:
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Christ may bring fishes into our nets, when we looke not for it. We are compared to seeds-men: Luk. 8.11.
christ may bring Fish into our nets, when we look not for it. We Are compared to Seeds-men: Luk. 8.11.
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Now all the seed which the Sower casteth into the ground doth not fructifie.
Now all the seed which the Sour Cast into the ground does not fructify.
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Nay, as our Sauiour doth teach vs in that parable, that of foure kinds of grounds, there is but one good ground, which receiueth the seede with profit.
Nay, as our Saviour does teach us in that parable, that of foure Kinds of grounds, there is but one good ground, which receiveth the seed with profit.
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To which purpose, S. Augustine hath a good saying, They that heare and learne not, what is it to the seedes-man? Nether the high-way,
To which purpose, S. Augustine hath a good saying, They that hear and Learn not, what is it to the seedsman? Neither the highway,
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nor the stones, nor the thornes doe terrifie the hands of the Seeds-man: he casteth that which is his:
nor the stones, nor the thorns do terrify the hands of the Seedsman: he Cast that which is his:
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he that shall be afraid, lest his seede fal vpon bad ground, doth not come vnto good ground.
he that shall be afraid, lest his seed fall upon bad ground, does not come unto good ground.
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We are called Phisicians of mens soules. But there is no Phisician that cureth all his patients. As Bernard saith wittily:
We Are called Physicians of men's Souls. But there is no physician that cureth all his patients. As Bernard Says wittily:
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Be not discouraged, there is care and diligence required of thee, not curing and healing.
Be not discouraged, there is care and diligence required of thee, not curing and healing.
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Thou hast heard it said in the Gospell, Take care of him, not cure or heale him.
Thou hast herd it said in the Gospel, Take care of him, not cure or heal him.
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One said ture, It is not in the Phisicion alwaies to relieue the sick partie. Paul saith, I laboured more then they all:
One said ture, It is not in the physician always to relieve the sick party. Paul Says, I laboured more then they all:
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he doth not say, I profited more then they all. Yea, it may bee, that the labours may doe good, though thou seest it not.
he does not say, I profited more then they all. Yea, it may be, that the labours may do good, though thou See it not.
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A vessell that often receiueth water into it, though it be presently powred out againe:
A vessel that often receiveth water into it, though it be presently poured out again:
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yet it is cleansed at the last, though not at the first, nor the second time.
yet it is cleansed At the last, though not At the First, nor the second time.
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In like manner, doe not thou cease to powre water vpon the the vncleane, though they be not cleansed at the first powring,
In like manner, do not thou cease to pour water upon thee the unclean, though they be not cleansed At the First Pouring,
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yet with often powring they may. As Luther saith well to the same purpose: It is impossible that the Word of God should be preached without fruite.
yet with often Pouring they may. As Luther Says well to the same purpose: It is impossible that the Word of God should be preached without fruit.
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But though all bee not conuerted: yet there are some, that of sinners, will become beleeuers, and be saued.
But though all be not converted: yet there Are Some, that of Sinners, will become believers, and be saved.
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For the successe of the Ministerie is not in the will of men, but of God. As Salomon saith, Prou. 20.12. The Lord hath made both these, euen the eare to heare, and the eye to see: that is to say:
For the success of the Ministry is not in the will of men, but of God. As Solomon Says, Prou. 20.12. The Lord hath made both these, even the ear to hear, and the eye to see: that is to say:
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It is both of the gift of God, that there should be some to teach sound doctrine,
It is both of the gift of God, that there should be Some to teach found Doctrine,
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and some to obey the sound Teachers. And a little further hee addeth:
and Some to obey the found Teachers. And a little further he adds:
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The good ground will bring foorth fruite, let the other three parts goe to the deuill.
The good ground will bring forth fruit, let the other three parts go to the Devil.
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But though it should fall out, that no fruite at all should bee seene in respect of the people:
But though it should fallen out, that no fruit At all should be seen in respect of the people:
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yet wee shall bee sure not to lose our labour. yet we shall be sure not to loose our labour.
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For as Bernard saith, Euery man shall receiue according to his labour, not according to his successe.
For as Bernard Says, Every man shall receive according to his labour, not according to his success.
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So, doe thou that, that belongs to thee:
So, do thou that, that belongs to thee:
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For God will sufficiently looke to that, that appertaineth to him, without thy care and thought-taking.
For God will sufficiently look to that, that appertaineth to him, without thy care and thought-taking.
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Plant, water, take paines, and thou hast done thy part: doubtlesse God will giue the increase, when hee thinkes good, and not thou.
Plant, water, take pains, and thou hast done thy part: doubtless God will give the increase, when he thinks good, and not thou.
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But if he will not, thou losest nothing, as the Scripture saith, God will render a reward to the labour of his Saints.
But if he will not, thou losest nothing, as the Scripture Says, God will render a reward to the labour of his Saints.
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It is secure labour which no defect can make frustrate.
It is secure labour which no defect can make frustrate.
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And this was the Apostle Pauls comfort, that hauing been diligent in the discharge of his dutie,
And this was the Apostle Paul's Comfort, that having been diligent in the discharge of his duty,
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and hauing omitted no paines neither publike nor priuate, whatsoeuer fruite followed of his Ministery, hee was pure from the bloud of all men.
and having omitted no pains neither public nor private, whatsoever fruit followed of his Ministry, he was pure from the blood of all men.
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And the Lord telleth the Prophet EZECHIEL, that if hee faile not to warne the wicked of the danger of his sinne, And the Lord Telleth the Prophet EZECHIEL, that if he fail not to warn the wicked of the danger of his sin,
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though hee will not turne from his wicked way, and so die in his iniquitie, yet hee should deliuer his owne soule. True it is, that it ought to bee the desire of euery good Minister, that if it please God, all his people may be conuerted, and so come to saluation.
though he will not turn from his wicked Way, and so die in his iniquity, yet he should deliver his own soul. True it is, that it ought to be the desire of every good Minister, that if it please God, all his people may be converted, and so come to salvation.
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But if this cannot bee effected, but that the Lord doe rather by his Ministerie, make them fagots for hell fire,
But if this cannot be effected, but that the Lord do rather by his Ministry, make them faggots for hell fire,
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and though his preaching bee the sauour of death vnto death vnto them all, and not the sauour of life vnto any:
and though his preaching be the savour of death unto death unto them all, and not the savour of life unto any:
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yet if hee haue faithfully and conscionably done that that was required of him, he shall still be a sweet sauour vnto God. And herein our condition that are Gods husbandmen, is farre better then the condition of an earthly husbandman. yet if he have faithfully and Conscionably done that that was required of him, he shall still be a sweet savour unto God. And herein our condition that Are God's husbandmen, is Far better then the condition of an earthly husbandman.
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When he hath cast his seede into the ground, if the haruest doe not answere his expectation, hee loseth not onely his labour, but his seede also.
When he hath cast his seed into the ground, if the harvest do not answer his expectation, he loses not only his labour, but his seed also.
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But if we haue done our duty to the vttermost of our power, though for any thing that we can see,
But if we have done our duty to the uttermost of our power, though for any thing that we can see,
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as the Prophet saith, We haue laboured in vaine, and spent our strength in vaine and for nothing:
as the Prophet Says, We have laboured in vain, and spent our strength in vain and for nothing:
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yet our indgement is with the Lord, and our worke with our God. And though our people will not be gathered by our Ministery:yet our judgement is with the Lord, and our work with our God. And though our people will not be gathered by our Ministry:
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yet shall we be glorious in the sight of the Lord.
yet shall we be glorious in the sighed of the Lord.
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Yea, though our people out of a froward disposition, do wrong vs, and offer vs iniurie,
Yea, though our people out of a froward disposition, do wrong us, and offer us injury,
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yet wee must not giue ouer our paines.
yet we must not give over our pains.
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A mother casteth not away her childe, though it haue made her brests sore with sucking,
A mother Cast not away her child, though it have made her breasts soar with sucking,
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but with patience endureth the smart, to doe the childe good.
but with patience Endureth the smart, to do the child good.
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So must we, (as the Apostle commandeth vs) suffer euill men patiently, and instruct them with meekenesse that are contrary minded, prooning if God at any time will gine them repentance, &c. Nay, we must not be discouraged,
So must we, (as the Apostle commands us) suffer evil men patiently, and instruct them with meekness that Are contrary minded, prooning if God At any time will Gine them Repentance, etc. Nay, we must not be discouraged,
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though our people become our enemies, and persecute vs. As many times it commeth to passe, especially,
though our people become our enemies, and persecute us As many times it comes to pass, especially,
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if we bee sincere in our Ministerie, and doe plainely rebuke them, and not suffer them to sin.
if we be sincere in our Ministry, and do plainly rebuke them, and not suffer them to since.
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Then they rage, and then they vse al their power to worke vs trouble. As indeede that speech of Luther is most true.
Then they rage, and then they use all their power to work us trouble. As indeed that speech of Luther is most true.
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To preach the Word of God sincerely, is nothing else, but to draw vpon a mans selfe all the fury of hell and the deuill,
To preach the Word of God sincerely, is nothing Else, but to draw upon a men self all the fury of hell and the Devil,
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and all the power of the world.
and all the power of the world.
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And it is a most dangerous kind of life, to offer a mans selfe to so many teeth of Satan.
And it is a most dangerous kind of life, to offer a men self to so many teeth of Satan.
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This was the condition of all the Prophets and Apostles, as may be seene in the whole course of the Scriptures.
This was the condition of all the prophets and Apostles, as may be seen in the Whole course of the Scriptures.
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And there are but a few faithfull Ministers at this day, but they haue experience of it.
And there Are but a few faithful Ministers At this day, but they have experience of it.
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But we must not faint for fall this, but rather, as Bernard saith, if they be of an hard forehead, wee must also harden ours against them.
But we must not faint for fallen this, but rather, as Bernard Says, if they be of an hard forehead, we must also harden ours against them.
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There is nothing so hard, that will not yeeld to a harder.
There is nothing so hard, that will not yield to a harder.
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And this is that which the Lord said to the Prophet Ezechiel, that though the people, with whom he had to deale, were rebels and thornes, and scorpions, yet, saith he, I haue made thy face hard against their faces,
And this is that which the Lord said to the Prophet Ezechiel, that though the people, with whom he had to deal, were rebels and thorns, and scorpions, yet, Says he, I have made thy face hard against their faces,
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and thy forehead hard against their foreheads. I haue made thy forehead as the Adamant, and harder then the flint:
and thy forehead hard against their foreheads. I have made thy forehead as the Adamant, and harder then the flint:
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feare them not therefore, neither bee afraid at their lookes. Fear them not Therefore, neither be afraid At their looks.
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And the like commandement did the Lord giue to the Prophet IEREMIAH, Thou therefore, saith he, trusse vp thy loines, and arise,
And the like Commandment did the Lord give to the Prophet JEREMIAH, Thou Therefore, Says he, truss up thy loins, and arise,
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and speake vnto them all that I command thee: be not afraide of their faces, lest I destroy thee before them. and speak unto them all that I command thee: be not afraid of their faces, lest I destroy thee before them.
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Wee may not bee dumbe and cowardly dogs, that dare not barke at mens beards, if they be great and of any power:
we may not be dumb and cowardly Dogs, that Dare not bark At men's beards, if they be great and of any power:
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but we must be of generous spirits, not fearing the face or big looks of any man.
but we must be of generous spirits, not fearing the face or big looks of any man.
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And indeed, seeing we are the seruants of God, we need not feare, but that he will protectvs in the discharge of our duties.
And indeed, seeing we Are the Servants of God, we need not Fear, but that he will protectvs in the discharge of our duties.
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Wee see, that great men in the world doe beare out their seruants:
we see, that great men in the world do bear out their Servants:
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much more will the Lord beare out his seruants, that doe him faithfull seruice in the Ministerie of his Word.
much more will the Lord bear out his Servants, that do him faithful service in the Ministry of his Word.
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As he promised the Prophet IEREMIAH:
As he promised the Prophet JEREMIAH:
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Behold, I haue made thee this day a defenced Citie, and an iron pillar, and walles of brasse against the whole land, &c. For they shall fight against thee, Behold, I have made thee this day a defenced city, and an iron pillar, and walls of brass against the Whole land, etc. For they shall fight against thee,
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but they shall not preuaile against thee: for I am with thee, to deliuer thee, saith the Lord. but they shall not prevail against thee: for I am with thee, to deliver thee, Says the Lord.
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The vse of this doctrine for the people, is first to reproue them that account the Ministers life to be an easie life.
The use of this Doctrine for the people, is First to reprove them that account the Ministers life to be an easy life.
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As the most of them thinke, that we get our liuing easily, we take no paines,
As the most of them think, that we get our living Easily, we take no pains,
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but patter on a booke a little, &c. But wee see by that that hath been spoken, that they are greatly deceiued.
but patter on a book a little, etc. But we see by that that hath been spoken, that they Are greatly deceived.
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Our Sauiour Christ compareth the work of a Minister, to things of great labor, as to plowing, fallowing, planting, rearing an house, feeding of cattell,
Our Saviour christ compareth the work of a Minister, to things of great labour, as to plowing, fallowing, planting, rearing an house, feeding of cattle,
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and such like, in all which, great paines and diligence is required.
and such like, in all which, great pains and diligence is required.
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Cato saith, He that tilleth the ground, must not sit still, for he hath alwaies something to doe. Cato Says, He that Tilleth the ground, must not fit still, for he hath always something to doe.
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And indeede, the worke of the Husbandman is neuer at ende. Sometimes hee fallowes, sometimes hee stirres, sometimes he carrieth out his compasse.
And indeed, the work of the Husbandman is never At end. Sometime he fallows, sometime he stirs, sometime he Carrieth out his compass.
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Sometimes he sowes, sometimes he harrowes, sometimes he weedes: yea euery moneth bringeth with it new worke.
Sometime he sows, sometime he harrows, sometime he weeds: yea every Monn brings with it new work.
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So the Minister, that is Gods husbandman, if hee haue a care to do his dutie well, shal find husinesse enough to keepe him from being idle.
So the Minister, that is God's husbandman, if he have a care to do his duty well, shall find husinesse enough to keep him from being idle.
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And howsoeuer it be true, that he doe not toyle with his body so much as the other doth:
And howsoever it be true, that he do not toil with his body so much as the other does:
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yet his labour is much more profitable. The Master of the ship seemeth to be idle;
yet his labour is much more profitable. The Master of the ship seems to be idle;
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hee stirres not the pumpe, he driues not the oares, he rides not the ropes, hee doth no other work that is painefull to the body:
he stirs not the pump, he drives not the oars, he rides not the ropes, he does not other work that is painful to the body:
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and yet his study and care is more auaileable to the safetie of the ship, then all their labour.
and yet his study and care is more available to the safety of the ship, then all their labour.
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In like manner wee may say of faithfull Ministers, as Seneca said of Philosophers, and a great deale more truely:
In like manner we may say of faithful Ministers, as Senecca said of Philosophers, and a great deal more truly:
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They doe not leade an idle life:
They do not lead an idle life:
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their ease and rest is more profitable to men, then other mens sweating and running vp and downe.
their ease and rest is more profitable to men, then other men's sweating and running up and down.
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Nay, if the matter be well considered, it will be found, that the continuall exercise of his minde in diligent study,
Nay, if the matter be well considered, it will be found, that the continual exercise of his mind in diligent study,
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and the enforcing of his voice in deliuering the word, doth more enfeeble and weaken the bodie, then any other bodily labour.
and the enforcing of his voice in delivering the word, does more enfeeble and weaken the body, then any other bodily labour.
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As Seneca saith well, The wearinesse of the wit, is no lesse then the wearinesse of the body, but more secret.
As Senecca Says well, The weariness of the wit, is no less then the weariness of the body, but more secret.
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And Luther maketh no bones to say, that the labour of the Husbandmen hath no proportion to our toyle and sweat.
And Luther makes no bones to say, that the labour of the Husbandmen hath no proportion to our toil and sweat.
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And whosoeuer shall compare them both together, shall easily see this to be true.
And whosoever shall compare them both together, shall Easily see this to be true.
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The Husbandman that toyleth all the yeere in the field, hath a sounder complexion, and a better stomack,
The Husbandman that toileth all the year in the field, hath a sounder complexion, and a better stomach,
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then the poore Minister that sitteth all the day in his study, and doth nothing, as they thinke, but pore vpon a booke.
then the poor Minister that Sitteth all the day in his study, and does nothing, as they think, but poor upon a book.
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Let them therefore learne to relinquish this error of theirs, and at the last acknowledge, that the life of a conscionable Minister is painefull and a laborious life.
Let them Therefore Learn to relinquish this error of theirs, and At the last acknowledge, that the life of a conscionable Minister is painful and a laborious life.
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In deede there are a number of idle Drones that occupy the roomes of Ministers, and they (I confesse) liue easily enough:
In deed there Are a number of idle Drones that occupy the rooms of Ministers, and they (I confess) live Easily enough:
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for many of them doe little else, but, sit downe to eate and drinke, and rise vp to play, as it was said of the Israelites. But a godly Minister that maketh a conscience of his calling, hath labour and trauell sufficient, in performing the seuerall duties of it. Secondly, it serueth for instruction.
for many of them do little Else, but, fit down to eat and drink, and rise up to play, as it was said of the Israelites. But a godly Minister that makes a conscience of his calling, hath labour and travel sufficient, in performing the several duties of it. Secondly, it serveth for instruction.
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And first it teacheth all them that want good Ministers, what manner of Ministers they should desire:
And First it Teaches all them that want good Ministers, what manner of Ministers they should desire:
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namely, such as bee workemen, such as be painefull labourers, not loyterers. As our Sauiour Christ saith, Pray the Lord of the Haruest, that he would send forth labourers into his Haruest, such as will labour diligently in the word and Doctrine.
namely, such as be workmen, such as be painful labourers, not loiterers. As our Saviour christ Says, Pray the Lord of the Harvest, that he would send forth labourers into his Harvest, such as will labour diligently in the word and Doctrine.
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But alas, the most men do little regard this of all other things. If their Minister be a quiet man, and will vse them kindely for their Tithes;
But alas, the most men do little regard this of all other things. If their Minister be a quiet man, and will use them kindly for their Tithes;
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if hee be a good fellow, and will sit neighbourly with them, and spend his penny,
if he be a good fellow, and will fit neighbourly with them, and spend his penny,
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as they doe theirs in the Ale-house:
as they do theirs in the Alehouse:
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if he read them faite seruice, as they cal it, and trouble them not with preaching too often:
if he read them faite service, as they call it, and trouble them not with preaching too often:
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or if he doe step now and then into the Pulpit, if he meddle not too much with their sins,
or if he do step now and then into the Pulpit, if he meddle not too much with their Sins,
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but will prophesie vnto them of wine and strong drinke, as the Prophet saith, and so please their humours, they care for no more, he is the best Minister for them that can be.
but will prophesy unto them of wine and strong drink, as the Prophet Says, and so please their humours, they care for no more, he is the best Minister for them that can be.
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Againe, for those to whom God in mercie hath giuen faithful Pastours, which are carefull to feede them with knowledge and vnderstanding:
Again, for those to whom God in mercy hath given faithful Pastors, which Are careful to feed them with knowledge and understanding:
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they must learne from hence to be thankefull vnto them.
they must Learn from hence to be thankful unto them.
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And first, they must haue them in high estimation, and imbrace them with all loue and kinde affection:
And First, they must have them in high estimation, and embrace them with all love and kind affection:
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For they that labour in the Word and doctrine, are worthie of double honour. To this purpose is that exhortation of the Apostle: For they that labour in the Word and Doctrine, Are worthy of double honour. To this purpose is that exhortation of the Apostle:
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Now we beseech you, brethren, that ye know them which labour among you, &c. That yee haue them in singular loue for their workes sake. Now we beseech you, brothers, that you know them which labour among you, etc. That ye have them in singular love for their works sake.
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And when he sent Epaphroditus a faithfull Minister, and his companion in labour to the Philippians, hee bids them receiue them in the Lord with allgladnesse, and make much of such.
And when he sent Epaphroditus a faithful Minister, and his Companion in labour to the Philippians, he bids them receive them in the Lord with allgladnesse, and make much of such.
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And the Apostle testifieth of the Galatians, that they esteemed so reuerently of him, as that they receiued him as an Angell of God, Gal. 4.14. Ecclus. 38, 1. yea, as Christ Iesus.
And the Apostle Testifieth of the Galatians, that they esteemed so reverently of him, as that they received him as an Angel of God, Gal. 4.14. Ecclus 38, 1. yea, as christ Iesus.
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If we must honour the bodily Phisician, because of necessitie:
If we must honour the bodily physician, Because of necessity:
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much more must we honour the Minister, whom God hath made the Phifician of our soules.
much more must we honour the Minister, whom God hath made the Physician of our Souls.
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And indeed, the labour of a faithfull Minister can neuer be sufficiently recompenced with any dutie or seruice which they can performe.
And indeed, the labour of a faithful Minister can never be sufficiently recompensed with any duty or service which they can perform.
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For if Alexander the great, thought himselfe to owe more dutie to Aristotle his Master, that trained him vp in the knowledge of Philosohie, then to Philip his Father that begate him:
For if Alexander the great, Thought himself to owe more duty to Aristotle his Master, that trained him up in the knowledge of Philosohie, then to Philip his Father that begat him:
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how much more are men bound to their godly Ministers, who are not onely their instructers to teach them the knowledge of Gods will:
how much more Are men bound to their godly Ministers, who Are not only their instructers to teach them the knowledge of God's will:
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but also their spirituall Fathers, to beget them in Christ Iesus through the Gospell? But God knoweth, it fareth with many of vs, as it did with the Apostle Paul, that the more wee loue our people, and the more wee endeuour to doe them good, the lesse we are loued againe.
but also their spiritual Father's, to beget them in christ Iesus through the Gospel? But God Knoweth, it fareth with many of us, as it did with the Apostle Paul, that the more we love our people, and the more we endeavour to do them good, the less we Are loved again.
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Let them therefore bee admonished to reforme themselues herein, and to bee affected with their Pastours with that loue and kindnesse that is due vnto them.
Let them Therefore be admonished to reform themselves herein, and to be affected with their Pastors with that love and kindness that is due unto them.
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And the rather, because it will be most profitable to themselues:
And the rather, Because it will be most profitable to themselves:
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For if they loue the person of the Minister, they will a great deale more willingly imbrace his doctrine,
For if they love the person of the Minister, they will a great deal more willingly embrace his Doctrine,
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and so it will doe them more good.
and so it will do them more good.
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There is nothing more pleasing to them that are sicke, then to be healed of whom they would.
There is nothing more pleasing to them that Are sick, then to be healed of whom they would.
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Secondly, they must be obedient to their doctrin, as the Apostle exhorteth, Obey them that haue the ouersight of you,
Secondly, they must be obedient to their Doctrine, as the Apostle exhorteth, Obey them that have the oversight of you,
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and submit your selues, &c. And that for their owne good.and submit your selves, etc. And that for their own good.
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For I pray you, what doe the Ministers gaine by your obedience? A comfort, I confesse, it is to them, to see so good fruite of their labours:
For I pray you, what do the Ministers gain by your Obedience? A Comfort, I confess, it is to them, to see so good fruit of their labours:
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but all the profit and benefit will be yours in the end. And againe, otherwise they are more hardly taught and healed.
but all the profit and benefit will be yours in the end. And again, otherwise they Are more hardly taught and healed.
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For as the shepheard cannot easily cure the sheepe, that spurneth and kicketh with the heeles:
For as the shepherd cannot Easily cure the sheep, that spurneth and kicketh with the heals:
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and as the patient that struggleth, doth more hardly receiue a medicine:
and as the patient that struggleth, does more hardly receive a medicine:
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so the soule of man cannot bee cured, vnlesse it doe willingly, and of the owne accord submit it selfe vnto discipline.
so the soul of man cannot be cured, unless it do willingly, and of the own accord submit it self unto discipline.
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Thirdly, they must communicate with them of their goods, and allow them competent maintenance, that so without worldly distractions, they may more chearefully attend their studies.
Thirdly, they must communicate with them of their goods, and allow them competent maintenance, that so without worldly distractions, they may more cheerfully attend their studies.
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And there is great reason for this of all other duties. For as our Sauiour Christ saith, The labourer is worthie of his wages.
And there is great reason for this of all other duties. For as our Saviour christ Says, The labourer is worthy of his wages.
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And this is part of that double honour, which the Apostle saith, is due to the Minister;
And this is part of that double honour, which the Apostle Says, is due to the Minister;
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and therefore he applieth that precept of the law to that purpose, Thou shalt not mouzell the mouth of the oxe that treadeth out the corne.
and Therefore he Applieth that precept of the law to that purpose, Thou shalt not mouzell the Mouth of the ox that treadeth out the corn.
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And, the Lord hath ordained, that they that preach the Gospell, should liue of the Gospell.
And, the Lord hath ordained, that they that preach the Gospel, should live of the Gospel.
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And therefore the Apostle giueth commandement to all that are taught in the Word, that they make him that hath taught them, partaker of all their goods. And Therefore the Apostle gives Commandment to all that Are taught in the Word, that they make him that hath taught them, partaker of all their goods.
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And in another place he saith, There is no proportion betweene the maintenance which the Ministers receiue of the people,
And in Another place he Says, There is no proportion between the maintenance which the Ministers receive of the people,
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and that which they afford them backe againe.
and that which they afford them back again.
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If we, saith he, haue sowne vnto you spirituall things, is it a great matter if we reape your carnall things? But our people are so farre from giuing vs maintenance of themselues, If we, Says he, have sown unto you spiritual things, is it a great matter if we reap your carnal things? But our people Are so Far from giving us maintenance of themselves,
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as that they vse all meanes they can, to with-hold that maintenance from vs which the Law hath appointed.
as that they use all means they can, to withhold that maintenance from us which the Law hath appointed.
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That proud Pharisee made his boast, and it may bee truely, that hee gaue tithes of all that euer hee possessed. That proud Pharisee made his boast, and it may be truly, that he gave Tithes of all that ever he possessed.
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But our people in many places defraude vs by one deuice or other.
But our people in many places defraud us by one device or other.
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Eyther they haue some Popish custome to cut off our Tithes in kinde, or they haue out-grounds in other Parishes,
Either they have Some Popish custom to Cut off our Tithes in kind, or they have out-grounds in other Parishes,
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and a thousand other trickes, whereby they can defeat vs at their pleasure.
and a thousand other tricks, whereby they can defeat us At their pleasure.
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As it is strange to see, how ingenious & witty the diuel hath made euen the simplest of them to beguile their Minister. But let them take heed that their crafty wit beguile not themselues in the end.
As it is strange to see, how ingenious & witty the Devil hath made even the simplest of them to beguile their Minister. But let them take heed that their crafty wit beguile not themselves in the end.
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Let them beware, that the cry of the Lords labourers, whose hire they haue kept back by fraud, do not enter into the eares of the Lord of hosts.
Let them beware, that the cry of the lords labourers, whose hire they have kept back by fraud, do not enter into the ears of the Lord of hosts.
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We should know, that Gods ministers ought to be maintained, though the Law had appointed them no tithes at al for their maintenance.
We should know, that God's Ministers ought to be maintained, though the Law had appointed them no Tithes At all for their maintenance.
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And we see that the most vnworthie Ministers that are, will haue their tithes to the vttermost:
And we see that the most unworthy Ministers that Are, will have their Tithes to the uttermost:
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yea with greater rigour then they that toile and take most paines for them.
yea with greater rigour then they that toil and take most pains for them.
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And therefore, let all the people of God be exhorted conscionably, to giue the portion that is due to their Ministers, lest they bee driuen for want thereof to forsake the house of God,
And Therefore, let all the people of God be exhorted Conscionably, to give the portion that is due to their Ministers, lest they be driven for want thereof to forsake the house of God,
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as they did in the time of Nehemiah, chap. 13. vers. 10, 11. and as they doe at this day in many places of the land.
as they did in the time of Nehemiah, chap. 13. vers. 10, 11. and as they do At this day in many places of the land.
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In a word, let them be carefull to performe this and all other their duties, with such alacrity and chearefulnesse,
In a word, let them be careful to perform this and all other their duties, with such alacrity and cheerfulness,
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as that their Ministers may be incouraged to doe their duties backe againe with ioy, and not with griefe, as the Apostle saith:
as that their Ministers may be encouraged to do their duties back again with joy, and not with grief, as the Apostle Says:
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For doubtlesse the griefe which a Minister shall conceiue from the way-ward and peruerse disposition of his people, cannot chuse but greatly daunt his spirits,
For doubtless the grief which a Minister shall conceive from the wayward and perverse disposition of his people, cannot choose but greatly daunt his spirits,
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and make him altogether listlesse to preach vnto them. And indeed what heart can a man haue to take paines with such a people,
and make him altogether listless to preach unto them. And indeed what heart can a man have to take pains with such a people,
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as neither regard him nor his Ministery, if that necessitie which God hath laid vpon him, as S. Paul saith, did not compell him?
as neither regard him nor his Ministry, if that necessity which God hath laid upon him, as S. Paul Says, did not compel him?
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Last of all, it may serue to admonish all true Christians to mourne in their soules,
Last of all, it may serve to admonish all true Christians to mourn in their Souls,
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and with bitternesse of heart to bewaile the miserie of so many thousands of their poore brethren, who are like to perish in many places,
and with bitterness of heart to bewail the misery of so many thousands of their poor brothers, who Are like to perish in many places,
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because there is none to teach them knowledge.
Because there is none to teach them knowledge.
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Is it not a lamentable thing, to see so many townes for want of preaching Ministers, (who are the Candlesticks to hold foorth the light of the Word vnto them) sitting in darknesse, and in the shaddow of death? Our Sauiour Christ, when he saw the people of his time, that they were dispersed and scattered abroad, Is it not a lamentable thing, to see so many Towns for want of preaching Ministers, (who Are the Candlesticks to hold forth the Light of the Word unto them) sitting in darkness, and in the shadow of death? Our Saviour christ, when he saw the people of his time, that they were dispersed and scattered abroad,
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as sheepe hauing no shepheard, his very bowels were moued with compassion towards them. as sheep having no shepherd, his very bowels were moved with compassion towards them.
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And if we be led by the Spirit of Christ, we cannot but be affected with commiseration, in regard of the like miserie of the people of our times, that haue no guides,
And if we be led by the Spirit of christ, we cannot but be affected with commiseration, in regard of the like misery of the people of our times, that have no guides,
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but blind guides, to leade them into the ditch.
but blind guides, to lead them into the ditch.
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Would it not grieue any mans heart in the world to see a goodly haruest of croppe, Would it not grieve any men heart in the world to see a goodly harvest of crop,
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like to rot vpon the earth for want of Reapers to gather it into the barnes? Euen so, the Lord hath a great haruest,
like to rot upon the earth for want of Reapers to gather it into the Barns? Even so, the Lord hath a great harvest,
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and the regions are white alreadie, as Christ saith:
and the regions Are white already, as christ Says:
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What a griefe then ought it to bee to euery good heart, to consider, that there are so few labourers to thrust in the Sickle? The people of God in many places, begin to feele the want of the Word,
What a grief then ought it to be to every good heart, to Consider, that there Are so few labourers to thrust in the Fickle? The people of God in many places, begin to feel the want of the Word,
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and as new-borne babes, they desire the sincere milk of it, that they may grow by it.
and as newborn babes, they desire the sincere milk of it, that they may grow by it.
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But alas, what a pittifull thing is it, that their Ministers are either drie nurses, and haue no milke at all in their brests, to giue them sucke:
But alas, what a pitiful thing is it, that their Ministers Are either dry Nurse's, and have no milk At all in their breasts, to give them suck:
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or if they haue, they are become through idlenesse more hard-hearted then the Dragons, and more cruell then the Ostriches in the Wildernesse: or if they have, they Are become through idleness more hardhearted then the Dragons, and more cruel then the Ostriches in the Wilderness:
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they will not draw out their brests to feede them, but euen suffer the tongue of Gods poore sucklings to cleaue to the roofe of their mouth for thirst. they will not draw out their breasts to feed them, but even suffer the tongue of God's poor sucklings to cleave to the roof of their Mouth for thirst.
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And therefore, to conclude this point, let euery one of vs bee stirred vp in a fellow-feeling of this great miserie, to pray to God in the behalfe of our brethren,
And Therefore, to conclude this point, let every one of us be stirred up in a fellow-feeling of this great misery, to pray to God in the behalf of our brothers,
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and euen to importune him, and giue him no rest, vntill hee bee pleased to set ouer euerie Congregation such a Minister,
and even to importune him, and give him no rest, until he be pleased to Set over every Congregation such a Minister,
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as may bee apt and able to teach and instruct them in the way of godlinesse.
as may be apt and able to teach and instruct them in the Way of godliness.
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That needeth not to bee ashamed. ] The word properly signifieth, that needeth not to blush.That needs not to be ashamed. ] The word properly signifies, that needs not to blush.
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And so the Apostle vseth it an another place, where hee saith, What fruite had yee then in those things, whereof ye are now ashamed? Heere then hee exhorteth TIMOTHEVS to keepe a good conscience in the whole course of his life, that when hee shall come to giue account vnto God, his face may not becouered with shame: And so the Apostle uses it an Another place, where he Says, What fruit had ye then in those things, whereof you Are now ashamed? Here then he exhorteth TIMOTHY to keep a good conscience in the Whole course of his life, that when he shall come to give account unto God, his face may not becouered with shame:
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for where shame is, there is guiltinesse. And thus doth Saint Hierome expound it: Liue so, saith hee, lest thy wordes wanting deedes, bee confounded:
for where shame is, there is guiltiness. And thus does Saint Jerome expound it: Live so, Says he, lest thy words wanting Deeds, be confounded:
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for the doctrine, is an ornament to the life, and the worke is an ostablishment to the life,
for the Doctrine, is an ornament to the life, and the work is an ostablishment to the life,
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and the worke is an establishment of the doctrine.
and the work is an establishment of the Doctrine.
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And Aquinas, The doctrine, saith hee, which he preacheth with his mouth, let him confirme with his work, which if he do not, he is worthy of shame and confusion.
And Aquinas, The Doctrine, Says he, which he Preacheth with his Mouth, let him confirm with his work, which if he do not, he is worthy of shame and confusion.
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And Gorrā interpreteth it, one that needeth not blush to consesse the Gospel for his euil life. Anselmus readeth it vnreproueable.
And Gorrā interpreteth it, one that needs not blush to confess the Gospel for his evil life. Anselm readeth it unreprovable.
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For, saith he, from a reproof riseth confusion to him that is reproued, and he that cannot be reproued, is not confounded.
For, Says he, from a reproof Riseth confusion to him that is reproved, and he that cannot be reproved, is not confounded.
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As if he should say, Shew thy selfe such a one in al thy works, as in none of them thou maist sustaine the confusion of shame.
As if he should say, Show thy self such a one in all thy works, as in none of them thou Mayest sustain the confusion of shame.
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Frō hence thē our instruction may be this, That it is not enough for a minister to preach sound doctrine,
From hence them our instruction may be this, That it is not enough for a minister to preach found Doctrine,
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vnlesse he be blamelesse in his life.
unless he be blameless in his life.
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And therefore our Sauior Christ in that excellent prayer of his for his Disciples, because they were to bee Ministers of the Word, prayeth for them to his Father;
And Therefore our Saviour christ in that excellent prayer of his for his Disciples, Because they were to be Ministers of the Word, Prayeth for them to his Father;
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Sanctifie them with thy truth, thy Word is the truth. Sanctify them with thy truth, thy Word is the truth.
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And indeede how can they cleanse others, that are vncleane themselues? how can they free others from pollution, that are polluted themselues? according to that saying of Cyprian: who can giue that which himselfe hath not? And the Apostle exhorteth Timotheus, to take heede to himselfe, and to doctrine.
And indeed how can they cleanse Others, that Are unclean themselves? how can they free Others from pollution, that Are polluted themselves? according to that saying of Cyprian: who can give that which himself hath not? And the Apostle exhorteth Timothy, to take heed to himself, and to Doctrine.
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Attend first to thy selfe, and then to the teaching of other:
Attend First to thy self, and then to the teaching of other:
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whereupon the ordinary Glosse saith, He doth not say, Attend to doctrine and to thy self:
whereupon the ordinary Gloss Says, He does not say, Attend to Doctrine and to thy self:
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but, Attend to thy selfe, and vnto doctrine: first, take heed how thou liuest, and then how thou teachest:
but, Attend to thy self, and unto Doctrine: First, take heed how thou Livest, and then how thou Teachest:
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for as Caluin well noteth, doctrine will doe little good, if holinesse of life bee not answerable.
for as Calvin well notes, Doctrine will do little good, if holiness of life be not answerable.
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And great reason is there that Ministers of all other men should bee holy. For first, they administer the holy things of God:
And great reason is there that Ministers of all other men should be holy. For First, they administer the holy things of God:
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as the Apostle saith, they are disposers of the secrets of God. as the Apostle Says, they Are disposers of the secrets of God.
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They beare the vessels of the Lord, as the Prophet saith, and that after a more peculiar manner:They bear the vessels of the Lord, as the Prophet Says, and that After a more peculiar manner:
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and therefore it behooueth them especially to bee cleane, Isay 52.11.
and Therefore it behooveth them especially to be clean, Saiah 52.11.
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And this the poore Heathen people, in their blind and superstitious seruice of their Idols, had a very great care of.
And this the poor Heathen people, in their blind and superstitious service of their Idols, had a very great care of.
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It was one of their Pontificall lawes: Det them come chastly to the gods, let them vse pietie. It was one of their Pontifical laws: Debt them come chastely to the God's, let them use piety.
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They that do otherwise, God himselfe will reuenge it. They that do otherwise, God himself will revenge it.
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The Priests of Egypt, euery third day did shaue their bodies, lest any filthinesse appeare, when they were offering their sacrifices.
The Priests of Egypt, every third day did shave their bodies, lest any filthiness appear, when they were offering their Sacrifices.
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And those Priests that were troubled with Byles and Botches, were forbidden to study Diuination:
And those Priests that were troubled with Byles and Botches, were forbidden to study Divination:
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either because it becommeth not them to haue any vlcer in their mindes, that apply themselues to heauenly things:
either Because it becomes not them to have any ulcer in their minds, that apply themselves to heavenly things:
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or else if they vse not a diseased beast for sacrifice, nor diseased birds for Diuination:
or Else if they use not a diseased beast for sacrifice, nor diseased Birds for Divination:
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much more must they auoid such things in themselues.
much more must they avoid such things in themselves.
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If these Heathen men had this care for the seruice of their false gods, which were but stockes and stones, the workes of their owne hands:
If these Heathen men had this care for the service of their false God's, which were but stocks and stones, the works of their own hands:
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how much more ought wee to be carefull of all puritie and cleannesse in the worship of the true God, who is a consuming fire against sinne and sinners,
how much more ought we to be careful of all purity and cleanness in the worship of the true God, who is a consuming fire against sin and Sinners,
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and who will be sanctified in them that come neere him, or else he will glorifie himselfe in their confusion.
and who will be sanctified in them that come near him, or Else he will Glorify himself in their confusion.
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It was forbidden in the Law, that whosoener had any blemishes, should not prease to offer the bread of his God:
It was forbidden in the Law, that whosoener had any blemishes, should not press to offer the bred of his God:
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as if hee were blind, or lame, or had a flat nose, or any misshapen member, &c. And howsoeuer this ceremonie be ceased,
as if he were blind, or lame, or had a flat nose, or any misshapen member, etc. And howsoever this ceremony be ceased,
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and be no more in vse:
and be no more in use:
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yet the equitie of it remaineth still, namely, that they that haue blemishes in their liues,
yet the equity of it remains still, namely, that they that have blemishes in their lives,
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or are misshapen in their soules, should not be admitted to serue the Lord, in the ministerie of his Word.
or Are misshapen in their Souls, should not be admitted to serve the Lord, in the Ministry of his Word.
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774
Secondly, a Minister must goe before his people in the example of a godly life. It was the exhortation of our Sauiour Christ to his Disciples:
Secondly, a Minister must go before his people in the Exampl of a godly life. It was the exhortation of our Saviour christ to his Disciples:
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775
Let your light so shine before men, that they may see your good workes, and glorifie your Father which is in heauen. Let your Light so shine before men, that they may see your good works, and Glorify your Father which is in heaven.
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776
As in the Orbes and Circles of the Heauens, the highest Spheare moueth all the rest;
As in the Orbs and Circles of the Heavens, the highest Sphere moves all the rest;
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and therefore is called the first Moouer:
and Therefore is called the First Mover:
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So the Minister being highest in the Church, should by his example moue and draw them that are vnder him vnto holinesse.
So the Minister being highest in the Church, should by his Exampl move and draw them that Are under him unto holiness.
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For the people in our times will say to vs, as they said to our Sauiour Christ, What doest thou worke, that we may see it,
For the people in our times will say to us, as they said to our Saviour christ, What dost thou work, that we may see it,
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and beleeue thee? Not what doest thou teach? Iohn 6.30.and believe thee? Not what dost thou teach? John 6.30.
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And therefore as it is said of him, that first he began to doe, and then to teach, Act. 1.1.
And Therefore as it is said of him, that First he began to do, and then to teach, Act. 1.1.
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that he was first mightie in deed, and then in word, according as Cyprian saith, Christ was a Teacher in words, and a performer in deeds;
that he was First mighty in deed, and then in word, according as Cyprian Says, christ was a Teacher in words, and a performer in Deeds;
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teaching what ought to be done, and doing whatsoeuer he taught.
teaching what ought to be done, and doing whatsoever he taught.
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And it is said of Ezra, that first he prepared his head to seeke the Law of the Lord,
And it is said of Ezra, that First he prepared his head to seek the Law of the Lord,
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and to doe it, and then to teach the precepts and iudgements in Israel. So must it bee with vs, that wee may say with the Apostle PAVL:and to do it, and then to teach the Precepts and Judgments in Israel. So must it be with us, that we may say with the Apostle PAUL:
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Brethren, be followers of me, and looke on them that walke, so as ye haue vs for an example. Brothers, be followers of me, and look on them that walk, so as you have us for an Exampl.
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And, Thinke of those things which ye haue both learned, and receiued, and heard, and seent in me.
And, Think of those things which you have both learned, and received, and herd, and seent in me.
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And to this purpose the Apostle exhorteth TIMOTHEVS, to be vnto them that beleeue an ensample, in word, in conuersation, in loue, in spirit, in faith, and in purenesse.
And to this purpose the Apostle exhorteth TIMOTHY, to be unto them that believe an ensample, in word, in Conversation, in love, in Spirit, in faith, and in pureness.
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And hee biddeth TITVS, aboue all things to shew himselfe an example of good works, &c. And the Apostle Peter exhorteth all ministers, so to carry themselues,
And he bids TITUS, above all things to show himself an Exampl of good works, etc. And the Apostle Peter exhorteth all Ministers, so to carry themselves,
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790
as they may bee ensamples to the flocks. In all which places, the word that is vsed, doth signifie, that the life of a Minister should be such a patterne of godlinesse,
as they may be ensamples to the flocks. In all which places, the word that is used, does signify, that the life of a Minister should be such a pattern of godliness,
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as that it may set a stampe, and an impression thereof, as it were vpon his people.
as that it may Set a stamp, and an impression thereof, as it were upon his people.
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792
Men wil sooner learne of their Ministers by their eyes, then they will doe by their eares.
Men will sooner Learn of their Ministers by their eyes, then they will do by their ears.
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793
For they commonly beleeue their eyes, better then they doe their eares.
For they commonly believe their eyes, better then they do their ears.
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794
And it is a long course to teach by precepts, but short and effectuall by examples.
And it is a long course to teach by Precepts, but short and effectual by Examples.
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795
When the people of Israel were to passe ouer Iorden into the land of promise, the Priests that bare the Arke of the Coxenant, went before them:
When the people of Israel were to pass over Jordan into the land of promise, the Priests that bore the Ark of the Covenant, went before them:
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796
Iosh. 3.15, 16, 17. So must the Ministers goe before their people in the iourney to the Kingdome of heauen.Joshua 3.15, 16, 17. So must the Ministers go before their people in the journey to the Kingdom of heaven.
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797
And indeede, as Saint Augustine saith, though they profit many by saying that which they doe not:
And indeed, as Saint Augustine Says, though they profit many by saying that which they do not:
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yet they would profit a great many more by doing that which they say.
yet they would profit a great many more by doing that which they say.
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It is said of Iohn Baptist, that he was the voice of him that crieth in the wildernesse.
It is said of John Baptist, that he was the voice of him that cries in the Wilderness.
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800
Whereupon Stapleton well obserueth, that he had not onely a well-sounding voice, but also he was a voice. Whereupon Stapleton well observeth, that he had not only a well-sounding voice, but also he was a voice.
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801
Whatsoeuer was in him, namely, his food, his apparrell, his habitation, and his whole life, was a voice that cried and proclaimed repentance, mortification and holinesse.
Whatsoever was in him, namely, his food, his apparel, his habitation, and his Whole life, was a voice that cried and proclaimed Repentance, mortification and holiness.
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802
His life first cried, before his preaching.
His life First cried, before his preaching.
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The same order should a Preacher obserue, that first he be a voice, and then lift vp his voice.
The same order should a Preacher observe, that First he be a voice, and then lift up his voice.
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804
They whose liues are not answerable to their doctrine, haue a voice indeed, but an emptie one,
They whose lives Are not answerable to their Doctrine, have a voice indeed, but an empty one,
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like sounding brasse, or a tinckling Cymball, 1. Cor. 13.1. but they are not a voice, or at least, a man may say of them,
like sounding brass, or a tinkling Cymbal, 1. Cor. 13.1. but they Are not a voice, or At least, a man may say of them,
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806
as the Country fellow said of the Nightingale, when hee had stripped her out of her feathers, Thou art onely a voice, and nothing else.
as the Country fellow said of the Nightingale, when he had stripped her out of her Feathers, Thou art only a voice, and nothing Else.
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807
This was it that made Herod reuerence Iohn Baptist so much, and heare him so gladly, not that he was a good Preacher:
This was it that made Herod Reverence John Baptist so much, and hear him so gladly, not that he was a good Preacher:
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808
but chiefly that he was a iust man, and an holy. The Heathen Philosophers haue made three markes of a good Teacher:
but chiefly that he was a just man, and an holy. The Heathen Philosophers have made three marks of a good Teacher:
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first, that he teach not sleightly and negligently, but diligently, and with due premeditation.
First, that he teach not slightly and negligently, but diligently, and with due premeditation.
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810
Secondly, that he obserue a good order and methode in teaching, that his hearers may vnderstand him.
Secondly, that he observe a good order and method in teaching, that his hearers may understand him.
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And lastly, that his life be answerable to his words and profession.
And lastly, that his life be answerable to his words and profession.
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812
Whereunto agreeth that saying of Saint Augustine, It is to little purpose for a Minister to command his hearers in words,
Whereunto agreeth that saying of Saint Augustine, It is to little purpose for a Minister to command his hearers in words,
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if he doe not also goe before them in deeds.
if he do not also go before them in Deeds.
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814
And therefore Bernard willeth Eugenius to consider, that it behooueth him to bee a forme of righteousnesse, a mirrour of holinesse, and a patterne of pietie. And Therefore Bernard wills Eugenius to Consider, that it behooveth him to be a Form of righteousness, a mirror of holiness, and a pattern of piety.
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So should it be with all the Ministers of the Word, that they may exhort their people not by words only,
So should it be with all the Ministers of the Word, that they may exhort their people not by words only,
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but by deeds, not onely by the incitement of their speech and voice, but chiefly bee the example of their faith and vertue.
but by Deeds, not only by the incitement of their speech and voice, but chiefly be the Exampl of their faith and virtue.
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817
And indeed if it be expedient for all men to liue orderly, much more doth it stand with reason, that Ministers be carefull that way, whose manners and conuersation should be a lesson and an example vnto others.
And indeed if it be expedient for all men to live orderly, much more does it stand with reason, that Ministers be careful that Way, whose manners and Conversation should be a Lesson and an Exampl unto Others.
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For how can they see integritie and continency kept, if corruption, and instruction of vice begin to proceede from themselues? And therefore, to shut vp all in a word, as Cyprian well counselleth, let euery Minister labour to fulfill in deed, that which before he hath taught in word, that so he may be the greatest in the Kingdome of heauen,
For how can they see integrity and continency kept, if corruption, and instruction of vice begin to proceed from themselves? And Therefore, to shut up all in a word, as Cyprian well counselleth, let every Minister labour to fulfil in deed, that which before he hath taught in word, that so he may be the greatest in the Kingdom of heaven,
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as Christ hath promised, saying, Whosoeuer shall obserue and teach these words, the same shall be called great in the Kingdome of Heauen.
as christ hath promised, saying, Whosoever shall observe and teach these words, the same shall be called great in the Kingdom of Heaven.
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This doctrine hath a double vse: first, for the Ministers: secondly, for the people.
This Doctrine hath a double use: First, for the Ministers: secondly, for the people.
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For the Ministers, it serueth first to reproue allthose that are carelesse this way, who as our Sauiour Christ said of the Pharises, Say, and doe not: Matth. 23.3.
For the Ministers, it serveth First to reprove allthose that Are careless this Way, who as our Saviour christ said of the Pharisees, Say, and do not: Matthew 23.3.
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As God knoweth, there are so many such in these daies, that we may well vse that speech of Bernard; Christ said of his Disciples:
As God Knoweth, there Are so many such in these days, that we may well use that speech of Bernard; christ said of his Disciples:
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Haue not I chosen you twelue, and one of you is a Diuell? But I would there were at this day among twelue one Peter. And it is true of a number that Gregorie saith, that which they pierce into by their vnderstanding, they tread vnder their feete by their liuing: Have not I chosen you twelue, and one of you is a devil? But I would there were At this day among twelue one Peter. And it is true of a number that Gregory Says, that which they pierce into by their understanding, they tread under their feet by their living:
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they teach on the sudden, that which they haue learned, not by practice, but by meditation;
they teach on the sudden, that which they have learned, not by practice, but by meditation;
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and that which they preach in words, they impugne with their manners.
and that which they preach in words, they impugn with their manners.
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These are they that lay heauy burdens on other mens backes, but themselues will not moone them with one of their fingers.
These Are they that lay heavy burdens on other men's backs, but themselves will not moon them with one of their fingers.
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With what force can they reprooue that in others, which they practise themselues? The Heathen man could say, that hee cannot be seuere in iudging others, that would not haue others seuere Iudges against himselfe. With what force can they reprove that in Others, which they practise themselves? ENDNOTE236 The Heathen man could say, that he cannot be severe in judging Others, that would not have Others severe Judges against himself
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And, he that taketh vpon him to correct other mens manners, and to reproue their sinnes, who will beare with him,
And, he that Takes upon him to correct other men's manners, and to reprove their Sins, who will bear with him,
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if he decline neuer so little from the care and conscience of his dutie? And in the same place, he is not to be suffered, that is taken himselfe in the same fault, which he reprooueth in another.
if he decline never so little from the care and conscience of his duty? And in the same place, he is not to be suffered, that is taken himself in the same fault, which he Reproveth in Another.
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(4) text (DIV1)
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830
The snuffers in the Tabernacle, which were to top the Lampes, and to make them burne brighter, by Gods commandement were of pure gold, to teach vs, that they that by reprehension, must cause others to giue more light, must be pure and cleane themselues.
The snuffers in the Tabernacle, which were to top the Lamps, and to make them burn Brighter, by God's Commandment were of pure gold, to teach us, that they that by reprehension, must cause Others to give more Light, must be pure and clean themselves.
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(4) text (DIV1)
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831
Otherwise, they are like water in the Font, which washeth others, and it selfe descendeth into the sincke:
Otherwise, they Are like water in the Font, which washes Others, and it self Descendeth into the sink:
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(4) text (DIV1)
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832
or like a file, that smootheth other things, and it selfe remaineth rough:
or like a file, that smootheth other things, and it self remains rough:
cc av-j dt n1, cst vvz j-jn n2, cc pn31 n1 vvz j:
(4) text (DIV1)
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833
or like Noahs Carpenters, who made an Arke to saue others from drowning, and themselues perished in the waters.
or like Noahs Carpenters, who made an Ark to save Others from drowning, and themselves perished in the waters.
cc av-j npg1 n2, r-crq vvd dt n1 pc-acp vvi n2-jn p-acp vvg, cc px32 vvn p-acp dt n2.
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834
Or like impotent beggars by the High-way side, who can well informe trauellers in the way,
Or like impotent beggars by the Highway side, who can well inform travellers in the Way,
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(4) text (DIV1)
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835
and yet neuer walke it themselues:
and yet never walk it themselves:
cc av av-x vvi pn31 px32:
(4) text (DIV1)
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836
or like him that carrieth a candle behind him, to giue light to them that come after,
or like him that Carrieth a candle behind him, to give Light to them that come After,
cc vvb pno31 cst vvz dt n1 p-acp pno31, pc-acp vvi n1 p-acp pno32 cst vvb a-acp,
(4) text (DIV1)
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837
but himselfe falleth into the mire:
but himself falls into the mire:
cc-acp px31 vvz p-acp dt n1:
(4) text (DIV1)
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838
or like a lame man, who so long as hee sitteth still, seemeth to bee comely and well-fauoured:
or like a lame man, who so long as he Sitteth still, seems to be comely and well-favoured:
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(4) text (DIV1)
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839
but assoone as hee beginneth to walke, he appeareth deformed.
but As soon as he begins to walk, he appears deformed.
cc-acp av c-acp pns31 vvz pc-acp vvi, pns31 vvz vvn.
(4) text (DIV1)
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840
So these Ministers (as is commonly said in disgrace of them) so long as they are in the Pulpit, are good men:
So these Ministers (as is commonly said in disgrace of them) so long as they Are in the Pulpit, Are good men:
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(4) text (DIV1)
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841
but when they come downe, they are most wicked: or they are like Dauids idols, in this respect also.
but when they come down, they Are most wicked: or they Are like David Idols, in this respect also.
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(4) text (DIV1)
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842
They haue all the instruments of vertue, but they vse them not. They haue eyes to see that which is good, but they follow the worse:
They have all the Instruments of virtue, but they use them not. They have eyes to see that which is good, but they follow the Worse:
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(4) text (DIV1)
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843
they haue the feete of their affections, but they are not mooued to good: they haue mouthes, but such as haue no taste of godlinesse.
they have the feet of their affections, but they Are not moved to good: they have mouths, but such as have no taste of godliness.
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(4) text (DIV1)
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844
In a word, they haue IACOBS voice, and ESAVS hands: how can the poore people haue any hope their prayers shall be heard,
In a word, they have IACOBS voice, and ESAVS hands: how can the poor people have any hope their Prayers shall be herd,
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(4) text (DIV1)
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845
when such prophane persons as these, are their mouth to God? especially seeing our Sauiour hath said, that God heareth not sinners.
when such profane Persons as these, Are their Mouth to God? especially seeing our Saviour hath said, that God hears not Sinners.
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(4) text (DIV1)
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846
Besides, their example doth wonderfull much hurt to their people:
Beside, their Exampl does wonderful much hurt to their people:
a-acp, po32 n1 vdz j d n1 p-acp po32 n1:
(4) text (DIV1)
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847
If the trumpet giue an vncertaine sound, who shal prepare himselfe to the battell, as the Apostle saith? The voice of a Minister is a trumpet, If the trumpet give an uncertain found, who shall prepare himself to the battle, as the Apostle Says? The voice of a Minister is a trumpet,
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(4) text (DIV1)
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848
and it giueth an vncertaine sound, when it is not confirmed by the testimony of his vertues.
and it gives an uncertain found, when it is not confirmed by the testimony of his Virtues.
cc pn31 vvz dt j n1, c-crq pn31 vbz xx vvn p-acp dt n1 pp-f po31 n2.
(4) text (DIV1)
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849
In such a case no man will prepare himselfe, but rather euery one will laugh him to scoine, saying, Thou that teachest another, teachest not thyselfe? &c. If hee that is appointed to bee a guide in the way, shall tell the traueller, that he must goe one way, and himselfe goe another way.
In such a case no man will prepare himself, but rather every one will laugh him to scoine, saying, Thou that Teachest Another, Teachest not thyself? etc. If he that is appointed to be a guide in the Way, shall tell the traveller, that he must go one Way, and himself go Another Way.
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(4) text (DIV1)
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850
The poore traueller, knowing him to be skilfull in the right way, will rather follow his steppes, then his words.
The poor traveller, knowing him to be skilful in the right Way, will rather follow his steps, then his words.
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(4) text (DIV1)
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851
In like manner, the Minister that is set to bee a guide in the way to heauen,
In like manner, the Minister that is Set to be a guide in the Way to heaven,
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(4) text (DIV1)
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852
if hee shall tell men the right way, but himselfe walke the way to hell:
if he shall tell men the right Way, but himself walk the Way to hell:
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(4) text (DIV1)
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853
If hee shall bid them goe by the way of mercie, but himselfe goe by the way of crueltie;
If he shall bid them go by the Way of mercy, but himself go by the Way of cruelty;
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(4) text (DIV1)
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854
if hee bid them goe by the way of temperance, but himselfe goe the way of drunkennesse;
if he bid them go by the Way of temperance, but himself go the Way of Drunkenness;
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(4) text (DIV1)
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855
if hee bid them goe the way of chastitie, but himselfe goe the way of vncleannes and whoredome, it must needs be a great stumbling blocke vnto the poore people.
if he bid them go the Way of chastity, but himself go the Way of uncleanness and whoredom, it must needs be a great stumbling block unto the poor people.
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(4) text (DIV1)
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856
That which Seneca, though an Heathen man, spake of the Philosophers of his time, may fitly be applied to many Ministers of these daies.
That which Senecca, though an Heathen man, spoke of the Philosophers of his time, may fitly be applied to many Ministers of these days.
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(4) text (DIV1)
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857
I iudge none, saith hee, to deserue worse of all mankind, then they that haue learned Philosophie, as a certaine art set to sale, that liue otherwise, I judge none, Says he, to deserve Worse of all mankind, then they that have learned Philosophy, as a certain art Set to sale, that live otherwise,
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(4) text (DIV1)
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858
then they teach others to liue.
then they teach Others to live.
cs pns32 vvb n2-jn p-acp vvi.
(4) text (DIV1)
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859
They set foorth themselues as examples of vnprofitable learning, being subiect to euery vice, which they inueigh against in others.
They Set forth themselves as Examples of unprofitable learning, being Subject to every vice, which they inveigh against in Others.
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(4) text (DIV1)
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860
Such a Teacher can no more benefit me, then the Pilot that is readie to vomit in a tempest. And in another place;
Such a Teacher can no more benefit me, then the Pilot that is ready to vomit in a tempest. And in Another place;
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(4) text (DIV1)
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861
The sicke partie hath no hope of health, whom the Phisician moueth to intemperance.
The sick party hath no hope of health, whom the physician moves to intemperance.
dt j n1 vhz dx n1 pp-f n1, ro-crq dt n1 vvz p-acp n1.
(4) text (DIV1)
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862
These men, looke how much they build with their doctrine, so much they pull downe with their ill life;
These men, look how much they built with their Doctrine, so much they pull down with their ill life;
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(4) text (DIV1)
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863
if so be he can build any thing that liueth ill: for as Saint Augustine saith;
if so be he can built any thing that lives ill: for as Saint Augustine Says;
cs av vbb pns31 vmb vvi d n1 cst vvz av-jn: c-acp c-acp n1 np1 vvz;
(4) text (DIV1)
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864
There are a number, that seeke for a defence of their cuill life, euen from their Teachers themselues, answering in their heart, There Are a number, that seek for a defence of their cuill life, even from their Teachers themselves, answering in their heart,
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(4) text (DIV1)
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865
or it may bee, breaking out into speech, and saying, That which thou biddest me doe,
or it may be, breaking out into speech, and saying, That which thou biddest me do,
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(4) text (DIV1)
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866
why doest thou it not thy selfe? And so it commeth to passe, that they doe not heare him obediently, that heareth not himselfe:
why dost thou it not thy self? And so it comes to pass, that they do not hear him obediently, that hears not himself:
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(4) text (DIV1)
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867
and the Word of God that is preached vnto them, they contemne together with the Preacher.
and the Word of God that is preached unto them, they contemn together with the Preacher.
cc dt n1 pp-f np1 cst vbz vvn p-acp pno32, pns32 vvb av p-acp dt n1.
(4) text (DIV1)
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868
Thus by their faults, they make an example of ruine and downefall to other.
Thus by their Faults, they make an Exampl of ruin and downfall to other.
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869
As the Prophet Ieremiah complaineth of the false prophets, that by their sinfull and filthy courses, they did strengthen the hands of the wicked, that none could returne from his wickednesse.
As the Prophet Jeremiah Complaineth of the false Prophets, that by their sinful and filthy courses, they did strengthen the hands of the wicked, that none could return from his wickedness.
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(4) text (DIV1)
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870
Nay, from them wickednesse went forth into all the world. Hence is it, that one calleth ill Ministers the deuils hawks, and his best factors;
Nay, from them wickedness went forth into all the world. Hence is it, that one calls ill Ministers the Devils hawks, and his best Factors;
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(4) text (DIV1)
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871
because there is none that doth more build vp his Kingdom then they.
Because there is none that does more built up his Kingdom then they.
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872
As God knoweth, we see for the most part, that such Parishes as are pestered with them, are little better then the suburbes of hell.
As God Knoweth, we see for the most part, that such Parishes as Are pestered with them, Are little better then the suburbs of hell.
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873
For alas, is there any thing to be found (except it be in some two or three, in whose hearts the Lord hath wrought a hungring and thirsting after the Word) but horrible swearing and blasphemy, beastly swilling and drinking (the Minister being not ashamed nor afraid, to make both himselfe and others drunke, as Augustine saith) filthy vncleannesse and whoredom, notorious prophanation of the Sabbath,
For alas, is there any thing to be found (except it be in Some two or three, in whose hearts the Lord hath wrought a hungering and thirsting After the Word) but horrible swearing and blasphemy, beastly swilling and drinking (the Minister being not ashamed nor afraid, to make both himself and Others drunk, as Augustine Says) filthy uncleanness and whoredom, notorious profanation of the Sabbath,
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(4) text (DIV1)
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874
& c? So that though the prouerbe seldome hold in the better part, yet it is alwaies true in the worse part (the force of our corruptions swaying vs that way) Like Priest, like people.
& c? So that though the proverb seldom hold in the better part, yet it is always true in the Worse part (the force of our corruptions swaying us that Way) Like Priest, like people.
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(4) text (DIV1)
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875
So true is that saying of Saint Cyprian: The ruine of the ouerseer, is most pernicious to the downefall of them that follow him.
So true is that saying of Saint Cyprian: The ruin of the overseer, is most pernicious to the downfall of them that follow him.
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876
Againe, such Ministers doe exceedingly hurt themselues, and weaken the credlt of their ministerie, and make euen the doctrine which they teach to be suspected.
Again, such Ministers do exceedingly hurt themselves, and weaken the credlt of their Ministry, and make even the Doctrine which they teach to be suspected.
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877
Saint Augustine maketh it the first degree of abuses, when a Preacher is without good workes, neglecting that in his actions, which hee teacheth in his speech.
Saint Augustine makes it the First degree of Abuses, when a Preacher is without good works, neglecting that in his actions, which he Teaches in his speech.
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878
For the hearers doe easily contemne the sayings, when they see the workes of the Preacher differ from the words of his preaching.
For the hearers do Easily contemn the sayings, when they see the works of the Preacher differ from the words of his preaching.
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879
For the authoritie of a Preacher is neuer made effectuall, vnlesse by the practice of his worke, hee fasten it in the heart of his hearers.
For the Authority of a Preacher is never made effectual, unless by the practice of his work, he fasten it in the heart of his hearers.
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880
And in another place he saith, The life of the Teacher is of greater force to make the people heare him obediently,
And in Another place he Says, The life of the Teacher is of greater force to make the people hear him obediently,
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881
then the greatest waight of words: whereunto agreeth that speech of Gregorie: His doctrine is contemned, whose life is despised.
then the greatest weight of words: whereunto agreeth that speech of Gregory: His Doctrine is contemned, whose life is despised.
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882
And no maruell if the people giue no credit to such a mans preaching, because it is like a writing without a seale.
And no marvel if the people give no credit to such a men preaching, Because it is like a writing without a seal.
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883
And as in ciuill iudgement, the testimony of one man is not beleeued, but in the mouth of two or three witnesses, euery word must be confirmed:
And as in civil judgement, the testimony of one man is not believed, but in the Mouth of two or three Witnesses, every word must be confirmed:
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884
so in preaching, men doe not beleeue the voice of the Preacher onely, vnlesse it be further confirmed by the testimony of his life. As Gregorie saith;
so in preaching, men do not believe the voice of the Preacher only, unless it be further confirmed by the testimony of his life. As Gregory Says;
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885
The authoritie of teaching is lost, when the voice is not helped by the worke. A Minister by teaching well, and liuing well, instructeth the people how to liue:
The Authority of teaching is lost, when the voice is not helped by the work. A Minister by teaching well, and living well, Instructeth the people how to live:
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886
but by teaching well, and liuing ill, he instructeth God how to condemne him. Nay, he condemneth himselfe by his owne voice;
but by teaching well, and living ill, he Instructeth God how to condemn him. Nay, he Condemneth himself by his own voice;
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(4) text (DIV1)
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Image 4
887
as it is said in the Gospel, Of thine owne mouth will I indge thee, thou euill saruant.
as it is said in the Gospel, Of thine own Mouth will I Indge thee, thou evil servant.
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(4) text (DIV1)
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888
Such a man carrieth a candle before himselfe to shew others his filthinesse. He maketh his light to shine before men, that they may see his euill workes,
Such a man Carrieth a candle before himself to show Others his filthiness. He makes his Light to shine before men, that they may see his evil works,
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(4) text (DIV1)
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Image 4
889
and so despise both him and his doctrine. It is a monstrous thing, saith Bernard, for a man to haue the highest seat,
and so despise both him and his Doctrine. It is a monstrous thing, Says Bernard, for a man to have the highest seat,
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(4) text (DIV1)
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890
and the lowest life, loftie words, and idle hands, much speech, and no fruite.
and the lowest life, lofty words, and idle hands, much speech, and no fruit.
cc dt js n1, j n2, cc j n2, d n1, cc dx n1.
(4) text (DIV1)
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891
Let euery one of vs therefore take heede, that our ill life confute not our good preaching.
Let every one of us Therefore take heed, that our ill life confute not our good preaching.
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(4) text (DIV1)
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892
Happy is hee, who if his doctrine be refused, can yet say in some measure with our Sauiour Christ, The workes that I doe, beare witnes of me, that the Father bath sent me. And againe:
Happy is he, who if his Doctrine be refused, can yet say in Some measure with our Saviour christ, The works that I do, bear witness of me, that the Father bath sent me. And again:
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(4) text (DIV1)
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Image 4
893
Though yee beleene not me, yet beleeue my workes, &c. Finally, the sinnes of a Minister are more grieuous, then the sinnes of other men.Though ye beleene not me, yet believe my works, etc. Finally, the Sins of a Minister Are more grievous, then the Sins of other men.
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(4) text (DIV1)
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894
The waights of the Sanctuarie were double as heauie as the ordinarie waights of Marchants:
The weights of the Sanctuary were double as heavy as the ordinary weights of Merchants:
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(4) text (DIV1)
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895
signifying, that the sinnes of Ministers should bee waighed with heauier waights, and so receiue heauier iudgements,
signifying, that the Sins of Ministers should be weighed with Heavier weights, and so receive Heavier Judgments,
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(4) text (DIV1)
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Image 4
896
then the sinnes of ordinarie persons. And therefore in the Law, there was as great a Sacrifice appointed to bee offered,
then the Sins of ordinary Persons. And Therefore in the Law, there was as great a Sacrifice appointed to be offered,
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(4) text (DIV1)
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Image 4
897
for the expiation of the sinne of the Priest, as of all the people. And not without iust cause:
for the expiation of the sin of the Priest, as of all the people. And not without just cause:
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898
For a Minister hath, or should haue more knowledge then the people haue. Now where there is more knowledge, there the transgressour is liable to greater blame.
For a Minister hath, or should have more knowledge then the people have. Now where there is more knowledge, there the transgressor is liable to greater blame.
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(4) text (DIV1)
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Image 4
899
As our Sauiour Christ saith, Vnto whomsoener much is giuen, of him shall bee much required.
As our Saviour christ Says, Unto whomsoener much is given, of him shall be much required.
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900
And besides, the excellencie of his place is greater.
And beside, the excellency of his place is greater.
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(4) text (DIV1)
43
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901
And therefore, if his conuersation bee lewde and wicked, the more excellent hee is, the more deformed hee shall appeare in the sight of all men.
And Therefore, if his Conversation be lewd and wicked, the more excellent he is, the more deformed he shall appear in the sighed of all men.
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(4) text (DIV1)
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Image 4
902
As a little staine of incke is more seene in faire white paper, then a great one in browne paper:
As a little stain of ink is more seen in fair white paper, then a great one in brown paper:
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(4) text (DIV1)
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Image 4
903
so a small fault in a Minister is more notorious, then a great one in another man.
so a small fault in a Minister is more notorious, then a great one in Another man.
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(4) text (DIV1)
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Image 4
904
The sinne of a Minister is like the leprosie of Vzziah, that rose vp in his fore-head,
The sin of a Minister is like the leprosy of Uzziah, that rose up in his forehead,
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(4) text (DIV1)
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905
and was in euerie bodies sight, 2. Chron. 26.19.
and was in every bodies sighed, 2. Chronicles 26.19.
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(4) text (DIV1)
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Image 4
906
but the sinne of another man is like the leprosie of Moses in his hand, which hee put in his bosome,
but the sin of Another man is like the leprosy of Moses in his hand, which he put in his bosom,
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(4) text (DIV1)
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Image 4
907
and so kept it from being seene, Exod. 4.6.
and so kept it from being seen, Exod 4.6.
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(4) text (DIV1)
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Image 4
908
Not that other mens sinnes also are not seene, but because they are not so much obserued,
Not that other men's Sins also Are not seen, but Because they Are not so much observed,
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(4) text (DIV1)
43
Image 4
909
as the sinnes of the Minister.
as the Sins of the Minister.
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(4) text (DIV1)
43
Image 4
910
A second vse of this doctrine to vs that be Ministers, is to excite and stirre vs vp to endeuour, that there may bee an agreement betweene our hearts, our mouthes,
A second use of this Doctrine to us that be Ministers, is to excite and stir us up to endeavour, that there may be an agreement between our hearts, our mouths,
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(4) text (DIV1)
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Image 4
911
and our hands, that as Cyprian said of Virgins, when men snal see our conuersation, they neede not doubt whether we bee Ministers or no.
and our hands, that as Cyprian said of Virgins, when men snal see our Conversation, they need not doubt whither we be Ministers or no.
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Image 4
912
And herein wee should labour to imitate God himselfe, whose seruants wee are, of whom Salomon saich, 1. King. 8.24. that whatsoeuer hee spake with his mouth, hee performed it with his hand.
And herein we should labour to imitate God himself, whose Servants we Are, of whom Solomon saich, 1. King. 8.24. that whatsoever he spoke with his Mouth, he performed it with his hand.
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(4) text (DIV1)
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913
It is an excellent thing, when men shall truly say of a Minister, that hee liueth as hee preacheth.
It is an excellent thing, when men shall truly say of a Minister, that he lives as he Preacheth.
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Image 4
914
And this did the Heathen man require of the Philosophers of his time, that their speech might agree with their life:
And this did the Heathen man require of the Philosophers of his time, that their speech might agree with their life:
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(4) text (DIV1)
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Image 4
915
for he, saith hee, hath fulfilled his promise, who is the same man, both when men see him, and when they heare him.
for he, Says he, hath fulfilled his promise, who is the same man, both when men see him, and when they hear him.
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(4) text (DIV1)
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Image 4
916
As they that are teachers of Musicke, doe not onely giue certaine precepts to their scholars,
As they that Are Teachers of Music, do not only give certain Precepts to their Scholars,
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(4) text (DIV1)
44
Image 4
917
but also shew them the practice of it by playing before them themselues:
but also show them the practice of it by playing before them themselves:
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(4) text (DIV1)
44
Image 4
918
so the Minister should not onely deliuer wholesome doctrine to his people, but also shew them the practice of it in his owne example.
so the Minister should not only deliver wholesome Doctrine to his people, but also show them the practice of it in his own Exampl.
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(4) text (DIV1)
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Image 4
919
And indeede, as Hierome writeth, The house and conuersation of a Minister, being set as it were on a watch-Tower, ought to bee the Schoolemistresse of publike discipline.
And indeed, as Jerome Writeth, The house and Conversation of a Minister, being Set as it were on a watch-Tower, ought to be the Schoolmistress of public discipline.
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(4) text (DIV1)
44
Image 4
920
Whatsoeuer hee shall doe, all his people will thinke they may doe the like.
Whatsoever he shall do, all his people will think they may do the like.
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(4) text (DIV1)
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Image 4
921
And therefore, they must take heed hee giue no cause, that either they that will reproue him may seeme to raile vpon him worthily,
And Therefore, they must take heed he give no cause, that either they that will reprove him may seem to rail upon him worthily,
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(4) text (DIV1)
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922
or they that would imitate him, may be cōpelled to offend. And in another place.
or they that would imitate him, may be compelled to offend. And in Another place.
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(4) text (DIV1)
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Image 4
923
The conuersation of a Bishop ought to be such, as he may conceiue the truth in his heart,
The Conversation of a Bishop ought to be such, as he may conceive the truth in his heart,
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(4) text (DIV1)
44
Image 4
924
and sound it forth in his whole conuersation, that whatsoeuer hee speaketh, whatsoeuer hee doth, may bee the instruction of his people.
and found it forth in his Whole Conversation, that whatsoever he speaks, whatsoever he does, may be the instruction of his people.
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(4) text (DIV1)
44
Image 4
925
And Seneca saith very wittily of Philosophy, which is much more true of Diuinitie, that it teacheth men to do & not to say,
And Senecca Says very wittily of Philosophy, which is much more true of Divinity, that it Teaches men to do & not to say,
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(4) text (DIV1)
44
Image 4
926
and requireth this of euery man, that he liue after his own Law, that the life dissent not from the speech:
and requires this of every man, that he live After his own Law, that the life dissent not from the speech:
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(4) text (DIV1)
44
Image 4
927
but that the life in it selfe be all of one colour, without any disagreement of all the actions.
but that the life in it self be all of one colour, without any disagreement of all the actions.
cc-acp cst dt n1 p-acp pn31 n1 vbb d pp-f crd n1, p-acp d n1 pp-f d dt n2.
(4) text (DIV1)
44
Image 4
928
Such were the ancient Fathers which in former times flourished in the Church.
Such were the ancient Father's which in former times flourished in the Church.
d vbdr dt j n2 r-crq p-acp j n2 vvn p-acp dt n1.
(4) text (DIV1)
44
Image 4
929
As it is reported of Origen, that he had not only perfect Doctrine in his words,
As it is reported of Origen, that he had not only perfect Doctrine in his words,
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(4) text (DIV1)
44
Image 4
930
but also in his workes he shewed examples of perfect discipline, and it was said of him, This is he, that hath his life answerable to his word,
but also in his works he showed Examples of perfect discipline, and it was said of him, This is he, that hath his life answerable to his word,
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(4) text (DIV1)
44
Image 4
931
because hee doth those things which he teacheth.
Because he does those things which he Teaches.
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(4) text (DIV1)
44
Image 4
932
And it is testified of Gregorie Nazianzen, that he profited much to the reformation of his people, And it is testified of Gregory Nazianzen, that he profited much to the Reformation of his people,
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(4) text (DIV1)
44
Image 4
933
because being a teacher of Religion, hee taught them many things by his words, but farre more by example:
Because being a teacher of Religion, he taught them many things by his words, but Far more by Exampl:
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934
neither did they see, that he commanded his Disciples any thing, which he did not first himselfe.
neither did they see, that he commanded his Disciples any thing, which he did not First himself.
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44
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935
And Erasmus writeth of S. Cyprian, that his heart burned with Euangelicall pietie, and his speech was answerable to his heart:
And Erasmus Writeth of S. Cyprian, that his heart burned with Evangelical piety, and his speech was answerable to his heart:
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Image 4
936
he spake eloquent things, and yet rather stout and constant, then eloquent. Neither did hee onely speake, but liue so.
he spoke eloquent things, and yet rather stout and constant, then eloquent. Neither did he only speak, but live so.
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937
So should it bee with all the Ministers of the Word of God.
So should it be with all the Ministers of the Word of God.
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938
And therefore the Emperour Ʋalentinian writing to the Bishops about the election of a new Bishop of Millaine, saith in this manner: And Therefore the Emperor Ʋalentinian writing to the Bishops about the election of a new Bishop of Milan, Says in this manner:
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939
You know plainely, being taught out of Gods Word, what a manner of man a Bishop should be,
You know plainly, being taught out of God's Word, what a manner of man a Bishop should be,
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44
Image 4
940
namely, that he ought not by word onely to gouerne his people, but by his life also;
namely, that he ought not by word only to govern his people, but by his life also;
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44
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941
and to shew himselfe a follower of all vertue, and to haue his good conuersation a witnesse of his doctrine.
and to show himself a follower of all virtue, and to have his good Conversation a witness of his Doctrine.
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942
Wherunto agreeth that saying of the heathen Orator, that they lay vpon themselues a Law of innocency, continencie, Whereunto agreeth that saying of the heathen Orator, that they lay upon themselves a Law of innocency, continency,
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(4) text (DIV1)
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943
and all vertues, that call others to account for their life.
and all Virtues, that call Others to account for their life.
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944
And questionlesse the neglect of this dutie is one maine and principall cause why the ministery of a number succeedeth no better.
And questionless the neglect of this duty is one main and principal cause why the Ministry of a number succeedeth no better.
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945
For while they speake out of their reading, and out of their iudgement, and haue no more care to practise that which they teach, the people are rather offended,
For while they speak out of their reading, and out of their judgement, and have no more care to practise that which they teach, the people Are rather offended,
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946
and turned out of the way of godlinesse, then any whit prouoked to walke in it.
and turned out of the Way of godliness, then any whit provoked to walk in it.
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947
And hence it commeth to passe many times, that a man of no mouth, as Moses calleth himself, that is, of very meane gifts, that leadeth a godly life, deth more good in Gods Church,
And hence it comes to pass many times, that a man of no Mouth, as Moses calls himself, that is, of very mean Gifts, that leads a godly life, death more good in God's Church,
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(4) text (DIV1)
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948
then many a prophane man with greater learning.
then many a profane man with greater learning.
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949
Which is not spoken to derogate any thing at all from the most necessarie helpes of learning, where with a Minister should be furnished:
Which is not spoken to derogate any thing At all from the most necessary helps of learning, where with a Minister should be furnished:
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950
but rather to stirre vs all vp, as we haue been taught, to expresse in our liues, that we professe and teach with our mouthes.
but rather to stir us all up, as we have been taught, to express in our lives, that we profess and teach with our mouths.
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So would it come to passe, that as wee should doe more good to others, so we should make our Ministery more comfortable to our selues.
So would it come to pass, that as we should do more good to Others, so we should make our Ministry more comfortable to our selves.
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Yea, as the Apostle saith, in the place before alleaged; We shall saue our selues, and them that heare vs.
Yea, as the Apostle Says, in the place before alleged; We shall save our selves, and them that hear us
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953
The vse of this doctrine to the people, is to admonish them, not to bee offended,
The use of this Doctrine to the people, is to admonish them, not to be offended,
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though sometimes they see a Minister not liue as he teacheth.
though sometime they see a Minister not live as he Teaches.
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955
It is strange to see how curiously many men with gazing eyes doe prie into the liues and conuersations of Ministers,
It is strange to see how curiously many men with gazing eyes do pry into the lives and conversations of Ministers,
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956
and if they find any thing neuer so little amisse, they stretch it on the tenterhookes,
and if they find any thing never so little amiss, they stretch it on the tenterhooks,
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957
and make a mountaine of euery mole-hill:
and make a mountain of every molehill:
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crying out with open mouthes against the ill liues of all Ministers, though their owne be a great deale worse.
crying out with open mouths against the ill lives of all Ministers, though their own be a great deal Worse.
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959
But hypocrites as they are, a man may well say vnto them, as our Sauiour Christ said of such like in his time, Why seest thou the mote that is in thy brothers eye,
But Hypocrites as they Are, a man may well say unto them, as our Saviour christ said of such like in his time, Why See thou the mote that is in thy Brother's eye,
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and perceiuest not the beame that is in thine owne eye? But if the accusation were neuer so iust and true, that there were some Ministers (as God knoweth there bee too many) that confuted their good Sermons with their lewde liues:and perceivest not the beam that is in thine own eye? But if the accusation were never so just and true, that there were Some Ministers (as God Knoweth there be too many) that confuted their good Sermons with their lewd lives:
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yet that ought not to make altogether against all preaching, no more then the bad dealing of many Lawyers and Physicians doth vtterly condemne the whole practice of Law and physicke.
yet that ought not to make altogether against all preaching, no more then the bad dealing of many Lawyers and Physicians does utterly condemn the Whole practice of Law and physic.
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Besides, there is in the Ministery, as in al other professions, a number that are in truth no Ministers,
Beside, there is in the Ministry, as in all other professions, a number that Are in truth no Ministers,
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but euen the scum and refuse of the Ministery;
but even the scum and refuse of the Ministry;
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and therefore it is against reason and equitie, to turne their vile and dissolute behauiour, to the generall disgrace of al godly Ministers.
and Therefore it is against reason and equity, to turn their vile and dissolute behaviour, to the general disgrace of all godly Ministers.
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Againe, it is most true, that the best Ministers that are, are not freed from the common infirmities and corruptions of mankinde, as the Apostle saith of Elias, that though he were a man of excellent graces,
Again, it is most true, that the best Ministers that Are, Are not freed from the Common infirmities and corruptions of mankind, as the Apostle Says of Elias, that though he were a man of excellent graces,
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yet he was subiect to the same passions that we are.
yet he was Subject to the same passion that we Are.
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967
And as Paul and Barnabas confessed of themselues, in the same word, when the men of Lystra would haue sacrificed vnto them, O ye men, say they, why doe yee these things? we are euen men subiect to the like passions that ye be:
And as Paul and Barnabas confessed of themselves, in the same word, when the men of Lystra would have sacrificed unto them, Oh you men, say they, why do ye these things? we Are even men Subject to the like passion that you be:
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neither are they indued with greater priuiledges against sinne, then other men (as the Apostle Paul, though rarely sanctified, doth acknowledge of himselfe.) And therefore, they are not able in all respects to performe and practise that which they teach to others:
neither Are they endued with greater privileges against sin, then other men (as the Apostle Paul, though rarely sanctified, does acknowledge of himself.) And Therefore, they Are not able in all respects to perform and practise that which they teach to Others:
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969
For if they could doe according to their doctrine, they were most happy.
For if they could do according to their Doctrine, they were most happy.
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But alas, they that are most diligent and conscionable in admonishing others, cannot do it themselues. But alas, they that Are most diligent and conscionable in admonishing Others, cannot do it themselves.
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971
And therfore, men should rather labor to reape benefit by their preaching, then to wrangle and cauill at their liuing.
And Therefore, men should rather labour to reap benefit by their preaching, then to wrangle and cavil At their living.
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For they are not to liue by the example of any man, but by the rules and precepts of the Word of God.
For they Are not to live by the Exampl of any man, but by the rules and Precepts of the Word of God.
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And if the Minister teach the way of God truly, as the Pharises said of our Sauiour Christ,
And if the Minister teach the Way of God truly, as the Pharisees said of our Saviour christ,
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974
though himselfe walke not alwaies with a right foote in the same; the people are to follow his doctrine rather then his life.
though himself walk not always with a right foot in the same; the people Are to follow his Doctrine rather then his life.
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As our Sauiour Christ commanded the Iewes, that though the Scribes did say and not do:
As our Saviour christ commanded the Iewes, that though the Scribes did say and not do:
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yet because they sate in Moses his seat, they should obserue and doe whatsoeuer they bid them obserue:
yet Because they sat in Moses his seat, they should observe and do whatsoever they bid them observe:
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977
Mat. 23.2, 3. For doubtlesse, as Saint Augustine saith well to this purpose, He that teacheth wisely and eloquently, and yet liueth wickedly, hee instructeth many men by his preaching, Mathew 23.2, 3. For doubtless, as Saint Augustine Says well to this purpose, He that Teaches wisely and eloquently, and yet lives wickedly, he Instructeth many men by his preaching,
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978
though he be vnprofitable to his owne soule. And a little after he addeth: They may be heard with profit to others, which doe vnprofitably themselues.
though he be unprofitable to his own soul. And a little After he adds: They may be herd with profit to Others, which do unprofitably themselves.
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979
Diuiding the Word of truth aright. Dividing the Word of truth aright.
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980
] The word here vsed is a borrowed speech, taken, as some expound it, from Carpenters, that cut their timber by a right line: ] The word Here used is a borrowed speech, taken, as Some expound it, from Carpenters, that Cut their timber by a right line:
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or as others interpret it, from that cutting and diuiding of the sacrifices, which the Priests vsed in the Law:
or as Others interpret it, from that cutting and dividing of the Sacrifices, which the Priests used in the Law:
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wherein the Aposile expresseth the chiefe and principall office of a Minister. For seeing a Minister is implied in the most excellent profession of al others,
wherein the Apostle Expresses the chief and principal office of a Minister. For seeing a Minister is implied in the most excellent profession of all Others,
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namely, in propounding and deliuering the Word of truth vnto Gods people, then which there is nothing greater nor more precious in all the world, the Apostle here instructeth him,
namely, in propounding and delivering the Word of truth unto God's people, then which there is nothing greater nor more precious in all the world, the Apostle Here Instructeth him,
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984
how hee is rightly to handle the same. Now this right diuiding of the Word consisteth:
how he is rightly to handle the same. Now this right dividing of the Word Consisteth:
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first, in the right interpreting of the Scripture. Secondly, in the right disposing of it in an apt and fit methode.
First, in the right interpreting of the Scripture. Secondly, in the right disposing of it in an apt and fit method.
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Thirdly, in propounding and deliuering it in such plaine words and easie stile, as the hearers may vnderstand it.
Thirdly, in propounding and delivering it in such plain words and easy style, as the hearers may understand it.
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987
Fourthly, in applying the same vnto the hearers, as their capacity is able to beare, and as their necessity doth require.
Fourthly, in applying the same unto the hearers, as their capacity is able to bear, and as their necessity does require.
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988
For the first of these, the Minister must be carefull to interpret the place of Scripture, which he handleth,
For the First of these, the Minister must be careful to interpret the place of Scripture, which he handleth,
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989
and to lay open the meaning of it, especially if there bee any thing in it, that is hard to be vnderstood.
and to lay open the meaning of it, especially if there be any thing in it, that is hard to be understood.
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990
Thus did Ezra that learned Seribe, who was prompt in the Law of God, , when he stood vp in the Pulpit which was made for the preaching, he read in the booke of the Law of God distinctly, and gaue the sense.
Thus did Ezra that learned Scribe, who was prompt in the Law of God,, when he stood up in the Pulpit which was made for the preaching, he read in the book of the Law of God distinctly, and gave the sense.
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991
Now the Scripture is best interpreted, when it is interpreted according to the meaning of the author of it, that is the Lord.
Now the Scripture is best interpreted, when it is interpreted according to the meaning of the author of it, that is the Lord.
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992
And if any shall obiect, who hath knowne the minde of the Lord? I answere, that if in interpreting the Scripture, we follow the analogie of faith, we cannot faile of the mind of the Lord. As the Apostle saith: And if any shall Object, who hath known the mind of the Lord? I answer, that if in interpreting the Scripture, we follow the analogy of faith, we cannot fail of the mind of the Lord. As the Apostle Says:
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993
If we prophesie, that is, if we expound the Scripture, let vs prophesie according to the proportion of faith. If we prophesy, that is, if we expound the Scripture, let us prophesy according to the proportion of faith.
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994
Where he sets downe the true Canon of discerning a true interpretation from a false, namely,
Where he sets down the true Canon of discerning a true Interpretation from a false, namely,
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if it be examined according to the infallible maximes and principles of Christian faith, contained in the Apostles Creede, as it is commonly called, which from the beginning of the preaching of the Gospell, was written as an epitome and abridgement therof,
if it be examined according to the infallible maxims and principles of Christian faith, contained in the Apostles Creed, as it is commonly called, which from the beginning of the preaching of the Gospel, was written as an epitome and abridgement thereof,
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996
and was therfore worthily called the rule and square of faith.
and was Therefore worthily called the Rule and square of faith.
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Whereunto agreeth that saying of S. Augustine, When diligence applied, shall perceiue it vncertaine, how a thing must be distinguished,
Whereunto agreeth that saying of S. Augustine, When diligence applied, shall perceive it uncertain, how a thing must be distinguished,
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or how it must be pronounced;
or how it must be pronounced;
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let a man consult with the rule of faith, which he hath receiued from plainer places of Scripture,
let a man consult with the Rule of faith, which he hath received from plainer places of Scripture,
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and from the authoritie of the Church.
and from the Authority of the Church.
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And indeede for the most part we shall find, that the harder places of the Scripture are interpreted by some other that are plainer.
And indeed for the most part we shall find, that the harder places of the Scripture Are interpreted by Some other that Are plainer.
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1002
And therefore it is said of Ezra in the place before alleaged, as Tremelius readeth it, that when hee read the Law to the people, he opened the sense, And Therefore it is said of Ezra in the place before alleged, as Tremelius readeth it, that when he read the Law to the people, he opened the sense,
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and gaue the vnderstanding by the Scripture it selfe. But I will dwell no longer in the amplifying of this point:
and gave the understanding by the Scripture it self. But I will dwell no longer in the amplifying of this point:
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1004
he that desireth to reade more hereof, let him peruse the learned Treatise of that worthy and reuerend man, Master Doctor Whittakers, wherein hee disputeth the same at large against Bellarmine.
he that Desires to read more hereof, let him peruse the learned Treatise of that worthy and reverend man, Master Doctor Whittakers, wherein he disputeth the same At large against Bellarmine.
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1005
The vse of it, in a word, is to reprooue first all those, who being sworne vassals to the Pope, make him the onely interpreter of the Scriptures.
The use of it, in a word, is to reprove First all those, who being sworn vassals to the Pope, make him the only interpreter of the Scriptures.
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1006
For howsoeuer they talke of the Fathers, and of generall Councels to bee consulted withall in this case,
For howsoever they talk of the Father's, and of general Counsels to be consulted withal in this case,
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yet in the ende they bring all to the Pope, and make him the vmpire in the whole businesse.
yet in the end they bring all to the Pope, and make him the umpire in the Whole business.
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1008
But the Apostle Paul hath taught vs, that as no man knoweth the things of man,
But the Apostle Paul hath taught us, that as no man Knoweth the things of man,
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1009
but the spirit of man that is within him: euen so no man knoweth the things of God, but the Spirit of God. but the Spirit of man that is within him: even so no man Knoweth the things of God, but the Spirit of God.
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1010
That same Spirit, by whose inspiration the whole Scripture was giuen, and by whom the holy men that penned the Scripture were mooued, he must needes bee the best Interpreter of the Scripture. That same Spirit, by whose inspiration the Whole Scripture was given, and by whom the holy men that penned the Scripture were moved, he must needs be the best Interpreter of the Scripture.
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1011
Secondly, it reprooueth those, who when they come to handle the Scripture in the hearing of Gods people, doe dwell onely in the rind or outward barke,
Secondly, it Reproveth those, who when they come to handle the Scripture in the hearing of God's people, do dwell only in the rind or outward bark,
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1012
and leaue the marrow and inward life and soule of the Scripture vntouched.
and leave the marrow and inward life and soul of the Scripture untouched.
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1013
For euen as the fruit of light metals, is aboue in the top of the earth:
For even as the fruit of Light metals, is above in the top of the earth:
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1014
but those are richest, whose veine is hidden deepe, and will euery day more fully satissie him that diggeth:
but those Are Richest, whose vein is hidden deep, and will every day more Fully satissie him that diggeth:
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1015
so there are many excellent things hid, as it were in the bowels of the holy Scriptures, which with a superficiall and ouerly kind of studie, cannot be attained vnto.
so there Are many excellent things hid, as it were in the bowels of the holy Scriptures, which with a superficial and overly kind of study, cannot be attained unto.
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1016
And therefore, if it bee the dutie of all that studie the Scriptures, to search them diligently, as our Sauiour saith,
And Therefore, if it be the duty of all that study the Scriptures, to search them diligently, as our Saviour Says,
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1017
yea, to seeke for the knowledge thereof as for siluer, and digge for it as for hid treasure.
yea, to seek for the knowledge thereof as for silver, and dig for it as for hid treasure.
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1018
Much more is it the Ministers dutie, who must open and explaine the same vnto the people.
Much more is it the Ministers duty, who must open and explain the same unto the people.
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1019
And the rather, because, as Saint Hierom saith, There is no word, no syllable, no tittle or accent, no little pricke in the holy Scriptures, And the rather, Because, as Saint Hieronymus Says, There is no word, no syllable, no tittle or accent, no little prick in the holy Scriptures,
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1020
but it is full of knowledge.
but it is full of knowledge.
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1021
Thirdly, it reprooueth yet another sort, who search too farre into the Scriptures, and not contenting themselues with the naturall fense and meaning of the place, draw all to Allegories, and mysticall expositions.
Thirdly, it Reproveth yet Another sort, who search too Far into the Scriptures, and not contenting themselves with the natural fence and meaning of the place, draw all to Allegories, and mystical expositions.
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1022
Concerning whom I will onely set downe what Saint Augustine saith in this case.
Concerning whom I will only Set down what Saint Augustine Says in this case.
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1023
As, saith he, they seeme to be much deceiued, which thinke there is nothing at all in the Scriptures, that signifieth any thing else, As, Says he, they seem to be much deceived, which think there is nothing At all in the Scriptures, that signifies any thing Else,
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1024
but that it was done after that manner:
but that it was done After that manner:
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(4) text (DIV1)
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1025
so they seeme to bee very bold, which auouch, that all things there, are wrapped vp and infolded in Allegories.
so they seem to be very bold, which avouch, that all things there, Are wrapped up and enfolded in Allegories.
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1026
The second thing wherein the right diuiding of the Word consisteth, is the right disposing of the things to be deliuered in an apt and fit method. This is most necessary.
The second thing wherein the right dividing of the Word Consisteth, is the right disposing of the things to be Delivered in an apt and fit method. This is most necessary.
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1027
For hereby euery thing commeth to haue his due place, that it may bee orderly and methodically vttered.
For hereby every thing comes to have his due place, that it may be orderly and methodically uttered.
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1028
It is a true saying that Seneca hath to this purpose, It is a profitable thing,
It is a true saying that Senecca hath to this purpose, It is a profitable thing,
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1029
and very necessarie for him that would attaine to wisedome, to haue Philosophy diuided, and that great body to bee disposed into his members.
and very necessary for him that would attain to Wisdom, to have Philosophy divided, and that great body to be disposed into his members.
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1030
For we are more easily brought by the parts vnto the knowledge of the whole. And a little after:
For we Are more Easily brought by the parts unto the knowledge of the Whole. And a little After:
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(4) text (DIV1)
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1031
Whatsoeuer is growne somewhat great, it is more easily discerned, if it be separated into parts.
Whatsoever is grown somewhat great, it is more Easily discerned, if it be separated into parts.
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1032
It were to small purpose, if a workeman had stones and timber, and all other stuffe necessarie for the building of an house, It were to small purpose, if a workman had stones and timber, and all other stuff necessary for the building of an house,
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1033
vnlesse hee did dispose and set euerie thing in order.
unless he did dispose and Set every thing in order.
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1034
So likewise, it is to as little purpose, for a Minister to be furnished with plentiful matter of instruction for his hearers,
So likewise, it is to as little purpose, for a Minister to be furnished with plentiful matter of instruction for his hearers,
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1035
vnlesse hee obserue an orderly methode in his teaching. Confusion hath euer been accounted the mother of errour.
unless he observe an orderly method in his teaching. Confusion hath ever been accounted the mother of error.
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1036
And therefore in all things, men are carefull to proceede in an orderly course. In an armie, al things are placed in due order.
And Therefore in all things, men Are careful to proceed in an orderly course. In an army, all things Are placed in due order.
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1037
And in a feast, the Sewer doth not onely set good meat on the table, but also disposeth euery thing fitly in due place and time:
And in a feast, the Sewer does not only Set good meat on the table, but also Disposeth every thing fitly in due place and time:
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1038
much more should this be obserued of a Minister of the Word, in the right disposing of the food of mens soules.
much more should this be observed of a Minister of the Word, in the right disposing of the food of men's Souls.
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1039
This serueth for the reproofe of those that offend against this course in the two extremes.
This serveth for the reproof of those that offend against this course in the two extremes.
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1040
As first, such as obserue no order nor methode at all in handling of the word,
As First, such as observe no order nor method At all in handling of the word,
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1041
but vtter whatsoeuer commeth on the tongues end.
but utter whatsoever comes on the tongues end.
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(4) text (DIV1)
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1042
Whereby it commeth to passe, that many times they wander from their Text they know not whither,
Whereby it comes to pass, that many times they wander from their Text they know not whither,
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1043
and are as farre from the scope and sense of it, as the East is from the West.
and Are as Far from the scope and sense of it, as the East is from the West.
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1044
And hence also ariseth another inconuenience, that they weary and tyre out their hearers by falling into odious and irkesome tautologies and repetitions, wherein they often lose themselues in such sort, as they cannot get out.
And hence also arises Another inconvenience, that they weary and tyre out their hearers by falling into odious and irksome Tautologies and repetitions, wherein they often loose themselves in such sort, as they cannot get out.
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1045
Whereas Seneca saith wittily in disgrace of such a one, That it is no lesse vertue to know when to make an end, then how to speake. Whereas Senecca Says wittily in disgrace of such a one, That it is no less virtue to know when to make an end, then how to speak.
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1046
Secondly, such as are ouer-curious in their diuisions.
Secondly, such as Are overcurious in their divisions.
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1047
A thing which Seneca condemneth in the handling of Philosophie: I will diuide it, saith he, into parts, not into gobbets:
A thing which Senecca Condemneth in the handling of Philosophy: I will divide it, Says he, into parts, not into gobbets:
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(4) text (DIV1)
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1048
and, It is profitable to haue it diuided, not minsed. And againe, The parts should not bee innumerable and ouer-little.
and, It is profitable to have it divided, not minsed. And again, The parts should not be innumerable and over-little.
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1049
For it is as great a fault to haue too many diuisions, as none at all.
For it is as great a fault to have too many divisions, as none At all.
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1050
And in a word, it is like to confusion, whatsoeuer is cut as small as dust.
And in a word, it is like to confusion, whatsoever is Cut as small as dust.
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1051
Much more is this a thing to be condemned, in diuiding of the holy Word of God.
Much more is this a thing to be condemned, in dividing of the holy Word of God.
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1052
For they that are so nice in their diuisions and subdiuisions without end, are euen like the horse, that when hee goeth to drinke, blundreth and troubleth the water with his foote, which was cleare before:
For they that Are so Nicaenae in their divisions and subdivisions without end, Are even like the horse, that when he Goes to drink, blundreth and Troubles the water with his foot, which was clear before:
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1053
so do these leaue the Word of God by this meanes more obscure to the poore people, then they found it.
so do these leave the Word of God by this means more Obscure to the poor people, then they found it.
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1054
Let it be our care therefore, to obserue a plaine and easie methode, contenting our selues with the naturall diuision of the Text, that our hearers in their vnderstanding, may be able to follow vs from point to point, as they are deliuered.
Let it be our care Therefore, to observe a plain and easy method, contenting our selves with the natural division of the Text, that our hearers in their understanding, may be able to follow us from point to point, as they Are Delivered.
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1055
The third thing wherein the right diuiding of the Word consisteth, is to propound and deliuer the instructions of it, in such apt and fit words,
The third thing wherein the right dividing of the Word Consisteth, is to propound and deliver the instructions of it, in such apt and fit words,
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1056
as the hearers may vnderstand it.
as the hearers may understand it.
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1057
Thus did Ezra open the law to the people in such plaine manner, as he caused them to vnderstand it.
Thus did Ezra open the law to the people in such plain manner, as he caused them to understand it.
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1058
And the Apostle Paul professeth, that his preaching stood not in the intising speech of mans wisedome, And the Apostle Paul Professes, that his preaching stood not in the enticing speech of men Wisdom,
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1059
but in plaine euidence of the Spirit, and of power. but in plain evidence of the Spirit, and of power.
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1060
Hee did not set a glosse vpon the Word by humane art, as Marchants doe vpon their wares to make them more beautifull:
He did not Set a gloss upon the Word by humane art, as Merchants do upon their wares to make them more beautiful:
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1061
but as he saith in the same Chapter, He did speake in words, which the holy Ghost taught him, comparing spirituall things with spirituall things.
but as he Says in the same Chapter, He did speak in words, which the holy Ghost taught him, comparing spiritual things with spiritual things.
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1062
And indeed as the Gospell proceedeth not from men, but from God: so it teacheth things that are aboue mans sense and reason.
And indeed as the Gospel Proceedeth not from men, but from God: so it Teaches things that Are above men sense and reason.
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1063
And therefore in deliuering of the same, the Minister should vse not humane, but diuine eloquence. Gods Word is spirituall;
And Therefore in delivering of the same, the Minister should use not humane, but divine eloquence. God's Word is spiritual;
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1064
and therefore the speech wherein it must be deliuered, must also be spirituall, euen taught by the Spirit.
and Therefore the speech wherein it must be Delivered, must also be spiritual, even taught by the Spirit.
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1065
And that is a plaine and an easie stile, which is both most fit to carry the Word to the conscience of euery man,
And that is a plain and an easy style, which is both most fit to carry the Word to the conscience of every man,
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1066
and also to expresse the Maiestie of the Word.
and also to express the Majesty of the Word.
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1067
And therefore the Apostle saith in another place, that he had rather speake fine words in the Church with his vnderstanding, that he might also instruct others,
And Therefore the Apostle Says in Another place, that he had rather speak fine words in the Church with his understanding, that he might also instruct Others,
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1068
then ten thousand wordes in a strange tongue: 1. Cor. 14.19. To which purpose Saint Augustine hath a good saying: then ten thousand words in a strange tongue: 1. Cor. 14.19. To which purpose Saint Augustine hath a good saying:
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1069
Hee that teacheth, must not care with how great eloquence he teacheth: but with how great euidence and plainenesse.
He that Teaches, must not care with how great eloquence he Teaches: but with how great evidence and plainness.
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1070
For what doth purenesse of speech profit, which the vnderstanding of the hearer doth not follow? Seeing there is no cause at all of speaking, For what does pureness of speech profit, which the understanding of the hearer does not follow? Seeing there is no cause At all of speaking,
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1071
if they doe not vnderstand what wee speake, for whose sake wee speake, that they may vnderstand.
if they do not understand what we speak, for whose sake we speak, that they may understand.
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1072
And therefore he that teacheth, must shun all words that teach not.
And Therefore he that Teaches, must shun all words that teach not.
cc av pns31 cst vvz, vmb vvi d n2 cst vvb xx.
(4) text (DIV1)
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1073
This serueth to reprooue all those, that thinke scorne to condescend and stoope to the capacities of the poore people,
This serveth to reprove all those, that think scorn to condescend and stoop to the capacities of the poor people,
d vvz pc-acp vvi d d, cst vvb n1 pc-acp vvi cc vvi p-acp dt n2 pp-f dt j n1,
(4) text (DIV1)
55
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1074
but vse vaine eloquence, such as the hearers cannot vnderstand. As there are many that come into the Pulpit with an affected kinde of grauitie,
but use vain eloquence, such as the hearers cannot understand. As there Are many that come into the Pulpit with an affected kind of gravity,
cc-acp vvb j n1, d c-acp dt n2 vmbx vvi. p-acp a-acp vbr d cst vvb p-acp dt n1 p-acp dt j-vvn n1 pp-f n1,
(4) text (DIV1)
55
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1075
as though they were great men, and with bombasted and strange new coined words labour to astonish and amaze their hearers,
as though they were great men, and with bombasted and strange new coined words labour to astonish and amaze their hearers,
c-acp cs pns32 vbdr j n2, cc p-acp vvn cc j j j-vvn n2 vvb pc-acp vvi cc vvi po32 n2,
(4) text (DIV1)
55
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1076
when (God knoweth) the matter is so idle and vaine, as that men of iudgement are almost sicke to heare it.
when (God Knoweth) the matter is so idle and vain, as that men of judgement Are almost sick to hear it.
c-crq (np1 vvz) dt n1 vbz av j cc j, c-acp d n2 pp-f n1 vbr av j pc-acp vvi pn31.
(4) text (DIV1)
55
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1077
To such the common prouerbe may be applied, There is great boast, and little rost. These men haue little desire to edifie their hearers, or to conuert soules to God,
To such the Common proverb may be applied, There is great boast, and little rost. These men have little desire to edify their hearers, or to convert Souls to God,
p-acp d dt j n1 vmb vbi vvn, pc-acp vbz j n1, cc j n1. d n2 vhb j n1 pc-acp vvi po32 n2, cc pc-acp vvi n2 p-acp np1,
(4) text (DIV1)
55
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1078
when they will not speake to their vnderstanding.
when they will not speak to their understanding.
c-crq pns32 vmb xx vvi p-acp po32 n1.
(4) text (DIV1)
55
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1079
It hath euer been accounted the best eloquence, and the best Orators haue alwaies made it their chiefest care, to expresse their meaning in the fittest and aptest words that could be.
It hath ever been accounted the best eloquence, and the best Orators have always made it their chiefest care, to express their meaning in the Fittest and aptest words that could be.
pn31 vhz av vbn vvn dt js n1, cc dt js n2 vhb av vvn pn31 po32 js-jn n1, pc-acp vvi po32 n1 p-acp dt js cc js n2 cst vmd vbi.
(4) text (DIV1)
55
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1080
And therfore, Octauius the Emperour, a man of excellent speech himselfe, rebuketh M. Antonius as a mad man,
And Therefore, Octavius the Emperor, a man of excellent speech himself, Rebuketh M. Antonius as a mad man,
cc av, np1 dt n1, dt n1 pp-f j n1 px31, vvz n1 np1 p-acp dt j n1,
(4) text (DIV1)
55
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1081
as writing such things which men might rather wonder at, then vnderstand.
as writing such things which men might rather wonder At, then understand.
c-acp vvg d n2 r-crq n2 vmd av-c vvi p-acp, av vvb.
(4) text (DIV1)
55
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1082
Much more is this a fault in a Minister of the Word, whose greatest defire and endeuour should bee to compose and order mans manners,
Much more is this a fault in a Minister of the Word, whose greatest desire and endeavour should be to compose and order men manners,
d n1 vbz d dt n1 p-acp dt n1 pp-f dt n1, r-crq js n1 cc n1 vmd vbi pc-acp vvi cc vvi ng1 n2,
(4) text (DIV1)
55
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1083
and not their words, and to speake to the hearts, and not to the eares of his hearers.
and not their words, and to speak to the hearts, and not to the ears of his hearers.
cc xx po32 n2, cc pc-acp vvi p-acp dt n2, cc xx p-acp dt n2 pp-f po31 n2.
(4) text (DIV1)
55
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1084
Affected eloquence may for a time tickle and delight the eare, but it vanishethaway like the emptie sound of musicke without fruite.
Affected eloquence may for a time tickle and delight the ear, but it vanishethaway like the empty found of music without fruit.
j-vvn n1 vmb p-acp dt n1 j cc vvi dt n1, cc-acp pn31 av av-j dt j n1 pp-f n1 p-acp n1.
(4) text (DIV1)
55
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1085
The fourth and last thing, wherein the right diuiding of the Word consisteth, is to apply the same to the capacitie and seuerall necessities of the hearers:
The fourth and last thing, wherein the right dividing of the Word Consisteth, is to apply the same to the capacity and several necessities of the hearers:
dt ord cc ord n1, c-crq dt n-jn vvg pp-f dt n1 vvz, vbz pc-acp vvi dt d p-acp dt n1 cc j n2 pp-f dt n2:
(4) text (DIV1)
56
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1086
as if a Father should cut a loafe of bread in pieces to feede his children. as if a Father should Cut a loaf of bred in Pieces to feed his children.
c-acp cs dt n1 vmd vvi dt n1 pp-f n1 p-acp n2 pc-acp vvi po31 n2.
(4) text (DIV1)
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1087
The doctrine must be tempered to the estate and condition of the auditorie.
The Doctrine must be tempered to the estate and condition of the auditory.
dt n1 vmb vbi vvn p-acp dt n1 cc n1 pp-f dt j.
(4) text (DIV1)
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1088
This is the chiefe of all the rest, and therfore all the Interpreters beat most vpon it,
This is the chief of all the rest, and Therefore all the Interpreters beatrice most upon it,
d vbz dt n-jn pp-f d dt n1, cc av d dt n2 vvb ds p-acp pn31,
(4) text (DIV1)
56
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1089
as it were with one consent. Beza saith:
as it were with one consent. Beza Says:
c-acp pn31 vbdr p-acp crd n1. np1 vvz:
(4) text (DIV1)
56
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1090
Let him consider diligently, what the capacitie of his hearers is able to beare, and what maketh to edification.
Let him Consider diligently, what the capacity of his hearers is able to bear, and what makes to edification.
vvb pno31 vvi av-j, r-crq dt n1 pp-f po31 n2 vbz j pc-acp vvi, cc r-crq vvz p-acp n1.
(4) text (DIV1)
56
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1091
And Piscator: Let him wisely distribute it, and apply it to the necessities of his hearers.
And Piscator: Let him wisely distribute it, and apply it to the necessities of his hearers.
np1 n1: vvb pno31 av-j vvi pn31, cc vvi pn31 p-acp dt n2 pp-f po31 n2.
(4) text (DIV1)
56
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1092
And Aretius: Let it it bee referred to the capacitie of the hearers:
And Aretius: Let it it be referred to the capacity of the hearers:
np1 np1: vvb pn31 pn31 vbi vvn p-acp dt n1 pp-f dt n2:
(4) text (DIV1)
56
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1093
for it is right when we propound to our hearers, that which they are able to conceiue, that which their faith can vnderstand and beare.
for it is right when we propound to our hearers, that which they Are able to conceive, that which their faith can understand and bear.
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(4) text (DIV1)
56
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1094
As a good Steward appointeth not so much food for an infant, as for those that are at full age:
As a good Steward appoints not so much food for an infant, as for those that Are At full age:
p-acp dt j n1 vvz xx av av-d n1 p-acp dt n1, c-acp p-acp d cst vbr p-acp j n1:
(4) text (DIV1)
56
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1095
nor for a sicke, as for a strong stomacke.
nor for a sick, as for a strong stomach.
ccx p-acp dt j, c-acp p-acp dt j n1.
(4) text (DIV1)
56
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1096
And Anselmus: That thou mayest neither giue holy things to dogs, nor cast pearles before swine:
And Anselm: That thou Mayest neither give holy things to Dogs, nor cast Pearls before Swine:
np1 np1: cst pns21 vm2 av-dx vvi j n2 p-acp n2, ccx vvd n2 p-acp n1:
(4) text (DIV1)
56
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1097
but mayest declare the Word, as it ought to bee, according to the qualitie of euery mans person, &c. And Gorran; namely, By teaching and preaching according to the necessitie of the hearers, that thou mayest giue strong meate to them that are perfect,
but Mayest declare the Word, as it ought to be, according to the quality of every men person, etc. And Gorran; namely, By teaching and preaching according to the necessity of the hearers, that thou Mayest give strong meat to them that Are perfect,
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(4) text (DIV1)
56
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1098
and to babes in Christ milke to drinke.
and to babes in christ milk to drink.
cc p-acp n2 p-acp np1 n1 pc-acp vvi.
(4) text (DIV1)
56
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1099
And Lira: To propound words agreeable to euery one, namely, more high points for them that are wise,
And Lira: To propound words agreeable to every one, namely, more high points for them that Are wise,
np1 np1: pc-acp vvi n2 j p-acp d crd, av, av-dc j n2 p-acp pno32 cst vbr j,
(4) text (DIV1)
56
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1100
and more plaine and easie lessons for the simple. And the ordinarie Glosse:
and more plain and easy Lessons for the simple. And the ordinary Gloss:
cc av-dc j cc j n2 p-acp dt j. cc dt j n1:
(4) text (DIV1)
56
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1101
According as is conuenient for euery one, that he may distribute spirituall things to them that are profound, and milke to little children.
According as is convenient for every one, that he may distribute spiritual things to them that Are profound, and milk to little children.
vvg a-acp vbz j p-acp d pi, cst pns31 vmb vvi j n2 p-acp pno32 cst vbr j, cc n1 p-acp j n2.
(4) text (DIV1)
56
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1102
And indeede, this is the chiefe part of a Ministers dutie, euen like a faithfull and a wise Steward to giue to euery one in the house their portion of meate in due season:
And indeed, this is the chief part of a Ministers duty, even like a faithful and a wise Steward to give to every one in the house their portion of meat in due season:
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(4) text (DIV1)
56
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1103
namely, that that is fit for them, and appertaineth vnto them.
namely, that that is fit for them, and appertaineth unto them.
av, cst d vbz j p-acp pno32, cc vvz p-acp pno32.
(4) text (DIV1)
56
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1104
And the Apostle Paul compareth the grounds and principles of Religion, and points of Catechisone to milke, where with they that are babes in Christ must be fed: And the Apostle Paul compareth the grounds and principles of Religion, and points of Catechisone to milk, where with they that Are babes in christ must be fed:
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(4) text (DIV1)
56
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1105
and the higher and profounder points of doctrine vnto strong meate, which belongeth to them that are of age, &c. Wherevnto his practice also was answerable:
and the higher and profounder points of Doctrine unto strong meat, which belongeth to them that Are of age, etc. Whereunto his practice also was answerable:
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(4) text (DIV1)
56
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1106
For he saith he gaue the Corinthians milke to drinke and not meate, because they were not able to beare it.
For he Says he gave the Corinthians milk to drink and not meat, Because they were not able to bear it.
c-acp pns31 vvz pns31 vvd dt njp2 n1 pc-acp vvi cc xx n1, c-acp pns32 vbdr xx j pc-acp vvi pn31.
(4) text (DIV1)
56
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1107
One and the same exhortation agreeth not to all men. Oftentimes those things hurt some, that profit other some.
One and the same exhortation agreeth not to all men. Oftentimes those things hurt Some, that profit other Some.
crd cc dt d n1 vvz xx p-acp d n2. av d n2 vvi d, cst n1 j-jn d.
(4) text (DIV1)
56
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1108
Bread which strengtheneth the life of strong men, killeth little children.
Bred which strengtheneth the life of strong men, kills little children.
n1 r-crq vvz dt n1 pp-f j n2, vvz j n2.
(4) text (DIV1)
56
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1109
Hearbs which nourish some kind of creatures, kill other some, and a light whistling which appeaseth Horses, prouoketh Dogs.
Herbs which nourish Some kind of creatures, kill other Some, and a Light whistling which appeaseth Horses, provoketh Dogs.
n2 r-crq vvb d n1 pp-f n2, vvb j-jn d, cc dt n1 vvg r-crq vvz n2, vvz n2.
(4) text (DIV1)
56
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1110
And therfore the speech of the Teachers, must be framed according to the qualitie of the hearers.
And Therefore the speech of the Teachers, must be framed according to the quality of the hearers.
cc av dt n1 pp-f dt n2, vmb vbi vvn vvg p-acp dt n1 pp-f dt n2.
(4) text (DIV1)
56
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1111
Spirituall doctrine should be deliuered after the manner of food, wherein according to the rules of Phisicke, foure things are to be considered.
Spiritual Doctrine should be Delivered After the manner of food, wherein according to the rules of Physic, foure things Are to be considered.
j n1 vmd vbi vvn p-acp dt n1 pp-f n1, c-crq vvg p-acp dt n2 pp-f n1, crd n2 vbr pc-acp vbi vvn.
(4) text (DIV1)
56
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1112
First, the substance of it, that it be wholesome and fit to nourish, not poysonsull and infectious:
First, the substance of it, that it be wholesome and fit to nourish, not poysonsull and infectious:
ord, dt n1 pp-f pn31, cst pn31 vbb j cc j pc-acp vvi, xx n1 cc j:
(4) text (DIV1)
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1113
so the doctrine that is taught, for substance must bee sound and true, not false and hereticall.
so the Doctrine that is taught, for substance must be found and true, not false and heretical.
av dt n1 cst vbz vvn, p-acp n1 vmb vbi j cc j, xx j cc j.
(4) text (DIV1)
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1114
Secondly, the qualitie of it, that it be temperate and not too curious:
Secondly, the quality of it, that it be temperate and not too curious:
ord, dt n1 pp-f pn31, cst pn31 vbb j cc xx av j:
(4) text (DIV1)
56
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1115
so the manner of deliuering the Word must be plaine and easie, as hath bin said alreadie.
so the manner of delivering the Word must be plain and easy, as hath been said already.
av dt n1 pp-f vvg dt n1 vmb vbi j cc j, c-acp vhz vbn vvn av.
(4) text (DIV1)
56
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1116
Thirdly, the quantity of it, that it be not too little, for that weakeneth nature, nor too much, for that oppresseth and ouerwhelmeth.
Thirdly, the quantity of it, that it be not too little, for that weakeneth nature, nor too much, for that Oppresses and overwhelmeth.
ord, dt n1 pp-f pn31, cst pn31 vbb xx av j, c-acp cst vvz n1, ccx av av-d, c-acp cst vvz cc vvz.
(4) text (DIV1)
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1117
So the Minister, though hee neede not feare the excesse, because hee is commanded to preach in season, and out of season: yet he must be carefull that he scant not the people of the Word,
So the Minister, though he need not Fear the excess, Because he is commanded to preach in season, and out of season: yet he must be careful that he scant not the people of the Word,
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(4) text (DIV1)
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1118
and so bring that famine among them, which the Lord threatneth. And last of all, the necessitie of him that eateth:
and so bring that famine among them, which the Lord threatens. And last of all, the necessity of him that Eateth:
cc av vvb d n1 p-acp pno32, r-crq dt n1 vvz. cc ord pp-f d, dt n1 pp-f pno31 cst vvz:
(4) text (DIV1)
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1119
For one kinde of foode is fit for a sound body, and another for a sicke:
For one kind of food is fit for a found body, and Another for a sick:
c-acp crd n1 pp-f n1 vbz j p-acp dt j n1, cc j-jn p-acp dt j:
(4) text (DIV1)
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1120
one for a young man, another for an old man: one for a weake man, another for a strong man.
one for a young man, Another for an old man: one for a weak man, Another for a strong man.
crd p-acp dt j n1, j-jn p-acp dt j n1: pi p-acp dt j n1, j-jn p-acp dt j n1.
(4) text (DIV1)
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1121
There bee many things which are wholesome to him that is in health, which are deadly to him that is sicke.
There be many things which Are wholesome to him that is in health, which Are deadly to him that is sick.
pc-acp vbi d n2 r-crq vbr j p-acp pno31 cst vbz p-acp n1, r-crq vbr j p-acp pno31 cst vbz j.
(4) text (DIV1)
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1122
Honey is nourishing to old persons, which yet, they say, hurteth children, and breedeth gripings in the belly which gnaw the bowels.
Honey is nourishing to old Persons, which yet, they say, hurteth children, and breeds gripings in the belly which gnaw the bowels.
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(4) text (DIV1)
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1123
Againe, there must be varietie of food, according to the qualitie of the disease. As one kinde of medicine is not vsed for all diseases:
Again, there must be variety of food, according to the quality of the disease. As one kind of medicine is not used for all diseases:
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(4) text (DIV1)
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1124
so neither one doctrine agreeth to al men.
so neither one Doctrine agreeth to all men.
av dx pi n1 vvz p-acp d n2.
(4) text (DIV1)
56
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1125
To diuers diseases, saith Bernard, there agree diuers medicines, and stronger to them that are stronger.
To diverse diseases, Says Bernard, there agree diverse medicines, and Stronger to them that Are Stronger.
p-acp j n2, vvz np1, pc-acp vvi j n2, cc jc p-acp pno32 cst vbr jc.
(4) text (DIV1)
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1126
And a medicine that abateth one disease, increaseth the strength of another. Euery thing therefore must be fitted to the condition of the hearers.
And a medicine that abateth one disease, increases the strength of Another. Every thing Therefore must be fitted to the condition of the hearers.
cc dt n1 cst vvz crd n1, vvz dt n1 pp-f n-jn. d n1 av vmb vbi vvn p-acp dt n1 pp-f dt n2.
(4) text (DIV1)
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1127
The Husbandman considereth well the qualitie of the ground, before he sow his seede. For there is no ground that is fit for all seede.
The Husbandman Considereth well the quality of the ground, before he sow his seed. For there is no ground that is fit for all seed.
dt n1 vvz av dt n1 pp-f dt n1, c-acp pns31 vvb po31 n1. p-acp pc-acp vbz dx n1 cst vbz j p-acp d n1.
(4) text (DIV1)
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1128
But some seede will grow better on one soile then on another.
But Some seed will grow better on one soil then on Another.
p-acp d n1 vmb vvi av-jc p-acp crd n1 av p-acp j-jn.
(4) text (DIV1)
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1129
And some plants will thriue and prosper well in one kind of ground, which will not like at all in another.
And Some plants will thrive and prosper well in one kind of ground, which will not like At all in Another.
cc d n2 vmb vvi cc vvi av p-acp crd n1 pp-f n1, r-crq vmb xx av-j p-acp d p-acp j-jn.
(4) text (DIV1)
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1130
So the Minister, that is, Gods Seeds-man, must consider the qualitie of his hearers, that he may fit his doctrine accordingly.
So the Minister, that is, God's Seedsman, must Consider the quality of his hearers, that he may fit his Doctrine accordingly.
np1 dt vvb, cst vbz, npg1 n1, vmb vvi dt n1 pp-f po31 n2, cst pns31 vmb vvi po31 n1 av-vvg.
(4) text (DIV1)
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1131
The Fisherman doth not alwaies vse one kinde of net.
The Fisherman does not always use one kind of net.
dt n1 vdz xx av vvi crd n1 pp-f n1.
(4) text (DIV1)
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1132
Hee doth not fish with a casting-net in the middest of the Sea, where the great fishes might breake his net;
He does not Fish with a casting-net in the midst of the Sea, where the great Fish might break his net;
pns31 vdz xx vvi p-acp dt n1 p-acp dt n1 pp-f dt n1, c-crq dt j n2 vmd vvi po31 n1;
(4) text (DIV1)
56
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1133
neither doth hee spread great nets in the shore, to take little fishes, which might presently get out againe through the wide holes;
neither does he spread great nets in the shore, to take little Fish, which might presently get out again through the wide holes;
dx vdz pns31 vvi j n2 p-acp dt n1, pc-acp vvi j n2, r-crq vmd av-j vvi av av p-acp dt j n2;
(4) text (DIV1)
56
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1134
for so hee should lose all his labour, but he fit•eth his nets according to the fish which he desireth to catch:
for so he should loose all his labour, but he fit•eth his nets according to the Fish which he Desires to catch:
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(4) text (DIV1)
56
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1135
so the Minister, who is appointed to fish men to life, must apply his doctrine in such sort,
so the Minister, who is appointed to Fish men to life, must apply his Doctrine in such sort,
av dt vvb, r-crq vbz vvn pc-acp vvi n2 p-acp n1, vmb vvi po31 n1 p-acp d n1,
(4) text (DIV1)
56
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1136
as hee seeth his hearers may be soonest caught.
as he sees his hearers may be soonest caught.
c-acp pns31 vvz po31 n2 vmb vbi av-s vvn.
(4) text (DIV1)
56
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1137
And therefore very well saith Gregorie to this purpose, that it is a matter of great studie and labour, that in exhorting euery man, the Minister obserue and regard euery thing, And Therefore very well Says Gregory to this purpose, that it is a matter of great study and labour, that in exhorting every man, the Minister observe and regard every thing,
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(4) text (DIV1)
56
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1138
and that al things be dispensed to euery man, that doe properly appertaine vnto him.
and that all things be dispensed to every man, that do properly appertain unto him.
cc cst d n2 vbb vvn p-acp d n1, cst vdb av-j vvi p-acp pno31.
(4) text (DIV1)
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1139
But much more laboursome is it, at one and the same time, with the voice of one common exhortation to admonish innumerable hearers, labouring of diuers passions, that as it were with a two-edged sword, he may cut off on both sides the swellings of carnall thoughts,
But much more laboursome is it, At one and the same time, with the voice of one Common exhortation to admonish innumerable hearers, labouring of diverse passion, that as it were with a two-edged sword, he may Cut off on both sides the swellings of carnal thoughts,
p-acp d dc j vbz pn31, p-acp crd cc dt d n1, p-acp dt n1 pp-f crd j n1 pc-acp vvi j n2, vvg pp-f j n2, cst c-acp pn31 vbdr p-acp dt j n1, pns31 vmb vvi a-acp p-acp d n2 dt n2-vvg pp-f j n2,
(4) text (DIV1)
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1140
and like wrastlers, may turne himselfe cuery way in striking.
and like wrestlers, may turn himself cuery Way in striking.
cc j n2, vmb vvi px31 d n1 p-acp vvg.
(4) text (DIV1)
56
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1141
There are foure sorts of Ministers that come to be taxed and reprooued by this doctrine:
There Are foure sorts of Ministers that come to be taxed and reproved by this Doctrine:
pc-acp vbr crd n2 pp-f n2 cst vvb pc-acp vbi vvn cc vvn p-acp d n1:
(4) text (DIV1)
57
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1142
First, such as spend the time in deliuering vnprofitable & impertinent things, such as tend not at all to edification.
First, such as spend the time in delivering unprofitable & impertinent things, such as tend not At all to edification.
ord, d c-acp vvi dt n1 p-acp vvg j cc j n2, d c-acp vvb xx p-acp d p-acp n1.
(4) text (DIV1)
57
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1143
As many take a great pride and busie themselues in answering friuolous and idle questions, which themselues had made before,
As many take a great pride and busy themselves in answering frivolous and idle questions, which themselves had made before,
p-acp d vvb dt j n1 cc vvi px32 p-acp vvg j cc j n2, r-crq px32 vhn vvn a-acp,
(4) text (DIV1)
57
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1144
for the ostentation of their wit.
for the ostentation of their wit.
p-acp dt n1 pp-f po32 n1.
(4) text (DIV1)
57
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1145
A man may say to them when they come downe, as Phauorinus the Philosopher said once to a boasting Grammarian, that had wearied him and others with an idle discourse: A man may say to them when they come down, as Phavorinus the Philosopher said once to a boasting Grammarian, that had wearied him and Others with an idle discourse:
dt n1 vmb vvi p-acp pno32 c-crq pns32 vvb a-acp, c-acp np1 dt n1 vvd a-acp p-acp dt j-vvg n1, cst vhd vvn pno31 cc n2-jn p-acp dt j n1:
(4) text (DIV1)
57
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1146
They haue taught many things which they knew not before, and which they had no desire to know.
They have taught many things which they knew not before, and which they had no desire to know.
pns32 vhb vvn d n2 r-crq pns32 vvd xx a-acp, cc r-crq pns32 vhd dx n1 pc-acp vvi.
(4) text (DIV1)
57
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1147
Or as Musonius said to such another; Both the speaker and the hearers lose their labour. Or as Musonius said to such Another; Both the speaker and the hearers loose their labour.
cc a-acp np1 vvd p-acp d j-jn; d dt n1 cc dt n2 vvb po32 n1.
(4) text (DIV1)
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1148
Secondly, such as delight onely to handle obscure and difficult points of doctrine, such as few or none of their hearers are able to vnderstand.
Secondly, such as delight only to handle Obscure and difficult points of Doctrine, such as few or none of their hearers Are able to understand.
ord, d c-acp vvb av-j pc-acp vvi j cc j n2 pp-f n1, d c-acp d cc pix pp-f po32 n2 vbr j pc-acp vvi.
(4) text (DIV1)
58
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1149
A thing which euen the Heathen men haue condemned.
A thing which even the Heathen men have condemned.
dt n1 r-crq av-j dt j-jn n2 vhb vvn.
(4) text (DIV1)
58
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1150
Among the wise and ancient Grecians, the difficult and hard points of their religion, were neuer laid open to the discussing of ignorant people,
Among the wise and ancient Greeks, the difficult and hard points of their Religion, were never laid open to the discussing of ignorant people,
p-acp dt j cc j njp2, dt j cc j n2 pp-f po32 n1, vbdr av-x vvn j p-acp dt vvg pp-f j n1,
(4) text (DIV1)
58
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1151
but were closed vp with silence.
but were closed up with silence.
cc-acp vbdr vvn a-acp p-acp n1.
(4) text (DIV1)
58
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1152
And Varro remooued those bookes which hee wrote of the profoundest questions, and darkest mysteries of Theologie, from the sight and knowledge of the multitude,
And Varro removed those books which he wrote of the profoundest questions, and Darkest Mysteres of Theology, from the sighed and knowledge of the multitude,
np1 np1 vvn d n2 r-crq pns31 vvd pp-f dt js n2, cc js n2 pp-f n1, p-acp dt n1 cc n1 pp-f dt n1,
(4) text (DIV1)
58
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1153
and shut them vp within the wall of the Schooles.
and shut them up within the wall of the Schools.
cc vvd pno32 a-acp p-acp dt n1 pp-f dt n2.
(4) text (DIV1)
58
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1154
Much more should the Ministers of the Word bee carefull not to handle deepe and intricate points of Diuinitie in the hearing of poore ignorant people, lest being vnlearned, and not able to vnderstand the same, they peruert them to their owne destruction, as the Apostle Peter saith.
Much more should the Ministers of the Word be careful not to handle deep and intricate points of Divinity in the hearing of poor ignorant people, lest being unlearned, and not able to understand the same, they pervert them to their own destruction, as the Apostle Peter Says.
av-d dc vmd dt n2 pp-f dt n1 vbb j xx pc-acp vvi j-jn cc j n2 pp-f n1 p-acp dt n-vvg pp-f j j n1, vvd vbg j, cc xx j pc-acp vvi dt d, pns32 vvi pno32 p-acp po32 d n1, p-acp dt n1 np1 vvz.
(4) text (DIV1)
58
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1155
Thirdly, such as deliuer good and profitable doctrine, but neuer apply it to mens consciences. Doctrine and application should not be separated:
Thirdly, such as deliver good and profitable Doctrine, but never apply it to men's Consciences. Doctrine and application should not be separated:
ord, d c-acp vvb j cc j n1, cc-acp av-x vvb pn31 pc-acp ng2 n2. n1 cc n1 vmd xx vbi vvn:
(4) text (DIV1)
59
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1156
yea, the Apostle maketh this the chiefe end of prophesying, that is, of preaching the Word,
yea, the Apostle makes this the chief end of prophesying, that is, of preaching the Word,
uh, dt n1 vvz d dt j-jn n1 pp-f vvg, cst vbz, pp-f vvg dt n1,
(4) text (DIV1)
59
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1157
namely, to speake to edifying, to exhortation, and to comfort.
namely, to speak to edifying, to exhortation, and to Comfort.
av, pc-acp vvi p-acp j-vvg, p-acp n1, cc pc-acp vvi.
(4) text (DIV1)
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1158
And he exhorteth TIMOTHEVS, to giue attendance, as well to exhortation, as to doctrine. And in his preaching to rebuke and exhort, as well as to teach. And the same he also commandeth Titus. And this himselfe practised in all his Epistles, where first hee setteth downe matter of doctrine,
And he exhorteth TIMOTHY, to give attendance, as well to exhortation, as to Doctrine. And in his preaching to rebuke and exhort, as well as to teach. And the same he also commands Titus. And this himself practised in all his Epistles, where First he sets down matter of Doctrine,
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(4) text (DIV1)
59
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1159
for the information of the iudgement, and then proceedeth to matter of exhortation, for the reformation of manners.
for the information of the judgement, and then Proceedeth to matter of exhortation, for the Reformation of manners.
p-acp dt n1 pp-f dt n1, cc av vvz p-acp n1 pp-f n1, p-acp dt n1 pp-f n2.
(4) text (DIV1)
59
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1160
Doctrine indeed is profitable to perswade the iudgement:
Doctrine indeed is profitable to persuade the judgement:
n1 av vbz j pc-acp vvi dt n1:
(4) text (DIV1)
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1161
but it is the application of the doctrine, that must worke vpon the heart and affections to winne them.
but it is the application of the Doctrine, that must work upon the heart and affections to win them.
cc-acp pn31 vbz dt n1 pp-f dt n1, cst vmb vvi p-acp dt n1 cc n2 pc-acp vvi pno32.
(4) text (DIV1)
59
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1162
So that application is the very life and edge of doctrine;
So that application is the very life and edge of Doctrine;
av d n1 vbz dt j n1 cc n1 pp-f n1;
(4) text (DIV1)
59
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1163
without which it is dull, cold, barren, and as good as dead, and doth little good vnto the hearers.
without which it is dull, cold, barren, and as good as dead, and does little good unto the hearers.
p-acp r-crq pn31 vbz j, j-jn, j, cc p-acp j c-acp j, cc vdz j j p-acp dt n2.
(4) text (DIV1)
59
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1164
Not because there is any defect in the Word, for it is perfect to all vses and purposes:
Not Because there is any defect in the Word, for it is perfect to all uses and Purposes:
xx c-acp pc-acp vbz d n1 p-acp dt n1, c-acp pn31 vbz j p-acp d n2 cc n2:
(4) text (DIV1)
59
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1165
but because few or none will apply the doctrine to themselues, if the Minister neglect to doe it.
but Because few or none will apply the Doctrine to themselves, if the Minister neglect to do it.
cc-acp c-acp d cc pix vmb vvi dt n1 p-acp px32, cs dt n1 vvb pc-acp vdi pn31.
(4) text (DIV1)
59
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1166
For according to the common saying. That which is spoken to all, is spoken to none;
For according to the Common saying. That which is spoken to all, is spoken to none;
p-acp vvg p-acp dt j n-vvg. d r-crq vbz vvn p-acp d, vbz vvn p-acp pix;
(4) text (DIV1)
59
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1167
because euery man posteth it off to his fellow, and will not take it to himselfe,
Because every man posteth it off to his fellow, and will not take it to himself,
c-acp d n1 vvz pn31 a-acp p-acp po31 n1, cc vmb xx vvi pn31 pc-acp px31,
(4) text (DIV1)
59
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1168
vnlesse the Minister lay it home to his conscience, and so apply it, (as Christ did to the chiefe Priests and Pharises ) as they may perceiue that he speaketh of them.
unless the Minister lay it home to his conscience, and so apply it, (as christ did to the chief Priests and Pharisees) as they may perceive that he speaks of them.
cs dt n1 vvd pn31 av-an p-acp po31 n1, cc av vvb pn31, (c-acp np1 vdd p-acp dt j-jn n2 cc np2) c-acp pns32 vmb vvi cst pns31 vvz pp-f pno32.
(4) text (DIV1)
59
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1169
If a Phisician should prescribe neuer so excellent and approoued a medicine vnto his Patient, yet if it be not applied, it can doe him no good.
If a physician should prescribe never so excellent and approved a medicine unto his Patient, yet if it be not applied, it can do him no good.
cs dt n1 vmd vvi av av j cc j-vvn dt n1 p-acp po31 n1, av cs pn31 vbb xx vvn, pn31 vmb vdi pno31 dx j.
(4) text (DIV1)
59
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1170
No more can the doctrines of the Word, though neuer so excellent, vnlesse they be applied to the conscience.
No more can the doctrines of the Word, though never so excellent, unless they be applied to the conscience.
av-dx dc vmb dt n2 pp-f dt n1, cs av-x av j, cs pns32 vbb vvn p-acp dt n1.
(4) text (DIV1)
59
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1171
The Word of God is a sword, yea, a two-edged sword to cut both waies. The Word of God is a sword, yea, a two-edged sword to Cut both ways.
dt n1 pp-f np1 vbz dt n1, uh, dt j n1 pc-acp vvi d n2.
(4) text (DIV1)
59
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1172
But it is like a sword in a scabberd, and cannot cut at al, vnlesse it be drawne out by application.
But it is like a sword in a scabbard, and cannot Cut At all, unless it be drawn out by application.
p-acp pn31 vbz av-j dt n1 p-acp dt n1, cc vmbx vvi p-acp d, cs pn31 vbb vvn av p-acp n1.
(4) text (DIV1)
59
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1173
Now the bare reading of the Word cannot doe this; it is the powerfull preaching of it that worketh this effect.
Now the bore reading of the Word cannot do this; it is the powerful preaching of it that works this Effect.
av dt j n-vvg pp-f dt n1 vmbx vdi d; pn31 vbz dt j vvg pp-f pn31 cst vvz d n1.
(4) text (DIV1)
59
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1174
And therefore Stapleton, though a Papist, and therfore no great friend to preaching, yet he preferreth it infinitely before reading.
And Therefore Stapleton, though a Papist, and Therefore no great friend to preaching, yet he preferreth it infinitely before reading.
cc av np1, cs dt njp, cc av dx j n1 p-acp vvg, av pns31 vvz pn31 av-j p-acp vvg.
(4) text (DIV1)
59
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1175
Preaching, saith he, planteth yong beginners, and watereth them that goe forward. And in another place:
Preaching, Says he, plants young beginners, and Waters them that go forward. And in Another place:
vvg, vvz pns31, vvz j n2, cc vvz pno32 cst vvb av-j. cc p-acp j-jn n1:
(4) text (DIV1)
59
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1176
The voice of God soundeth most effectually in Sermons, not in books.
The voice of God soundeth most effectually in Sermons, not in books.
dt n1 pp-f np1 vvz av-ds av-j p-acp n2, xx p-acp n2.
(4) text (DIV1)
59
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1177
And many times it commeth to passe, that one and the same sentence, which being read, made no impression in the mind, being spoken and deliuered in a Sermon, doth mightily stirre vs vp:
And many times it comes to pass, that one and the same sentence, which being read, made no impression in the mind, being spoken and Delivered in a Sermon, does mightily stir us up:
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(4) text (DIV1)
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1178
and that which, though we know it before in reading, was not obserued;
and that which, though we know it before in reading, was not observed;
cc cst r-crq, cs pns12 vvb pn31 a-acp p-acp vvg, vbds xx vvn;
(4) text (DIV1)
59
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1179
in preaching is obserued with admiration, and doth wonderfully please vs, which before we passed ouer without any taste.
in preaching is observed with admiration, and does wonderfully please us, which before we passed over without any taste.
p-acp vvg vbz vvn p-acp n1, cc vdz av-j vvi pno12, r-crq c-acp pns12 vvd a-acp p-acp d n1.
(4) text (DIV1)
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1180
Last of all, such as giue themselues to flatter their hearers, handling the Word of God deceitfully; or as it is in the Vulgar Translation, adulterating the Word:
Last of all, such as give themselves to flatter their hearers, handling the Word of God deceitfully; or as it is in the vulgar translation, adulterating the Word:
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(4) text (DIV1)
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1181
which Stapleton wittily expoundeth in this manner:
which Stapleton wittily expoundeth in this manner:
r-crq np1 av-j vvz p-acp d n1:
(4) text (DIV1)
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1182
They doe adulterate the Word of God, saith he, that doe not thereby seeke to beget children vnto God,
They do adulterate the Word of God, Says he, that do not thereby seek to beget children unto God,
pns32 vdb j dt n1 pp-f np1, vvz pns31, cst vdb xx av vvi pc-acp vvi n2 p-acp np1,
(4) text (DIV1)
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1183
but onely to benefit themselues in pleasing mens humours: as adulterers seeke for no issue, but onely intend their owne pleasure.
but only to benefit themselves in pleasing men's humours: as Adulterers seek for no issue, but only intend their own pleasure.
cc-acp av-j pc-acp vvi px32 p-acp vvg ng2 n2: c-acp n2 vvb p-acp dx n1, cc-acp av-j vvi po32 d n1.
(4) text (DIV1)
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1184
These are they that fit their words, not to mens diseafes, but to their defires, and doe not play the Phisicians, but the clawbacks and the Parasites.
These Are they that fit their words, not to men's diseafes, but to their Desires, and do not play the Physicians, but the clawbacks and the Parasites.
d vbr pns32 cst vvb po32 n2, xx p-acp ng2 n2, cc-acp p-acp po32 n2, cc vdb xx vvi dt n2, cc-acp dt ng1 cc dt n2.
(4) text (DIV1)
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1185
But euery faithfull Minister must first terrifie mens minds with the threatnings of the law, and then,
But every faithful Minister must First terrify men's minds with the threatenings of the law, and then,
p-acp d j vvb vmb ord vvi ng2 n2 p-acp dt n2-vvg pp-f dt n1, cc av,
(4) text (DIV1)
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1186
if need stand, raise them vp with the promises of the Gospell. And they that after this manner diuide the Word aright, are sure by Gods blessing to see some fruits of their labour in the Church.
if need stand, raise them up with the promises of the Gospel. And they that After this manner divide the Word aright, Are sure by God's blessing to see Some fruits of their labour in the Church.
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(4) text (DIV1)
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1187
The Minister must remember, that he hath to deale as well with the wicked, as with the godly;
The Minister must Remember, that he hath to deal as well with the wicked, as with the godly;
dt vvb vmb vvi, cst pns31 vhz pc-acp vvi c-acp av p-acp dt j, c-acp p-acp dt j;
(4) text (DIV1)
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1188
and therefore hee must so temper his doctrine, as neither the one may haue occasion giuen him to despaire,
and Therefore he must so temper his Doctrine, as neither the one may have occasion given him to despair,
cc av pns31 vmb av vvi po31 n1, c-acp dx dt pi vmb vhi n1 vvn pno31 pc-acp vvi,
(4) text (DIV1)
60
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1189
nor the other may take to himselfe the promises of God, when they are not due vnto him.
nor the other may take to himself the promises of God, when they Are not due unto him.
ccx dt n-jn vmb vvi p-acp px31 dt n2 pp-f np1, c-crq pns32 vbr xx j-jn p-acp pno31.
(4) text (DIV1)
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1190
This peraduenture will bee troublesome, and it may be will procure him hatred, as the Galatians counted the Apostle PAVL their enemie, because he told them the truth.
This Peradventure will be troublesome, and it may be will procure him hatred, as the Galatians counted the Apostle PAUL their enemy, Because he told them the truth.
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(4) text (DIV1)
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1191
But a Minister must not satisfie mens desires, but faithfully execute that which God hath giuen him in commandement.
But a Minister must not satisfy men's Desires, but faithfully execute that which God hath given him in Commandment.
p-acp dt n1 vmb xx vvi ng2 n2, cc-acp av-j vvi d r-crq np1 vhz vvn pno31 p-acp n1.
(4) text (DIV1)
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1192
And as Physicians do many times powre bitter potions into mens mouthes, whether they will or no;
And as Physicians do many times pour bitter potions into men's mouths, whither they will or no;
cc c-acp n2 vdb d n2 n1 j n2 p-acp ng2 n2, cs pns32 vmb cc uh-dx;
(4) text (DIV1)
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1193
and as Surgeons cut and seare mens wounds, though they struggle neuer so, if there bee necessitie:
and as Surgeons Cut and sear men's wounds, though they struggle never so, if there be necessity:
cc c-acp n2 vvn cc vvb ng2 n2, cs pns32 vvi av-x av, cs pc-acp vbi n1:
(4) text (DIV1)
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1194
so the Minister must not respect the daintie and tender eares of the people, but must constantly aime at the ende of his Ministery.
so the Minister must not respect the dainty and tender ears of the people, but must constantly aim At the end of his Ministry.
av dt vvb vmb xx vvi dt j cc j n2 pp-f dt n1, cc-acp vmb av-j vvi p-acp dt n1 pp-f po31 n1.
(4) text (DIV1)
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1195
It was spoken in the commendation of our Sauiour Christ, euen by the mouth of his greatest enemies, that he taught the way of God truly, and considered no mans person. He taught in truth;
It was spoken in the commendation of our Saviour christ, even by the Mouth of his greatest enemies, that he taught the Way of God truly, and considered no men person. He taught in truth;
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(4) text (DIV1)
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1196
in his doctrine he spake nothing to winne the fauour of any man, he deliuered nothing but what the truth it selfe suggested vnto him.
in his Doctrine he spoke nothing to win the favour of any man, he Delivered nothing but what the truth it self suggested unto him.
p-acp po31 n1 pns31 vvd pix pc-acp vvi dt n1 pp-f d n1, pns31 vvd pix cc-acp r-crq dt n1 pn31 n1 vvn p-acp pno31.
(4) text (DIV1)
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1197
So must it bee with all the Ministers of Christ; they must neither respect the displeasure, nor the fauour of any man. Stapleton speaketh very peremptorily:
So must it be with all the Ministers of christ; they must neither respect the displeasure, nor the favour of any man. Stapleton speaks very peremptorily:
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(4) text (DIV1)
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1198
They are the ministers of Satan, that either perswade, or promise, or dare giue peace to a wicked man without repentance.
They Are the Ministers of Satan, that either persuade, or promise, or Dare give peace to a wicked man without Repentance.
pns32 vbr dt n2 pp-f np1, cst d vvi, cc n1, cc vvb vvi n1 p-acp dt j n1 p-acp n1.
(4) text (DIV1)
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1199
Finally, this doctrine serueth to stirre vp euery one of vs to the faithfull and sincere performance of this dutie.
Finally, this Doctrine serveth to stir up every one of us to the faithful and sincere performance of this duty.
av-j, d n1 vvz pc-acp vvi a-acp d crd pp-f pno12 p-acp dt j cc j n1 pp-f d n1.
(4) text (DIV1)
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We must not onely rehearse the Word of God by the way, but by diuiding it aright, we must fitly apply it to seuerall places, times and persons.
We must not only rehearse the Word of God by the Way, but by dividing it aright, we must fitly apply it to several places, times and Persons.
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And whether we purpose to teach, or to exhort, or to rebuke, or to comfort, wee must not please mens eares with an emptie sound of words,
And whither we purpose to teach, or to exhort, or to rebuke, or to Comfort, we must not please men's ears with an empty found of words,
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and with curious speeches made for ostentation:
and with curious Speeches made for ostentation:
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but wee must labour to pierce euen into the hearts of men, and to speake to their soules and consciences.
but we must labour to pierce even into the hearts of men, and to speak to their Souls and Consciences.
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And therefore, to shut vp all with that speech of Saint Chrysostome, A Pastor standeth neede of great wisedome,
And Therefore, to shut up all with that speech of Saint Chrysostom, A Pastor Stands need of great Wisdom,
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and sixe hundred eyes, that he may euery way rightly discerne the disposition of mens minds, that he may know when he is to deale mildly and gently, and when roughly and sharpely. FINIS.
and sixe hundred eyes, that he may every Way rightly discern the disposition of men's minds, that he may know when he is to deal mildly and gently, and when roughly and sharply. FINIS.
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