before their eies those excellent titles with which they are adorned in the holy scripture by the testimonies whereof it is very conuenieÌ„t first to proue the same and afterward to dilate vppon them in the maner of an exhortation CHAP. IIII. The proofe by places of scripture of twentie two titles which are giuen to the Ministers of the word of God IN the first place they are called the Ministers of God 1 Tit. 1 and of Iesus Christ Paul a Minister of God and an Apostle of Iesus Christ 1 Cor. 1 Eph 1. Ehp. 4. according to the faith of Gods elect Secondly they are called the Seruants of God and of Iesus Christ They are called Gen. 20 Apostles Prophets Euangelistes Pastors and Doctors but because first we make mention of those titles which be lesse significant 1 Sam 9 we set downe that thirdly they are called Prophets Abraham was a Prophet The fourth title is that they are called Seers as we may read When Israel went to enquire an answer of God they went to the house of the Seer And there Samuel is called a Seer In the same book of Samuel it is said That the Acts of King Dauid both first and last are written in the bookes of Samuel the Seer and in the volum of Gad the Seer In the 1. Chr. 21. the 2. Chr. 9 1 Chro. 21 2 Chro. 9 In the visions of Iddo the Seer And in the same booke the 12. Chapter Iddo the Seer In the 29. mention is made of Iohn the sonne of Hanani the Seer who reproued Iehoshaphat in that hee went with Achab. The fift title that they are called Apostles The 6. Euangelists The 7. Doctors The 8. Pastors The 9. they are called Planters The 10. VVaterers of the word of God As S. Paul saith Paul may plant and Apollos may water but God giues the encrease The 11. they are called fellowe workers or Gods laborers The 12. the Disposer of the Mysteries of God Lette a man so thinke of vs as of the Ministers of Christ and disposers of the secrets of God The 13. Messengers or Ambassadours Now then are we Ambassadours for Christ as though god did beseech you throgh vs we pray you in Christes stead that you be recoÌ„ciled to god The 14. they be called Labourers in the Haruest as in Math. Whereas Christ seeing a great company following him he said vnto his disciples Surelie the Haruest is great but the laborers are but fewe praye ye therefore the Lord of the haruest to send forth laborers into his haruest The 15. Fathers When the King of Israel had in his power the army of the King of Syria hee asked of Elisha the Prophet as touching them saying My Father shall I smite them shall I smite them Againe I write not these things to shame you but as my beloued children I admonish you For though you haue ten thousand instructors in Christ yet haue you not many Fathers for in Christ Iesus I haue begotten you through the Gospell The 16. Elders as in the 20. of the Acts where wee may read that when S. Paul sent for the Elders whom he exhorted in their dutie 1 Tim. 6 And also The Elders that rule well are worthy of double honour 1 Pet. 5 In Peter The Elders which are amoÌ„g you I beseech which also am an Elder a witnesse of the sufferings of Christ 1 Tim. 3 Tâ— 1 The 17. Bishop If any desire the office of Bishop he desireth a woorthy worke The 18. Math. 5 Math. 6 The salt of the earth so Christ calleth his Disciples The 19. The Light of the world The 20. A sweet Sauour VVe are vnto God the sweete sauour of Christ in theÌ„ that are saued in them that perish to the one we are the sauour of death vnto death to the other the sauour of life vnto life The 21. They are called Angells The Pastors of the 7. Churches are called Angelles in the Reuelation of S. Iohn The 22. and the last they are called Gods Exod. For it is said when Moses refused to go into Egypt for the deliueraÌ„ce of the people God ioined Aaron vnto him said vnto him That he should be his spokesman he shall be as thy mouth thou shalt be to him as God Againe Behold I haue made thee Pharaoh his God That is I haue giuen thee power against Pharaoh thou shalt be as a God to a weake man Speaking in this maner vnto him to haue all feare of the Tyrant to be quite taken away CHAP. V. How euerie one that affecteth the ministrie should make profit of each title which the scripture giueth to Pastors NOw seeing that wee haue made proofe of the titles lette euerie one diligentlie consider what they ought to learne which desire this calling First of all in that they are called the Ministers of God they must learne two things First that they be of honest conuersation Secondly that they be endued with a competent measure of knowledge As concerning their maners what they must be and what God requireth at their hands lette them sette before them that most excellent place of scripture written in Leuitieus where the behauiour of the Leuits are described Leuit. 21. VVhat the title of a minister teacheth them desires the same VVhosoeuer of thy seede in their generations hath anie blemishes shall not prease to offer the bread of his God For whosoeuer hath any blemish shall not come neare as a man blind or lame or that hath a flat nose or that hath any misshapen member or a man that hath a broken foote or a broken hand or is crooke backed or bleare eyed or hath a blemish in his eye or be scuruie or scabbed or hath his stones broken For this place is a true table to beholde what Ministers ought to be but wee alledge not this place to this end that the imperfections of the body whereof there mention is made maye keepe backe at this time those from comming to the ministrie which desire the same as it hindered the Leuits from beeing priests for the reason for which God would hâ—ue his Priest without blemish was because he repâ—esented the person of Christ who should be the immaculate lambe in that reconciliation which should be made by him betwixt God and vs but nowe seeing that Christ Iesus hath made an end of the ceremonies of the lawes here mentioned wee which are vnder the Gospel are no more bounde to the outward obseruation yet notwithstaÌ„ding the substance of the same is to be applied to all those that are placed in the calling of the ministrie that as in those times the lame broken and disfigured were kept backe from the Priesthood so at this day vnderstanding by the faults of the bodie the spirituall blemishes of the soule Those that bee fooles ignorant wicked vngodly should not bee admitted to this charge for ignorance wickednes and vngodlinesse and many other vices copartners
disorders of men in many countreyes there is nothing of such force as the preaching of the word of God IN the first place this may be verified because the worde of God in the scripture is verie fitly compared to a burning fire as in Ieremy where God saith to his Prophet that Hee will put his words into his mouth like a fire Iere. 5.74.29.29 Isay 49.2 And in the 29. of the same Prophecie it is cōpared to a fire and to an hammer Is not my word euen like a fire saith the lord and like an hammer that breakes the stone And in Isay to a sword and to a shaft where it is said that God hath made his mouth like vnto a sharp sword and a chosen shaft c. Eph. 6 17. Apoc. 15 15. Math. 1 12. Also to a fanne where Iohn sayth that Hee holdeth his fanne in his hand and will make cleane his floore and gather his wheate into his Garner but will burne vp the chaffe with vnquenchable fire And vnto salt and such like things By all those similitudes and other very well knowne wee are plainely instructed and it is liuely represented vnto vs the vertue and efficacie of this word of God that seeing that God hath giuen such power to it to be able to encounter with the transgressions and sinnes of men The word of God being compared to a sword to a fan to salt they that preach the same purely may correct many vices it may very well be concluded that those which do preach his word so it be purely and from a zealous affection and hearkened vnto attentiuely in all humanitie and reuerence they may by the grace of God root vp out of the world an infinite number of sinnes For seeing that it is so that the fire of his owne nature doth purifie gold siluer and cleanseth other mettals bringeth them to powder and fineth them seperateth the drosse consumeth straw chaffe and other drie things when they are cast into it and as a sharpe swoorde dooth cut and pearce or like a fanne when the corne is threshed to make cleane the floore to cast and driue away the chaffe filme dust and taile of the corne and to make it cleane and pure also the salt of his naturall propertie doth consume the superfluous humors which is in meate and do preserue the same frō corruption Verily it cannot otherwise bee but that the true Pastors which are messengers of the holie worde of God which truely is the word of fire by the preaching therof but they must needs burn and disperse an infinit number of disorders and corruptions vnto the which the most part are addicted and also by that to cut off many sins prophane maners and abhominable behauior of a companie of naughtipacks which take no delight but in doing euill and by the same which is a sword that woundeth euen to the marrow to the diuision of the soule they pearce through and search the very inward thoughts of their souls to awake them earnestly frō their sound sleep of vices and afterward by liuely often exhortations reprehensions denoūcings of the iudgements of God with fearful threatnings which are as heauy strokes of an hammer vpō their obstinacie and hardnes they may make thē haue a feeling of their sinnes to detest all their pleasure therin Also by the same of this word they discouer much filthines of the rauening cormorāts that is to say a great nūber of Infidels Atheists Apostates hipocrits which are oftētimes hidden in the church of God as cockle amongst the corne which they cast out of the same and purge it to conclude seeing that the same word is salt keeping meates in their accustomed goodnesse that they do not corrupt It must needes be that they which carry this salt hither and thither do giue a sauour vnto them which haue it not to them which haue it in a small measure to conserue them to them which haue it sufficiently to cause them to hold the same to aduise thē that this sauor doth not diminish nor perish that is to cause by this word that those which are secure in their sins may feele them acknowledge thē those which haue a feeling of the grace of God that they increase more and more in the one and in the other they that are growne to greatest perfection may haue care to keepe the knowledge which they haue in detesting all their life long their wicked conuersation and studying with all their heart affection for integritie The second reason and innocencie Secondly we affirm that somwhat to correct the disorders of our age as it were ouerflowing the whole world the most fit soueraigne receit is to procure a sufficient number of good preachers because God in his worde doth giue them in charge to preach freely not onely to Artizans and labourers but also to kings and great Lordes so that they keepe themselues within the compasse of their dutie Wee reade in Deutronomy Deut 17 19. that The King should receiue the law from the Priests and reade it that he may feare God and that his heart be not lifted vp aboue his brethren And to this effect Iehoash the King of Iuda was taught by Iehoiada the priest not only whē he was little but also whē he was a great king 2. King 12. he reprehended him when hee sawe it needfull as also the Prophets exhorted and reprooued kings verie freely without feare of theyr Maiestie or authoritie as it is manifest by many very notable examples which we will recite in theyr places This poynt also is worthy the consideration which maketh much for our purpose that Prophets Priests were had in great reuerence amongst kings that they gouerned the people for the most part by their counsaile as we read plainly in the book of Numbers of Iosua the Great how he ruled his people by the aduise of Eleazar the priest if this were practised at this day Num. 1◠22 it is very probable that such disorder and confusion in Kingdomes should not bee seene The third reason as now ordinarily may be perceiued Thirdly when in auncient time God would haue any reformatiō to be made of errors abuses and abhominations of all kind of sin He hath deuised no better meanes to root vp from the midst of the people those sinnes and inormities which then reigned and bare sway but by vsing the ministery of this word We haue notable examples especially in the reigne of Iosias in whose time the pure seruice of God was established in Iuda and Israel by meanes of the reading of the law and by the preaching of this worde of God For wee reade that Shaphan the Kinges Chauncellour 2. King 22. hauing found the Booke of the lawe which was almost lost in the tymes of the wicked Kinges Manasses and others who did degenerate to all idolatries and impietie and that the good King Iosias beeng
they that heard it were pricked in their harts said vnto Peter and the other apostles Men brethren what shall we do Then Peter said vnto them Amend your liues and be baptized euery one of you in the name of Iesus Christ for the remission of sinnes and yee shall receiue the gift of the holy Ghost And in the 41. verse it is saide That they that gladly receiued his worde were baptized And in the 46. verse They continued daylie with one accorde in the Temple and breaking bread Againe when Saint Paul in the 20. of the Acts Acts 20 dooth reckon vppe the summe of his Apostleship he saith vnto the Elders of the Church of Ephesus That hee kept backe nothing from them that was profitable but had shewed them and taught them openly and throughout euerie house witnessing to the Iewes also to the Grecians the repentance towards God and faith towarde our Lord Iesus Christ Acts 26 And in the 26. Paul being before king Agrippa did recount al his office he saith That assoone as euer he was called to be an Apostle by an heauēly vision which appeared vnto him as hee was going to Damascus hee shewed the same first vnto them which were at Damascus and Ierusalem and throughout all the coasts of Iuda and to the Gentiles that they should repent and turne to God and do works worthie amendment of life The proof of the second point 1. King 18. Let vs proue the second poynt by other places of Scripture that is that a Pastor must bee able to confute the erroneous doctrine of false teachers of which we haue examples of the Prophets and Apostles First we see in the first Booke of the Kings that the Prophet Elias did shewe vnto Achab and to the people of Israel that the prophets of Baal which the ignoraunt people helde for true Prophets were false Prophets and he himselfe did conuince them of falshoode by that sacrifice which they had chosen to make knowne which of them two hee or they were false Prophets It came to passe that by the praier of Elias fire was cast downe from heauen to consume his Sacrifice and on the contrarie side that of the false Prophets was not consumed although they prayed to their god Baal to heare them they were conuinced to be false prophets In the second place we reade in Ieremie Iere. 14 that the Prophet Ieremie by the commaundement of God did confute the prophesies of the false Prophets who affirmed that God would not punish Ierusalem nether by the sworde nor by famine And hee affirmed the contrarie that God woulde plague them by these two scourges and that the false prophets themselues who durst abuse the name of God saying that it was in his name that they shewed them that warre and famine shoulde not come neare them should also be consumed by the sworde and by famine with the people vnto whom they had prophesied And in the 28. of the same Prophet Chap. 25 a certaine false prophet named Hananiah shewing the people that God had broken the yoke of Nabuchadnezzar the king of Babel and that the vessels which hee had taken out of the house of the Lord should be brought backe againe and for the confirmation of his saying hauing taken the yoke from the Prophet Ieremiahs necke and broken it before the Priests and people he said euen so shal the yoke of Nabuchadnezzar king of Babel be broken from the necke of all nations within the space of two yeares VVhen it it is there set downe that Ieremiah had the worde of the Lorde to the contrarie who by Gods commaundement put him backe saying vnto him in the 15. verse of the same chapter Heare now Hananiah the Lord hath not sent thee but thou makest this people to trust in a lie Beholde this yeare thou shalt die Wee reade likewise howe that Ezechiel did beate downe the false Prophets and prophitesses who seduced the people declaring vnto them peace in the name of the Lord then when hee was purposed to take vengeance vppon them for their sinnes saying VVo vnto the foolish Prophets that follow their owne spirit haue seene nothing And in the 18. ver VVo vnto the womē that sow pillowes vnder all armeholes that is who maintain by their false prophesies men in vaine hope promising vnto them peace and quietnesse when they do abound with al wickednes And make vayles vpon the head of euerie one that standeth vp to hurt soules that is who fitte their vaine predictions to all ages and to all kind of people or else they that do deck them which go towards them with cetrain vailes or such like promising them to obtaine by these meanes any vision The Prophet speaketh in such maner because the sorcerers and diuiners couered with a vaile the face of them vnto whom they spake and sowed pillowes vnder their armeholes giuing them to vnderstand that the euent of their answer shuld be more certain It is said also in the Acts that There arose certain of the sinagogue which are called Libertines Cirenians of Alexandria and of thē of Cilicia of Asia disputed with Steuen But they were not able to resist the wisedome and the Spirit by the which he spake Act. 9. And in the same booke we see that Saint Paul confounded the Iewes and the Grecians shewing that Iesus Christ was the sonne of God We read also in the fifteenth of the Acts that certaine false Prophets who taught that Except they were circumcised they could not bee saued were confuted by Saint Paul and Barnabas and other Apostles in Antiochia In the eighteenth of the same booke mention is made of a certain Iew named Apollos an eloquent mā mightie in the Scriptures who mightily confuted publikely the Iewes with great vehemency shewing by the Scriptures that Iesus was the Christ We may see many Epistles of S. Paul which are liuely applied to this effect In Saint Peter we reade 2. Pet. 2. There were false Prophets among the people which priuily brought in damnable heresies euen denying the Lord that hath bought them Also in the second Epistle Saint Iohn refuteth the doctrine of Antichrist 2. Iohn 7 The proofe of the third saying Many deceiuers are entred into the world which confesse not that Iesus Christ is come in the flesh He that is such a one is a deceiuer and an Antichrist Let vs come to the third and the last point which is to exhort the people to repentance and conuersion reprouing the faults as necessitie shal require We see in the prophesie of Ieremie that God spake in this manner by the mouth of the Prophet Ieremie Ier. 44. I haue sent vnto you all my seruants the Prophets rising vppe early and sending thē saying Returne now euerie man from his euill way and amend your workes and go not after other Gods to serue them and yee shall dwell in the land which I haue giuen
a cautery the preachers in like maner ought both publikely priuately take heed that they vse not alluring speeches when they should speak sharply And because it is an easie matter for the Preacher to fall into this fault principally then when they are called to speake before Kings and Princes it is a matter of great difficultie For great men are displeased to heare themselues censured and commonly they are incensed in such sort that those that reprehend them are oftentimes in dāger To correct this feare we must do that which the word of god commandeth vs and herein follow the example of the prophets The testimonies of the worde for this point are almost infinit where this is commaunded and euery one may read the same but wee will produce some of the auncient fathers The preacher must not flatter whom he should reprooue which are known to euery one which ought to be of great importance to perswade euery one to ouercome this difficultie First when Saint Augustine speaketh in his booke de Doctri Christi That the tongues of flatterers do binde men in their sinnes this ought much to mooue the Pastor For seeing that he is ordained by God to reprehend sinne and to detest them that commits them and if he doth it not he heapeth vp the wrath of God vpon his owne head Secondly whereas Saint Ambrose saith in his sixt Epistle that there is nothing more dangerous for the Minister in respect of God nor more vile towards men then not to pronounce freely the truth which he knoweth and seeth this saying also ought to stir vp the Pastor to reprehend euill without flatterie Thirdly whereas S. Gregorie in a certain Homily saith That we that liue in the oblations of the faithfull the which they offer for theyr sinnes if wee eate theyr oblations and conceale theyr sinnes we eate their sinnes Hee sayth also in the same place Consider my brethren what a condemnation you procure to your selues when without labour ye take the wages of labour what a hainous crime is this to take the price of sinne and in our preaching to speake nothing against sinne Also hee sayth in one of his Homilyes vppon Ezechiel We that are called Priestes besides many sinnes which are proper vnto vs wee doo adde vnto our selues other mens sinnes when wee doo not reprooue them that is to say so many as die in theyr sinnes wee are the cause of theyr deathes if wee reprehende them not as our dutie requireth All these sayings ought to enter into vs and to pearce through the marrow if wee be negligent and colde in declaring the faults of them which are cōmitted vnto vs by Iesus Christ This verily is a poynt to be noted if we take the wages of men then wee ought to bee diligent and watchfull to reprehende them when occasion serueth because that may preuaile very much to amende them The opinion of some is that if they reprehend freely that they shal not be paid and the opinion of som ignorant men is who imagine that they ought not to be censured in their iniquities when they giue any thing to the Pastor VVhether it be lawful to reprehende princes But some will reply that this must be done towardes Artizans and simple men by the contentation or discontentment of whom no inconuenience may arise but towardes kings and princes we must take great heed and deal wisely because that many fearefull accidents may come by their displeasure We answer that the honour of God which we ought to seeke in all thinges and aboue all and the saluation of soules whereof we haue the dispensation ought to cause vs to dispise these vaine and friuolous conceits VVe must not saith saint Ierom so flatter Princes Lib. 7. vpon Esay as that the truth of the Scriptures should be dispised And in truth we must principally beware in our reprehensions that we ought more to esteeme the truth of God then feare to offend great men when we are moued with zeale of their saluation And this also is to be done by the example of the Prophets and Apostles The man of God of whome mention is made in the 1. Sam. 2. 1. Sam. 2 feared not to reprooue Helie the high Priest when he denounceth that God would punish him because hee so much cockered his sonnes Samuel without feare tolde Saul that God would punish him because he had despised the commaundement of the Lord 1. Sam. 15 Dauid hauing committed adulterie is freely reproued by the Prophet Nathan 2. Sam. 12 So likewise by Gad 2. Sam. 24 when as contrarie to the commandement of God he numbred the people In the first booke of the Kings Diuerse notable examples of kings who were reproued by the prophets 1. King 14 we read that the Prophet Ahiiah denounceth the wrath of God against Salomon who was a king of the greatest Maiestie that euer was because of his Idolatrie Also in the same booke it is sayd that Ahiiah the Prophet tolds the wife of King Ieroboam the death of his sonne and the destruction of his house Iehu foretolde Baasa his ruine 1 King 16 and the ruine of his familie We reade that Eliah did foreshew the famine to Ahab 1. King 17 because of his Idolatrie And in the 20. 20 wee reade that hee foreshewed that God would afflict him and his people because he had saued the life of Benhadad And in the 2. King 22. 2. King 22 Hulda the Prophetesse doth denounce to Iosias many myseries In the 2. of the Chron. 2. Chron. 24 the Prophet Zacharias dooth prophesie manie miseries to Ioas who had forsaken the law of God for which cause Zacharias was stoned to death by the commaundement of the same Ioas Ezechiel Ezchiel 22 dooth prophesie agaynst the bloudie Citie c. Iohn the Baptist reprooued Herod freely for his incest and the Apostles oftentimes reprehended the high priestes Lette vs conclude then that a preacher if hee will bee perfect in those things that appertaineth to the ministrie hee ought not more to fayle in his dutie in this poynt then in any other part of his charge and in truth hauing ouercome this difficultie here mentioned I know none that are greater which hee ought to detest amongst those iniuries and daungers whereunto commonlie hee is subiect CHAP. VIII At what age he must exercise the ministrie BEfore wee come to the handling of this poynt it shal not be frō our matter to set down here of what age he should bee that mindeth to take vpon him the charge of the ministry For seeing that it is a matter of great importaunce to preach the worde as it ought to bee and to bee skilfull in conuincing the enemies of the truth also to admonish reprehend in time and place as it is requisite and expedient To do these things aptly euerie one must confesse that he ought to haue great experience and to get this experience it
and being brought before the Senate of the citie for the profession of the truth hee disputed with so great admiration against the aduersaries of the same that he was carried froÌ„ theÌ„ce vnto Rome to Pope Paulus the fourth where being assaulted with disputatioÌ„ he answered so to the purpose in the Popes court that all they which were present were rauished with aâ—miration obiected to him that they were ashamed that hee shoulde correct the church for they disputed about the church seeing that he was not yet 24. yeares of age he answered to this obiection that we reade in the scripture That vnderstanding is not giuen by age Luk. 1. Dan. 2. but that the spirit breatheth where it listeth Iohn Baptist receiued the holy ghost in his mothers wombe Daniel was a yong child when hee was brought before Nabucadnezer yet neuerthelesse the scripture saith that he was filled with wisedome and vnderstanding the three Hebrewes which were with Daniel wer likewise yong for they were called children yet they were wise of vnderstanding in diuine matters Timothy and Titus were not verie olde when they were chosen Bishops Gal. 4 And dooth not Saint Paul say that they are in bondage the obserue daies and times moneths yeares what answere you to your own laws which coÌ„mandeth the bishop being aged The last Chapter distinc 38 not to refuse to learne of those which are yonger learneder theÌ„ himselfe If this be so why doo you blame my youth I pray God that this and such like words may be wel practised especially by old men theÌ„ the church of god shuld recciue such coÌ„modity oftentimes as it is hindered in many places because these things are not so well marked Wherfore let vs conclude in one word that wheÌ„ question is made of the choise of a minister that no regard is to be made so much of the multitude of yeares as of the graces of God which are in them by whom God will bee serued prouided alwaies that these graces be accoÌ„panied with a modest grauitie which doth recompence the default of age which may bee thought to cause some contempt of those that be yong CHAP. IX The third part of the difficulties of the ministrie which do consist in diuers maners of afflictions vnto which ministers be subiect LEtte vs come now to the sixt and last difficultie which may bee of great force to make al meÌ„ loath the ministrie which beareth any loue to the same and that is coÌ„tempt opprobries ignomynies iniuries vnto which ordinarily pastors are exposed But because these accidents be almost infinit we will recite only the greatest we will reduce them all to eleuen or twelue in number the which we wil set down in order The principall afflictions vnto which the Prescher of the wâ—t be subiect as we haue done in other matters which we haue handled before placing the least more tollerable first afterwarde those which are more hard troublesome to suffer Not that we say that the Pastors alwaies shall fall into these accidents but because they haue happened vnto the prophets and Apostles the Ministers also which do succeed them in the preaching of the Gospell may fall into them as they do indeede when it shall please God so to try them 2 Chro. 32 First they are exposed to laughter and mocking as we reade of the messengers of God who hauing reprooued the people of Israel because they had forsaken the Lotd and had giuen themselues to the abhominations of the gentiles it is said That the Princes Ezech. 12 24. 1 Cor. 4 and the priests the people mocked the messengers of God and despised his words and misused his prophets vntil the wrath of the Lord arose against his people and till there was no remedy Saint Paule saith speaking of the Apostles we are made a gazing stock vnto the world and to the Angels and to men 2 Chro. 8 Secondly they are deadly hated of prophane men and euen of Kings as wee may read what Ahab answered Iehosophat the King of Iuda when hee had demaunded of him whether there were any other prophet of the Lord to enquire of him whether God woulde deliuer out of their handes Ramoth Gilead or no which they both beseeged Psal 109 hee aunswered I say to Iehosophat that there was one Michaiath the sonne of Iuda but he hated him These be those of whom Dauid complayneth calling them traytors and flatterers who haue rendred euill for good and hatred for loue Thirdly they are iniuried sometime one way sometime another way The good Elizeus going vp to Bethel heard the children that did iniurie him calling him Ball pate hall pate 2 King 2 The Prophets are called men of contention that striueth with the whole earth Fourthly Iere. 15 Ose 4 they are subiect to false accusations Osea was persecuted after this manner and almost all the other prophets Fiftly Iere. 29 they are subiect to be most villainously betrayed as Ieremias was by Semeias the Nehelamite because of a booke that he sent into Babilon Sixtly they are subiect to many ambushers which are prepared for theÌ„ as we may read how Elyas complaineth that he was left alone 1 King 19 of the Prophets of the Lord and that they sought to take away his life Seauenthly they are subiect to slanders as that they are seditious turbulent blasphemers This is a reproach to Elyas also to Ieremias Eightly 1 King 18 Iere. 43.5 that they are subiect to imprisonment Examples whereof we may see how Ahab imprisoned Michcas 1 King 22 Also by Ieremie who was at diuers times put in prison when Nabucadnezar besieged Ierusalem Iere. 20.32 by Zedechias the King of Iuda Hanani the Prophet hauing reprooued the king Asa for making allyance with the King of Syria 2 Chro. 16 he was imprisoned by him The Apostles also were often thus vsed as wee my reade in the booke of the Acts. Ninthly they are brought vnto iudgement to bee condemned as euill dooers we may see this in the prophesie of Ieremias Iere. 26 who when he exhorted the people to turne vnto god he was made a prisoner by the false prophets finally broght to iudgement S. Paule was vsed liwise after the same maner Tenthly they are subiect to blowes as we read of Micheas who receiued a blow vpon the cheeke of Ziakiiah the sonnne of Chenaanah also of Ieremiah who was stroken by Pashur and the other Apostles passed by this way Iere. 20 Eleuenthly we may ad the they must bear also which is most hard intollerable to be reuiled of wicked meÌ„ 2 Sam. 6 2 King 9 Wisd 5 Mark 3 wheÌ„ they are enraged as Dauid Iehu iust meÌ„ S. Paul Iesus Christ himself And to this we may ioine another difficultie which is not lesse greeuous then the other The prophes are subiect to famine that they are subiect to famine Elias was
desirous to purge the Temple of the Lorde of the abhominations of his predecessours he caused the people to bee assembled those that had charge to teach others that is the Priests read the words of the booke of the law The king and the people perceiuing that they had not liued according to the precepts instructions of the same they rent their garmēts feeling the pricke of their sins they fasted and wept vnfeinedly Afterward euery one reformed himself made a protestation that thence forward they would serue the eternall god some brake downe the high places others prophaned those things that were dedicated to Camar to Baal their fals gods some pulled downe the houses of harlots others burnt the idols sprinkled their ashes vpon the riuer To be brief the king the people sanctified thēselues made a vow vnto god to follow afterward his ordinances to turne away from the superstitious worship deuised by the braine of man Let vs come to another example of which mention is made in Nehemias It is recorded Nehe. 8. that Nehemias did the like beng sent from Artaxerxes the great to build vp Ierusalem for it was a long time before destroyed and brought to a most miserable estate thē when the people were caried away captiue into Babylon that all being in the greatest desolation that euer it was as well for the establishing of the seruice of God as for the publike gouernmēt seeing that the people did abound with beastly ignorance who cleaued to the gods of the Gentiles polluted thēselues with all their wicked behauior Nehemias I say assembled all the people euē as one man Esdras the priest read the book of the law before the congregation of men and women and all them that were capaple to vnderstand The priests that were with Esdras gaue intelligence vnto the people of the law by the same scripture The people wept bitterly feeling thēselues wounded with their inquity they returned from their wicked wayes and made a vow to serue the eternall God with a pure sincere heart And we may ioine vnto this historie the which is written in the 2. booke of the Kings 2. King 17 where it is said that the king of Ashur hauing dispeopled the country of the inhabitants of the ten tribes and brought strange nations thither it came to passe that this barbarous people liuing in that countrey wherin god was accustomed to be serued but not knowing the manner of his seruice God sent Lions against them who slue them and tore them in peeces whereat this poore brutish people being maruellously astonished the king in like maner after he was aduertised that God so distroyed this people because they serued him not according to his lawes and commandements he gaue cōmission that they shoulde send one of the Priests of the Iewes to the end that he might teach the people to reuerence the eternall God according to his law the which was the most singular remedie which was possible to cure the strange diseases with which this poore people was so grieuously tormented What more When Iesus Christ came into the world for poore sinners and not for thē which thought thēselues iust as he saith himself in the gospel was there euer such grosse darknesse barbarousnesse as was then vpon all the face of all the earth The kingdom of Israel was it not thē as somtime the Prophet Azarias said vnto K. Asa 2. Chro. 15. without the true god without a priest to teach and without lawe Where was the visible Church but in Ioseph and Marie in Zacharias the father of Iohn Baptist and Elizabeth and in a few other What did Iesus Christ to disperse these mists of ignorance to spread forth his heauenly light He sent Iohn Baptist to preach and teach the word of god who was a Trumpet to awaken the worlde from the sleepe of vices who was his first forerunner and Herauld in his entraunce into this worlde who sayth that He is the voice of him that crieth in the wildernes prepare the way of the Lord make his paths streight Afterward hee came himselfe like a burning and consuming fire by the sworde of his worde cutting in two he dispelled the great cloudes of filthie ignoraunce hee brought to the knowledge of him an innumerable multitude of poore people ouerwhelmed in sinnes And for this cause speaking vnto the troups that followed him hee compared his doctrine to leauen which he vnderstoode by the Kingdome of heauen shewing by that Math. 23 that as a little leauen being put into Meale do by and by cause the same to swell so the doctrine of Iesus Christ beeing sowed through the worlde hath so increased in a shorte time that the best part of the earth haue had a sauour thereof afterwarde hee sent his Disciples as his Postes Messengers throughout all Kingdomes Countries territories and prouinces preaching this doctrine of saluatiō that by a most wonderful prouidēce of God within a fewe yeares there was no nation so barbarous sauage which heard not of him and a great parte of all the nations which are in the world did so profit by this word that they were drawne out of their peruerse and damnable liues and guided in that right way which leadeth to euerlasting life But some will obiect against that which I haue spoken after this maner that at this day there is to bee founde a sufficient number of learned Preachers endued with all graces requisite for their charge An answere to an obiection that may be made that there are sufficiē◠Preachers but not true Preachers for they are diuersly corrupted and therefore what needes that reformation wherof heere question is made Indeede wee must confesse that thanks be giuē to God ther be many whom we must acknowledge to be chosē instrumēts whose seruice god vseth for the aduancement of his glory the saluatiō of his elect but yet we must adde therewithall that amongst all thē that carie this faire name of a Bishop Pastor or minister many haue onely the bare title but they are not so indeed For alas how many are to be founde that seeke onely their owne particular profit and not the honor of our Sauiour Iesus Christ Philip. 2.2 and which are like vnto them of which S. Paul complaineth And others which are couetous of dishonest gaine of which S. Paule giueth warning so expresly to Timothy and Titus to take heede 1. Tim. 3 Tit. 1. Which is the same against the which the Prophet Esay cryeth out On the other side how many bee there which are already placed in this charge who gapeth after nothing but the honours of this world Esay 3 who are the followers of Iames Iohn the sonnes of Zebedeus who beeing led with ambition demaunded of Christ that he would graunt vnto them the one to sit at his right hand the other at his left when he came into his Kingdome how many