of theyr subtilties And wee must not bee mistaken as though we blamed logicke as men ignorant of the same for we know by experiēce that it is so necessarie for a Preacher that without it he cānot not onelie conuince the gainsayers but also he cannot handle the word of God with good order dispositiō A fit similitude shewing the vse of logicke when it is soberly studied and the abuse in the excesse but we do find fault with the excesse into which many enter after this study because that the excesse doth much and more harme then a meane knowledge therof doth good For euen as the Iuy leaues whē they are applyed outwardly to the sinows do very much ease the pain but if one drink the iuice of the hearb it hurteth them as certain natural philosophers haue said euen so if one be excessiue in the study of logick it shal greatly hinder his other studies especially his godlines but if he shal lightly touch it as it were without he shall further his learning It is truely said Cannon of Pope Vrban that seeing that Sophistrie is deuised as a certaine Cannon saieth not to build but to destroy not to make the truth manifest but to obscure it and that the preacher must defend it against all the obstacles therof it is good that he vnderstādeth Sophistry not to vse it to deceiue others but to defende himselfe and that they vse it as phisitions doo venimous hearbs that is as it is profitable for them to know them that they carefully take heed of them and that they may vse them if occasion serueth in some cause of necessitie The Pastor also must not bee ignoraunt of Sophistrie to the ende hee may maintaine the sounde doctrine against all Sophisters But if hee that desireth to bee a preacher wil excell in this Arte not contenting himselfe with a meane knowledge therein hee may spend much of his time vnprofitably whē he hath wel sweat at it he shall find no great vse thereof For it is not the right way to come to a sound knowledge but a wrong and crooked way in which all they that haue walked they haue strangely erred as we may see at this day many who affecting sounde knowledge haue stayed too long in this and that for want of iudgement which is the cause they trauaile much and yet stil remain barren This is the complaint of an auncient Doctor saying Hug. 3. Didasco Whereof commeth it to passe that so great a multitude of learners of which many haue a good spirit and doo vse exercise and yet verie fewe are founde which doo attaine vnto true knowledge we must know that in euerie action whatsoeuer it bee we must obserue two things The first is to knowe the woorke which one goeth about to doo The second is to be acquainted with the meanes of compassing the same for these two thinges must bee so knitte together that the one without the other is vnprofitable After hee addeth that wisedom is better then force for wisedome doth that by and by which force is a long time in dooing To attaine sound knowledge we must proceede in our studies with iudgement Also in euerie study whatsoeuer it bee hee that laboureth without order and discretion hee trauaileth well but he bringeth not his study to that perfection as is conuenient and he is like vnto him that beateth the aire or casteth stones against the wind Looke vpon saith he a little after two men walking in the forrest the one going in a crooked way the other in a plaine both go to the same place by diuers wayes but both do not a like but he that goeth the right way sooner commeth to his iournies end then the other This is that which wee see at this day in many schollers who being light witted and hauing no iudgemēt do miserably loose the greatest part of their time in trifles and sophisticall quiddities They think that they can neuer vnderstand diuinitie without the perfect vnderstāding of Aristotles Organum and so being seduced with these vaine thoughts they euer after crucifie themselues so that they that imagine that they haue very great knowledge they do beleeue that they haue found the bean in the cake they that haue entred somwhat further perswade themselues that for their learning none is to be compared to thē they make no reckoning of any although their knowledge bee neuer so good vnlesse they fit their conceit in this matter So that they are in such taking as they be which drinke of the water of the floud Gallus which is in Phrygia which easeth all them that haue any disease in theyr bodyes for it hath such a vertue as certaine Philosophers beare witnesse to cure in some sort all the diseases of the body when one drinketh moderately therof but if it be drunke without measure it maketh men madde euen so those that are drunkē with the study of philosophie doo loose often times their vnderstanding and become frantick but they are wise As the moderate studie of philosophie doth frame the iudgement so the excesse maketh one to loose his vnderstanding who contenting themselues with a moderate knowledge of Logicke and of all kinde of Philosophie maketh it to serue them after as a good instrument the better to attaine vnto the other sciences There are at this day many commentaryes vppon Aristotles Organum the which if they were diligently read they might cause one to vnderstande as much as is expedient to knowe but amongst others there is a translation in French of S. Fresne a Gentleman and Councellor to the French King a man of rare knowledge who for his rare and surpassing dexteritie hath made that Organum so easie by those exquisite ornaments wherewith he hath enriched the same that he that will seriously reade it if hee bee but a little seene in Logick and hath any iudgement hee may gette more knowledge in that arte in foure or fiue monethes then one may gette in reading before many other commentaryes in three or foure yeares In which wee and our posteritie are much beholding vnto him in that he◠hath shewed so short a way to come to that knowledge which before wee could not attaine vnto but in long time and that not so surely as by following his steppes Lette vs besides heere adde a notable point principally for them who cannot conueniently go and stay long at the schooles to learne the art of disputation that is that to ouercome the gainsayers they may do it with naturall Logicke so that it be grounded vpon the worde of God And in truth that is the true forme to dispute in Diuinitie to haue sounde and exact knowledge of the places of the Scripture for whatsoeuer argument it be how subtill soeuer the propositions must bee proued by the Text of Scripture Naturall logick may conuince the aduersaries of the truth it is certaine that if one bee sufficientlye grounded in
bee not contrarie to their doctrine that temperancie modestie simplicitie and all Christian vertues doo shine in them so clearely that their life Preacheth as it is saide in the common prouerbe The Philosophers which were counted wise men amongst the Paynims haue very well obserued that a philosopher was not to be esteemed a true Philosopher if he liued otherwise then he taught as many and especially Cicero noteth in his oration Pro Planco where he saith That vertue integritie honestie is requisit in man and not onely the volubilitie of the tongue art science Also against Salust he saith It is of chiefest coÌ„mendation to leade a life answerable to our words and that our discourses be conformable to our maners Also in his 2. of Tusculans questions That the Philosophers are not knowne by their wordes but by the constancie and firmenes of their actions We which carry the name infinitly more excellent then the name of Philosophers that is the name of Christians yea we which are the leaders and guiders of others we ought to regarde to ioyne good actions with that fearefull name of Ministers wherewith wee are honoured For if it bee a thing filthy and woorthy of reprehension in any vocation when men shal take vâ—oÌ„ theÌ„ some honorable preferment and shall haue no care by theyr behauiour to approoue themselues to bee woorthy thereof then our charge as it is without comparison more excellent then others so also there be no faultes so great and so scandalous as those which are committed in the same Heereunto tendeth the words of S. Ambrose in his booke of a Pastor saying There is nothing more excellent The life of a true Pastor must be answerable to his words then the calling of Ministers nothing more high then the name of a Bishoppe but this is when they shewe their dignitie vnto the sight of the eye when they make it knowne trulye what they are shewing theyr profession more by theyr actions then by theyr name to the ende that theyr name maye aunswere to theyr action and the action may aunswere to theyr name for feare leaste that they appeare to bee in an high honour and theyr life to bee in a lowe degree for feare leaste their profession bee diuine and theyr workes vnlawfull for feare leaste they haue a religious habit and that their deedes bee prophane for feare that they seeme not to haue the wordes of a Doue that is sweet as a Pigeon and carrie the heart of a dogge full of gal and bitternesse for feare that they boast not of the profession of a sheepe and carrie in their hearts the fiercenesse of a VVolfe for feare least aunswer be made vnto them This people honour me with their lips but their heart is far from me The same Father in the booke before alleaged saith further also As the long gowne of the Senators fitteth the Senators as husbandrie becommeth labouring men armour is fit for souldiours nauigation for the marriner and in sum as euery workeman is knowne by the qualitie of his worke so the workes of a Minister doo shew what a Minister is that he may better be knowne by his worke then by his profession that he may bee more called a Bishop by his merits then by his name that is that he deserueth more by his good and his Christian conuersation the name of a Bishop then onely carrying the name To these two we may adde that notable sentence of S. Bernard in one of his Epistles saying Hearken now vnto my song which is sweete and pleasant and profitable It is a thing monstrous to be in the souereigne degree of honour to haue a base and faint heart to haue the first place and to leade the life of an abiect to haue a tongue which pronounceth great matters and to haue idle hands to vse manie wordes and to shewe no fruit to haue a graue countenaunce and light actions a head white and hoarie and a heart full of vanitie a face full of wrinckles and a tongue full of scoffes to shewe outwardly a great authoritie and yet to bee altogether mutable and inconstant Wee may adde also this taken out of the same Authour in that Canticle when hee sayeth Can a foolish and ignoraunt Pastour lead the Sheepe of the Lorde into the Meades of the diuine woordes But hee addeth a little after If anie bee learned and bee not honest it is to bee feared that so much as such a one edifieth by his wordes he hurteth as much by the barrennesse of his life I desire nothing more then that it may please God that these excellent sayings here mentioned may be well vnderstood practised of all them which either at this day do or of them which hereafter mindeth to make profession to teach others in what Churches so euer It is very likely that as the ignorance of them and the negligent regarding therof do cause great offences and miseries to the right vnderstanding and practise of them wil bee an occasion of great edification and happinesse But because these things do appertaine to the difficultie of the ministry because it is very hard to bee perfect let vs begin to enter into the discourse of the foresayde difficulties CHAP. VI. The beginning of the difficulties which are found in the Ministrie WE are to obserue that to vnderstande these difficulties more plainely S. Paul his order must bee followed in the 1. Tim. 5. and in Tit. 1. 1. Tim. 5 Tit. 1 where hee speaketh first of the qualitie of the manners of them which do betake themselues to a pastorall charge Secondly the difficulties which are proposed in teaching the worde of God This order is very good for seeing that Preachers must not onely preach with the tongue and the mouth but also with the hands feete armes head and in sum withall their bodie that is so gouerne themselues in all their actions that the practise of the doctrine which they set forth may be seene and read in the administration of their charge It is expedient to handle first of all the difficulties which are founde in the manners of Ministers The first difficulties consisteth in this that the minister must be vnreproueable Before all thinges when Saint Paul sayeth That a Bishop must bee vnblameable who is it that will not altogether loath that function For this woorde if it bee literally taken as manie haue vnderstood it as amongest others they which in olde time were called Donatists who affirmed that the ministrie was vnprofitable by reason of the vices of the persons they were straungely deceiued in that they vnderstood when S. Paul said That a Bishop must be vnblameable that it was required that there should not be in him the least blemish and imperfection seeing that Saint Paul by this worde vnderstandeth not that they shoulde be pure innocent as Saints or Angels for seeing that they be men as others be so it is impossible but that there should appeare in theÌ„ some
may doo good vnto them being prouoked by common courtesie yet neuerthelesse not loue them or if wee loue them yet it is verie coldly This sheweth that charitie and hospitalitie which is here recommended to Pastors towards the poore and strangers it is not a dissembled and superficiall charitie as was that of the hypocriticall Pharisies who gaue their almes more to bee seene and praised of the vulgar sort then moued by the miserie and pouertie of the needy vnto this tendeth that saying of saint Paul Let loue bee without dissimulation Rom. 12 distributing to the necessities of the Saints giuing your selues to hospitalitie Iam 1 And saint Iames likewise sayth Pure religion and vndefiled before God euen the father is this to visite the fatherlesse and widowes in their aduersitie An auncient Doctour speaking of this kinde of Charitie doo not vnfitly name it Ambition then Charitie Charitie must not be affected with ambition But in what sense can Ambition bee taken for Charitie Verie easily For many may bee prouoked to doo well vnto the needie more to get a fame and renowme amongest men then mooued thereunto by the miserie of the poore because that Ambition as the same Father sayeth is the Ape of Charitie that is as an Ape which is a pleasant creature and well knowne to euerie one vseth to counterfeit what men doth so an ambitious man to get honour doo force himselfe to doth the same thing that charitable men practizeth as concerning the outwarde shewe but there affection differeth so much the one from the other as there is a disagreement betwixt ambition and true charitie for a true host doth exercise charitie in regarde of the honour of God who is the God of the poore as well as the rich The ambitious man respecteth his owne glorie onelie the true host is kinde to the distressed the ambitious more fauoureth the rich then the poore but that hospitalitie of the which Saint Paul speaketh in this place is a true and naturall hospitalitie proceeding from the bowels of mercie which is as pleasing to God as the other misliketh him This is that which is commended vnto vs by manye reasons which are too long to set downe but wee will touch the chiefest of them that wee may earnestlye endeuour to practise the same And first we are to call to minde the commaundement of God in Deuteronomie Deut. 10 where God commendeth straungers vnto his people The fruits of hospitalitie because they were straungers Loue as it is there sayd strangers for yee haue beene strangers in the land of Egypt Secondly wee may see the blessings which God hath bestowed vpon them The first fruit who haue exercised the same with a willing minde for the first wee perceiue that it so much preuaileth with God that he doth encline the harts and affections of great personages to seeke the loue and familiaritie of them which are giuen thervnto although they be their inferiors and of lowe place in respect of the world and by this occasion those which discend from great houses doo oftentimes match with those which are obscure Behold an historie which beareth witnesse hereof Gen. 24 It is recorded of Rebecca and Laban her brother who hauing receyued courteouslie the seruaunt of Abraham who sought a wife for his Maisters sonne Isaac it came to passe by the singular prouidence of God that Rebecca was giuen to wife to Isaac which was the chiefest good that could happen to that house For what cause likewise had Raguel the Priest of Madian for his sonne in lawe the great and incomparable Prophet Moyses Was it not his hospitalitie For the Scripture speaketh Exod. 2 that Moyses hauing fled out of Egypt into Madian and beeing there a stranger hee was receiued by Raguel into his house in which hauing dwelt sometime hee gaue Zippora his daughter to him to wife The second fruit In the second place wee may obserue also a greater blessing which God giueth vnto them which are the louers thereof that God maketh their wiues fruitfull which were before barren and without children and by this means haue deliuered them from that reproch which was counted great in old time Examples hereof is to be seen in the Sunamite 2. King 4 for whom the Prophet of God obtained a son because shee ordinarily receiued him him with ioy into her house Thirdly it hath such vertue that it may if it pleaseth God prolong the life of them which be in great daunger Iosu 2. as we read of a woman named Rahab who hauing receiued in the Towne of Iericho the Spies which Iosua had sent out preserued her owne life her brethren and sisters and all that appertained to her then when the towne of Iericho was sacked by Iosua Fourthly The fourth fruit it is of such force that by meanes of it corporall diseases haue beene cured in the houses of them who hath kindly entertained the seruaunts of God Act. 18. euen by the seruants of God themselues The Hystorie in the Actes of the Apostles doo beare sufficient witnesse for there we read that a certain man called Publius in the Isle of Malta hauing receiued Saint Paul into his lodging and retained him by the space of three dayes this hospitalitie was the occasion that Publius father which was diseased was not onely healed but all other maladies which raigned there-about when the sicke persons were brought to Saint Paule they were likewise cured Fiftly The fift fruit it doth not onely prolong life by the will of God vsing those extraordinary meanes before specified but that also it may bee the cause to multiplie in a wonderfull and maruailous manner things ordinarie created of God for the nourishment and preseruation of mans life as wee may read in the Booke of Kings that Elias hauing demaunded water to drinke and a morsell of bread 1. King 17. in the time of a most cruell famine of a poore woman a widow the woman saying vnto him that shee hadde but an handfull of Meale in a barrell and a little Oyle in a cruse and that shee had gathered two or three stickes of wood to dresse the same for her selfe and her Sonne to eate and afterward die what came to passe The Prophet sayde vnto her Feare not come and do as thou hast sayd but make me thereof a little Cake first of all and bring it vnto me and afterward make for thee and thy sonne for thus sayth the Lorde God of Israel The meale in thy barrell shall not be wasted neyther shall the Oyle in thy cruse bee diminished the widow beleeued him and hauing ouercome all temptations wherewith shee might haue beene possessed shee shewed her loue to Elias and sheâ— perceiued foorthwith by experience the effect of the worde of GOD to be most true which was spoken by the Prophet that her Oyle and Meale fayled not so that she plentifully reaped for that little which she had sowed Sixtly
lawfull to prophane them Sixt. without the incurring the high displeasure of God Againe it casteth a man headlong into such a brutish senselesnesse that he breaketh the very lawes of nature This came to passe in Lot Gen. 19 who beeâ—g ouercome with wine deflowred his two Daughters one after another These bee â—en parte of those mischeefes which drunâ—ennesse bringeth which being so greeuous it â—ught to be detested of all But the punishments of God which he hath sent vppon the â—ody and the soule of drunkardes ought to mooue vs more to the detestation and loaâ—hing thereof Was not Ammon the sonne of Dauid murdered at a banquet which his broâ—her AbsoloÌ„ had made being filled with wine 2 Sam. 13 Elah in like manner was not hee slaine by Zimri his Seruaunt when he was drunke â—n the house of Arza the steward of his house The good Father Noah the restorer of mankinde 1 King 16 was hee not by the iust vengeance of Go made a reproach vnto Cham his son who afterward was accursed of god with all his posteritie That is a most memorable history in the 16. of Iudges where we may see Iudg. 16 not onely the excesse of drinking to be the cause of death to some few Gen 22. but almost to an inumerable multitude For there it is said that the princes of the Philistins being asseÌ„bled to offer a great sacrifice vnto their God Dagon to reioice and being merrie with wine they caused Sampson their enemie to come forth from the Prison-house to make them sport But Sampson being led vnto the pillers whereupon the house stood in which they feasted leaning vppoâ— them imbracing the two pillars with botâ— his armes he caused the house to fall downâ— vppon all them that were therein in sucâ— manner that not onely all the Princes of thâ— Philistins and others which were there werâ— crushed togither but also three thousand meâ— and women which were vppon the roofâ— were likewise slaine Let vs come now to those punishment which are threatned to the soule that it shal not inherit eternall life S. Paul threatneth thâ— prophane Corinthians 1 Cor. 6 Be not deceiued neither fornicators nor Idolaters nor adulterers nor wantons nor Buggerers nor theeues nor couetous nor drunkards nor railers nor extortioners shall inherit the Kingdome of God This is denounced to all persons and much more to Pastors for if they suffer themselues to be ouertaken by this sin their fault is the greater because they are leaders of the rest for as a good ancient Doctor saith Drunkennesse is a fault in any particular man but in a minister it is sacriledge by which the one killeth the soule with wine the other extinguisheth the spirit of holinesse Lette vs goe forward and see what S. Paul meaneth when he saith that such a man shuld be no Striker By this woorde Saint Paule vnderstands that a Pastor should not bee so easily mooued What meaneth it that a Pastor must be no Striker when he hath occasion offered vnto him either by word or deede as to be incensed so farre to choller to strike either with haÌ„ds or feet or with his toÌ„gue or mouth that is any way do iniurie Chrysostome vnderstandeth by this word principally he that doth hurt or striketh with the tongue vsing bitter and proude words The which interpretation is very tollerable yet neuerthelesse we may better vnderstand by this word as it signifieth properly in the greek a certaine military fiercenesse or wildnesse which is commonly perceiued in Souldiors who feeling theÌ„selues any manner of way pricked are suddainlie prouoked and ready to strike and by this rashnesse procure much hurt to themselues as all others do who suffer themselues to bee too much caried away with outragious affections And many times through their madde moode they become a laughing stock and a reproach to good men and those which be of the best place therefore by good right the Apostle doth forbid this vice to a Pastor For if it be vndecent shameful in an other man of what calling soeuer he be it doth lesse beseeme those which are appointed to instruct others He addeth a little after that a Pastor should be gentle and no fighter What it signifieth a Bishop must be gentle and no fighter by these two words he vnderstands two counterpoisons medicines to heale the two maladies which he had named before that is drunkennesse and desire to strike he apposeth them as good and souereigne remedies against the two maladies going before For euen as many ryots and hurts do come of drunkennesse the which is very fitly termed the mother of partialitie and strife so gentlenesse and courtesie is that which presently doth appease and cease the same Anger and Choller as the auncient Fathers say is farre better asswaged by gentlenesse and courtesie then by resisting Salamon sheweth the same in his Prouerbs where he saith A soft answere appeaseth strife but angry words stirreth vp contention Amongst all vertues with which Princes and great Lords ought principally to be adorned it is gentlenesse and facilitie in speaking to all and to receiue them kindely if they come vnto him There is nothing that make them more commended The good Princes among the heathâ—n had so much light For it is reported of the Emperour Titus who at a time beeing reprehended by some of his familiars because he promised lightly to all that demaunded any thing of him without considering the qualitie or the cause of the request he answered them wisely that the face of a Prince shuld resemble the countenance of God froÌ„ which as neuer any depart but very well conteÌ„ted so the gentlenesse of a Prince should be such that neuer any one should feare to come vnto him and that they should go froÌ„ him If gentlenes becoÌ„meth kings and princes much more others and especially Ministers without griefe If Pagan Princes who had but the shadowes of Christian vertue haue declared by effect that nothing beseemed theÌ„ more then true humanitie we may lesse maruel at the great curtesie which the chief seruants of god gouernors of his people haue caused to appeare and to be made knowne in their actions Iosua the great Captaine of Israell hath manifestly declared by many of his noble acts that nothing did so much stead him in his gouernement as affabilitie and curtesie But principallie then when hee woulde learne of Achan whether he had the excommunicate thing of Iericho Iosua 7 For instead of vsing the ordinarie maner of Princes and captaines to speake fearcely and sharply vnto a malefactor Iosua behaued himselfe towards him with a fatherly clemensie saying My sonne I beseech thee giue glorie to the Lord God of Israel Moyses was one of the greatest Prophets that euer was that euen by the testimonie of God himselfe there was neuer Prophet like vnto him Besides he was the meekest and humblest person that euer was as may bee perceyued by
where she is she bringeth foorth Wherefore we may conclude of a certaintie that hee that is ambitious is also enuious TheÌ„ seeing that this passion is as it were engraffed in the heart of euery one euen as Plutarch saith As there is no Larke without his crest so there is no spirit to be founde in which there is not some seede of enuie fo farre ought it bee from vs to flatter our selues as though it were some little fault For they which suffer themselues to bee ouercome of the same may commit an infinite number of straunge sinnes the which are so much the lesse tollerable as this vice is more infamous and wicked then others VVherfore enuie is more infamous then other vices For when one is ouercome with choller with couetousnesse with ambition with pleasure for feare to offende hee findeth out an euasion or some light excuse as when one is accused to bee negligent or slouthfull in his businesse hee will aunswere that he is to take aduice in his affaires if an other be reprehended of impatience hee will answere that hee ought not to dissemble an iniurie that is offered vnto him for if hee do so hee may be alwaeis subiect to wrong Againe if an other bee reprooued that he is giuen to pleasure hee will say that hee must passe the time merilie that he must be gallant otherwise hee shoulde bee thought to bee a Melancholicke Stoick if hee hee ambicious hee will answere otherwise none will reckon of him vnlesse hee bee aduaunced to honour and credite To conclude if he be couetous he will say that hee hath manie children to maintaine and if he were poore none would care for him and if he should grow to be sicke hee must depend vpon Phisitians and Apothecaries c. But if one aske the enuious man wherefore he is enuious what can hee aunswere But that God is more good more liberall more mercifull to giue vnto one more beautie to an other more riches to an other more knowledge For when is an enuious man sorrowfull Euen then when hee seeth another man more furnished with some graces then himselfe hee reioyceth when another is grieued and when he hath occasion to bee grieued Contrarily hee is afflicted when others are ioyfull he laugheth when others weepe and weepeth when others laugh To be briefe hee is healed by an other mans sickenesse and is reuiued by an other mans death But let vs see by examples the occasions that the enuious take to torment and crucifie themselues Wee reade Gen. 26 VVhat bee the occasions of enuie that Isaac in the time of a grieuous famine went vnto Abimelech King of the Philistines in Gerar and that GOD hauing blessed his store in making his flockes of Sheepe and Cattell to encrease and all that hee possessed It is sayde afterwardes in the Hystorie that the Philistines enuied him where wee maye see an apparaunt matter of theyr enuie which was that they enioyed not such blessinges as Isaac did Wherevppon they made a great tumult for the Philistines troubled Isaac they stopped vp all his Welles with which hee watered his flockes and their rage was so great that for to appease and allay the same Isaac was constrained to depart from them And the reason is added by Abimelech himselfe where hee spake on this sort vnto Isaac Get thee from vs for thou art mightier then we a great deale This faire reason might make Abimelech ashamed and all his Subiectes because it did proceede from the disease of the minde VVhat was the cause that Rachel conceyued such an hatred agaynst her sister Lea Gen. 30. And murmured so much agaynst her husbande that shee her selfe sayde that Shee shoulde die if hee gaue her not children The reason is set downe because Rachel sawe shee bare Iacob no children as her sister Lea did for which cause shee was a reproach vnto those that liued at that time shee pursued with enuie her sister Lea who was in great reputation amongst all at that time because that barrennesse was reproachfull to Women and that was the cause that Rachel was so enraged agaynst her sister Lea in that shee was not so fruitfull as shee Let vs go forward if this vice creepe into men of warre or into Courtes or into Kingdomes or into the Church of God it stirreth vp incredible mischiefes In warre among them that make profession to carrie armes Who can speake of halfe of those troubles that it kindleth whereof caâ—e that strife and contention betwixt the men of Ephraim and Gideon then when Gideon pursued the rest of the Madianites that he had in chase It proceeded from no other cause but that Gideon had done an exployt of warre most memorable which had neuer beene ended but lamentably had not Gideon perceiuing well the occasion pacified them attributing vnto them the better part of the victorie Iudg. 8 Eunie destroyeth all where it entreth as wee maye reade If it creepe into Courtiers it is neuer satisfied but with the death of those that it dooth enuie There is a notable example hereof among the gouernours that Darius had appoynted ouer his Realme Dan. 6 And ouer those three Rulers that had the ouersight of the hundreth and twentie gouernours for wee reade that Darius hauing appoynted Daniel one of the three ouer the hundreth and twentie gouernours hee loued him so well that hee thought to haue set him ouer the whole Realme that he should bee the seconde after him insomuch that the other Gouernours beganne to enuie and to beare such a vehement iealousie towardes him partlie because hee was so beloued of the King and partlie because of the Iewish Religion that they founde out a meanes to accuse him of vnfaithfulnesse towardes the King because hee would not call vppon the King Darius according to the decree that the enemies of Daniel had caused to bee made What came to passe hee was cast into the Lions Denne to bee deuoured of them and it had so come to passe if GOD had not shewed a maruailous token of his prouidence in defending in restrayning the nature of those furious Beastes who in steede of tearing him in peeces did him no harme at all but the other his accusers beeing by the commaundement of the King cast into this Denne with theyr Wiues and Children were deuoured euen vnto theyr bones before they were come vnto the bottome of the Denne If it infecteth Kings or enters into them vnto whome their Kingdomes may come by any meanes this furious Beast doth shewe her selfe more cruell for shee doth not onely procure the death of them vppon whome shee fastneth her selfe but shee is so outragious that shee prosecuteth vnto death all those whom she so mortally hateth yea euen to banish out of the places the brute beasts where those whom they enuie doo remaine yea and ouerthrow the place it selfe such is their insatiable enuie Amongst other examples we may read that when Saul had a long time sought
he shall see this facilitie so much wished for so cōmended as nothing more in regarde of those infinite commodities that it bringeth as well to the preacher as to the hearers S. Austen saith in a certain place The more plaine a preacher is the more he edifieth that a preacher ought to labor to bee heard with vnderstanding willingly and obediently By which a man may obserue three principall commodities which do proceede from this facilitie the first is that the preacher which is endued therwith is easie to bee vnderstood the second that being vnderstood men taketh pleasure to come to heare to learne and profite the third that obedience is willingly giuen vnto his word when the people do correct their euill life growing vp from faith to faith and in all christian vertues which is in sum the greatest good and contentation which a preacher can attaine vnto in the administration of his charge CHAP. IIII. VVhat is to be obserued in making of sermons II is time to come to the method and order to bee obserued in preaching The maner of preaching is hard by reason of the diuersitie of opinions therin which is one of the greatest difficulties in the discharge of the ministry we do affirme plainly that it is one of the greatest difficulties because that it is not yet agreed vpō one setteth down one way others another way in such sort that so many mē as there be so many opinions as euery one hath his opinion by himself so according to the same euery one at least if his mind be stirred vp doth deuise a new fashion Others feeling their owne weaknes doo loue better to go about to accustome thēselues to follow others which they fancie best Neuerthelesse we must cōfesse that they are al profitable for seeing the God vseth diuers instruments for the edification of the church wee must acknowledge that al that which the preachers haue they be the gifts of God consequetly that skill with which they help themselues to preach the word being a part of the graces of God with this skil their purpose and intention is to aduaunce his glorie wee ought I say to acknowledge that the method of euerie one is profitable and charitie teacheth vs so to iudge But wee our selues do confesse Euerie one must esteeme his owne preacher that although that which we mind to propose seemeth better thē many others yet for modestie sake and humilitie wee are contēt to set it after al others But seeing that God doth distribute his graces more aboundantly to some then vnto other some that it is lawfull for euerie man according to the measure of the graces of God bestowed vpō him to speake freely the which he thinketh to be most expedient the best way to edifie so we may also set down our iudgemēt in this point Neuerthelesse we may boldly say that the method which wee propose is not to be discommended because we know by experience that the practise therof hath done very much good For hauing preached some small time in 11. or 12. churches in many of which some learned men were present which were greatly edified principally in those churches which were in three or foure vniuersities in which were many doctors and a great number of students in diuinitie verie well learned who with many others perceiuing how profitable it was desired to haue it and to bee made acquainted with the practise some haue craued it at our hands and others haue very importunately intreated vs to sette it foorth in Print And seeing that our purpose is to prepare to the Ministrie those which are desirous of this treatise and that it is necessarie aboue all things to bee well furnished to preach which is the principall parte of this charge by this occasion wee haue obeyed vnto theyr lawfull requests more by constraint then willingly protesting before God and in our owne conscience that in this we haue no other regard then of the glorie of God and the edification of the Church as wee doo assure our selues by the issue of this our enterprise that the one and the other The preacher must not haue a vaine conceit of himselfe shall bee greatly furthered And this we doo cheefely set down that euerie one may see that wee are not singular in our owne opinion which we haue placed afterwarde for a long time knowing wel that there is nothing that so tormēteth the mind of the ambitious man nothing which is more hard to keepe nothing which more hindreth the way to vertue and in summe nothing is more pestifferous and contagious in any man then this is and especially in him that desireth our charge And I will adde this also to the reasons before alleaged for what cause wee haue written this method that is hauing layde the foundation thereof vppon the Sermons of many great preachers whom we haue heard in many places being very diligent in hearing them and after meditating vppon their Sermons haue broght thē into writing by which we greatly exercised our memory that I say many students were pricked forward by this our recitall to hearkē more attentiuely vnto the preaching lessons thē they did ordinarily before and tooke great paines to remember them promising thēselues that they profited more by this means in one yeare especially hearing alwaies learned men thē they had done before in sixe yeares by their priuate studies And considering that it is a shameful thing full of reproch that those that haue so long frequented the vniuersities places of study should so negligently suffer such opportunities to passe ouer which afterward they could by no meanes recouer that they would hereafter be more diligent if it shuld please God to offer vnto thē the meanes to enioy the like blessings and as for those that haue not as yet bin at those schooles when they shuld be preferred thither they do aduise them diligently to regard this way of profiting which is thoght most conuenient Before wee come to sette downe our method wee giue counsaile that to follow and obserue the same profitably it is necessarie that wee should bee furnished with those parts which are requisite and expedient for the same that is with knowledge and learning in great quantitie and abundance For otherwise we shal loose our labor and shall not attaine vnto it no more then a man can build without matter in truth he doth fowly deceiue himself that indeuoureth to imitate one that is singular if hee bee not endued with those gifts by which the other excelleth Wherefore euerie one must follow the counsaile of Horace Euerie one must looke what his shoulders can beare and what they cannot beare that is what abilitie and force is in vs and according to the same to dispose of our selues the best way that possibly wee may Neuerthelesse wee may assure our selues that whosoeuer shall but in some measure exercise himselfe in the scripture In
is necessarie that he be of sufficient age Gregory Nazianzene hath very well said that great aduise must be taken of what age he is that goeth about the office of a preacher for feare least if any come vnto it before their time they may come short in dooing their dutie when time requireth as if he would say he hurteth himselfe in entring into this function before hee commeth to mature age And further he addeth that as birdes will flie before their feathers be growne in steed of flying aloft they fall to the ground Also as a woman hauing conceiued in her wombe if she suffer abortion and is deliuered before her time shee filleth not the house but the graue that is her fruit dyeth assoone as it hath life So those that take vpon them this charge before conuenient time or to say better before they be furnished with sufficient gifts fit for that calling they do more go backward thē forward God in olde time ordained At what age the Leuits began their office that the Leuits which shuld be admitted to his seruice and bee employed in the Tabernacle of the cōgregation should be of the age of twentie fiue or aboue as we may read in the book of Numbers Numb 8. in the fourth chap. we may read that the same Leuites shuld be thirtie yeares old or vpward but in the fourth there is a question made of thē which were sufficiently made fit who were 30. yeares old But those that were but 25. it was to shew the those that were of this age they should bee framed and made fit for the Leuitical priesthood for whose instruction it seemeth that Ged appointed 5. yeares that in that time they might be made fit It seemeth that our sauior Iesus Christ had regard hereof seeing that he preached not before he was 30. yeares old And to this ende Greg. Nazianzene saith that none must preach when they are too yong because they cannot be stored with competēt knowledge for this charge vntill they come to ripe age setting before vs the example of our redeemer who did not execute this office before the age of 30. yeares although without blame hee might very well haue done it before howe much more sinful men ought to take heed how they take vpon thē the executiō of this charge falling into many faults before they come to perfect age But because God hath not cōmanded in his law that the Leuits should be 25. or 30. yeares of age to the ende that all those that aspire to the office of the Ministrie should follow them neither did our sauiour Iesus Christ enterprise this charge at thirtie yeares to the end that they that publish the wil of the Lord should imitate him but that the one and the other was done for many reasons which are too long to recite We say that now wee must not regard that age but principally the gifts of god bestowed vpon them whom he wil haue to serue in this functiō for this cause god hath no respect neither of age nor youth for the setting forth of his glorie It is wel said in the booke of VVisedom In making Ministers there must be greater regard of the gifts of God then of age VVisd 4 Age is not alwaies a signe of wisedom Iob. 32. that The honorable age is not that which is of long time neither that which is measured by the number of yeares but wisedom is the gray haire and an vndefiled life is the olde age And to this agreeth that which Elihu saith in Iob who perceiuing that the three friends of Iob had not spoken to the purpose of the iudgemēt of god cōcerning Iob he saith that Great men are not alwaies wise neither do the aged alway vnderstand iudgement as if he would haue said it is not age alwaies that bringeth wisdō but the grace of God For seeing that youth is ordinarily subiect to contempt or to enuie towards all sorts of men wee ought wisely to regard that the graces of God which are in yong mē be not made lesse profitable by the contēpt enuy of the aged as it cōmeth to passe too often This is that which Paul had respect vnto writing to Timothy when he saith Let no man despise thy youth 1. Tim. 4. this precept he giueth In whom enuie preuaileth most because that many times the glory of God which might be greatly aduanced by yong men is beaten back very often by contempt or excessiue enuie with which they are secretly persecuted by thē which are in some authoritie and credit In his book de verb. dom S. Austen saith the enuie is engendred cōmonly amongst three sorts of men that is those that be equal do enuy one another for their equality those that are in base estate do pursue with enuie those that are greater then themselues because they are inferior vnto thē those which are in great estate do bite with enuie those that be vnder them being endued with excellēt graces for feare least they be like vnto them or that they do surpasse thē Beza vpon the life of Caluin The great light of the church Caluin being ready to yeeld vp his soule vnto God amongst many lessōs which he gaue vnto thē that came to visit him he did grauely admonish yong men Many times old men do enuie yong men to carry thēselues modestly to eschew pride vainity and follie which are the vices to which they are subiect but hauing perceiued that old men did enuy yong mē whō they knew to be adorned with singular gifts A graue admonition of Caluin as well to old as yong he exhorted thē liuely to expel out of themselues this accursed passion The lesson of such a man ought to bee of great weight as well with young men as with the aged with young men because it may bee vnto them of one side an wholsome medicine to cure them of vaine opinions which oftentimes they do conceiue of themselues and on the other side to be an exercise of patience vnto them that seeing thēselues beset with the enuie of the aged in respect of their gifts vnto which they cānot attaine With the aged to make them diligētly to cōsider in that God doth freely distribute his gifts vnto all men they must take heede that they depriue not the Church of God of thē for the edification whereof he doth communicate his blessings the which they ought aboue all things to prefer before their particular affectiōs We will alleage here a most memorable history which ought to be wel considered both of yong and old the which we our selues pray you to weigh exactly There was a yōg mā named Pōponius Algier an Italian born of the towne of Nola in the kingdome of Naples of whom it is reported that being taken at Venice where hee studied A notable example of a yong maà which olde men shuld consider not to despise youth
of the spirit which is the true ioy I mean the vnderstanding of the holy scripture the meditations of the same the reuelation of the great secrets of God Rom. 24. Gal. 5. this is the ioy of the holy ghost of which Saint Paul speaketh and mention is made in all the worde of GOD. This is the ioy with which the Angels are satisfied and reioyce with all the elect and faythfull that may bee the which is ioy with out cōparison what can any desire that is greater and why shoulde any bee lesse affectionate A confutation of the obiection of those that be carefull to the studie of the Ministrie if that hee bee but depriued of those pleasures which are prophane and vnlawfull Finally if another shall say that hee is kept backe from dedicating of himselfe vnto the Ministrie because that Ministers are subiect vnto infinite daungers we aunswere that this is the replie of a coward and of a faint-hearted man wee may oppose against this that princes gentlemen souldiers marchants Chrysostome vpon the second of Mathew and euerie condition of men doo not liue more safely The higher that Princes are exalted the more they are assailed with feare and continuall dangers Alwaies saith Chrisostome a great state is subiect to great feare as the bowes of trees the higher that they are the more are they shaken with euery little puffe of wind that bloweth so those that are exalted vnto the top of the greatest honors are often times troubled do imagine their estate almost desperate not onely by euerie small report of bad newes that may bee brought vnto them but also they are oftentimes in daily feare of them which are appointed for the protection of their person The gentleman is no lesse assured neither in peace nor war In peace it is most certain that he must suffer and indure many paines and troubles in conuersing with them with whom hee hath any thing to doo and this likewise is common to euerie condition of man In warre amongst the torments of mind which he may haue if it may be called the torment of the minde hee must bee readie to finde out his Prince and to obey in all things that it pleaseth him to commaunde him To be briefe he must not stay at his own house for otherwise hee may bee counted a carter or one that keepeth the chimnie corner or els he may fall into some other mark of infamie The estate of the souldiour is nothing better for hee is compassed with so many dangers that euerie houre hee shall putte his life in hazard seeing that hee must sometime go to the assault sometime to the skirmish sometime to the battaile sometime to the breach and many other encounters which death many times follows hard at the heeles The Marchant liueth not more safely but with more feare and trembling How dooth hee quake for feare many times when hee goeth vppe and downe to fayres is hee not constrained to passe through woods and forrests It seemeth vnto him that he alwaies beholdeth theeues and robbers after his taile to rob him of his treasure and sometime to cut his throate and that not without cause because he cōmonly spieth out such in his way Is he in greater securitie vppon the sea The pyrats and other spies lye alwaies in wait to catch him without making any mention of the tempests and stormye weather vnto which they are continually exposed and are not far from death but euen the breadth of two ynches as one of the philosophers hath said To be briefe euery man of what art or misterie so euer hee be is he not subiect to many hazards yea vnto more then the ministers are because that they commonly staying with theyr flocke according to their calling are in more safetie then those that trauaile hither and thither But if it so fall out that they be in daunger when they are with their flocke in the middest or nigh to the aduersaries of the truth there is none of their faithfull hearers but that will vse all the meanes they can yea and vēter their liues for the preseruation of theyr person as we haue seene many times in France and in other places that many haue bin preserued by these means When they are in the army their vocation is to preach to aduise to admonish and principally to be neare vnto thē which do cōmand not to go rū at al encoūters as captains souldiers other must do according to their duty cōsequētly they are not inuironed with so many dangers as other men are Further propose vnto thy self that if they indure any afflictions or tormēts of the minde that it is for the honor of God And consider that if Princes Noble men Artizans do suffer voluntarily an infinit marterdome one for ambition the other for couetousnesse an other I know not for what vanities much more none ought to feare or to doubt at all to bee troubled or to suffer shipwracke euen of life it selfe for the aduancement of the glory of God and for the saluation of his brethren which are things so rare and so precious that the sonne of God doubted not to shed his bloud for thē What ioy and cōfort may come vnto them by these sufferings for which the Apostles and other of the faithfull reioyced so much What man is so eloquent that can expresse this in words But for thy souereigne comfort set before thee that he whom thou seruest is strong mightie for to defend thee against any thing that may happen who is thy rocke thy buckler thy Tower and who will neuer forsake thee in time of need God saith by his Prophet Zach. 2 That he that toucheth the faithfull toucheth the apple of his eie Hee speaketh this of all the faithfull in generall how much more then doth hee vnderstand the Pastors whome he hath ordained to be guides vnto others In mans body there is nothing that we do so charily regarde as the apple of the eye because that is the guide of the other members If then the Pastors bee the apples of the eies of God that is those whom he loueth and keepeth as his onely treasure who doubteth but that he hath more care in preseruing them then wee haue in keeping our sight To conclude if any man opposeth whatsoeuer he can or what hee may deuise or inuent as obstacles and hinderaunces to disswade any from the loue of the ministerie of the word of God we know also that there are sufficient aunswers to confute him and which are of more force by the grace of God to inflame them that haue any heart at all if they can vnderstand them that no reasons can be alleaged to discourage them Wherfore let vs beseech the Lorde God with an ardent heart and deuout minde that whereas the ministerie is a diuine and spirituall thing and men by nature sensuall and giuen vnto the world that it would please him by vertue of the holy Ghost to roote out of diuers mens hearts these carnall and wordly affections and plant and as it were imprint in them a holy desire of applying themselues most earnestly vnto this holy vocation that he would vouchsafe to inflame our hearts more and more with the fire of his holy spirit and so forme and fashion them that they shall not neede any further helpe Finally that he would direct and guide them that they may be able to finish and accomplish theyr courses in such sort that the efficacie and power thereof may redounde vnto the restoring of many Kingdomes vnto Christ yea euen vnto the renewing of the face of the whole earth the whole being done for the singular comfort of the faithful and principally for the aduancement of Gods glory to whome bee all honour praise and glory both now and euermore Amen FINIS