A Sermon teaching discretion in matters of religion and touching certayne abuses nowe in the Churche Preached at Paules Crosse the 21. of Nouember by Robert Temple Bachelor in Diuinitie sometimes of Magdalene Colledge in Oxforde Bern. Cant serm 49. Quo zelus feruidior ac vehementior spiritus profusiorque charitas eo vigilantiori opus est scientia quae zelum supprimat spiritum temperet ordinet charitatem Imprinted at London by R. B. for Edward Aggas 1592. To the right Reuerende father in god Iohn by Gods permission Bishop of London my speciall good Lord all humble dutye acknowledged ACcording to youre Lo. pleasure right reuerende Father I haue copied out this Sermon and let it go to the presse remouing at length though with much a do a common reason that diswades verie many and did for a time discourage my selfe I meane the peruerse cauillatioÌ„ of such as call into question other mens labours a greate deale busier to finde a fault then do any good as in deede it is easier to reprehende then iudge arighte and mislike then do the like I am so farre I protest from selfe loue or lyking that I am still affrayde least some thinge of other bee committed whiche being sette out abroade can not bee called in againe Manie may flatter themselues in a fonde conceite of there owne doings and delight in the fauorable iudgemente of their friendes but they shall finde it farre otherwise when there workes come once to a vulgar protractation I most humblie beseech your Lo. to defend with your accustomed fauour my vnworthye labour and earnestlye praye my Bretheren in the Ministrie to laie aside all former conceaued opinion againste the matter and hartely desire euerie good reader besides to construe euerie thing with a conscience as I for his sake in euery point haue spoken my conscience At your L. Mannor house at Fulham Aprill 22. 1592. Your L. in all humble dutie Robert Temple Text 1 Cor. 14. vers 1. Follow after loue and couet spirituall giftes rather that ye may prophesie THE Apostle hauing handled before at large the manifolde giftes of the spirite and treating theruppon of loue the excellent waye of all giftes purposing to handle prophesie the worthyest gifte of all hee seemeth to make his entraunce by conclusion of all hee spake of before and bids the Corinthians a Gods name to couet spirituall gifts but with all to followe loue and rather that they maye prophesie Dâ—uision Before I come to speake of two principall points herein considered first loue the moderation of all giftes secondly prophesie the excellent gifte of all Wee are generally to obserue the onely matter and worke of all giftes â—l 68.18 â—os 4.8 Christ ascending vp on high led captiuity captiue gaue gifts vnto meÌ„ the same vnto euery one of vs by grace according to the measure of the gift of christ and to this end the repayring of the Sainctes the worke of the ministery the edificatioÌ„ of the bodie of Christ â—hat gifts â—e By gifts are ment operations faculties bestowed diuersly peculiarlye to profit the church withall VVhy called â—irituall â—fies Author of all â—fies They be called spirituall gifts First for authoritie secondlie for office The Authour of all gifts is the spirite of God For there are diuersities of giftes but the same spirit and there are diuersities of administrations but the same Lord â— Cor. 12.4 there are diuersities of operations but God is the same that worketh all in all 4.5.6.8 So that all kinde of gifts and callings as prophesies teaching exhortation the word of wisdome the worde of knowledge fayth Rom. 12.6 healing great workes discerning of spirits diuersities of tongues Apostles Prophets Euangelists Pastors Teachers one and the selfe same spirite worketh distributing to euery man seuerally as he will Ambrose saythe Vnum flumen Ambros spi sanct Gratian. lib 1. cap. 2â— sed multi donorum spiritualium meatus hoc flumen exit de fonte vitae Many riuers but one flood from which they doe all issue Math. 28.1 this commeth out of the fountaine of life For whiche cause the holy spiryt albeit properly the thirde person in trinitye and Effector of all giftes is taken for the gift of God Act. 19.20 as appeareth in the question of St. Paule to certaine disciples at Ephesus haue ye receaued the holy ghost since yee beleued Meaning whither the graces of the spirit were giuen to Christes disciples Austen saith somewhat confusedly Aug. Lau. Enchirid. Cap. 37. as it may seeme yet truely Et vtique spiritus sanctus dei donum est quod quidem et ipsum est equale donanti And verelie the holy ghost is the gift of God the which in very deede is equall to the giuer discerning the spirits by a double notion as the authour of all gifts spirituall and so it is not the gift of God but God himselfe essentially equall to the father and the sonne and againe for the verye giftes themselues as either they were bestowed vpoÌ„ the Apostles in the daye of Pentecost or as the faythfull haue the holye Spirite promised Collos 3.1 Act. 3.24 Christ then is come and gone hee sittes at his Fathers right hand the Heauens conteynes him vntill the restitution of all thinges Heb. 7.25 he is our Aduocate with the father and liueth for euer making intercession for vs without coÌ„trouersie great is the misterie of Godlynesse which is â— Tim. 3.16 God is manifested in the flesh iustified in the spirit seene of Angels preached vnto the Gentils beleued on in the world and receaued vp in glory But now the maister and Commissarie of the faculties in his absence is his spirite For as he deserued grace for vs by his death triumphed ouer death by his resurrection sits at his fathers right hand by his ascention So hee hath left the spirit obtayning and bestowing all requisite and necessarie graces for his Church The spirite is Christes vicegerent and President of his church the church being like vnto a Schoole wherein the holye ghost teacheth the faythfull all godlynesse Rom. 10.4 Christ is the ende of the lawe for righteousnes sake vnto euery one that beleueth and nowe throughe the spirite wee wayte for the hope of righteousnes through fayth Galat. 5.5 Math. 5.17 He is the fulfiller of the Lawe and the Prophets for hee came not to destroy them Chrisostom adorand spiâ— Galat. 3 2â— Esay 54.13 Ioh. 6.45 Ioh. 14.26 but to fullfill them And so is the spirite the fullfilling of the gospel The lawe was our scholemayster to bringe vs to Christ that wee mighte bee made righteous throughe fayth now wee are all taught of God as the holye ghost sent by the father in Christes name teacheth vs all things and bringes all things into our remembraunce Ioh. 1.12 as hee hathe told vs. As manie as receiued him to them he gaue a prerogatiue to be
the sonnes of god Galat 4.6 and now hath god sent foorth the spirite of his sonne whiche cryeth Abba father Rom. 8.16 and the same spirite witnesseth with our spirite that wee are the Children of God Likewise they bee called gifts spirituall for the office â—ffice of these â—iftes either in respect of the matter for it is the wisedome of God in a misterie â— Cor. 2.6 â—phe 3.8 euen the hid wisedome which God determined before the worlde vnto our glory a grace giueÌ„ to preach the vnsearchable riches of Christ â— Pet. 1.12 a gospel sent downe by the holye Ghoste from Heauen the which the Angels desire to beholde or of the successe and fruite â— Cor. 4.20 Thes 1.5 â— Thes 2.15 for the kingdome of God is not in word but in power neither is the gospell in word onely but in power of the holye ghost to bee receaued not as the word of men but as it is in deede the worde of God which worketh in them that beleue Paule may plant â— Cor. 3.7 Apollos water but God muste giue the increase whosoeuer is anye thing he must saye with St. Paule by the grace of God I am that I am 1. Cor. 15.10 therefore a woorke impossible for man to performe without worthy graces of the holye ghost If wee doe consider the mutuall edification of the Church the matter is indifferent without anie respect at all Gal. 3.26 28 for wee are all the sonnes of God by fayth in Christ Iesus all one in him Abrahams seede and heires by promise a chosen generation a royall priesthood 1. Pet. 2.9 an holy nation a people set at libertie to shewe foorth the vertue of him that hath called vs out of darkenes into a wonderfull light Reue. 1.5 in him that loued vs and washed vs from our sinnes in his blood we are made Kinges and Priestes vnto God euen the Father But if wee doe marke the ordinarye gouernment of the Churche there is verie great ods Act. 20.28 For the holie ghost choseth out some from amongest the rest to the Bishopricke of the flocke and superintendence of the Church Heb. 13.17 1. Thes 5.13 To be obeyed as ouerseers because they watche and must giue accoumpt for soules to be had in looue for the woorkes sake labouring among the people and being ouer them in the Lord. And as there are giftes of the spirite common to the faithfull loue ioy peace Galat. 5.22 long suffering gentlenes goodnes fayth meekenes temperancy against which there is no law So these giftes whereof the Apostle speaketh we haue named them a litle before in the beginning Prophesie Teaching Rom. 12.6 Exhortation and the like are giftes of a seuerall and peculiar function 1. Cor. 12.8.28 But as with this community of giftes vnto all the faythfull there is a discretion and order in the Churche for ornament So giftes are alwaies ioyned with these offices for edifica-of the Church and both for increase of faith and knoweledge by vnitie in Christ The spirite of grace which alwaies from the beginning discerneth the elect from the numerositie of the rest refused and disanulled euermore furnisheth such as be called to this order of office in the Church with dignitie and sufficiencie of giftes When Christe called foorth his Apostles to preach hee sent them with giftes saying the kingdome of GOD is at hande heale the Sicke cleanse the Leapers rayse vp the deade you haue freelie receaued Math. 10.6.8.20 giue freely it is not you that speake but the spirit of your father which speaketh in you Act. 2.4 and in the daye of Pentecost they were all filled with the holy ghost began to speake with other tongues as the spirite gaue them vtteraunce And the seuen men whom the Apostles did chuse to the office of the Deaconship were full of the holie ghost Act. 6.3.5.8 and of wisedome and faythe and so knowne before they layde their handes on them and Steuen full of faythe and power aboue the rest and of manye miracles among the people so that a number of them of the Synagogues disputing with him were not able to resist the wisedome and the spirite where with he spake TertulliaÌ„ saith Tertul exbo ad castit aleadging the reason of the Apostles words 1. Cor. 7.40 I thinke also I haue the spirite of God idcircò hoc dixit vt sibi Apostoli fastigium redderet Therefore hee sayde so to shewe the authoritie of an Apostle Spiritum quidem Dei etiam fideles habent sed non omnes fideles sunt Apostoli propriè enim Apostoli spiritum sanctum habent qui plenè habent in operibus Prophetiae efficatiam virtutis atque documentorum linguam non quasi ex parte quod ceteri Truelie the faythfull haue also the spirite of God but all that bee faythfull bee not Apostles for the Apostles haue the holy ghost properlie insomuch as they haue in their Prophesie an effectuall working of power and vtteraunce of doctrine and that aboundantlye not as it were in part like other Not then the vocation to the seuerall office but measure of gifts necessarie to their offices not the worthynesse of such as be called The first part Loue the rule of all giftes Nowe the Corinthians replenished very gratiouslie with all these giftes yet conuerting them not as they ought to the glorie of God and edifying one of an other but to osteÌ„tation and contention among themselues St. Paule aloweth their aemulation of giftes but withall settes downe a moderation by looue for loue disposeth euerie woorke vnto a perfection The principall ende of all actions is the glorye of God for whatsoeuer wee doe 1. Cor. 10.31 wee must do all to the glorie of God but the way to bring vs to this ende is loue all thinges diuine and ayme at loue for the ende of the commaundement is looue oute of a pure hart and a good conscience and of fayth vnfayned 1. Tim. 1.5 This the Apostle prooues verye largely naming it a more excellent way of the best gifts that although a man do speak with the tongues of men and Angells and haue not loue 1. Cor. 12.31 1. Cor. 13.12 hee is like a sounding brasse and a tinckling Cymball And although hee had the gift of Prophesie and knewe all secrets and all knowledge yea if hee had all fayth so that hee coulde remooue mountaines and had no loue hee were nothing And though hee fedde the poore withall his goodes and though hee gaue his bodie to be burned haue no loue it profiteth nothing So againe to the same purpose hee willes the Ephesians to followe the truth in loue Ephes 4.13.16 and in all thinges to growe vp vnto him which is the head which is Christ by whom all the bodye being coupled knit togither by euery ioynt for the furniture thereof according to the effectuall power which is
in the measure of euerye parte receaueth the increase of the bodie vnto the edefieng of it selfe in looue A man may bee endued with manie other giftes â— Cor. 8.3 and yet bee vngodlie but if anye man looue God â— Cor. 12.7 the same is knowne of God The ende of all giftes is vnitye for the manifestation of the spirite Ephes 4.3 is giuen to euerie one to profit withall Nowe loue endeuoureth to keepe the vnitie of the spirite in the bond of peace and giues no offence neither to the Iewes nor to the Grecians â— Cor. 10.31 nor to the Church of god but followeth those thinges whiche concerne peace and wherewith one may edefie one an other Whatsoeuer either precept or counsell is specially set down in scripture hath relation to loue as wee loue God for himselfe and one an other for Gods sake Christianitie is where the spirite is and where the spirite is there is loue 1. Ioh. 4.16 For God is loue and he that dwelleth in loue dwelleth in god god in him The loue wherewith god loueth vs shed abroad in our harts by the holy ghost which is giuen vnto vs Rom. 5.5 is onlye theirs which fulfill the royall law Iam. 2.8 thou shalt loue thy neighbour as thy selfe loue discerneth the merite of the worke in pietie from the semblaunce in vnitie Aug. Ioh. â—pist tract 7 as Gods tradition of his sonne from Iudas prodition The one was of loue the other of couetousnes Luk. 7.38 4 Maries entertaynment from Symons hospitallitye many sinnes were forgiuen hir for shee loued much Phil. 1 1â— some mens preaching of conscience somes vnder a pretence the one of goodwill the other thoroughe enuie and strife Agust ciuit dei lib. 9. ca 21. Agust Ioh. â—pist tract 7. godly knowledg from the Deuils as greate as their knowledge is they haue no loue Almes deedes in compassion from liberalitye in vaine glory Loue doth doth seeke the praise of God in almes but vaine glorye the praise of man 1. Ioh. 4.18 Agust Iho. 3. tract 13. Godly feare from slauish feare for feare hath paynefulnes but perfect loue casteth out feare loue indeed is the invisible vnctioÌ„ of the spiririt All sacraments whatsoeuer are but the forme loue is the roote faith is like vnto the sence Aug. hom 1â— but loue vnto the health of the bodie Austen saith that a man maye haue Baptisme and yet bee wicked Prophecie eueÌ„ that notable gift that Paule here prefers and yet be wicked take the sacrament of the bodie and blood of the Lord and yet be wicked be named a Christian and yet bee wicked habere sacramenta ista omnia et malus esse potest Habere autem charitatem et malus esse non potest hoc est ergo proprium donum Hee maye haue all these sacraments and yet be wicked but hee cannot bee wicked if hee haue loue this is therefore a proper gift If this were well learned of a number in these dayes who take theÌ„selues to be notable fellowes eueÌ„ incoÌ„parable censors of all other it would contayne and keepe in manie mischiefes which daylie breake out to the daungerous hurt of the Church as Pride Enuie Indiscretion InnouatioÌ„ Pride through knowledge Enuie throughe aemulation IndiscretioÌ„ through zeale Innouation through schisme Pride thoâ—ugh knoweâ—dge For commonlie Pride is where knowledge is this same Sermo scientiae word of knowledge 1. Cor. 12.8 Rom. 12. â— very hardlie admits sapere ad sobrietateÌ„ vnderstanding with sobrietie for knowledge puffeth vp 1. Cor. 8.1 and maketh a man verie singularlie proud as if hee were the onely man and none like him in the world A perillous matter I tell you is inflamation through knowledge Iren. lib. cap. 1.31 that marde Tacianus after his maister Iustinus martirdome made him aÌ„ heriticke Bern. cant serm 65. Bern. notes it to be the onely prancke of all such Captare gloriaÌ„ de singularitate scientiae to gette glorie by singularitie of learning Bern. resur domin ser 3. And I praie you as Ber. saith againe quaemaior superbia quam vt vnus homo totae congregationi iudicium sum prae ferat tanquaÌ„ ipse solus habeat spiritum dei Can there bee anye greater Pride then for one man to sette his owne iudgment before the whole Congregation as though hee and none else hath the spirit of God Now where loue is there can be no presumption and maystership of doctrine Loue doth aedefie and doth not boast it selfe neyther is puffed vp Austen sayth Aug. secunduÌ„â—oh serm 53. Amate scientiam sed anteponite charitateÌ„ scientia si sola sit inflat charitas vero edificat et non per mittit scientiam inflari Loue knowledge but preferre loue knoweledge if it bee alone puffeth vp but loue edefieth and doth not suffer knoweledge to be puffed vp Enuye thoâ—ough emulalation Aug. secunduÌ„ Ioh. serm 53. With pride commonlye enuie is ioyned for pride is nothing else then a loue of excellencie which breedes a peruerse imitation againste the Apostles rule 1. Cor. 12.31 Desire you the best gifts and yet I will shewe you a more excellent waie meaning loue and againe forasmuch as ye couet spirituall giftes 1. Cor. 14.12 seeke that ye may excell to the edefieng of the Church And so brings forth that carnall emulation spoken of by the Apostle amongst the workes of the flesh Galat. 5.20 Nowe loue is in this a remedie 1. Cor. 13.4 for loue enuieth not If there bee any comfort in loue if any fellowship of the spirite nothing is done through contention Philip. 2.2 or vaine glory but in meekenes of minde euerie one esteemes an other better then himselfe Aug. hom 15. Austen sayth Congaude illi cui deus aliquam gratiam dedit et potes in illo quod in te non potes Bee glade in his behalfe to whom God hath giuen any grace and thou mayst doe that in him which thou canst not doe in thy selfe Peraduenture sayth Austen hee hath virginity loue him it is thine Againe thou hast more patience then he let him loue thee and t is his Hee can watch a night at his studie if thou dost not enuie him his studie is thine Perchaunce thou canst fast a great deale more if he loue thee thy fasting is his hoc ideo quia in illo tu es per proprietatem non es tu per charitatem tu es This is the reason because thou art in him by propertie thou art not by charitie thou art Bern. altitud cord serm 1. Bernard reporteth that on a time one tolde him that hee sawe a laye Moncke in whom he did recken 30. vertues whereof sayth he I finde not one in my selfe and perhaps sayth Bernard he had not so great a vertue amongst the rest as this was religiosae emulationis humilitas Humble emulation in matters of religion And in deede there is no
gift greater Math. 3.15 When Iohn earnestly put Christ backe saying I haue neede to be baptised of thee and comest thou vnto mee Hee made him this answere Let bee nowe for thus it becommeth vs to fulfill all righteousenes teaching vs that perfect righteousnes hath alwayes godlie humblenesse 1. Co. 13.2.3 When the Apostle sheweth the corruption of manie gifts if charitie be away hee saith all secreats all knowledge all fayth all goodes to signifie that all is nothing where is enuie and emulatioÌ„ two verie contraries vnto loue Teale without discretioÌ„ An other mischife we spake of is zeale without discretion for where the spirit enableth a maÌ„ with notable giftes zeale for the most part coÌ„sumeth eateth him vp Psal 69.9 that verie seldome is that rule of the Apostle performed spiritu feruentes feruent in spirite But rather that wherewith the Apostle findeth fault Rom. 10.21 zelum dei habeÌ„t sed non ex scientia they haue the zeale of god but not accordinge to knowledge If zeale bee not gouerned it inclineth verye quickelie to vices Berna epist 89 Barnard writing to a freind of his allowing his zeale willeth him to haue a zeale but according to knowledge vt cautus sis maiora minoribus non impedire that saith he thou do beware thou hinder not greater matters for lesse For in matters of vehement and hote emulation we marre all if wee order not loue with discretion and zeale with loue Berna cant serm 20. Zelum tuuÌ„ inflammet charitas informet scientia firmet constantia Let loue kindle thy zeale knowledg instruct it stedfastnes settle it saith Bernard Wee maye verye well compare zeale to a fierce horse if he haue not a bridle a voice that is harsh if a man contend and straine it to hie an vnhappie childe if hee haue not a rodde and a flame of fire if it bee not quenched for so is zeale withoute loue and euen so is the zeale of manie for lacke of loue fierce contentions childishe the verye firebrand of the Church It is a godly thing to bee zealous yet a right zeale is according to knowledg â—m 10.2 it is better howsoeuer to haue a zeale althoughe without knoweledge then to haue no zeale at all â—ig reÌ„ 13. and yet better to haue neither zeale nor knowledge then haue no loue â—novation â—ough â—hisme The laste of all is innouation the verie handmaide of the other whiche bringeth in the corruption and abuse of Gods good giftes by Schisme a fault in the Corinthians as the Apostle telleth them that in all thinges being made rich in Christ in all kind of speaches Cor 15.7.10.12 all knowledge so that they were not destitute of any kind of gift yet they had contention among them euery one of them saying I am Paules I am Apollos I am Cephas and I am Christes as though Christ was deuided or Paule crucified for theÌ„ Such a fault is nowe a dayes among vs where manie vnlearned in this that things indifferent are tollerable that pollution commeth not by communion of sacraments but by consent of sinne doe thereupon sequester themselues from the publique Congregation of Christians to a priuate segregation of Schismatickes and so by discention bring into the Church as it were an infernall dissipation of the bodie and a verye hellishe perturbation of the members of Christ as though Iudah Greg. nazia orat 1. pacâ— and Israell did not belong to one principallytie nor Ierusalem and Samaria to one heauenly Ierusalem And Paule and Appollos and Cephas for whom and against whom all this same swelling is and Christ himselfe and all Christians are not all one Psal 26. â— Austen sayth conferring the place of Dauid I wash my hands in innocencie oh Lord and againe Lorde I haue loued the habitation of thy house Psal 27.4 and the place where thine honour dwelleth with the saying of sainct Paule 2. Tim. 2.20 In a good house are not onely vessels of golde and siluer but also of wood and of earth and some for honour and some for dishonour Aug. parm Epist lib. 3. cap. 4. Ideo quippe tollerabat nocentes non desereret innocentes cuÌ„ quibus lauabat manus quia diligebat speciem domus Domini quae species in vasis honoralibus fuit nec propter vasa que erant in contumeliam se a magna domo seperabat sed eos in vnitate vnius domus tolerabat a quibus se non imitando seruabat Dauid did therefore sayth hee let the wicked alone least he should goe from the godlye with whom hee did washe his handes for hee loued the beawtye of Gods house which beawtie was in vessels of honour neyther went hee asunder from the greate habitation because of the vessels of reproch but kept himselfe well enough from them not doing as they did whom hee suffred in one and the selfe same house These fellowes shoulde learne of Austen to loue the bewtye of Gods Church whiche is the honourable societie of the godlie howesoeuer mixed with the shamefull corruption of the wicked and not forsake the ornament of the one for the dishonour of the other seeking a fellowshipe of perfection in euery poynte whiche cannot be founde Num. 11. â— Moyses did wish that all the Lordes people coulde Prophesie that the Lord would put his spirite vpon them St. Paule did wish that all men were like himselfe in puritie and that all did speake straunge languages but rather that they prophesied 1. Cor. 7. 1. Cor. 14 Aug. secu Ioh. serm â— St. Augustin wisheth that all woulde remember loue and brings this reason Sola est enim quae et vincit omnia et sine qua nihil valent omnia et vbicunque fuerit trahit ad se omnia For only loue both ouercommeth all things and without loue all things are nothing worth wheresoeuer loue is it draweth al things vnto it Greg. Naâ— an parte oâ— 3. If anie of vs Christians be asked the question sayth Gregory Nazianzen what we worship Promptum est respondere quod charitatem veneremur The answere is ready wee worship charitye Wee had need crye out and writ no longer against false Catholiques sola fides Fayth onlie but againste false Protestantes sola Charitas loue only faction aboundeth loue abateth let fayth onelye iustifie but loue onely rectifie But let vs come nere the sore and touch the verie wound of the church I praie you with patience because I will vtter nothing but that euerye ones conscience shall by experience acknowledge true Gregorie Naziazen lamenting the desperate state of the church in his time through the intollerable furie â—reg NaziaÌ„ â—ist Nect â—iscop â—ctant and miserable affliction of the same reckneth vp many heretickes First those of Arrius or Eudoxius an insolent sect assembling theÌ„selues in priuate Churches as it were by lawefull permission Againe Macedonians whose factious contention
to protrude thrust forth himselfe vnto the calling with a prophane minde only for the subsidie help of liuiÌ„g not the benefit of the church hauing nothing aboue the capacitie and knowledge of the vulgar sort as though we were miraculouslie to beleue that Saule is among the Prophets 1. Sam. 19.24 Greg. nazian Apol. 1. Item 〈◊〉 lend Atha Or that to become a mediator betweene god maÌ„ to haue the very seÌ„ce meaning of christ of his spirit to be as it were in the place of Angels and Archangels to be euen a god bring others to god to handle that great body of Christ the societie of the church were a matter both of facillity security 1. Cor. 2.16 wheras indeed who is sufficieÌ„t for these things Moyses among the priests vneloquent Exod. 4.12 of a slow mouth tongue till god was in his mouth and taught him what he shoulde say Esay 66. Esay among the prophets a man forlorne and of vncleane lips vntil one of the Seraphins hauing an hote cole in his haÌ„d taken froÌ„ the altar layd it vpon his mouth and touched his lips Galat. 1.15 1. Cor. 15.8 and so hee was sent of the Lords message St. Paule among the Apostles as one borne out of due time vnmeete to be called an apostle but that God did seperate him from his mothers wombe called him by grace to reueale his son Ambros in 1. Tim. 4.14 and preach him among the gentils Amb. saith expounding the apostles words Prophetia est qua eligitur quasi doctor futurus idoneus manus vero impositiones verba sunt mistica quibus confirmatur ad hoc opus electus accipiens teste conscieÌ„tia sna vt audeat vice domini sacrificiuÌ„ deo offerre This is prophecie when one is chosen as a meete man afterwards to teach the people the hands laid on by the company of eldership are words in a misterie by which the party thus chosen is withall setled to this worke and receaueth power his owne conscience bearing him witnes that he may boldly offer sacrifice to god in the lords steed WheÌ„ ValeÌ„tiniaÌ„ the Emperour after the death Theod. lib. 4. cap. 6. of Auxentius the ArriaÌ„ had made this speach to the synod of bishops for the electioÌ„ of a bishop saying vnto them you cannot be ignoraÌ„t being learned Diuines vnto what manner of men it is conuenient to coÌ„mit the pontificall dignitie euen such a one as ought to instruct the people not onlye with doctrine but also with manners and life so proposing himselfe an example of perfect honesty that the godlynes of his life may say for a witnes his doctrine is good and therefore place him at this time in the Bishopricke to whom also euen our selues the rulers of the Empire may sincerelie submit our heades And because wee are meÌ„ and must needes offend may willingly admit their reprehensions as a cure by phisicke And thereuppon the Synode willed the Emperour himselfe by his voyce to make choyse of one verie wise and godly man hee replied thus Maior quam vt a me praestari possit res est multoque fuerit melius vos discernere diulna gratia dignatos et participes spendoris illius It is a greater matter then I can performe and it shal be much better for your selfe to discerne whom gods grace hath vouchsaued worthy pertakers of his glorie This Christian Emperour may verie well instruct vs that the imposition of the handes of the Eldership in making a Minister should follow first a dignitie of giftes by discretion of grace Greg. NaziaÌ„ Apolog. 1. Gregorie Nazianzen commending the dignitie of the Ministerie saith thus VVhat a gods name is he that as if hee fashion an Image out of clay in a short dayes space maketh a Minister who is a defender of the truth him I say that must be in the order and degree of Angels celebrate the prayse of God with Archangels transmit the sacrifices of the highest altar execute the Priesthood with Christ I will say more he that shall become as it were a God and make others godes This sentence shoulde be well obserued both of Bishops such I meane not all as suddenly impose their hands on men vnmeet for the calling so become pertakers of their sinnes â— Tim. 5.20 likewise of them that vnworthyly intrude themselues into the functioÌ„ deeÌ„ing it as ordinary a matter to be made a minister as for the potter to forme a shape out of clay or the register to writ forth the orders the Officials to clap to the Bishops seale Negligence in â—he ministrie An other fault is negligence For many hauing verye notable giftes of god withall the gift of prophecie do cleane forget the Apostles rule councell to Timothie 1. Tim. 4.14 Despise not the gift that is in thee giuen by prophecie and againe that worthy thing that was coÌ„mitted vnto thee 2. Tim. 1.6.14 keepe through the holye ghost which dwelleth in vs. Likewise stir vp the gift of God which is in thee by puting on of my handes Ambition of the worlde more then spirituall gifts and loue of pleasures more then of Prophecie carrie manie such away The Apostle can tell them that preaching in a Minister is a worke of necessitie layde vppon him and his case is wofull if hee preache not the Gospell 1. Cor. 9.16.17 whether willinglye or grudginlye because the dispensation is committed vnto him I thinke there was neuer age afore vs soe excellent for manye florishing witts both in all kinde of learning and in Deuinitie The Spirite of Moyses distributed verye commonlye and vniuersallye vnto the Elders Num. 11.16.25 and Officers in the Tabernacle of the Congregation 2. Reg. 2.5 and the Spirit of Elias dubled vppon Elizeus The worde of the Lorde is not rare as in the dayes of Samuell 1. Sam. 3.1 Esay 2.2 but all the multitude of the people maye ascende to the hill of the lord to the house of god and hee teacheth them his wayes that they maye walke in his pathes Manye for all that neglect their giftes and become voluptuous wantons of the world seldom or neuer exercised in Preaching to the people That order in the church spokeÌ„ of before brings with it a necessarie care of dutie Aug. serm temp 165. August saith Habemus duo quaedaÌ„ plane distinguenda vnum quod christiani sumus alterum quod prepositi sumus Christiani propter nos prepositi propter vos excepto quod christiani sumus vnde rationem reddimus deo de vita nostra sumus etiam prepositi vnde rationem reddimus deo de dispeÌ„satione nostra Wee of the Cleargie haue two things plainelie to be distinguished from you of the Laitie The one is that wee are Christians the other that wee are placed ouer you We are Christians for our owne selues but set ouer you for your sakes Besids this that wee are
his visitatioÌ„ in Asia spy out as in my cleargy meÌ„ as come in by simonie some in one dioces some in an other and put them out if there be 13. bishops at a clap Ambros episâ— lib. 50. orat â— Auxent Shall Ambrose senteÌ„ce be heard Quid sunt cathedrae nisi honores quid sunt columbae nisi mentes simplices vel animae fidem caÌ„didam puram sequentes ergo iubetur exire qui dignitates vendit et honores iubetur exire qui vendere vult simplices mentes fideliuÌ„ What are the seates but places of honour what are the doues but the seelie mindes soules of such as followe the cleare and pure fayth then he is commaunded to go forth of the church that sells dignities and honours he is coÌ„maunded to go out of the church that will sell the seelie conscieÌ„ces of the faithful Basill doth call it transitum ad GeheÌ„nan Hellferrie and so I feare me it is in deed both for the priest the people Barnard tels a tale of Martin a Cardinaall prelate whoe returning in his Legacie from Dacia was so poore his money and horses fayling him that he coulde scarse come to Florence The Bishop of Florence gaue him a horse which brought him to Pise where Barnard reporteth he was at the same time the next daye after the Bishop of Florence came to Pise requiring for the dispatch of some cause hee had in lawe the testimonie of his freindes presuming of the Cardinall amonge the rest for his late good turne came to him for his voice then sayde Martin you haue deceiued mee sir I litle knewe ye had such busines in hand the very same houre resigned his horse Barnard bringes this in to vpbrayde both the insolencie and simonie of the Court of Rome in Pope Eugenius time because Martin passing throughe a Countrie of gold and siluer tooke no knowledge of it moreouer would not be so much as suspected to take any gift at all As litle as I like Martin Marprelate surelie this was Martin good-prelate Martin good prelat and I would to God that euery one both Bishop and other minister were such a Martin Now concerning your selues of the Auditory Contempt in the common people Manie faultes likewise are common in you Contempt of Prophecie is one and the first For whereas the end of this notable gift of Prophecie is edification as ye heard afore the people in these daies are growne to a hatefull contempt and rebellious disobeidience of the word preached as the Prophet sayd in his time Ierm 5.13 The warning of the Prophets is but winde the worde of God is not in them They say prophecie not Mich. 2.6.11 yee shall not prophecie vnto vs no ye shall not Euerye paynfull minister may finde Bernards wordes to be true Berna cant serm 42. Coarctore duobus et quid eligam nescio placere ne mihi in eo quod locutus sum quoniam quod debui feci an penitentiam agere super verbo meo quia quod volui non recepi Besids a threefold perill of the labour and worke in respect of our selues conscience intelligeÌ„ce vtteraunce Conscience to be rightlie called by inward testimonie Intelligence to perceiue the deuine sence of the scripture vtteraunce to teach the people of which three the first is requisit the second hard the thirde in maner harder then the second yee do ad a threefold harder difficultie then all that is to procure your teachablenes in hearing faythfulnes in beleeuing holinesse in obeying For oh Lord who hath giueÌ„ credence to our preaching Esay 53.1 Rom. 10. â—6 Esay 65.2 Rom. 10.21 or who hath beleeued our report All the day long do we stretch forth our hands to a disobedient gaynsaying people but erre not I pray you and bee not deceiued Greater far authority is the prophesie in the gospell then of old far more fearefull to dispise the one then conteÌ„ne the other Iohn Baptist Math. 11.6 more then a prophet none greater among meÌ„ begotteÌ„ of women yet the least in the kingdome of heauen greater then hee The Apostle commaundes vs not to despise prophecying for no doubt hee that despiseth 1. Thes 5.19 1. Thes 4.8 1. Sam. 8.7 despiseth not man but god who hath giuen you his holy spirit The Lord sayd to Samuell the prophet They haue not cast thee away but cast me away so sayde Christ to his disciples Luk. 10.16 He that heareth you heareth mee and he that dispiseth you dispiseth me he that dispiseth me despiseth him that sent me And in deed all former prophets in their visions did leuell with their eyes and looke strait on Christ the only prophet of all To him al gaue witnes that through his name al that beleue in him should receaue remission of sinnes Ambrose saith Act. 10.43 Amb. Luc. 9. lib. 7. Et hodie Moses docet et hodie Elias loquitur et hodie in maiori gloria Mosen videre possimus EueÌ„ now a dayes Moses teacheth and now a dayes Elias speaketh and now a dayes wee may see Moyses in a great deale more glorie Nay Barnard seemeth to require the grace of prophecie in as manie of your selues as are deuout and godlie For saith hee Vbi angelica in hoc corpore conuersatio in corde prophetica expectatio in vtroque apostolica perfectio inuenitur gratus iste cumulus gratiarum Where we haue in this our bodie a conuersatioÌ„ like vnto the Angels in the hart an hope as the prophets had in both the Apostles perfectioÌ„ how great an aboundance is it of Gods graces Arogancie in â—he people Arrogancie is an other fault in our people For manie haue a dedignatioÌ„ to bee taught surmising themselues more sufficiently to haue the sence of the spirit and sincerlie the knowledg of the truth theÌ„ any learned preacher of them all As though it were a protrit base matter that St. Paule speaketh of â— Cor. 2.10 to search the deepe things of God And whereas the Apostle would haue the spirits euen of the Prophets subiecte â— Cor. 14.32 to the Prophets 2. Pet. 1.20 2. Tim. 3 1â— 1 Cor. 12 2â— these will admit no censure of anie else but onlie their owne priuate interpretation yet being no Prophets as though Prophecie were of priuate interpretation Greg. naziaâ— Theol. orat 1 all were Apostles all Prophets all Teachers Gregorie Nazianzen writeth of Eunomius who as though hee were rapt into heauen after Elias 2. Reg. 2.11 made worthye to talke with God Exod. 19.9 and beholde him in a cloud after Moyses taken vp into Paradice hearing impossible things to be vttered 2. Cor. 12. â— after Paule doth sayth he in one daies space make manie mo Sainctes and creat deuines as it were inspiring learning into them causing many conuenticles of vnlearned praters and of such an immediate vpstart spirit aboue the sober