more shame therefore is it for such and the greater shall bee their Iudgement who by their disordered liues bring this contempt vpon our calling and make the filth of their owne vicious courses to be cast into the faces of vs all Christ cals vs the Salt of the Earth and Salt is good Ministers are vsefull and necessary amongst men Mat. 5.13 but if the Salt haue lost his sauour wherewith shall it be seasoned it is then neither fit for the land nor yet for the dunghill Luke 14.34 35. but men cast in out That is saith Saint Hierome vnsauoury Ministers are to be deposed and turned out of the Ministery And so is his Expedition said to bee vrged in the Councell of Basill against Pope Eugenius for his deposition from the Papacie And well were it for vs if some vnsauoury ones amongst vs might bee so dealt with but if they scape the hand of Iustice at our Synods and Visitations I must yet say to them as once a Reuerend Father is said to haue spoken to the Councell of Rhemes when he saw there was no hope of reformation amongst them fratres aliam vobis pronuntio Synodum My Brethren I must put you in minde of another Synod which the great Archbishop of our soules shall hold at his second comming to Iudgement and then let these be sure that though now they lurke in tenebris they shall be found out and fitted according to their deserts for if then they shall haue nothing to plead for themselues but Master haue we not in thy name prophesied Christ hath told them before hand what they shall looke for at that day I will say to them I know you not Mat. 7.23 depart from me yee that worke iniquity And so I come to the second thing which they ascribe to Christ Secondly And teachest the way of God in truth Which as it was also truely spoken of Christ though with a bad minde in them that first spake it so ought it in some sort to bee verified in euery Minister of Gods Word First he that is called to be a Master his worke must be to teach and secondly the subject of his Doctrine must be the way of God and thirdly the manner of his teaching it must be in truth First Ministers are not only to know the truth and to liue according to it themselues but to teach it to others Acts 1.1 For so did Christ hee fulfilled his Ministerie in doing and teaching Indeed the Prophet Esay saith hee was dumbe as a sheepe before the Shearer But wee neuer reade of him that hee was dumbe as a Shepherd amongst his sheepe but it was his custome at least euery Sabboth day to preach the Word in the Synagogues Luk. 4.16 And himselfe saith that one chiefe end why he came into the World was to preach to the poore Verse 17. And it was the first part of the Apostles Commission which they had from him Mat. 28.19 goe and teach We know how fearefully the Lord inueigheth against stumbring and sleepy Watchmen Esay 56.10 whom he cals dumbe Dagges that barke not and wee reade that the Holy Ghost came downe vpon the Apostles in the likenesse of fiery tongues Act 12. quia quos miseris Deus ardentes pariter loquentes facit whom God sends he makes them not only to burne in themselues by the zeale of good Workes but to shine to others too by light of Doctrine Exod. 38.25 The Law threatneth death to the Priest if hee make not a sound with his Bels when he goeth into the Sanctuary Which by the Iudgement of all Interpreters signifieth deadly danger to a dumbe Minister Morte dignus est Sacerdos à quo vox praedicationis non auditur saith one That Priest is not worthy to liue that doth not vse to preach the Word of God And it is a dismall conditionall woe which Saint Paul doth expressely thunder out against himselfe and in himselfe against all others Vae mihi si non euangelizauere 1. Cor. 9.16 Woe be to me if I preach not the Gospell And therefore here you see that the intollerable negligence of some amongst vs comes iustly to be reprooued who it may be are outwardly blamelesse in their lines but yet silent in their Ministery liuing in the Church like Lamps without light or Bells without clappers or as a Cryer in a Court without a voyce for innocens absque sermone conuersatio saith Saint Hierome quantum exemplo prodest Hier. ad Occanum tantum silentio nocet A dumbe Minister though of an innocent life doth hurt as much by his silence as hee helpes by his example A Minister by his place is not only a Christian but a Ruler amongst Gods people not only a Souldier of Christs but a Watchman of the Lord of Hoasts not only a sheepe of the fold but a Shepheard of the flocke not only a stone of the building but a Builder of the House of God not only a plant of the Garden but a Planter of the trees thereof not only a Child of the Family but a spirituall Father to beget Children vnto God in Christ and in a word not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 28.19 a Disciple of Christ himselfe but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Master appointed to teach others And thefore let vs take heed of being dumbe in the Ministery least when God shall come to vs with how camest thou in hither wee bee strucke dumbe by his Maiestie in the day of his Visitation Secondly as a Masters worke is to teach so the subiect of his labour the matter that hee is to worke vpon is the way of God that is as Dauid expounds it The way of Gods Testimonies Psal 119.34.27 32. the way of Gods Precepts the way of Gods Commandements and in plaine tearmes that manner of liuing here which God hath prescribed to vs in his word Which in regard of the eminencie and profitablenes of it aboue all other wayes that mans wit can finde out or any other creature make knowne to him is in other places called the way of Wisedome Knowledge Truth Peace Life Saluation c. it is here called the way of God specially in three respects because it is reuealed of God approued of God and leadeth those that walke in it to the fruition of God Gods Word then must be the matter of our teaching we may not deliuer any thing else of our owne heads in the roome of it for Gods way and mans way the directions of Gods Word and the thoughts of mans heart are as contrary one to the other as light and darknesse My thoughts are not your thoughts neither are your wayes my wayes Esay 55.8 9 saith the Lord for as the Heauens are higher then the Earth euen so are my wayes higher then your wayes and my thoughts then you thoughts And the Apostle saith 1. Cor. 3.19 that the wisdome of this World
THE PREACHERS PRESIDENT OR THE MASTER AND SCHOLLER In a Sermon preached at a Synode holden by the Right Reuerend Father in GOD IOHN Lord Bishop of CHESTER at Wigan in Lancashire the 21. of Aprill 1625. By IAMES HYATT B. of D. and Preacher of Gods Word at Liuer-Poole LONDON Printed by William Stansby 1625. TO THE RIGHT REVEREND FATHER IN GOD John Lord Bishop of Chester my singular good Lord and Patron MY GOOD LORD IN obedience to your Lordships pleasure I doe here humbly present you with that Sermon which I lately preacht by your Lordships appointment at Wigan my little leasure and health at that time and my lesse skill for such a businesse made me very vnwilling to vnder-take it vnconscious to my selfe that I should not sufficiently discharge it but your Lordships authoritic imposing it vpon mee brought me to a necessitie of performing it as I could and when I had done it your Lordship was pleased to my great incouragement not onely to speake well of it but to require a re-view of it from mine hand and pen And indeed your fauour and goodnesse to me and mine hath beene such and taken so deepe impression in mine heart that I shall 〈◊〉 haue power to denie whatsoeuer it shall please your Lordship to command or expect from me though otherwise I could rather haue wisht that it might haue slept with me in silence For it may be those defects will be spyed in the reading which were not so easily obserued in the hearing of it I confesse that the matter is much of it gathered from others onely the method is mine owne and if it proue therefore lesse acceptable to some who by this meanes may chance to haue a sight of it yet I am confident that this shall bring no losse to it in your Lordships acceptation as well knowing that the Spiders web is no whit the more commendable because it is all wouen out of her owne bowells nor the Bee's honey lesse pleasant and vsefull because it is gathered from seuerall flowers Whatsoeuer it be I now commit it to your Lordships Patronage humbly desiring seeing it hath found grace in your eyes that it may safely shelter it selfe vnder your protection and continue with you if for no other vse yet as a faithfull pledge of mine hearts thankfulnesse which hath for euer vowed it selfe to your Lordships serâ—ice And now crauing pardon for this boldnesse I humbly commend your good Lordship to the mercy of God in Christ Iesus beseeching him vpon the bended knees of mine heart to blesse you with health long life and happy dayes vpon earth to his glorie and his Churches good and with eternall felicitie hereafter in his heauenly Kingdome Your Lordships most humbly deuoted Chaplaine IAMES HYATT THE PREACHERS PRESIDENT OR THE MASTER AND SCHOLLER MATTH 22.16 And they sent out vnto him their Disciples with the Herodians saying Master we know that thou art true and teachest the way of God in truth neither carest thou for any man for thou regardest not the person of men THe latter wordes of this Text may fitly bee called The Preachers president for they contayne in them the exact description of such a man as is fit to teach Gods Will to the World as will more fully appeare in the after handling of them the occasion of their deliuerie may be thus conceiued The Pharisies had before assayed to resist Christ openly but when they see that that will doe no good they withdraw themselues from him and thinke vpon a fraudulent course against him which is by some meanes to intangle him in his talke and because they foresee that their owne persons are no fit instruments for such a purpose hauing before discouered themselues and their malice against his Person and Doctrine therefore they send their Disciples with the Herodians to him two Sects though differing much both in life and Religion yet agreeing well enough together to destroy Christ which that they may the better doe they are to fayne themselues iust men And to say to him Luk. 20.20 Master we know that thou art true and teachest the way of God in Truth neither carest thou for any men for thou regardest not the person of men Tell vs therefore what thinkest thou is it lawfull to giue tribute to Caesar or not which speech of theirs diuideth it selfe into a salutation and a question I haue now chosen the first of them onely to speake of In handling it I might obserue the manner of their saluting Christ and the matter of their salutation for the manner it is very dissemblingly done of them for they come with an intent to destroy Christ and yet giue him good wordes call him Master and tell him that they know him to be thus and thus qualified as indeed it becommeth euery Master of Gods people to be but vnder this maske of faire wordes they seeke to shroud the wicked purpose of their hearts from his obseruation they pretend loue to his person and reuerence to his profession that they may secretly draw him into the snare which they haue priuily laid for him which indeed is the common practice of false-hearted flatterers it is vsuall with them to hide the deadly hooke of their wicked purposes vnder the sugered bait of faire wordes 2. Sam. 20.3 and to come like Ioab with art thou in health my brother or Iudas-like with all haile Master in their mouthes Matth. 26.49 when there is nothing but treason and villainie in their hearts But I cannot stay vpon this point my purpose is to insist onely vpon the matter of their salutation which is the ascribing of three particular qualities to Christ which indeed were most eminently in himselfe and ought in some competencie to bee in euery Minister of the Gospell of Christ Iesus The first is that hee was true the second a teacher of the truth to others the third no respecter of mens persons the first seemeth to haue reference to his person the second to his ministerie the third to both as if they should haue said wee know thee to bee one that doest rightly vnderstand and constantly maintayne and practise the truth in thine owne person and also diligently faithfully to teach it others not suffering it to receiue any detriment either in thy life or doctrine through partialitie or respect of mens persons So that in these words they acknowledge Christ to bee an vpright and blamelesse liuer in his owne person and a faithful and diligent teacher of the truth to others Which two things indeed are necessarily required if not to the being yet to the perfecting of our ministeriall function Exod. 28.30.33 they were represented by the Vrim and Thummim in Aarons brest plate the golden bells and Pomegranets about the skirts of his Garment whereby God signified that he would haue light of doctrine ioyned with integritie of life and the sweet sound of sauing words to bee accompanied with the sauorie fruits of good
workes in all them that should draw neere vnto him in the seruice of his Altar So likewise Christ couples them together in the New Testament whosoeuer shall doe and teach the Commandements saith he the same shall bee called great in the Kingdome of Heauen And hee testifieth of Iohn the Baptist that he was a burning and a shining lampe Mat. 5.19 burning in himselfe by the holinesse of his life and shining to others by the puritie of his doctrine And the Apostle exhorts the Elders of Ephesus that they should take heede to themselues and to the flocke ouer which the holy Ghost had made them ouerseers Act. 20.28 to the flock by feeding them with the foode of wholsome doctrine and to themselues by liuing in their owne persons according to that which they taught to others So that these two being necessarily required in euery faithfull Minister and ioyned together by the Holy Ghost ought not by any meanes to be found seuered in any that take vpon them to be masters of Gods people but though they may not be separated in a Ministers practise yet for the better opening of my Text and fitting of it to the present occasion I must speake of them seuerally as they are in order laid downe to vs in the words of my Text. The first thing then which they ascribe to Christ is that he is true Master wee know that thou art true Which seemeth to me to inferre three things first that he knew the truth that must needes bee implyed secondly that he vsed to stand stifly to it and to maintaine it against the opposers of it for that 's esse veracem to be one that not onely hath the truth in himselfe but holdes and vpholds it against others Thirdly that he was faithfull and sincere in all his proceedings leading an innocent and blamelesse life amongst them And that Christ was true in himselfe in all these respects is most euident to vs that know the truth so that to spend time in the proofe of it were but to hold a candle to the Sunne but as they were eminently in Christ so ought they to bee competently in euery Minister of Christ Iesus First it is necessarie that euery master ouer Gods people should know the truth for as Christ when hee first came to visit in mercie vpbraided Nicodemus with the want of this which he obserued to be in him art thou a master of Israel and knowest not these things Iohn 3.10 so much more when he shall come the second time to visit in Iudgment he will questionlesse bee highly offended with those that haue taken vpon them to set themselues down in the Masters Chayre when the schollers forme would better haue becom'd their ignorance No wise man sends a message of importance by the mouth of a foole shall we thinke that Almighty God sends those to bee his messengers in the Ministerie of his Gospell to the World that runne like Ahimaaz without their errand no 2. Sam 18.23 God him selfe hath foretold vs that though such runne yet hee hath not sent them for whom he sends Ier. 14.14 he first tels them their errand and teacheth them that truth by his word and Spirit which he sends them to teach to others Secondly it is necessarie too that as euery Minister should haue the truth in himselfe so hee should hold and maintaine it against those that oppose it for so Saint Paul chargeth Titus that hee should ordaine none Tit. 1.9 but those that should hold fast the faithfull word being able by sound doctrine both to exhort and to conuince gaine-sayers And he presently addes this reason for there are many vnruly and vains talkers and deceiues whose mouthes must bee stopt meaning by strength of reason and force of argument and therefore straight way after hee aduiseth Titus himselfe to vse such sound speech in his doctrine as cannot be condemned Tit. 2.7.8 that he which is on the contrarie part may be ashamed saith he when he shall haue nothing to say against you So that euery Minister is to bee furnished with a double knowledge Dogmaticall and Polemicall that he may not onely be able to reach and exhort but to conuince gaine-sayers being the shepheard of Gods sheepe he must haue a two-fold voyce one to gouerne and call in and keep together his sheepe which must be gentle familiar to them and another to driue away Wolues which must be fearefull and terrible to them one to teach and stablish the truth and another to preuent or supplant and roote vp Heresies and Errours like Nehemiahs builders who held a Trowell in one hand Neb. 4.17 and a Sword in the other Thirdly euery Master is not only to haue to hold the truth 1. Tim. 4.16 but to liue according to it Saint Paul tels Timothy that of all else Bishops and Ministers must bee blamelesse and men of good report euen of those that are without 2. Tim. 4.16 And therefore afterward hee bids Timothy himselfe that he should take heed as well to himselfe as to his doctrine And Titus that hee should shew himselfe in example of good workes to others A Ministers life is indeed the very life of his Ministery it is to little purpose for vs to commend the straite way to others that leads to heauen if our selues runne before them in the broad way that leadeth to Hell for Greg. Pag. Cum Pastor per abrupta graditur ad praecipitium grex sequitur When the Shepheard himselfe goeth before in dangerous and steepe downe places the flocke cannot but follow after head-long to their owne destruction The life of a Minister is an exemplary teaching of his people for the most do more marke our liues then our Learning so that he which liueth ill though he preach well by his life puts a lye vpon the truth which he preacheth and puls down that with one hand which he seemeth to build with the other There is no one thing which makes our Ministery which is in it selfe the most honourable calling amongst men to be so contemptible and so basely counted of as it is in the World as the vicious and scandalous liues of some amongst vs for as Apollonius is said to haue girded a false Prophet of the Montanists with his dic quaeso Propheta ludit tesseris ac tabulis Propheta foeneratur c. So I would it might not bee said to some of ours and further added to it Propheta pugnat inrat inebriatur scortatur fallit litigat mundana cogitat sapit amat agit c. Oh that these things were not talkt of in Gath and published in the streets of Askalon These are they that make our calling so contemptible in the World for Mal. 2.8 9. Yee are departed out of the way saith the Lord to the Priests yee haue caused many to stumble at his Law therefore haue I made you contemptible and base before all the people The
is foolishnesse with God And therefore we are to looke to it that wee doe not only teach but that the matter of our teaching bee the Word of God and not the froth of our owne braines nor the Learning which wee gather out of humane Authors any further then wee finde it consonant to the Word of God For Gods way must needs be an vndefiled way but mans way cannot choose but bee corrupted seeing that such as the Fountaine is such must needs be the water that runnes from it 1. Thirdly as the matter of our Ministery is the way of God so the manner of our deliuery of it must bee in truth Studie to shew thy selfe approued of God 2. Tim. 2.15 saith Saint Paul to Timothy A Workman that needeth not to be ashamed rightly diuiding the Word of Truth So that it is not enough for a Minister to teach the truth vnlesse that he teach it in truth too rightly and so as it ought to be be taught for a good matter may be marde in the handling of it Now that it may so be taught we must teach it only wholy plainly and wisely Only without addition wholy without diminution plainly without affectation and wisely without indiscretion First that the way of Truth may be taught in truth it is only to be taught As we must teach nothing else for it so wee may mixe nothing else with it It is a perfect way of it selfe which is able to make vs wise vnto saluation And to make the man of God perfect 2. Tim. 3 15 thorowly furnished vnto all good works And therefore to adde to it whether our owne inuentions or other mens traditions if they be contrary or though they be but diuers from it if they bee added to it as of the same necessitie and authority I say so to adde to it is to alter and ouerthrow the perfection of it making it to bee no longer Gods way but mans way For Gods way is like himselfe it will brooke no mixture it will either be alwaies simple and of it selfe or else not at all the way of God as the Arke and Dagon would not stand together in one house 1. 5 am 5 3. so Gods way and mans wit will not be moulded vp together into a body of one Religion a ladder of such compound stuffe will certainly neuer hold together for a man to get to heauen by it 2. And secondly as it must bee taught onely without addition so wholly too without diminution for so runnes the Apostolicall commission Mat. 28.10 goe and teach all things whatsoeuer I haue commanded you And Saint Paul testifieth as much of himselfe to the Elders of Ephesus Act. 20.20 I haue kept back nothing from you saith he and afterward he expounds himselfe more fully when he saith 26. I take you to record this day that I am free from the bloud of all men for I haue not shunned to declare vnto you all the counsell of God 27. So that as there is no deficiencie in Gods Word to be supplyed by mans inuention so there is no superfluitie in it neither to be pared away or concealed from the world at mans discretion There can bee no danger in preaching all that to our people so it be done in season and with that discretion which is requisite in a Minister of the Gospell which God hath not made daintie to reueale to vs in his Word 3. Thirdly that it may bee taught in truth it must bee taught plainly without affectation all things must be done in the Church vnto edification and be that speaketh in an vnknowne tongue edifieth himselfe saith the Apostle but he that prophecieth 1. Cor. 14.4 edifieth the Church And therefore afterward he professeth of himselfe that in the Church he had rather speake fiue wordes so with his owne vnderstanding that by his voyce he might teach others also then ten thousand wordes in an vnknowne tongue Now what difference is there betwixt speaking to the common people in an vnknowne tongue and vsing such an affected sublimitie of phrase and such a Romish English as one fitly calls it that plaine Englishmen can no more vnderstand what is spoken then if he that preacheth were a Barbarian to them and they to him A fault which some that Master it amongst vs are but too guiltie of to the great hurt of their simple Auditories and the too palpable discouerie of their owne insinceritie for what is this but to act the parts of the vnfaithfull Iesuites and Priests of Rome and Rhemes who doe purposely so wrap vp the light of Gods Word in a darke clowd of absolete and barbarous wordes that all wise men see they labour rather to procure admiration to themselues then glorie to God and saluation to his Church It was a iudgement vpon the Iewes that Christ preacht to them in parables Mat. 13.11 that so they might heare and yet not vnderstand and what difference is there betwixt a parable and an affected kinde of eloquence which transcends the capacitie of our Hearers 1. Cor. 1.17 when Christ sent Paul to preach the Gospell to the Gentiles he saith he was commanded to preach it not with wisedome of wordes and in obedience to this commandement he tells the Corinthians in the next Chapter 1. Cor. 2.1 4. that he came not to them in excellency of speech and of wisedome nor was his preaching with entising wordes of mans wisedome but in demonstration of the Spirit and of power In the feare of God then let not vs be ashamed to follow the example of so great an Apostle that it may appeare to the world that we seeke not our selues but the glorie of God in Christ and the saluation of our Hearers and that in the testimonie of a good conscience we may say with the same Apostle we haue renounced the hidden things of dishonestie 2. Cor. 4.2 not walking in craftinesse nor handling the Word of God deceitfully but by manifestation of the truth commending our selues to euery mans conscience in the sight of God 4. Fourthly it must be taught wisely without indiscretion a faithfull and wise seruant fit to be made Ruler ouer Gods houshold Luk. 12.42 doth not onely giue his fellow seruants meate and in due season but he giues to euery one their portion The same dish of meate is neither fit for euery ones person nor agreeable to euery ones stomack There is great difference of Hearers in euery Auditorie some are ignorant and they must be instructed some are erronious and they must be confuted some are disordered and they must be admonished some are weake and they must be strengthened some are distressed and they must be comforted some are tractible and they must be allured and some are obstinate and they must be terrified so that there is great prudence required in fitting the matter of our discourse to their seuerall estates and necessities And to this end as our
Auditories are mixt so should our teaching be we are to sing at once both of Mercy and of Iudgement to bring new and old together out of our treasurie to powre Wine and Oile together into the wounds of our Patients and not to vse one salue onely for euery sore nor to harpe alwayes to them vpon one string And as our matter must be good spirituall food in it selfe and various fitted to their seuerall conditions so must it be cleanly dressed and disht vp and skilfully handled in the preparing of it for them and presenting of it to them Omne tulit punctum c. He beareth away the golden bell indeed that deliuereth a profitable speech in a pleasant stile whereas good matter slubbered vp in rude termes becomes both loathsome to the hearers and disgracefull to the teachers of it Salomon saith in the person of Christ that the lips of his Spouse and they are the preachers of his Church drop as the Hony Combe Cant. 4.11 Hony and Milke are vnder her tongue Now Hony and Milke we know are both sweet and wholesome pleasant in taste and good for nourishment so should a Preachers speech bee clothed with comely words which are as well delightfull to the Eare as profitable to the Hearer The Preacher saith Salomon in an other place did not only teach the people knowledge Eccles 12.9.10 and write words of truth and that which was vpright but he sought to find out acceptable or delightfull words to deliuer his matter in and so should we for our nature is soone wearie euen of good things vnlesse wee take pleasure in them And therfore mulcendi sunt auditores sermonis dulcedine ne vtilia inutiliter audiant wee are to seeke out delightfull words for our hearers least they heare the profitable matter which we speak of to them without any profit to themselues Diuinitie is a graue Matron who as she abhors garishnesse so she loues comelinesse And therefore they doe both alike offer her great indignitie who either pranke her vp in the light and vaine-fashion of wanton words or carelesly present her in a loose and ragged speech to the eares of their Auditors And therefore that we may rightly diuide the word of truth it concernes vs to be carefull that wee shew our selues as well skilfull as faithfull in the teaching of it least our negligent handling of it make it to be neglected of and vnprofitable to our hearers The last thing which they ascribe to Christ is that he was no respecter of mans person in these words neither carest thou for any man for thou regardest not the person of men Which also as it was true in Christ so ought it to bee in euery master For they which will goe about to please men saith Saint Paul are not the seruants of Christ when truth is to be taught Gal. 1.10 falshood to be confuted vice to be discouered and condemned and vertue to be countenanced and encouraged and that in the name and by the word of God what an high sinne were it for vs then to deale partially with men for loue or feare of their outward persons we may not do it and that we do it not let vs call to mind how Eliah behaued himselfe against Ahab 1. King 18.18 in condemning his Idolatrous courses and Elishah against Iehoram King of Israel when he was in the companie of Iehoshaphat the King of Iudah 2. Kings 3.13 and Nathan against Dauid in telling him of his Adulterie with Vriahs wife 2. Sam. 12.7 Luke 3.19 and Iohn Baptist against Herod in reprouing him for Herodias his brother Philips wife and for all the euill which Herod had done though these were Kings And to these might be added the examples of the Apostles and Apostolicke men in the times of the Primitiue Church who neither for loue nor hope nor feare nor any other respect would euer bee drawne to deale partially in their teaching the way of God to the world Let vs therefore follow their examples assuring our selues that what God spake to the Prophet Ieremie is in him spoken to euery one of vs. Gird vp thy loynes and arise Ier. 1.17 and speake vnto them all that I commaund thee be not dismayed at their faces least I confound thee before them And now from these things thus opened and applied to our Masters in Gods house I might gather many lessons too for our schollers to take out But because the time hath preuented me I will but point at two or three of them in a word and so conclude First then seeing our office is as Masters in Gods house to teach his people here you learners may see how you are to esteeme and what vse you are to make both of our office and persons First our office is to teach which infers that your dutie is to learne therefore it is not enough for you with patience to giue vs the hearing but you ought carefully to heed remember and carrie away what you heare for that is the end why masters teach their schollers not that they may tickle their eares with a tale for a while and so farewell but that they may be bettered in knowledge Secondly for our Persons this title of Teachers teacheth you how to esteeme and vse vs 1. Tim. 5.17 let the Elders which rule well saith the Apostle be counted worthy double honour especially they which labour in the Word and Doctrine which double honour hath beene euer vncontroleably acknowledged the honour of reuerence and maintenance such as befits our calling both which those which are taught by vs are bound by the Lawes of God and Nations freely and fully to affoord to vs. First for the honour of reuerence it is the Apostles owne exhortation to hearers 1. Thes 5.12 wee beseech you Brethren to know them which labour among you and are ouer you in the Lord that you esteeme very highly of them in loue far their worke sake And indeed not to reuerence Ministers for their work sake is to despise God himselfe whose work they doe and whose Embassadors they are vnto you for so saith Christ he that despiseth you despiseth mee Luke 10.16 and he that despiseth me despiseth him that sent mee Secondly for the honour of maintenance it is the Apostles owne rule too Gal. 6.6 let him that is taught in the Word make him that hath taught him partaker of all his goods or as our last translation renders it communicate vnto him in all good things meaning in the vse of all such outward and wordly blessings as God hath bestowed vpon the learner Nor is this any great matter saith he in an other place 1. Cor. 9.11 13 14. though carnall men may thinke it so that we should reap your carnall things seeing we haue sowen vnto you spirituall things nay it is Gods own ordinance that us they which waited at the Altar liued of the Altar so they which preach the Gospel should liue of the Gospel And therfore by force or fraud to detaine that from vs which the Lawes of God doe giue and of men doe confirme vnto vs for our maintenance is to dishonour vs and in vs to dishonour God Malac. 3.9 and to pull downe his curse vpon your selues and vpon all that you possesse Secondly seeing that which we are to teach is the way of God this teacheth you that you are to walke in it for that 's the end why men seeke to know wayes that they may trauell in them to the places which they desire to come to if you had not need to know this way what should we doe teaching of it to you and what vse else can a way be put to by you but to be trauelled in therefore when you haue learned it from vs walke in it accordingly or else our teaching and your learning of it will bring you neuer a whit the nearer to heauen Thirdly as we are to teach it in truth so are you to walke in it that is to beleeue and practise it only without adding your owne deuises to it and wholy without presuming to passe ouer any part of it vnpractised as occasion to doe it is offered vnto you for if any man shall adde vnto it God shall adde vnto him the plagues that are written in his Booke and if any shall take away from it Reu. 22.18 God shall take away his part out of the Booke of life Lastly as wee are to teach Gods way without respect of men or persons so are you to practise it too you may not conceale nor corrupt the truth in your words nor doe any thing contrary to equity or Christian Charity in your deeds neither for fauour of friends nor feare of great men nor hope of profit nor hatred of enemies nor contempt of Inferiours nor any other respect whatsoeuer for this is to set vp the Creature aboue the Creator God only is to bee loued and feared simply for himselfe and aboue all things else that are and all things else respectiuely to him as hee directs vs in his Word So that if any of you fauour an vniust cause for his sake whose cause it is in so doing you commit Idolatry making him whose vniust cause you so fauour your God in as much as you preferre him and his falshood before God and his Truth and therefore take heed that through respect of mens persons you renounce not your Religion and turne Infidels Amicus sit Plato magis amica veritas It is good for a man though to loue his friend well yet still to preferre the Truth before him And by our thus teaching and liuing and your thus learning and walking both wee and you shall be sure at the last to obtaine the end of our faith and paines which shall be the saluation of our soules Which God the Father grant to vs through the merits of his Sonne Christ Iesus and prepare vs to by the power of his ho-Spirit to which Trinitie in Vnitie the only true immortal and inuisible God be ascribed all Praise Wisdome Maiestie Might and Dominion now and for euermore Amen FINIS