a cautery the preachers in like maner ought both publikely priuately take heed that they vse not alluring speeches when they should speak sharply And because it is an easie matter for the Preacher to fall into this fault principally then when they are called to speake before Kings and Princes it is a matter of great difficultie For great men are displeased to heare themselues censured and commonly they are incensed in such sort that those that reprehend them are oftentimes in dāger To correct this feare we must do that which the word of god commandeth vs and herein follow the example of the prophets The testimonies of the worde for this point are almost infinit where this is commaunded and euery one may read the same but wee will produce some of the auncient fathers The preacher must not flatter whom he should reprooue which are known to euery one which ought to be of great importance to perswade euery one to ouercome this difficultie First when Saint Augustine speaketh in his booke de Doctri Christi That the tongues of flatterers do binde men in their sinnes this ought much to mooue the Pastor For seeing that he is ordained by God to reprehend sinne and to detest them that commits them and if he doth it not he heapeth vp the wrath of God vpon his owne head Secondly whereas Saint Ambrose saith in his sixt Epistle that there is nothing more dangerous for the Minister in respect of God nor more vile towards men then not to pronounce freely the truth which he knoweth and seeth this saying also ought to stir vp the Pastor to reprehend euill without flatterie Thirdly whereas S. Gregorie in a certain Homily saith That we that liue in the oblations of the faithfull the which they offer for theyr sinnes if wee eate theyr oblations and conceale theyr sinnes we eate their sinnes Hee sayth also in the same place Consider my brethren what a condemnation you procure to your selues when without labour ye take the wages of labour what a hainous crime is this to take the price of sinne and in our preaching to speake nothing against sinne Also hee sayth in one of his Homilyes vppon Ezechiel We that are called Priestes besides many sinnes which are proper vnto vs wee doo adde vnto our selues other mens sinnes when wee doo not reprooue them that is to say so many as die in theyr sinnes wee are the cause of theyr deathes if wee reprehende them not as our dutie requireth All these sayings ought to enter into vs and to pearce through the marrow if wee be negligent and colde in declaring the faults of them which are cōmitted vnto vs by Iesus Christ This verily is a poynt to be noted if we take the wages of men then wee ought to bee diligent and watchfull to reprehende them when occasion serueth because that may preuaile very much to amende them The opinion of some is that if they reprehend freely that they shal not be paid and the opinion of som ignorant men is who imagine that they ought not to be censured in their iniquities when they giue any thing to the Pastor VVhether it be lawful to reprehende princes But some will reply that this must be done towardes Artizans and simple men by the contentation or discontentment of whom no inconuenience may arise but towardes kings and princes we must take great heed and deal wisely because that many fearefull accidents may come by their displeasure We answer that the honour of God which we ought to seeke in all thinges and aboue all and the saluation of soules whereof we haue the dispensation ought to cause vs to dispise these vaine and friuolous conceits VVe must not saith saint Ierom so flatter Princes Lib. 7. vpon Esay as that the truth of the Scriptures should be dispised And in truth we must principally beware in our reprehensions that we ought more to esteeme the truth of God then feare to offend great men when we are moued with zeale of their saluation And this also is to be done by the example of the Prophets and Apostles The man of God of whome mention is made in the 1. Sam. 2. 1. Sam. 2 feared not to reprooue Helie the high Priest when he denounceth that God would punish him because hee so much cockered his sonnes Samuel without feare tolde Saul that God would punish him because he had despised the commaundement of the Lord 1. Sam. 15 Dauid hauing committed adulterie is freely reproued by the Prophet Nathan 2. Sam. 12 So likewise by Gad 2. Sam. 24 when as contrarie to the commandement of God he numbred the people In the first booke of the Kings Diuerse notable examples of kings who were reproued by the prophets 1. King 14 we read that the Prophet Ahiiah denounceth the wrath of God against Salomon who was a king of the greatest Maiestie that euer was because of his Idolatrie Also in the same booke it is sayd that Ahiiah the Prophet tolds the wife of King Ieroboam the death of his sonne and the destruction of his house Iehu foretolde Baasa his ruine 1 King 16 and the ruine of his familie We reade that Eliah did foreshew the famine to Ahab 1. King 17 because of his Idolatrie And in the 20. 20 wee reade that hee foreshewed that God would afflict him and his people because he had saued the life of Benhadad And in the 2. King 22. 2. King 22 Hulda the Prophetesse doth denounce to Iosias many myseries In the 2. of the Chron. 2. Chron. 24 the Prophet Zacharias dooth prophesie manie miseries to Ioas who had forsaken the law of God for which cause Zacharias was stoned to death by the commaundement of the same Ioas Ezechiel Ezchiel 22 dooth prophesie agaynst the bloudie Citie c. Iohn the Baptist reprooued Herod freely for his incest and the Apostles oftentimes reprehended the high priestes Lette vs conclude then that a preacher if hee will bee perfect in those things that appertaineth to the ministrie hee ought not more to fayle in his dutie in this poynt then in any other part of his charge and in truth hauing ouercome this difficultie here mentioned I know none that are greater which hee ought to detest amongst those iniuries and daungers whereunto commonlie hee is subiect CHAP. VIII At what age he must exercise the ministrie BEfore wee come to the handling of this poynt it shal not be frō our matter to set down here of what age he should bee that mindeth to take vpon him the charge of the ministry For seeing that it is a matter of great importaunce to preach the worde as it ought to bee and to bee skilfull in conuincing the enemies of the truth also to admonish reprehend in time and place as it is requisite and expedient To do these things aptly euerie one must confesse that he ought to haue great experience and to get this experience it
disorders of men in many countreyes there is nothing of such force as the preaching of the word of God IN the first place this may be verified because the worde of God in the scripture is verie fitly compared to a burning fire as in Ieremy where God saith to his Prophet that Hee will put his words into his mouth like a fire Iere. 5.74.29.29 Isay 49.2 And in the 29. of the same Prophecie it is cōpared to a fire and to an hammer Is not my word euen like a fire saith the lord and like an hammer that breakes the stone And in Isay to a sword and to a shaft where it is said that God hath made his mouth like vnto a sharp sword and a chosen shaft c. Eph. 6 17. Apoc. 15 15. Math. 1 12. Also to a fanne where Iohn sayth that Hee holdeth his fanne in his hand and will make cleane his floore and gather his wheate into his Garner but will burne vp the chaffe with vnquenchable fire And vnto salt and such like things By all those similitudes and other very well knowne wee are plainely instructed and it is liuely represented vnto vs the vertue and efficacie of this word of God that seeing that God hath giuen such power to it to be able to encounter with the transgressions and sinnes of men The word of God being compared to a sword to a fan to salt they that preach the same purely may correct many vices it may very well be concluded that those which do preach his word so it be purely and from a zealous affection and hearkened vnto attentiuely in all humanitie and reuerence they may by the grace of God root vp out of the world an infinite number of sinnes For seeing that it is so that the fire of his owne nature doth purifie gold siluer and cleanseth other mettals bringeth them to powder and fineth them seperateth the drosse consumeth straw chaffe and other drie things when they are cast into it and as a sharpe swoorde dooth cut and pearce or like a fanne when the corne is threshed to make cleane the floore to cast and driue away the chaffe filme dust and taile of the corne and to make it cleane and pure also the salt of his naturall propertie doth consume the superfluous humors which is in meate and do preserue the same frō corruption Verily it cannot otherwise bee but that the true Pastors which are messengers of the holie worde of God which truely is the word of fire by the preaching therof but they must needs burn and disperse an infinit number of disorders and corruptions vnto the which the most part are addicted and also by that to cut off many sins prophane maners and abhominable behauior of a companie of naughtipacks which take no delight but in doing euill and by the same which is a sword that woundeth euen to the marrow to the diuision of the soule they pearce through and search the very inward thoughts of their souls to awake them earnestly frō their sound sleep of vices and afterward by liuely often exhortations reprehensions denoūcings of the iudgements of God with fearful threatnings which are as heauy strokes of an hammer vpō their obstinacie and hardnes they may make thē haue a feeling of their sinnes to detest all their pleasure therin Also by the same of this word they discouer much filthines of the rauening cormorāts that is to say a great nūber of Infidels Atheists Apostates hipocrits which are oftētimes hidden in the church of God as cockle amongst the corne which they cast out of the same and purge it to conclude seeing that the same word is salt keeping meates in their accustomed goodnesse that they do not corrupt It must needes be that they which carry this salt hither and thither do giue a sauour vnto them which haue it not to them which haue it in a small measure to conserue them to them which haue it sufficiently to cause them to hold the same to aduise thē that this sauor doth not diminish nor perish that is to cause by this word that those which are secure in their sins may feele them acknowledge thē those which haue a feeling of the grace of God that they increase more and more in the one and in the other they that are growne to greatest perfection may haue care to keepe the knowledge which they haue in detesting all their life long their wicked conuersation and studying with all their heart affection for integritie The second reason and innocencie Secondly we affirm that somwhat to correct the disorders of our age as it were ouerflowing the whole world the most fit soueraigne receit is to procure a sufficient number of good preachers because God in his worde doth giue them in charge to preach freely not onely to Artizans and labourers but also to kings and great Lordes so that they keepe themselues within the compasse of their dutie Wee reade in Deutronomy Deut 17 19. that The King should receiue the law from the Priests and reade it that he may feare God and that his heart be not lifted vp aboue his brethren And to this effect Iehoash the King of Iuda was taught by Iehoiada the priest not only whē he was little but also whē he was a great king 2. King 12. he reprehended him when hee sawe it needfull as also the Prophets exhorted and reprooued kings verie freely without feare of theyr Maiestie or authoritie as it is manifest by many very notable examples which we will recite in theyr places This poynt also is worthy the consideration which maketh much for our purpose that Prophets Priests were had in great reuerence amongst kings that they gouerned the people for the most part by their counsaile as we read plainly in the book of Numbers of Iosua the Great how he ruled his people by the aduise of Eleazar the priest if this were practised at this day Num. 1◠22 it is very probable that such disorder and confusion in Kingdomes should not bee seene The third reason as now ordinarily may be perceiued Thirdly when in auncient time God would haue any reformatiō to be made of errors abuses and abhominations of all kind of sin He hath deuised no better meanes to root vp from the midst of the people those sinnes and inormities which then reigned and bare sway but by vsing the ministery of this word We haue notable examples especially in the reigne of Iosias in whose time the pure seruice of God was established in Iuda and Israel by meanes of the reading of the law and by the preaching of this worde of God For wee reade that Shaphan the Kinges Chauncellour 2. King 22. hauing found the Booke of the lawe which was almost lost in the tymes of the wicked Kinges Manasses and others who did degenerate to all idolatries and impietie and that the good King Iosias beeng
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
restraine them as to those which are enuied the more to encourage them cheerefully to goe forward and perseuere in well dooing FINIS The second Booke CHAP. I. The second part of the difficulties which are fouÌ„d in the Ministrie concerning the Preaching of the word of God and conuincing the aduersaries of the same SEeing that now wee haue sufficiently declared the dignitie of the Ministrie and the great difficulties which are to be found in the same as wel in regard of those vertues with which they are to be indued who doo aspire vnto it as in respect of those vices which they are to auoyd Let vs come now to those difficulties which doo offer themselues as well in teaching the word of God vnto the people as in defending the same by encountring with heriticques of whome some doo falsifie the same some doo mingle it with their rayling others defiles it with their Glosses These then be the two points which S. Paul doth principally require in Ministers when he saith That they must be apt to teach and haue knowledge to confute the gainsayers Of which point wee are now to speake in order but before we enter into the discourse of them let vs obserue that seeing that the question is how to make a perfect Pastor in his charge that we must keepe that order which haue been obserued a long time as we see in a CannoÌ„ which was taken froÌ„ the fourth councell of Carthage where S. Austin sat which saith thus He that is to be made Minister first of all must bee examined whether he be wise by nature docible temperate in his maners Chaste in an holy life sober watchfull prouident in his affaires humble affable mercifull so much for his behauiour Afterward it followeth for his learning that he must be welâ— learned instructed in the lawe of the Lord vnderstanding aright the sence of the Scriptures exercised in the doctrine of the Church He that will imbrace the charge of the ministery must be of good life learned and alwairs diligent and aboue all that he doth simply hold all the Articles and documents of faith Where we may perceiue by this Canon that in Ministers the suffiicencie of learning must bee ioyned with honesty of manners and that by good reason for it is not sufficient that a Minister shoulde bee a good man fearing God and vnfurnished of those partes which are necessarie for the execution of this charge neither on the other side it sufficeth that one should be learned and profounde in knowledge and skilfull and neuerthelesse bee of a wicked life For as wicked manners with knowledge ought to cause men to be kept backe from this charge so a good life and an honest coÌ„uersation ioyned with insufficiencie and vnfitnesse ought to make others to be put by excluded To these two points let vs ioyne a third that it is not sufficient to bee capable to preach the worde of God and to be of a good life but besides these two that they put that in prac-which they teach and that they vse diligence and industrie in imploying the gifts which they haue receiued of the Lord for the edificatioÌ„ of his church Wherfore let them continually set before their eies this excellent sentence of S. Gregorie which ought to bee as a Glasse daily to behold all the partes of their dutie He must saith he seriously consider what it is that he that desires this charge coÌ„meth vnto and after hauing attained the same how he liueth also he must see how liuing well he teacheth how teaching wel he learneth euery day his own weaknesse for feare least that this great humilitie shoulde cause him to auoide this charge wherein being placed his life must not bee contrarie to the dignitie of the same and beeing in this charge although hee be of a good life he must not faile in doctrine And if he be learned he must not bee proude and in summe beeing filled with all vertue he must not rashly attempt this charge vnlesse he be constrained thereunto and if he be voyde of vertue hee must take heede that hee approacheth not vnto the same although hee bee constrained Let vs enter then into the discourse of this propertie of teaching requisite in the Pastour Let vs obserue that it consisteth principally in three poyntes whereof the first is to teach the worde of God vnto the people and to administer the Sacraments The second is to confute the doctrines of false prophets and teachers The thirde to exhort the people to repentance The propertie of preaching do consist in 3. points 1. To preach the worde of God 2. To conuince the gainsayers 3. To exhort and reproue 1. Tim. 3. Tit. 1 These three poynts may bee verie clearely gathered of that which Saint Paule speaketh in Tim. and Tit. where hee sayth That a Bishop must be apt to teach it is not meant that this qualitie must bee a thing forged in the ayre it must bee imployed in the instruction of the people and although saint Paul speaketh not at all in that place of the administration of the Sacramentes neuerthelesse seeing that the administration of the Sacraments dooth depende vppon the preaching of the worde hee that preacheth the worde may also administer the Sacraments so that wee see the first poynt easily proued The second likewise is set downe in expresse wordes that is that he be able to improue those that say against it And the third that he be of abilitie to exhort with wholesome doctrine But let vs prooue all three points more at large by other places for the comfort and contentation of the readers The first poynt may bee prooued by two most excellent places of the olde Testament The first points proued by other places The first is that Iehosaphat willing to purge the high places of Iuda of Idolatrie hee did appoynt Leuites and Priestes who shoulde teach Iuda hauing with them the Booke of the Lawe of the Lorde and they went about through all the Cities of Iuda and taught the people Ezech. 44 The second is in Ezechiel where wee reade that the Lord reprouing the Iewes because they had established in the seruice of God those that ought not to be receiued hee sayeth in the 15. verse of the same Chapter that the Priests of the Leuits the sonnes of Zadok that kept the chaâ—ge of his Sanctuarie when the children of Israel went astray from him that they should come neer to him to serue him they should staÌ„d before him to offer the fat the blood and that they should administer the which he had appointed And in the 23. ve it is added that they should teach the people the difference betweene the holy and prophane and cause theÌ„ to dâ—scern between the vncleane the clean Let vs come to those proofes of the newe Testament which are more euident It is said in the Acts Acts 2 that Peter and Paul preached repentance and remission of sins
they that heard it were pricked in their harts said vnto Peter and the other apostles Men brethren what shall we do Then Peter said vnto them Amend your liues and be baptized euery one of you in the name of Iesus Christ for the remission of sinnes and yee shall receiue the gift of the holy Ghost And in the 41. verse it is saide That they that gladly receiued his worde were baptized And in the 46. verse They continued daylie with one accorde in the Temple and breaking bread Againe when Saint Paul in the 20. of the Acts Acts 20 dooth reckon vppe the summe of his Apostleship he saith vnto the Elders of the Church of Ephesus That hee kept backe nothing from them that was profitable but had shewed them and taught them openly and throughout euerie house witnessing to the Iewes also to the Grecians the repentance towards God and faith towarde our Lord Iesus Christ Acts 26 And in the 26. Paul being before king Agrippa did recount al his office he saith That assoone as euer he was called to be an Apostle by an heauēly vision which appeared vnto him as hee was going to Damascus hee shewed the same first vnto them which were at Damascus and Ierusalem and throughout all the coasts of Iuda and to the Gentiles that they should repent and turne to God and do works worthie amendment of life The proof of the second point 1. King 18. Let vs proue the second poynt by other places of Scripture that is that a Pastor must bee able to confute the erroneous doctrine of false teachers of which we haue examples of the Prophets and Apostles First we see in the first Booke of the Kings that the Prophet Elias did shewe vnto Achab and to the people of Israel that the prophets of Baal which the ignoraunt people helde for true Prophets were false Prophets and he himselfe did conuince them of falshoode by that sacrifice which they had chosen to make knowne which of them two hee or they were false Prophets It came to passe that by the praier of Elias fire was cast downe from heauen to consume his Sacrifice and on the contrarie side that of the false Prophets was not consumed although they prayed to their god Baal to heare them they were conuinced to be false prophets In the second place we reade in Ieremie Iere. 14 that the Prophet Ieremie by the commaundement of God did confute the prophesies of the false Prophets who affirmed that God would not punish Ierusalem nether by the sworde nor by famine And hee affirmed the contrarie that God woulde plague them by these two scourges and that the false prophets themselues who durst abuse the name of God saying that it was in his name that they shewed them that warre and famine shoulde not come neare them should also be consumed by the sworde and by famine with the people vnto whom they had prophesied And in the 28. of the same Prophet Chap. 25 a certaine false prophet named Hananiah shewing the people that God had broken the yoke of Nabuchadnezzar the king of Babel and that the vessels which hee had taken out of the house of the Lord should be brought backe againe and for the confirmation of his saying hauing taken the yoke from the Prophet Ieremiahs necke and broken it before the Priests and people he said euen so shal the yoke of Nabuchadnezzar king of Babel be broken from the necke of all nations within the space of two yeares VVhen it it is there set downe that Ieremiah had the worde of the Lorde to the contrarie who by Gods commaundement put him backe saying vnto him in the 15. verse of the same chapter Heare now Hananiah the Lord hath not sent thee but thou makest this people to trust in a lie Beholde this yeare thou shalt die Wee reade likewise howe that Ezechiel did beate downe the false Prophets and prophitesses who seduced the people declaring vnto them peace in the name of the Lord then when hee was purposed to take vengeance vppon them for their sinnes saying VVo vnto the foolish Prophets that follow their owne spirit haue seene nothing And in the 18. ver VVo vnto the womē that sow pillowes vnder all armeholes that is who maintain by their false prophesies men in vaine hope promising vnto them peace and quietnesse when they do abound with al wickednes And make vayles vpon the head of euerie one that standeth vp to hurt soules that is who fitte their vaine predictions to all ages and to all kind of people or else they that do deck them which go towards them with cetrain vailes or such like promising them to obtaine by these meanes any vision The Prophet speaketh in such maner because the sorcerers and diuiners couered with a vaile the face of them vnto whom they spake and sowed pillowes vnder their armeholes giuing them to vnderstand that the euent of their answer shuld be more certain It is said also in the Acts that There arose certain of the sinagogue which are called Libertines Cirenians of Alexandria and of thē of Cilicia of Asia disputed with Steuen But they were not able to resist the wisedome and the Spirit by the which he spake Act. 9. And in the same booke we see that Saint Paul confounded the Iewes and the Grecians shewing that Iesus Christ was the sonne of God We read also in the fifteenth of the Acts that certaine false Prophets who taught that Except they were circumcised they could not bee saued were confuted by Saint Paul and Barnabas and other Apostles in Antiochia In the eighteenth of the same booke mention is made of a certain Iew named Apollos an eloquent mā mightie in the Scriptures who mightily confuted publikely the Iewes with great vehemency shewing by the Scriptures that Iesus was the Christ We may see many Epistles of S. Paul which are liuely applied to this effect In Saint Peter we reade 2. Pet. 2. There were false Prophets among the people which priuily brought in damnable heresies euen denying the Lord that hath bought them Also in the second Epistle Saint Iohn refuteth the doctrine of Antichrist 2. Iohn 7 The proofe of the third saying Many deceiuers are entred into the world which confesse not that Iesus Christ is come in the flesh He that is such a one is a deceiuer and an Antichrist Let vs come to the third and the last point which is to exhort the people to repentance and conuersion reprouing the faults as necessitie shal require We see in the prophesie of Ieremie that God spake in this manner by the mouth of the Prophet Ieremie Ier. 44. I haue sent vnto you all my seruants the Prophets rising vppe early and sending thē saying Returne now euerie man from his euill way and amend your workes and go not after other Gods to serue them and yee shall dwell in the land which I haue giuen
This memorie is so necessarie for a Preacher that if he be destitute therof he cannot execute his charge but with very great difficulties because that assoon as he hath learned any thing to recite vnto the people or to serue him for some other vse if he forget it a little after he must alwaies begin againe and so hardly come to any great knowledge Cicero in his I. It is a hard thing to be a preacher without memorie booke de Orat. speaking of an Orator saith one notable thing that is to say Memorie is the treasure-house of all things the which if she keep not as a good gardeÌ„ al that which we haue read lerned deuised imagined inuented vnderstaÌ„ding al things which shuld be in orators which shuld be most excellent shuld by by perish We may very well say the same of a preacher who after that he hath long sweat at his studie and exercised in his charge manie yeares if he hath a slipperie memorie it is certaine that he caÌ„ do no more good for if it shal happen for him to speake publikely or priuately or oftentimes to answer vnto questioÌ„s when his aduise or counsell is asked or to bee made acquainted with matters of weight of great men or to bee demanded the text of scripture if he caÌ„not alledge the same to serue his turne many inconueniences may follow therof And if at any time one be constrained vpon a necessitie to recite something in hast he shall speake so obscurely that the hearers shal not vnderstand him to what end he speaketh it may so fall out that he shal not vnderstand himselfe because he hath learned those things as it were perforce hauing no leisure to meditate vpon theÌ„ to digest theÌ„ althogh at home peradueÌ„ture he hath meditated vpoÌ„ theÌ„ neuerthelesse because the oftentimes he is coÌ„strained to trauell hither thither that he hath not his books at coÌ„mand the surest way is to haue them fast lockt in the memorie because wheÌ„ they are caried there as it were in a deske as well in the high way as in the house as well by night as by day they may be beateÌ„ chewed and considered vpon and by coÌ„tinuall meditations those things may be ripened or seasoned which shal be found too rawe By this then an incredible profit groweth to the preacher that amongst many other things he may expound the word of God soundly Hee that hath a good memorie may soundly easily preach the worde of God and plainly according to the capacitie of euery one for hauing in the treasure of his memorie manie graue things it is an easie matter for him to choose those which hee shall perceiue by the ballance of his iudgment to be profitable and fit for the instruction of euery one This then is to be reckoned one of the greatest and most soueraigne gifts of God that may be for seeing that in the church of God there be of all sorts of men both subtil grosse simple others of some meane conceit others of verie litle reach the greatest dexteritie of spirit that can be in a preacher is so to apply himselfe to euery ones capacitie as that they may be instructed And moreouer the more that a preacher can frame himself to be familiar plaine to euery one the more fitte he is to discharge that function and which is more he shall bee esteemed the more learned Although many be of a coÌ„trarie iudgment who do not esteem knowledge according to facilitie but rather by I knowe not what reports of some who esteeme many to be learned men which haue only the knowledge of some nuÌ„bers who neuerthelesse are reckoned men of vnderstanding by opinion rather then by truth and by those which are not fit and allowed iudges in these things One of the greatest Philosophers who speaking of such kind of men hath vsed a most notable similitude A very apt similitude that as the common people in Magicall arts do maruell at those things whereof they vndeâ—stand not the reason by which the sorcerers do many absurd things so many saith hee wonders at that stile or phrase of speaking of which they haue no vnderstanding And in truth what man of iudgement wil account him a learned man who is so obscure in his discourse that he may be iustly carped at And those also which do think to cauil shall not know well themselues with what they should find fault who I say will account theÌ„ for learned men seeing that they are learned only for themselues These bee they of whom it is said in a common prouerbe that their sciences are hidden Muses but such as are of no account because that such men hauing some good gifts of God neuerthelesse if others cannot be the better for them they cannot be properly esteemed for the greatest learned men because that knowledge is not to be counted knowledge when a man keepes it to himselfe alone and cannot impart it to others But when a maÌ„ hath knowledge which doth many good and that he can easily coÌ„municate the same he is fitly to be termed a learned man And it is very wel said by an heathen Poet the it is nothing to know any thing for it self vnlesse another knoweth that which thou knowest as though he wold say that otherwise it is not to be esteemed for knowledge But seeing that the marke and principall end of all knowledge is to instruct and to edifie it followeth that the more a maÌ„ in vttering his knowledge doth teach and benefit others the more learned he is and ought so to be accounted Wherefore let vs conclude this point that a Preacher should not onely endeuour to stirre vp his minde and polish his tongue with faire words gentle The more plainly a man writes or speakes the more learned is he to be accounted and delectable but also and principally to fill his breast with the knowledge of many good and profitable things For if there be nothing but a filed and polished tongue to vtteâ— many wordes although they bee well placed they doo not much profit For euen as the spirit of a man eyther he that readeth or heâ— that hearkeneth to another that speaketh iâ— not much mooued by words filed one within another if no matter of substance be mingled therewith so the spirit of a man cannot much be mooued by a floud of vnprofitable words in which no matter of importaunce is conteined In such sort that Cicero hath very welâ— said that it is a meere folly to speak with proprietie and ornaments without sententious words and to speake sententiously without order and disposition of words it is childish Finally let vs adde that a preacher being sufficiently furnished both wi h words knowledge of many good things he shal attain vnto an easie kind of teaching hauing attained the same he shal discharge his calling with great profite as euerie one may easily perceiue by his praying in which
preaching the word of God euery one must do as he is able hee may procure sufficient knowledge to serue his turne if will he take paine because that is not inwrapped with many difficulties nor subtilties neyther doth consist of many hard precepts to obserue but it hath many easie poyntes as all they that vse to reade them may finde out by experience A profitable and easie method of preaching which consisteth in sixe points Howe profitable it is wee will say nothing but we will leaue it to the iudgement of others First of al we must wel consider meditate vpon the text which we purpose to expound to the end that by a diligeÌ„t deep meditation we may haue a perfect vnderstanding thereof and by the eye of our iudgement we may perceiue all the doctrine which maye fitly be gathered out of the same from the beginning to the end For the second point we must draw out the beginning from the matter of the text it selfe Thirdly it must be diuided into partes that is such notes must bee taken out of the text which doth naturally arise out thereof sometime two sometime three or fower according to the matter which we handle Fourthly we must expound in order euery doctrine the which the Preacher must enrich with diuers amplifications neither too long nor too short but as profitably and fitly as he can with similitudes Fifthly he must vse examples sometime more sometime lesse as the Preacher shall iudge most expedient sometimes also it shall not be from the matter to vse inductions the better to mooue the hearers Sixtly to make the conclusion it is best to make a short abridgement and summarie of that which he hath handled It is impossible to vse a method of preaching to satisfie all the hearers But because as Gregorie Nazianzine saith that in a multitude compounded and mingled of all sorts of men of all ages of diuers humors and complexions it is hard to inuent a method of Preaching which should be so acceptable to all that euery one should be satisfied and content and besides he addeth that as it is hard to tune all the strings of a Lute or Sitterne when one is but touched so euery man may thinke that this methode cannot please all as in truth wee haue not sette it downe to that effect but to leaue it to euery mans iudgement Wherefore wee will expounde more at large all that which we haue briefly said First of all wheras we say that we ought o haue a good vnderstanding of the text we might alledge infinit reasons wherfore that is necessarie but because euery one maye conceiue many which wee cannot recite therfore we leaue them to euery mans consideration saying onely in one word that if any one shall be so vnwise and rash to take vpoÌ„ him to expouÌ„d a text which he doth not well vnderstand he must needes fall into an infinit company of absurdities and inconueniences Secondly where as we say that the beginning must bee drawne from the text it selfe which we well vnderstand that must be done as well for the ease of the preacher as for him that heareth Concerning the case of the Preacher it is great in many respects if hee knoweth and can doo it aptly but if hee cannot conueniently doo it it shall not bee lesse hard vnto him theÌ„ vnto them which are accustomed to draw it where they can where some begin sometimes with a place of scripture as it seemeth most fit for their matter others by a repâ—tition sometimes tedious and vnprofitable of those things which they haue spoken before Others which reade Commentaries begin with that which they finde there wherby it may come to passe oftentimes it doth that many trusting altogither to them many times they teach those things which they doo not vnderstand themselues wherof ariseth many incoÌ„ueniences especially these two that is they are hardly to bee vnderstood of theyr hearers and the other is that in regarde they haue committed those things to memorie which they vnderstand not they doo quicklie forget them againe There is also a third euill that those that are accustomed to learne without booke not onely the beginning of theyr sermon but also the most part of the rest they shall verye hardly afterward make them themselues and with great difficultie become good peachers Briefly the beginning is so hard a thing that it is saide in a common Prouerbe that he that hath well begunne any worke hath halfe brought it to passe This is spoken of any worke whatsoeuer but by a better reason wee may saye so of our Preaching For in truth euery one knoweth by experience that those that haue the dexteritie of beginning wel afterwards without much difficultie they may proceede As it is easie to builde a house when the foundation is well laid He then that can keepe our method may auoide all these inconueniences For first drawing his beginning from his text which he well vnderstandeth he shall hardly speake any thing which shall not be vnderstood Secondly if he hath meditated or deuised any thing as he must continually do the better to vnderstand that which hee would expound by this meanes I say he shal remember all as naturally we keepe better those things which we deuise then those which we read or learne of others Thirdly hee shall more plainly bee vnderstood of the hearers and consequently hee shall Preache with much more edification Furthermore for the ease of the preacher it shall be great in two respects First in that he makes the beginning himselfe the which he draweth from the matter which he doth very well vnderstand he cannot be so obscure to his hearers as if he drew it out of the booke of other men or rehearsing their sermons altogither as many doo for although euery one may haue a priuate skill of himselfe oâ— some naturall inclination so euery one according to the conceit may lay the foundation of their sermons and by the same reason others which will recite other mens workes not hauing the same spirite they cannot rehearse them with such vnderstanding and edification as the authors thereof Secondly there is no doubt but that the hearer doth vnderstand much better that which the preacher vnderstandeth himself when he entreth into his matter And verily this is a thing which the preacher must diligently obserue that in the beginning hee speaketh nothing but firme and sound things because that the hearer hearing those things in his enteraunce to his discourse maye bee the more attentiue to heare the other partes that followe The beginning of the sermon must be sounde matter Contrariwise if the Preacher beginneth with a repetition of things going before or else doo spend more time in those things which are not material the hearers which haue good eares hearing that in the beginning finding nothing woorthie the marking they become colde and wearie to heare the rest of the sermon It is true that necessitie
vrging a man he may well vse sometime a repetition in the beginning of his sermon and sometime in the middest but that which may be done of necessitie must not be done of custome Thirdly concerning the diuision of the text gathering those doctrines which are comprised therein wee must note that if any will describe the beautie of some vertue or the filthinesse of a vice or in summe the great profite of some lessons it is verie good to produce many reasons and to lette the feeblest first and then those that are more forcible and consequently others And the reason is in placing the weakest first and then the strongest because that the hearer if he be not moued with one reason two or three of more force beeing added he may be moued to put that in practise whereunto hee is stirred vppe But herein he must take heed of two extremities that setting downe many reasons that they bee not strange from the text Two extremities to be auoyded in the exposition of the text otherwise it were better for him to content himselfe with one or two which may bee fitly gathered out of the text then to alleadge many which are farre feched the other extremitie is that beeing desirous to inclose himselfe altogether within the compasse of his text that hee will not go out it commeth to passe that hee dooth rather paraphrase then expounde This kinde of interpretation is seemely and conuenient for him that teacheth in the schoole for the benefitte of them that doo studie the grounds of diuinitie who afterwarde beeing well grounded may interpret thâ— scripture in a more ample and popular manner it shall suffice vnto them to shewe the true sense of the arguments of the Scripture and the force and vertue of the words which doo occurre in the languages the which that scripture contayneth but the preacher must auoyde this extremitie for two reasons The first is that hauing a large text wee cannot expounde the depth of the sense thereof nor enter into the bowelles of the same and by that meanes depriue our selues of many notable and excellent doctrines and comforts which are buried therein The other is that it may make the preacher idle for onely to runne ouer a large text which hee hath read hee shall not neede to labour in drawing out all the doctrines and instructions which hee might easily gather because that before hee shall haue shewed the meaning of his text the greatest parte of the time will bee spent and more then is limited for an ordinarie Sermon The greatnesse or the smalnesse of the profite of the one or the other plainely dooth appeare in this that many hearers which are very wel read in the scriptures and who vnderstand the sense thereof can say as much as they that thus paraphrastically run ouer a text but when the hearers which are something grounded and conuersaunt in the Scripture do heare the preacher speak many profitable things expounding a place excellently and plentifully that they theÌ„selues cannot attaine vnto this kind of expounding the worde of God The preacher must expouÌ„d his text copiously this may incredibly moue them and make them verie diligent in comming to heare and attentiue at Sermons and in sum do bring great ioy and good both to the Preachers and hearers Wherefore let vs conclude that the Preacher ought most to giue himselfe to this maner of expounding the Scripture copiously for he that will bee too succinct he shall not so much edifie And further it is much better to alledge many things which are of great vse although they may seeme to some somewhat strange froÌ„ the text then to bee too scrupulous in tying our selues too much to our text and not to edifie Neuerthelesse we say that if our Method be well obserued that one can hardly go out of his text because that taking his beginning from the midst of the text which hee well vnderstandeth it must needs be that this beginning must be as a Paraphrase and a summarie of the whole text afterward the amplification is a more plentifull declaration set downe in order of al that which was spoken in the beginning in a fewe words This beginning may be compared vnto the roundnesse of a circle and the exposition by his parts that is a staying within the circle so to be inclosed that he cannot go out or if one would speak more plainly the beginning is like the selling of a marchants ware by whole-sale and the exposition by parts is like the retailing thereof In the fourth place hauing set downe that we must vse similitudes we say that it is necessarie for infinite reasons which would be long to recite but we mean that seeing that similitudes be of maruailous vse prouided alwayes that they be of weight â—nd apt as occasion shall require For wee will not haue all similitudes to be vsed The vse of similitudes which â—re sometime vnapt foolish and light beâ—ause they doo rather breede offence then â—difie but when they are taken from things â—ateriall and substantiall it is certaine that â—here is nothing which is of greater proâ—â—te There are two things sayeth Cicero in his â—hird booke of Orat. Cicer. de Orat. which are wont to moue â—â—eatly that is a similitude and an example â—icero sayeth this in speaking of his Oraâ—ons which are nothing to bee comâ—â—red to those thinges which a Diuine â—oth handle yea a fitte similitude dooth â—one mooue in sacred thinges then in those â—atters that concernes the worlde But â—e better to vnderstande what good â—d profite dooth come by similitudes let vs see what Erasmus sayth in a most eloquent epistle vnto him whome hee dedicated that little booke which hee intitled Adages There is nothing sayth hee among all the ornaments which are to bee giuen to an oration more excellent then a Metaphor Will you delight there is nothing that hath so great delectation will you teach there is nothing which prooueth a thing more effectually and playnely will you perswade there is nothing of more force and vehemencie will you studie to bee copious thou shalt finde no other where more rich and plentifull matter doo you desire breuirie there is nothing which is more fitte doo you affect high poynts this dooth extoll whatsoeuer thou wilt will you extenuate any thing there is nothing that will more abase it doost thou desire to bee vnderstood and to giue light to a thing there is nothing which dooth represent any thing better before our eyes By the same Adages are made acceptable fables haue theyr grace and these doo commende Apothegmes By the same sentences are better sette foorth and haue more brightnesse To bee breefe for the prayse of a similitude there is nothing of more force then the example of Salomon who beeing so great a man that besides Iesus Christ there was none like vnto him hee would not adorne his Oracles but with the title of Prouerbes Afterwarde hee addeth a
orators which handle matters which may better agree with such kinde of speaking then with the sacred diuinitie It is true also that he must not be scrupulous as some which would not haue vs to vse any gesture at all nor to delight the hearer in any thing As an honest profitable gesture becoÌ„meth the Preacher so an immodestie vnseemely he must abstaine from it For if the hearer bee delighted with the preacher vsing an honest gesture taketh a singular pleasure in hearing him that may also very much edifie if he heareth with desire and froÌ„ this delight there may proceed also some frute that he may receiue which taketh such pleasure in hearing so that for this cause wee may apply our selues somewhat to delight the audience But hee must take heede of one fault into which hee maye fall especially in regard of his voice that is How the voyce may be abused in making it to resound and to giue an Eccho that nothing is heard but the sound and litle instruction is gathered of all that is pronounced by such a pleasant and delightfull voice For it is a thing not onely vndecent but also very vitious to pronounce a light and vaine thing with a graue voice as though it were a matter worthy great commendation as to speake of graue and serious matters with a resounding and delectable voice Hee may fall into this extremitie when being puffed vppe with I knowe not what opinion of himselfe and of his sufficiencie doth despise study speaking that which commeth into his minde thinking that he hath sufficiently preached although hee neuer much thought vppon that which he spake Such be like some amongst the Philosophers who doo not onely boast to knowe any thing but that they can answer readily to euery demaund without needing any preparation or meditation but as the behauiour of these men hath iustly bin thought rediculous of many of the sounder Philosophers the custome of Preachers which goe about to make the like vaunt of their vanitie is more worthy to be laughed at and blamed because it is almost a thing impossible to speake well of an high and serious matter a long time The preacher must neuer preach without study 1 Orat. and to edification without thinking vpon the same before hand Cicero saith that it is profitable sometime to speak on the suddain but it is more profitable when one is prepared thereunto because there cannot be much ioyce in that which is without premeditation Demosthenes hath better met with this fault He that preacheth the word negligeÌ„tly he procureth the curse of God but he that performeth his dutie with diligence and a good conscience he getteth the blessing of God saying He is a very bad man that will speak or that goeth to speake seriously of waightie matters without being prepared If this bee true as it is into what discredit may the diuine Preacher fall who dareth without hauing thought vpon the matter before go into the Pulpit to declare not the word of a King nor of an earthly Monarch but of the liuing God Then ihinke with thy selfe what a mischiefe thou fallest into when thou art guiltie of this fault Thou hast not to doo with men but with God whose person thou doest represent If thou beest negligent in his seruice dooest thou not thinke with thy selfe that GOD which hath so honoured thee and exalted thee so high as to be his Ambassador or messenger will not be greeuously offended with thee Thinkst thou not that Iesus Christ who was willing to dy for thee for those sheep that hee hath committed vnto thee that he will not punish thee for thy flouthfulnesse if thou disdainest this so honourable a charge Againe dost thou not imagin that such idlenesse is detestable to the Angelles who watcheth continually for the preseruation of the faithfull And further will not thine own conscience bee a thousand witnesses which will cruelly torment thee and accuse thee before God of thy negligeÌ„ce carelesnesse of the small zeale which thou bearest towards the glory of God But consider on the contrary side if thou beest feruent in studie to deuide the woord of God with most edification that ordinarily thou dost not declare the same without preparation and that the people which come by heapes to thy sermons do returne coÌ„tent satisfied God Iesus Christ who seeth thy trauaile thy diligeÌ„ce thy zeale for the saluation of the faithful will abundantly blesse thee the Angels will reioyce thine own conscience will yeeld vnto thee a singular coÌ„tentatioÌ„ wil bring vnto thee souereign coÌ„fort and will alwaies set thee in the rest tranquilitie of the soule All this with many other reasons may prick thee forward to the performing of thy dutie not to go forward in thy calling negligently But behold also one point which likewise may prouoke thee more chearfully to perform thy duty that seeing that it may so happen that thou shalt preach before a great multitude if thou beest wel prepared then thou maiest more edifie then thou haste done many yeares before eyther by writing or otherwise and therfore thou must take heed that thou doost not let slip so good an occasion To conclude this matter we may obserue that seeing that it is a great paine as Cicero saith in his first book de Natura deo to speake alone before a multitude of men then when euery one haâ—keneth and that there is almost none which doth not more marke the faultes of the preacher The preacher must desire of God the spirit of discretion when he goeth to expound Gods word then that which is wel spoken and if any good lesson be giuen it quickly slippeth out of the minde of the hearers It concerneth vs seriously to aduise to speake with feare great discretion of the spirit and before wee begin we must remember to beg the same grace at Gods hand with ardent and deuout prayer CHAP. VI. Of the manner of disputing IT is high time nowe to come to the secoÌ„d part of the ministerie that is To conuince the aduersaries with sound doctrine Vnder this part we comprehend the disputations coÌ„fereÌ„ces of learned men especially of diuines for seeing that all exercises ought to be ordained as they are in many places to frame theÌ„selues to coÌ„uince those who do resist the truth wee may very fitly containe such disputations and conferences vnder the forme of reasoning But we vnderstand not by these conferences and disputations onely those that are vsed certaine houres in the vniuersities or other where which are not common to euery one but we vnderstand also and principally those which ought to be vsed oftentimes betwixt them which doo apply themselues to some studie eyther in familiar discourses in the house or in walking abroad or in sum vpon such occations as may be offered Wee say that such conferences are necessary because they are a good meanes to make others acquainted with
and being brought before the Senate of the citie for the profession of the truth hee disputed with so great admiration against the aduersaries of the same that he was carried froÌ„ theÌ„ce vnto Rome to Pope Paulus the fourth where being assaulted with disputatioÌ„ he answered so to the purpose in the Popes court that all they which were present were rauished with aâ—miration obiected to him that they were ashamed that hee shoulde correct the church for they disputed about the church seeing that he was not yet 24. yeares of age he answered to this obiection that we reade in the scripture That vnderstanding is not giuen by age Luk. 1. Dan. 2. but that the spirit breatheth where it listeth Iohn Baptist receiued the holy ghost in his mothers wombe Daniel was a yong child when hee was brought before Nabucadnezer yet neuerthelesse the scripture saith that he was filled with wisedome and vnderstanding the three Hebrewes which were with Daniel wer likewise yong for they were called children yet they were wise of vnderstanding in diuine matters Timothy and Titus were not verie olde when they were chosen Bishops Gal. 4 And dooth not Saint Paul say that they are in bondage the obserue daies and times moneths yeares what answere you to your own laws which coÌ„mandeth the bishop being aged The last Chapter distinc 38 not to refuse to learne of those which are yonger learneder theÌ„ himselfe If this be so why doo you blame my youth I pray God that this and such like words may be wel practised especially by old men theÌ„ the church of god shuld recciue such coÌ„modity oftentimes as it is hindered in many places because these things are not so well marked Wherfore let vs conclude in one word that wheÌ„ question is made of the choise of a minister that no regard is to be made so much of the multitude of yeares as of the graces of God which are in them by whom God will bee serued prouided alwaies that these graces be accoÌ„panied with a modest grauitie which doth recompence the default of age which may bee thought to cause some contempt of those that be yong CHAP. IX The third part of the difficulties of the ministrie which do consist in diuers maners of afflictions vnto which ministers be subiect LEtte vs come now to the sixt and last difficultie which may bee of great force to make al meÌ„ loath the ministrie which beareth any loue to the same and that is coÌ„tempt opprobries ignomynies iniuries vnto which ordinarily pastors are exposed But because these accidents be almost infinit we will recite only the greatest we will reduce them all to eleuen or twelue in number the which we wil set down in order The principall afflictions vnto which the Prescher of the wâ—t be subiect as we haue done in other matters which we haue handled before placing the least more tollerable first afterwarde those which are more hard troublesome to suffer Not that we say that the Pastors alwaies shall fall into these accidents but because they haue happened vnto the prophets and Apostles the Ministers also which do succeed them in the preaching of the Gospell may fall into them as they do indeede when it shall please God so to try them 2 Chro. 32 First they are exposed to laughter and mocking as we reade of the messengers of God who hauing reprooued the people of Israel because they had forsaken the Lotd and had giuen themselues to the abhominations of the gentiles it is said That the Princes Ezech. 12 24. 1 Cor. 4 and the priests the people mocked the messengers of God and despised his words and misused his prophets vntil the wrath of the Lord arose against his people and till there was no remedy Saint Paule saith speaking of the Apostles we are made a gazing stock vnto the world and to the Angels and to men 2 Chro. 8 Secondly they are deadly hated of prophane men and euen of Kings as wee may read what Ahab answered Iehosophat the King of Iuda when hee had demaunded of him whether there were any other prophet of the Lord to enquire of him whether God woulde deliuer out of their handes Ramoth Gilead or no which they both beseeged Psal 109 hee aunswered I say to Iehosophat that there was one Michaiath the sonne of Iuda but he hated him These be those of whom Dauid complayneth calling them traytors and flatterers who haue rendred euill for good and hatred for loue Thirdly they are iniuried sometime one way sometime another way The good Elizeus going vp to Bethel heard the children that did iniurie him calling him Ball pate hall pate 2 King 2 The Prophets are called men of contention that striueth with the whole earth Fourthly Iere. 15 Ose 4 they are subiect to false accusations Osea was persecuted after this manner and almost all the other prophets Fiftly Iere. 29 they are subiect to be most villainously betrayed as Ieremias was by Semeias the Nehelamite because of a booke that he sent into Babilon Sixtly they are subiect to many ambushers which are prepared for theÌ„ as we may read how Elyas complaineth that he was left alone 1 King 19 of the Prophets of the Lord and that they sought to take away his life Seauenthly they are subiect to slanders as that they are seditious turbulent blasphemers This is a reproach to Elyas also to Ieremias Eightly 1 King 18 Iere. 43.5 that they are subiect to imprisonment Examples whereof we may see how Ahab imprisoned Michcas 1 King 22 Also by Ieremie who was at diuers times put in prison when Nabucadnezar besieged Ierusalem Iere. 20.32 by Zedechias the King of Iuda Hanani the Prophet hauing reprooued the king Asa for making allyance with the King of Syria 2 Chro. 16 he was imprisoned by him The Apostles also were often thus vsed as wee my reade in the booke of the Acts. Ninthly they are brought vnto iudgement to bee condemned as euill dooers we may see this in the prophesie of Ieremias Iere. 26 who when he exhorted the people to turne vnto god he was made a prisoner by the false prophets finally broght to iudgement S. Paule was vsed liwise after the same maner Tenthly they are subiect to blowes as we read of Micheas who receiued a blow vpon the cheeke of Ziakiiah the sonnne of Chenaanah also of Ieremiah who was stroken by Pashur and the other Apostles passed by this way Iere. 20 Eleuenthly we may ad the they must bear also which is most hard intollerable to be reuiled of wicked meÌ„ 2 Sam. 6 2 King 9 Wisd 5 Mark 3 wheÌ„ they are enraged as Dauid Iehu iust meÌ„ S. Paul Iesus Christ himself And to this we may ioine another difficultie which is not lesse greeuous then the other The prophes are subiect to famine that they are subiect to famine Elias was