the world was neuer more ingenious to find out a thousand kind of deuices subtilties to couer their sinnes to bee so desirous of an holie reformation that he bee as quicke witted in inuenting and diligently searching out all the most soueraigne and excellent remedies As the world was neuer so corrupted so all possible means must be deiuised to remedie the same by which in some sort so many euils may be met withall the feruent zeale which we ought to beare to the glorie of God should stirre vs vp that loue which is due to our neighbour ought to pricke vs forwarde and manie other reasons which were too long to recite When we feele our selues ouerladen and surcharged with infectious humors as the Physitians tearme them and they cause the paine of the heade of the stomacke or of anie other part of our bodie and oftentymes a distemperature of the whole wee goe to the Phisitian wee aske his aduice what Medicine wee shall vse wee take it verie willinglie that which hee appoynteth agreeable to purge vs sometyme sweete sometime sower If one helpeth not wee take another if the seconde haue no operation wee make other compositions potions confections pilles vntill wee haue found out that which purgetth the putrified and corrupt humours of our bodie VVhen anie is taken with an extreame and daungerous disease hee hath recourse to the Physitian for the same he asketh counsaile of him howe hee may knowe the meanes to heale his maladie or to mittigate the sharpenesse thereof hee prayeth him to applie all the force of his Arte all his best receits if one Doctour cannot helpe he sendeth for others earnest intreatie is made for the patient To bee short one runneth in post hither and thither to finde out those that be most expert and perfect in that science of which they make profession to the ende they may steed them in this vrgent necessitie the like are we to do in a strange and fearefull sicknesse with which miserable men are diseased wee must not only apply medicins old plaisters for they will do no good the disease is stronger then they but we must deuise new medicins which are of more force thē those that haue bin vsed heretofore other wise there can no hope be cōceiued of amendment or recouery Diuerse opinions of some to correct the corruptions of our age Many think that the most souereigne effectuall remedy is if kings and princes should reforme the bad behauior of the court and for that as much as the scripture teacheth that God poureth forth his indignation vpō people and nations doth iustly punish thē because of the sins of the kings of the earth This is a most forcible reason for in truth euen as Emperours Monarches and Kings of this world do excell others in power riches credite and authority so also ought they to surpasse others in all kinde of vertues as wee see in the heauens that as the Sunne is greater then all the other starres so it doth farre surmount them in brightnesse If it commeth to passe that kings do exceed others in vice and disorder what may bee expected of the most part of the subiects who commonly follow the example of their princes but that they delight in corruption and estrange themselues from God As in the contrarie if Princes giue themselues to the studie of vertue and that it shine in them as it ought wee may conceiue hope that there light will kindle others to follow them Neuerthelesse this reason is not of so great weight because God manie tymes doo giue good Kinges yet their Subiects are not bettered therby and as sometymes there may bee a good people but a wicked King who is nothing amended by the honest life of his Subiects VVherefore we must conclude that this dooth depende vpon the prouidence of GOD who as hee holdeth the hearts of Kinges in his hande so likewise the heart of the people to learne and encline them whither soeuer hee pleaseth and consequently that is not the true meanes or nearest waye to purge the worlde of sin There be others that are of opinion that all men in generall and euerie one in particular must beginne to bee displeased with their sinnes For God hauing created all creatures to bee knowne of them to be serued and worshipped as the Creator if it shall come to passe that man which being the chiefe of the works of god in steede of keeping the first ranke in singing and celebrating his praises should not acknowledge him but dishonour and blaspheme him seeing that other inferiour creatures do praise and magnifie God performing that vnto him vnto which they were principally created it is not to be doubted but that this intollerable and detestable vnthankfulnesse in man will prouoke the curse of God vpon mankind and such desolations that as a floud shall couer all the earth But if euerie one could amend himselfe and vnfainedly detest his wicked life and addict himselfe to the knowledge of God to set forth his praises as they are bounde by the lawe of nature and of their creation some hope might be conceiued that the earth in some sort should be reformed But because the common people is a filthie beast blockish ignorant following their owne fancie in the manner of their life who will neuer approoue that which is not answerable to their owne affections there is no likelyhood of reformation and amendment of life in this respect Moreouer earthly Princes enioying their pleasures at the full attended by flatteters who oftentimes do commend all their actions and hauing none about them which dare open their mouth to tell them their dutie what hope of reformation may be conceiued or looked for in this regard we must then seeke out some other meanes by which in some sort wee may attaine vnto the same Many haue written very excellent treatises of those means which are maruailous notable worthy diligently to be read and to bee practised by reason of the great force efficacie that they haue to moue euerie one to the performance of his dutie But in our opinion all things being considered and examined with sounde iudgement the most exquisite most soueraigne and forcible remedie to renue as much as may be the face of kingdoms full of all abhomination filthinesse and horrible vices and in one word so intangled one with another in an infinite sort of sinnes that they are as huge mountains that reacheth frō the center of the earth euen vnto heauen crying for vengeance as the sinnes of Sodome and Gomorrha the most soueraigne remedie I say is to procure a good number of pastors endued with vertuous honest maner of sound knowledge and of a singular dexteritie in preaching the word of God and of a true and sincere zeale to the glorie of God accompanied with diligence and watchfulnesse in the administration and execution of their charge CHAP. II. By what reasons it may be proued that to reforme the
couetousnesse that she sold him vnto some of the Philistines who gaue vnto her a thousand and one hūdred peeces of siluer to deliuer vnto them the forenamed Samson It goeth further then that which is amongest priuate men those which are linked togither by consanguinitie yea euen those which are brother germaines issuing out of the same bowels may bee so inchaunted with this venome of couetousnesse that they make sale one of another as wee reade to haue come to passe to the sonnes of Iacob who solde to the Madianites theyr brother Ioseph Gen. 37 The third for twentie peeces of siluer Nay it stretcheth it selfe so farre that it so besotteth the couetous man that forgetting God to bee the reuenger of sinne they oppose themselues against the Spirite of God to satisfie theyr greedie desire Annanias and Saphira may beare witnes hereof who suffered themselues so to bee abused by this cursed passion that they were not any thing abashed to lye vnto the holy ghost who spake by the mouth of Saint Peter being desirous to keepe backe by deceit halfe of that price for which they had sold their field who for their shamelesse lying died presētly as we may read Gehazi likewise was on lesse charmed with this poisō Act. 5. The fourth running after Naaman who returned from his master being cured by him of his leprosie and seeing his maister had taken no reward of Naaman he tooke his maister not knowing of it two talants two change of raiments of Naamā saying that his master Elizeus had sēt him lying first to Naaman afterward to his master who by the power of the spirit of God knew well inough all that he had done for which cause by the iustice of God the leprosie of Naaman claue fast vnto him to his posterity for euer The like did Achan 2. King 5. beeing possessed by the same passion forgat himselfe in such sort that he cōmitted an horrible sin taking away the excommunicat thing of Iericho contrary to the expresse commandement of God nothing of which was lawfull to take because all things were appointed to destruction without keeping any thing which was execrable and accursed which is called in the scripture Excommunicat Iosu 7. The fift Besides couetousnes doth so disorder men that it constraineth the seruants thereof to serue vncleane spirits euen the diuell himselfe as wee may reade of certaine men who hauing a mayde which had a spirit of diuination got much by her diuining out of whome because shee sayde that hee and his fellowes were the seruants of God he caused the spirite to depart wherefore the Maisters of this maide seeing their gaine to bee lost they drew Paul and Silas to the magistrates accusing them to be the disturbers of the Citie What could a couetous man doo more vnlesse hee would sell GOD himselfe Math. 26. The sixt to gaine something thereby Wee reade in Matthew that Iudas bargained to sell Christ Iesus who was GOD and in fine solde him indeede for thirtie peeces of siluer See then the vttermost and last degree of mischiefes vnto which it casteth men Let vs conclude then if Philosophers had this reason to say as Cicero sheweth 2 Offic. that There is nothing more vile then couetousnesse especially in princes None must take vppon thē the gouernment of the Church for their priuate gaine and in those that gouerne the common-wealth what then is more wicked abhominable in those which haue the guiding of the church if they giue themselues altogether to their priuate commoditie and profite In that it is said that a Pastor must be wise iust prudent and temporate these words are so common and knowne vnto euery one that I need not to stand vpon them to set downe the beautie and excellencie of them wherefore speaking of the three vices contrarie to these vertues that is Ambition Choler Enuie that wee may comprehend vnder these words that which S. Paul saith That a bishop must not giue place to his own sense Tit. 1. the which because they that do procure this holy calling may be infected as well as other men we will handle after the same maner as we haue set downe the vices and vertues afore going In generall then and the first mischiefe of ambition is that where she entreth she ouerthroweth all If shee insinuate her selfe into the Courts of Kings and Princes of this world she neuer contents her selfe with that degree of honour vnto which shee aduaunceth her seruants shee alwayes pricketh them forwarde Mischiefes comming of ambitiō vntill shee causeth them to fall into some strange miseries of which we will onely repeate two Histories The how ambitiō is displeasant in his sight Moreouer we may obserue that ambition is of such a nature that she neuer giueth rest to thē that serue her in such sort that if ambitious men were preferred to the highest degree of honor in this world they would euen as Giants lift vp thēselues euen vnto heauen I meane they would neuer be content that although theyr name were spread ouer the face of the earth but they would go about to exalt themselues euē vnto the heauens if possibly they could as we may reade of the proude builders of the towre of Babell who were so ambitious that the cheefest occasion for which they would lay the foundation of that tower was nothing else but to be renowmed for see howe they spake Gen. 11 Lette vs build vs a Citie and a tower whose toppe may reach vnto the heauen that wee may gette a name The ambitious man would climbe vp to heauen to make himselfe equall with God What would they otherwise signifie by these wordes but that they would flie euen vp to heauen to make there names immortall To conclude the ambitious man would climbe higher then heauen euen to God himselfe And this is that vnto which our first parents aspired who beeing without sinne commaunded all the liuing Creatures of the earth as a great King and soueraigne Emperour this Empire did not suffice them for as soone as the diuell had sayde vnto them that if they did eate of that tree which God forbad thē that they should be like God thinking the Diuell to haue spoken truth they presently eate of the same Behold how farre Sathan carrieth the Ambitious by reason of their ambition the which is as great as the calling is high wherin we are placed the more then wee are aduaunced to some high place the more ought we to auoide the same And heereunto may be added that the more excellent gifts we receiue from god which are proper for the discharge of our calling the more ought we to take heede that shee entereth not into our heart to take possession of the whole seeing that these gifts bee the gifts of the spirit which are the more to be regarded as the spirit is more excellent then the body The higher that a calling is
it God stirred vp some of his seruants who beeing indued with the motions of his holy spirit they Preached his holy worde more purely then before and by wrighting and liuely voice in a short time so much abuses such corruption both in the doctrine and manners of all sorts of men and principally of those that had the place of teaching others were reformed that it is a hard thing to speak or rather to beleeue how many Empires Kingdomes Monarchies and Common-wealths beeing couered and buried in these corruptions and accursed errors were by the Ministrie of the seruants of God inlightned yea finally drawne out of these deepe pits of darknes And that which is more admirable that God in the beginning hauing stirred vp a simple Munk hath by him alone founding and pronouncing his word and by his writing shaken all the foundations of the Babilonicall Empire and that in a short time which a man would haue thought had bin sufficiently defended against all the iniuries of future ages Plessis in his treatise of the church Lib. 3. ca. 15 And that which is most maruailous in that time when the Pope as a God commanded al the earth and was adored of Kings serued of Emperors who gaue and tooke away kingdomes at his pleasure that to enquire out his doings it was hard as the prouerbe is to touch the holy mountain or to open ones mouth against heauen The voyce of this simle Munke was like a fire who hauing first of all begunne in a little corner of the worlde it spreade it selfe almost through the whole worlde and it tooke holde of whole kingdomes and Empires which were with the same altogether inflamed This was the Trumpet the sounde whereof was blowne throughout all the borders of the earth at this sounde the most mightie and valiant kings haue trembled in theyr thrones to bee briefe this Munke with a fewe of his companions haue drawne the most and greatest parte of Christendome out of the clawes of Antichrist a thousande millions of men who were blinde from theyr birth haue had theyr eyes opened by theyr Ministrie and afterward hauing perceiued and knowne the wholsome truth haue constantly persisted in the sme euen vntill death This verily beeing weighed in an equall ballance is as great a myracle as hath beene doone by the Prophets and Apostles yea and rather wee are to acknowledge that this is a miracle of miracles insomuch that this great miracle is doone without a miracle Then if these things bee so not to make any longer discourse of this matter who is it that looking more narrowly vppon these maruailous and more then admirable exployts which are doone by the Pastors of our age is not astonied and euen rauished with the vnspeakeable Maiestie of their actions and hath them in singular reuerence and loueth them not with all his heart and affection who can sufficiently commend the excellencie of theyr charge who can expresse how profitable and necessarie the administration therof is what man is there that loueth godlinesse and true honour which dooth not earnestly desire to bee so much honoured as to bee employed in this function In what happinesse may hee thinke himselfe to bee that is in some measure capable to serue God in this calling CHAP. XI An Exhortation to yong men to bende theyr Studies to the holy Ministrie with a confutation of those common obiections which doo discourage them IN truth now beeing in the way liuely to exhort the youth to take vpon them this holy charge from which they may be discouraged by reason of the infinite difficulties which are presented before them wee doo it the more willingly because wee desire nothing more then the glorie of God and the saluation of our Brethren both which cannot bee better furthered then by this charge But alas which way shall I beginne The beautie dignitie and incomparable profite of the same ought to be as sharpe spurres to stirre vppe euerie one When one desireth that some shoulde applie themselues vnto those things which doo appeare so good in outward shew to allure and draw men thereunto it is verie necessarie to vse many reasons and arguments to bring them thereunto and to pricke them forward but in things that be of themselues maruailous excellent and verie profitable euerie one ought to embrace them of his owne accord There is no lightnesse so glorious as that of the Ministrie there is no calling to bee compared thereunto in dignitie and profite wherof then commeth it to passe that many do so little regard it Plato hath sayde that vertue is so fayre that if her beautie could be discerned with these corporall eyes it would prouoke great loue of itself what difference is there between the beauty of the ministrie A confutation of the obiection of the ambitious and that of morall vertue if one would propose vnto himself the litle reckoning account which is ordinarily made of ministers hee would detest the same we answer that this is the obiection of an ambitious man and to correct this ambition thou must set before thy eyes that the honour which thou dost desire and gape after it is worldly and vaine And if it bee so thou wantest iudgement in desiring it and in that thou shewest the follie and vanitie of thy minde Further thou must consider that the honour which thou dreamest of to be in some other calling is often times troublesome greeuous which is deare before it bee gotten and hard to bee kept He that will be a phisitian how many trauailes cares must he passe through how often must he watch in the night before he can attaine his purpose when he thinketh that he hath attained it how must he toile labor to be knowne to be had in estimation when he is once knowne sought after for his skill is he then more quiet at rest must he not sometime rise out of his bed to help his patient he must make haste he must ride in post many times with the daunger of the losse of his own health what more whē he cōmeth to visit his patient what sauours is he constrained to smel the better to know the qualitie of the disease the issue therof he must somtime view the verie excrements of the sick man and taste them what pleasure I pray you or what delight cā he take in that doth the lawyer endure lesse trauels doth he enioy his honors with more peace and tranquilitie of the minde how many times in the day doth one or other come knock at his gate and breake his head with solliciting his matter which hee hath committed vnto his hand Moreouer thou must consider that all these affayres for which they are so tormented and continually vexed they are about earthly things and so consequently all the honor profit which they get by the same is transitory and vanish away as the smoake To conclude meditate thou vpon this for thy comfort
more force to induce men to corrupt themselues as the ancient custome of our fathers and Predecessors Secondly looking vpō the Nations who were their neare borderers how they were addicted to this natural deprauity as corruptions do stretch spread thēselues easily vpon others it is not to bee doubted but that this sinne likewise was rife amongst the Iewes for it is certaine that the people in the East partes of the world did not obserue marriage with such religion as did become men of honest conuersation See then where S. Paul goeth about to teach vs that if it be a villainous and dishonest part in a ciuill person to be so intemperate as he wil not cōtent himseife with one wife according to the commandement of God how much more is that not only inconuenient but abhominable in him which should instruct others in the doctrine of saluation In that it is required of a Pastor that he should be watchfull VVhat watchfulnesse is required of a Pastor we may learne that euen as they vnto whome anie charge is committed in this life if they mind to bring it to good perfection they must ordinarily watch ouer the same both day and night Pastors haue without all comparison the greatest and most troublesome calling they ought then to bee more diligent and watchful if they purpose sincerely and in the puritie of the conscience to discharge their dutie Emperours Potentates gouernours of countreyes and prouinces which are without ceasing to manage graue serious affaires for the keeping in order of theyr subiects and preseruation of theyr estate both in peace and warre and at all times they must not bee a sleepe but haue theyr eyes alwaies open on the one side and on the other and more at one time then at another according to the occurrancies of theyr weightie businesse In warre souldiours do carefully keepe their watch and ward although there be no likelihood of daunger and this is a vsuall custome which they keep amongst them but when the enemie falleth vpon them they are more awaked then before in steed of laying watch passing ouer the matter slightly thē they bend all their force against him beeing constrained therunto by an vrgent necessitie Lette vs apply this to our purpose Ministers haue to deale with matters of greater importance then those which the great Lords of the world doo enterprise for theyr affayres bee of the earth those of Pastors are of heauen it behooueth them therfore to be more watchfull diligent Souldiours do watch for their life which they hold at greater price then any other thing they endeuor by al diligēce to preserue the same But Pastors hauing the charge of soules which are by many degrees more precious then the life of the body so they ought more to watch but about what ouer the soules which are giuen to them in charge ouer the flocke of Iesus Christ that they may bee nourished and fedde with the true and heauenly foode that they may bee kept in the right way and that they watch I say that they may more and more bee confirmed in the word of God which is the true foode of the soule and the true guide to direct vs to eternall life And also that they bee carefull that the leane diseased sheepe bee made fatte and healed and that the Woolues Dogs and Foxes do not bite them pinch them nor catch rhem within theyr clawes And seeing that the Diuell which is the true Woolfe and Lion who alwayes without ceasing pusheth at the faythfull and that Heretikes Scismatikes and especially worldly and corrupt men be like Serpents who doo spie out continually running more swiftly at one time then another that they may doo hurt turning and winding themselues the more easilie to seduce them the Pastor then must consider that it behooueth him to bee more diligent to watch then in a calme and peaceable time When the couragious man of warre which gouerneth a besieged Towne seeth a great breach to bee made and that the enemie will make an assault hee dooth more carefully looke about him to giue the enemie the repulse In like manner when Sathan and his deputies dooth besiege the flocke of Christ with furious assaults they ought to shewe then themselues more valiant and prepared To this ende Saint Paul calleth Timothie a Souldiour Thou sayth hee Timotheus endurest trauaile as a good souldiour of Iesus Christ Wherefore if a minister in steede of being diligent becommeth sloathfull and cold in his dutie through his negligence and loosenes the sheep committed vnto him go astray or are lost let him propose to himselfe what hee shall answere before God c. For the definite sentence is giuen of God himselfe and is written in the prophesie of Ezechiel in those words which the spirite of God pronounceth by the mouth of his Prophet VVhen the watchman seeth that is the Pastor the sword come vppon a land that is Eze. 3. 13 the wrath of God and that the watchman bloweth not the Trumpet and the people bee not warned if the sword come and take any person from among them hee is taken away for his iniquitie but his bloud will I require at the watchmans hand Behold a sentence which is like a thunderbolt vppon the head of the Gouernours of the Church if they fayle in their dutie by which they ought the more to bee stirred vppe by how much the punishment threatned against them is great that if they discharge theyr dutie as they ought they shall procure the greater blessing vppon themselues and vppon all theyr flocke otherwise they shall bee brought into daunger if they shall neglect and despise theyr charge Lette it bee then concluded that if it bee commaunded to euery faithfull man to watch diligently that hee bee not taken and intrapped by the nettes and snares of Sathan by the crafty wiles of the world c. By a farre greater reason the Minister who is set ouer others ought diligently to watch Math. 24 25.14 Rom 13. 1 Cor. 15 1 Thess 5 2 Pet. 4 VVhat the sobrietie of a Minister ought to be Moreouer sobrietie is required by S. Paul of a Pastor let vs see what is vnderstoode by this word Sober Some do interpret the same prudent and of sound vnderstanding The more simple and true interpretation is that the Pastor should be sober in eating and drinking And it is to be noted by the way that this sobrietie is not a meritorious worke to obtaine remission of sinnes and the grace of God as the Idolaters do esteeme of their sobrietie not such a kinde a sobrietie of which mention is made in the Iudges Iudg. 13 Numb 4 and in Numbers where we reade that those that vowed to obserue the lawe of the Nazarites did abstaine from wine and all strong drink c. Neither that sobrietie of the Recabites of which mention is made in Ieremie who also dranke no wine by reason of a vow which
bloud To this we answere that God can do it by his word which is incomprehensible but to the ende it shall not seeme so straunge to our carnall vnderstanding Notable similitudes shewing clearely how we doo partake the body of Christ we would vse a familiar similitude to make the same more euident The first shall be takeÌ„ from the sunne the which as it doth communicate by his beames and reuerborations his force and efficacie vnto them that liue heere belowe although it be a dead creature as the Philosophers affirme by a farre greater reason Iesus Christ the Creator the sonne of righteousnesse beeing on high in Heauen at the right hand of his father he can more easily communicate his bodie and his bloud in the Supper by an infinite vertue and an incomprehensible power of his spirite because vnto him it is no matter of any difficultie to ioyne things togither that are farre distant as those that are neare The other similitude although it be weake yet it may serue to vnderstand this mysterie for it is a hard thing to finde out those things which are strong inough to signifie in any sort this incomprehensible secret it shall bee taken from a great and high Tree which from the center of the earth reacheth as it were vnto the heauens as mention is made of such a tree which Nabuchadnezar saw in his dreame seeing that the life and the vertue which dooth maintaine all the branches and leaues in this tree be in the roote which although it be hidden in the earth yet it dooth easily nourish and giueth a growing life vnto the highest boughes although they bee farre from the roote wherein is the spring and fountaine of life if I say this creature without life can doo this easily why should wee not beleeue that Iesus Christ the Creator and conseruer of all things can communicate vnto vs his substance to nourish our selues without comming downe from heauen by his spirit seeing that hee hath promised the same and hee maketh vs to feele it by experience when it pleaseth him Wherefore wee may infallibly conclude that Iesus Christ nourisheth and quickneth our soules and watereth them by his bloud in this holy sacrament so certainely that wee neede not any thing to doubt if so bee that we haue fayth which beeing formed in vs by the spirit of God doth engender in vs so much the more great perswasions as it is great and plentifull in vs so that if wee suffer our selues alwayes to bee led by this spirite wee shall feele more and more his presence in this holy Sacrament prouided also that wee doo disburden our selues of all carnall opinions Eor if wee be replenished with them and suffer our selues to bee gouerned by them it is to be feared least that wee loose his presence altogether and as wee may say with extreame greefe and sorrow that many seeking the same with theyr owne carnall phantasie haue miserably lost the same and haue found the presence of the diuell For all contentions of words iniuries cruel and bloudy wars which are stirred vp and kindled and which meÌ„ do practise one against another to spoyle themselues altogether are nothing else but the blasts of Sathan who beeing present in the middest of them doth prick them forward to â—â—ch mischiefs And in truth if Iesus Christ Conclusion which is nothing else but loue and goodnes â—oth raigne by his spirit wee shal perceiue aâ—ongst christians another kind of vnion and â—oniunction then vsually is to be found but â—â—at violent pride bitternes which is in the â—ottome of our heart beeing the principall â—use lette vs earnestly pray vnto God to â—arge vs cleane that being voyd thereof we â—ay vnite ioyne our selues by this holy saâ—ament with peace concord and beeing us straightly tyed and coupled wee may 〈◊〉 together with one heart and will giue hoâ—ur and prayse vnto him as to our Maister â—ing and Lord to whom bee all glorie and â—â—iestie both now and euer Amen We may iudge by this kind of preaching â—w profitable it is by the reading of these â—o sermons in which al the foresaid method â—ontained For although in this last we do 〈◊〉 alleadge examples as in the first we did â—ecause the matter is diuers and we cannot 〈◊〉 fitly because no poynt of any vertue aâ—th vnto which we might exhort the peoâ—â— nor of any vice from which we shuld disâ—de them but it was a poynt of doctrine â—â—ch is so high and difficult to vnderstand 〈◊〉 it requireth many reasons to make it â—ine as wee haue done in this place It is true that when one will illustrate any poynt of doctrine hee must vse examples as the scripture speaking of iustification of faith dooth propose the examble of Abraham easily to make the same to bee vnderstood but this is altogither in a diuers thing then this whereof wee haue spoken as euerie man may gather of himselfe that I neede not aduertise the reader to take heed of confounding these things together Let vs go on forwarde with our matter and let vs obserue that to keepe that method before spoken of with most fruit it is good to obserue heere two poyntes The first is that to handle high matters and full oâ— weight as some bee more then other iâ— is expedient to prepare the people tâ— hearken vnto the same attentiuely anâ— to doo the same Wee may vse an insinuation both in the beginning and also oftentimes in the middest of the Sermon as if onâ— should say hearken lende your eares aâ—tend and you shall heare a maruailous thing a matter that concernes you and that wiâ— bring incredible comfort vnto you or somâ— such like speech And in this wee shall immitate the Prophets which haue oftentimâ— vsed it as Moses Esay and others whâ— being desirous to stirre vppe the dulnesâ— of the people they haue called the heâ—uen and the earth to witnesse of that which they haue spoken crying out vnto them to heare the voyce of GOD to the end that by these meanes they might make men ashamed if they hearkened not vnto the word of God For it is as much as if they would haue sayde that if the heauen and the earth do yeeld obedience vnto the word of GOD The Preacher must deuise all meanes that he can to perswade the people which are creatures without life that may confounde men with shame which are liuing creatures if they doo not readily submitte themselues vnto his sacred word and euen so preachers must vse these and the like kinde of speeches when they shall see it necessarie The second is that in expounding serious matters especially before the people to vse also graue words and significant liuely expressing that which wee doo expounde For experience dooth shewe that a man hath no grace at all when hee expoundeth an high matter with light and base wordes not expressing sufficiently the force and vertue of those thinges which hee handleth as
pressed with this necessitie and was nourished by rauens and at an other time by the widow of Sarepta Also those hundred prophets 1 King 17 which were nourished by Obadiah in the caue with bread water To coÌ„clude when they are lastly cruelly massacred 1 King 18 as wicked men They are also subiect to many other afflictions which were too long to recite of which we haue plentifull examples We read that the Prophets of the Lord were destroyed by Iezabell of which Elias complaineth 1 King 1â— 19 Math. 5.26 Luk. 13 1 Thes 2 The prophet Vrias of whom mentioÌ„ is made in the 26. of Ieremie was he not slain by king Ioachim hearing the words which he prophesied in the name of the Lord against the Citie Ierusalem Did not Iohn the Baptist loose his head because he reprooued Herod of his incest as it is written in Math Iames the Brother of Iohn Math. 14 was slaine by the sworde of King Herod that is Herod Agrippa the sonne of Aristobulus the which Aristobulus was the sonne of that Herod which put to death the infants of Bethleem And Saint Steuen the first Martyr It is impossible to exercise the office of a Minister if we do not renounce the world was he not stoned to death because hee did liuely reprooue the Iewes of theyr rebellion hardnesse of heart Idolatries and many other sinnes which they hadde committed and did daylye continewe in committing the same I leaue it nowe to all that bee of sounde iudgement to thinke whither it be a great cause of bitternesse of the heart and incredible trouble for a man to exercise this most noble excellent calling that is in the world and to receiue for his rewarde such biting scoffes contempts outrages iniuries and intollerable reproches And briefly to be exposed to so many cruell and violent deathes It is altogither impossible to beare all these things if he do not renouÌ„ce the worlde and dedicate himselfe wholely to the seruice of God whom he must alwaies looke vnto and not to stand vppon the estimation of men The Prophets are called in the scriptures MeÌ„ of god the light of the world the salt of the earth the Ministers of reconciliation And amongst worldly men they are esteemed also prophets but false Prophets seducers Impes of Sathan the darkenesse of the world the corruption of the earth seditious disturbers of the peace quietnesse of the common wealth They are adorned in the word of God with the titles of Angels and also they are called Gods and of men of this world they are accounted wicked and vncleane spirits euen diuels It was said that Iesus Christ cast out deuils by Belzebub the chiefe of the diuels If this was spoken of our Sauiour Iesus Christ A comparison between the honour of God giuen in his word to his Pastors the dishonor vnto which they are subiect by the world much lesse ought his Disciples to be ashamed if they bee honoured with the same or the like Epithites But as Iesus Christ hath ouercome the world and consequently all the waies of contempt violence and crueltie and finally hath valiantly tryumphed ouer them all his Disciples also especially faithfull Pastors which are his chiefe seruants ought to followe the steppes of theyr maister beeing made partakers of that notable victory which he hath gotten after that they haue manfully fought the coÌ„bat The coÌ„â—ort which Ministers must take holde of in the middest of their miserie This is the comfort which they ought at al times to propound before theÌ„ in the midst of their miseries and afflictions for that will bring vnto them more contentment and ioy then the malice and wickednesse can cause trouble This is that coÌ„fort which they alwayes feele in their conscience which will make sweet the bitternesse of their sorrowes which they endure in this world And doo they feele this comfort when they cast their sight vppon the infallible promises of God which doo assure them to beare more then these euen to the ende of all those hard trauels and miseryes which they must patiently ouercome And particularly when they doo beholde those wonderfull workes which God hath done by the administration of their ministrie and when they do consider what god hath done in times past by the ministry of the Prophets and Apostles whose successors they are in the administration of their charge they may the better be knowne of what account they are towardes God to the ende they may be the better confirmed in theyr vocation by the consideration of those maruellous effectes by which God would authorize theyr ministrie Wherefore it shall bee verie good heere to make a breefe recitall and discourse of those notable exploits which God hath done and yet doth when it pleaseth him by his seruants in their charge to the end that this may bring a double folde profite first vnto them for their singular comfort which they ought to oppose agaynst all those trials with which the worlde do molest them secondly to the end that manie amongest the people which makes no great account of them may bee mooued to esteeme them as it appertaineth to their dutie CHAP. X. VVherein is declared the wonderfull force and power which God hath discouered when it hath pleased him by them which haue preached his worde the better to commend their ministrie WEe say then that God dooth honour so much the charge of prophesie which hee dooth execute by them that are called thereunto by reason of many miracles which are wrought by them after a strange maner that they may astonish the whole world whether it be in war or peace whether it be in sicknesse or health whether it be in famine or plentie or at any other time God I say doth worke miracles by theÌ„ in the waters in the earth in the ayre amongest men which dwell vpon the earth yea and in the heauens themselues and finally the Scripture sheweth that theyr prayers haue mounted vppe vnto God they haue kept him backe from dooing that which hee was determined to doo let vs speake of these thinges in order First In war nothing ouerthroweth the purposes of the enemie so much as the praier of the seruaÌ„ts of God in warte then when the children of God are verie much oppressed by their enemies who doo conspire together to ouerthrowe them altogether there was no better counsaile giuen to make frustrate their purposes and to bring to naught theyr wicked and bloodie enterprises but when such prayed vnto GOD earnestlie agaynst them This is that which Dauid the great king and Prophet did when he was assaulted by his owne sonne Absolon after such a subtill and craftie manner that there was no outwarde appearaunce of escape but hee must needes haue beene vtterlie vndone had not God prouided for him for fearing greatlie the counsell of Achitophel which was esteemed at that time as a diuine Oracle hee praied vnto God after a vehement
were whole sometime in one of their members as Elimas resisting Paul at his word became blinde Act 13. The word of the seruants of God doth slay the wicked when it pleaseth God Act 5 Somtimes those that be whole in body haue bin stroken down by their word as Ananias and Saphira beareth witnes For it is written that they fel downe dead at the word of Peter who reproued them because they lied to the holy ghost Let vs go forward ad vnto this how that the force of their word stretcheth eueÌ„ vnto the elements which are insensible without lâ—fe God hath caused theÌ„ neuerthelesse to obey their voyce The elements do obey the word of god vttered by his seruants Exod. 15 to the end that we may better know the power of him that hath set them a worke Let vs speake of the waters first of all if they be filthie bitter and vnprofitable by any accident wheÌ„ God willeth he can bring to passe that by their ministry they may become sweet Moses Elizeus doth testifie the same We read in Exodus that when the people murmured against Moses at Marah wheÌ„ the waters were so bitter that the people could not by any meanes drink them Moses cryed vnto God and the Lord taught him a kind of wood which hee cast into the bitter waters and they became sweet And in the secoÌ„d of the Kings we read how that Elizeus being in Iericho 1. King 2. and howe that when hee dwelt in Iericho that it was a good land but the waters were naught hee caused a new cruse to be brought and putte salt therein and hee went to the spring of the waters and there hee cast the salt and he sayde Thus saith the Lorde I haue healed this water death shall no more come thereof neither barrennes to the ground And in the fourth chapter of the same booke we reade that he made sweet the pottage of the prophets 2. King 4 which was bitter by casting meale into the same Moreouer as God by them hath healed the elemeÌ„t of the water being corrupted in some place so he could shew by experience that he hath giueÌ„ them the same power ouer other elements And lette vs consider a little by our selues whether it be not a matter of as great difficultie to diuide the seas the flouds of waters as to change the bitternes of the water into a sweet taste 2. King 2. We do reade that this hath bin done by theÌ„ for it is said that Elias with his cloake diuided the floud Iordane passed ouer with Elizeus and likewise Elizeus returning from whence he came diuided the same waters by his praier hauing the cloak of Elias and saying VVhere is the Lord God of Elias c. How came it to passe likewise that Moses cut in sunder the red sea with his rod how became it drie land was it not by the coÌ„mandemeÌ„t of God performed by the haÌ„d of Moses And how was it that the waters of Iordan were parted in sunder to giue place to the children of Israel to passe ouer was it not by the meanes of Iosua whom when God would extoll he said vnto him that he should command the priests to carrie the arke of the couenant before the people and that he should bee theyr guide to conduct them ouer without any feare of danger God hath multiplied ordinarie things by his word vttered by the mouth of his seruants 2. King 4 Nowe let vs come vnto other points of the power of God shewed by them which are no lesse then those which we haue made mention of before as to increase the corne the bread the oyle and such like The holie scriptures doo teach vs what the seruaunts of God haue doone The widow of a Prophet being left in debt and not able to pay the same nor to sustaine her family in the time of the famine and the creditor of her husband comming to take her two sonnes to be his bondmen she came and complained to Elizeus who asking her what shee had in her house she aunswered that she had nothing but a pitcher of Oyle the prophet said vnto her go and borrow the vessels of al thy neighbors abroad emptie vessels spare not And when thou art come in thou shalt shut the doore vpon thee and vpon thy sonnes and poure out into all those vessels and set aside those that are full So shee departed from him shut the doore vpon her and vpon her sonnes And they brought to her and shee powred out And when the vesselles were full shee sayde to her sonne bring mee yet a vessell and hee sayde vnto her 1. King 17 there is no more vessels Wee may see the like example of the widow of Sarepta of whome when the prophet Eliah had demaunded in the time of a famine a little water and a morsell of bread shee hauing aunswered him that shee hadde but a little Oyle in a cruse and a little meale in a barrell and that she had gathered sticks to dresse the same for her and her son and then when they had eaten it they shuld die What came to passe The prophet told her that she shuld not doubt to giue vnto him because the Lord had sayde that her meale and her oyle should not faile which presently she founde to be true by experience for neither the one nor the other was wasted according to the word of the Lord. Elizeus multiplied the loaues of the first fruits which he gaue vnto those which were hungrie 1. King 4 which were an 100. men in number Further we may obserue that euen as the prophets do command when it pleaseth God the waters which are vpon the earth and that they do obey them so they may doo the like with the waters aboue the earth 1 King 17 as wee may see by the example of Eliah who sayde vnto Achab that in certayne yeares there shoulde bee neither dew nor raine but at his word alone And afterwatd it is said The word of the seruants of god causeth the waters aboue and belowe to obey that Eliah bowing his face downe to the ground and putting it betwixt his knees hee prayed earnestly seuen times vnto God and he sawe at length the heauens to wax black with cloudes and with winde and after there followed a great rayne This is that which S. Iames saith Eliah was a man subiect to like passions as we are Iam. 5 he prayed earnestly that it might not rayne and it rayned not on the earth for three yeares and six monethes And he prayed againe and the heauen gaue rayne and the earth brought forth her fruite We reade also an hystorie more notable that Iehoram the King of Israel Iehosophat and the King of Edom and theyr army being in distresse for lack of water then wheÌ„ they went to make warre against Moab 2 King 3 it is set downe that these three