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
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
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
marred or by their insufficiencie the profite thereof bee kept backe Therefore after the manner of labourers they that desire this calling they ought principally to endeuour night and day to make themselues fit for the same Secondly to sette the good plant of the worde of God to water it in good time that it may bring foorth fruite in aboundaunce and when the time of the haruest and gathering is come the labourers may reioyce and cheefely the expectation of the Maister of the Vinyarde and of the fielde may bee satisfied and haue occasion to prayse them to whome hee hath committed the ordering of his grounde that they haue dealt faythfully euen as Saint Paul who calleth himselfe and his fellow labourers Planters and VVaterers but it was GOD that gaue increase to his holy worke Lette vs go forwarde to the thirteenth in that they are called labourers with GOD Ministers are called labourers with God this is to giue them to vnderstande that honour which GOD giueth vnto them more particularly For seeing that God can doo his owne worke himselfe who is so simple that dooth not greatly wonder at so infinite bountie Verily it is so much the more to bee maruailed at that wee being full of sinne are altogether vnwoorthie to come neere vnto him not onely to bee the cheefe stones which shoulde bee employed in the building of his Church but not woorthie to bee the least bee it neuer so ragged and vnhewed vntill he squareth vs to make vs fitte for his holy building And not onely hee contententh himselfe with that but hee exalteth vs euen so farre that wee are called his fellow-labourers Alas who is it amongst all them that addict themselues to the studie of the Ministrie that by the conceite of this mercifull kindnesse is not rauished with admiration And beeing thus astonished doo not striue with all his power to acknowledge this so singular goodnesse and plainely confesse that all that hee worketh with GOD proceedes not from his owne free-will as some dooth imagine but that all commeth from GOD and that hee is nothing else but an instrument whome GOD stirreth vppe by his Spirite to doo his will When the Scriuener holdeth the hande of the Childe whome hee teacheth to write the Scholler cannot well attribute the thing written to himselfe but to his Maister which guided his hande but the Maister for the better encouragement of his Scholler may say that hee did write the same Euen so Pastors they are nothing in the woorke of the Lorde but instruments which are guided according to his will but when they shall perceiue themselues so honoured of GOD what ingratitude is it if they doo forgette and abuse this incomparable honour Who is it amongst men that beeing of an inferiour degree shall not perceiue himselfe greatly to bee esteemed if hee bee called into the companie of some Noble Lorde and that this great Prince will not attempt any thing before hee hath made him acquainted therewith and also will attribute vnto him parte of the glorie of his noble actes and famous exploytes which hee hath doone although hee hath doone nothing or lesse then nothing what vnthankfulnesse shoulde there bee in such an one if hee woulde not make a vowe of perpetuall dutie vnto such a Lorde and striue as much as possibly hee can to please and gratifie him The vnthankfulnesse of them whome GOD hath called to the holie Ministrie shoulde bee verie great if they shoulde bee so farre gone as to forgette that goodnesse and title of singular honour with which he hath adorned them Therefore such ought to pray vnto God to giue vnto them that grace so to thinke of this honour that the remembraunce thereof may bee a pricke vnto them to stirre them to be diligent in the discharge of dutie The fourteenth is that they are called Dispencers Ministers be called dispensers of the goods of God of the mysteries of GOD this title may teach them two things the first that they bee faythfull in distributing the goods and riches which they haue receiued of God they must take heede that they be not despised of them whome they teach for this commeth to passe the worde of God also which they deliuer shall bee despised and God himselfe theyr Ministrie shall bee as it were vnprofitable which is one of the greatest miseries that may befall them because that euen as by the execution of their charge Gods glorie is aduaunced so by this meanes it shall bee diminished for which they shall bee countable before God To the ende then that they fall not into this inconuenience they must watch night and day to prepare themselues to doo theyr dutie The other is that they fall not as it were into the contrarie extremitie that they regarde not too much to be praised of the simple people who sometimes for want of iudgement when they perceiue some one to make a great shewe in preaching and to haue gotten the fauour of many they by and by imagine that they bee men come downe from Heauen and seeing that this cannot be corrected in the common sort they must beware that they giue not place to these flying opinions to cause them thereby to waxe proud and to be puffed vp But they ought to remember that they are onely stewards and dispensers of the wealth of God and not giuers and distributers of that which is their owne and when the time shall come they must giue an account of their stewardship vnto him which hath placed them in that charge of whome they shall be rewarded as they shall be found faithful or vnfaithfull Finally considering that if a Monarch or King in this world haue abased and pulled downe some one of his Seruants who hauing charge of the dispensing of the goods of his house haue so much forgotten himselfe that he thought them to bee his owne how will God when he pleaseth handle them if they doo not containe themselues in all modestie within the cōpasse of their charge Let vs come to the 15. that they are called Ambassadours Ministers are called Ambassadours and Messengers what learne they by this that euen as when Princes sendeth their seruants into forreigne and strange countries about their affaires they send not ordinarilie those which they thinke to be vnfit and insufficient to dispatch their busines but those which are of vndoubted abilitie those likewise that are sent doo endeuonr by all meanes they can to make theyr Ambassage to haue happie successe The Kings theyr maisters willeth and maketh it knowne that they will haue them to bee regarded as theyr owne persons that if they bee dishonoured they take the dishonour to themselues they are incensed and they take iust occasion of reuenge euen as Dauid reuenged himselfe vppon King Hamon for that shamefull iniurie hee hadde doone vnto his Seruaunts in causing theyr beardes to bee shaued and theyr Garments to bee cutte so in like manner all they that bee messengers of the souereigne
before a man think Good wine may be kept in an hogs-head for a little time but many times I know not by what accident it waxeth sowre This sauour of the sacred word of god may much more be marred in men who are subiect to such change and inconstancie that we cannot comprehend the least part therof Besides there is Sathan who hateth deadly the sauor of this doctrine who endeuoureth by his skill subtiltie and deuise to cause it to bee lost in them who carrie the same or at the least beeing not able to burie it altogether spitte out his venome to poyson the same that beeing mingled therewith hee may cause it to be as vnsauourie and hurtfull as it is sweet and profitable in his owne puritie In one worde then this title of so great prayse ought maruailouslie to pricke forwarde them who loue the studie of the Ministrie to be more diligent and beeing entred to exercise the same with faithfulnesse and constancie notwithstanding all those hinderances and obstacles that Sathan raiseth vppe to let their proceedings in their calling Let vs nowe take in hand to shewe the dignitie of this pastorall charge and let vs come to the two last titles cheefest Epithites that are giuen vnto them as it were to put our last hande to the painting foorth of theyr beautie and excellencie that they are called Angelles and Gods Lette vs see in what sense they are called Angels in one worde it is in regarde they are the Messengers of GOD as Angelles are but in a diuers manner for Angelles are celestall lights and of such a swiftnesse that assoone as God hath spoken the worde they presently execute his commaundement whether it bee in heauen or earth as it is saide in the Psalme Psal 103. And seeing that it was conuenient that they should be made of another substance then of that which is earthly that they might be ready to execute Gods commaundement as speedily as God would haue them he hath created them in a diuine substance but Pastors are called Angels Pastors called Angels not in regarde of their person but of their charge in the administration whereof seruing God as becommeth them theyr seruice is so valued before God as that of his Angels in that they do not lesse aduaunce the glorie of God in the preaching of the word then the Angels in performing Gods will and commandement And let vs ad hereunto that he had in such estimation this charge that he would haue Iesus Christ so called Iesus Christ called an Angell Exod 4. 1. Cor. 1. by reason of his embassage into this world as many places of Scripture beare witnesse So that wee may yet consider one verie notable poynte for seeing that the Pastors are companions of Iesus Christ who is greater then Angelles Pastors also in their Ministrie may be esteemed greater then Angels and if they bee of this account what can be added more to the dignitie of this charge Nothing but that they are called Gods VVhy Ministers are called gods This Epithite then of soueraigne honour is giuen vnto them as wee haue proued being limited within a kind of signification that is not that they are as God in his essence that is to say without any euill passion or weaknesse or that they are strong puissant mercifull and in summe the spring and fountaine of all goodnesse as hee is Neither is it so to be vnderstood that God transferreth vnto them his honour which is proper to him alone or that he diminisheth the same although but a little but they are so called to note the gratnes excellencie and depth of this so high a calling that the Hebrews ordinarily vnderstādeth by this word especially when it is giuen to men the greatest perfection of most rare and excellent vertues which may possibly bee founde that hee that is honoured with this title by reason of his excellencie doo drawe neare vnto the diuine nature also they are so called to signifie that the vertue and efficacie of the Spirite of GOD is ioyned to theyr labours that they may be assured that if they be zealous and painefull in their Ministrie that they shall not labour in vaine but that God whome they serue will make them see and feele the fruit and profite of theyr charge vnto his honour and theyr owne comfort See my brethren see all you readers in generall vnto what GOD hath exalted vs you readers knowe the dignitie of the Ministrie honour it as it is your dutie You my Brethren contemplate within your selues the high degree of honour vnto which he hath preferred vs but bee wise take heede of pride that hee doo not as much abase as he hath aduaunced vs. Lette then euery title admonish vs of two things first that euerie one may striue to be more and more woorthie of so great a title of honour the seconde to beware that wee bee not contrarie to that which the title signifieth Lette vs also withall consider that there is no calling in the worlde so high as ours is and lette vs knowe that if wee suffer our selues to fall there is no fall so daungerous or so great Wherefore seeing that we are preferred to so high a place as aboue others wee must also vnderstande that it is our dutie to walke in greater carefulnesse and feare then other men if that will aunswere to the dignitie of our charge And as we are the most happie in the world if wee walke in sinceritie and integritie of life so likewise wee are the most miserable creatures of the worlde if we behaue our selues looselye and shewe a bad conscience This is that which S. Austen speaketh in his booke Of a Pastor There is nothing more pleasant and acceptable vnto many then the office of a Pastor but if they do execute this function negligētlie flattering the people in their sinnes this is nothing more miserable towards god that is to say as there are many that account themselues happy amongst men to be in this office so he would haue them knowe that if they doo not exercise the same as they are bounde that they are most vnhappie before God But let them take this withall for their comfort that if the excellencie of their calling do stirre them vp to perfourme their dutie although they be not reckoned happie amongst men yet they are in chief estimation with God as S. Austin saith in the same book before alleaged in these words There is nothing so troublesome so laborious so painefull as the calling of a Minister but there is nothing more blessed before God because he fighteth warreth against the enemies of God as his General commandeth him And in truth as God is author of this calling also they which exercise the same ought alwaies to looke vnto God as vnto whom alone they must giue account but how is that that is that in manifesting that they are indeede the seruaunts of God by liuing as they speake that their behauiour
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
sayde this shall bee maâ—â— my body or turned into my body Aâ— if these wordes should bee vnderstood wiâ—â—out a figure as the Papistes woulde haue they shoulde signifie rather that his boâ—â— and his bloud should bee turned iâ— the Bread and Wine and not that 〈◊〉 Bread and the Wine shoulde bee turâ—â— into the substaunce of the body of Chrâ—â—â— because wee finde some such like thâ—â— in the Scripture as wee may reade in â—nesis Gen. 19. where it is sayde That Lot his Vâ— was turned into a Piller of Salt and 〈◊〉 piller of salt was to be seene wherâ— to Lots Wife was turned So that it 〈◊〉 bee sayde after this sort This Pilleâ— Salt is the Wife of Lot to note that 〈◊〉 his Wife was turned into that Piller 〈◊〉 they that doo heare these wordes 〈◊〉 vnderstande it so For these worâ— The Pillar of Sale cannot signifie the 〈◊〉 thing properly therefore a proper signification must needes bee founde out So in like manner when it is heere sayde This is my bodie this is my bloud these wordes cannot any way beare this signification that wee should vnderstande by them a reall conuersion into the bodie and bloud of Christ Moreouer these wordes of transubstantiation doo bring with them three absurdityes The first is that if the bread and wine shoulde bee turned into the body and bloud of Iesus Christ there should bee no signe in the Supper and so there should bee no sacrament which cannot bee without a visible signe The seconde is that the bloud of Iesus Christ shoulde bee separated from his bodie which is also absurde and impossible The thirde that Iesus Christ shoulde haue a bodie infinite and by consequent hee shoulde not bee true man nor truely ascended into heauen which shoulde ouerthrowe the principall Articles of our fayth And t is to no purpose to obiect heere that hee hath a gloryfied body by which hee may bee at one time in diuers places together for this replie is vayne because hee hadde no such bodie when as hee instituted the Supper and besides his glorification did not any way diminish the nature of a true bodie but onely did make him infinite as an auncient Doctor hath verie well sayde And wherefore it is sayde in the Acts of the Apostles That the heauens should containe him vntill the daie of iudgement when hee shall visiblie descende as he was seene to ascende The fourth is that infidels and hypocrites comming to the Lords Supper shoulde truely participate the bodie and bloud of Christ and so it must needes follow that GOD and the diuell should bee lodged togither And besides these absurdities which doo beate downe transubstantiation experience it selfe is against it Wee may perceiue the bread and wine to consume away beeing long time kept for this dooth shewe most plainely that the substance of them is not chaunged As also these wordes beeing well vnderstood doo ouerthrowe transubstantiation so they doo likewise confute theyr Cousin germane which is Consubstantiation that is those which doo affirme that the body of Iesus Christ beeing euerie where it must needes bee in the Breade of the Lordes Supper that it is eyther aboue or belowe or at one side or within as his bloud is in the VVine The wordes of Iesus Christ cannot likewise beare this sence For if they will so vnderstand them Iesus Christ must haue said My bodie shall bee with this bread and my bloud with this wine Moreouer this shoulde bee to fall to a fleshlye and carnall eating which cause vs to fall into the three last absurdities of transubstantiation When Iesus Christ saith to the Capernaites who did imagine a carnall eating because hee had said That vnlesse one eate his Flesh and drinke his bloud that he cannot haue eternall life He saide vnto them in the Verse three score and three expounding himselfe It is the spirit that quickneth the flesh profiteth nothing the wordes that I speake vn-you are spirit and life Is not this place cleare inough to shew that hese woordes must be vnderstoode spiritually and not carnallye And although that there hee speaketh not of a sacramentall eating but of that which is made by the woorde of GOD which is receiued by faith notwithstanding it maye verye well imparte thus much because it is the same kinde of eating in substaunce so that whatsoeuer is spoken of the one doth belong also to the other and seeing that question is made of the nourishment of the soule which is spirituall and that the foode thereof is spirituall it must necessarily follow that the eating must be also spirituall and not grosse and carnall And to be so it cannot otherwise be but that the bread and wine shoulde be nothing else but signes onely of the body and bloud of Christ and that they do alwaies remaine bread and wine after the wordes of coÌ„secration and after the partaking thereof As it is easie by Saint Paule 1 Cor. 10. where hee saith The cuppe of blessing which we blesse is it not the communion of the bloud of Christ The bread which we breake is it not the communion of the body of Christ It is not said that the cup of blessing which one blesseth is the bloud of Christ really that the bread which we break is the proper and substantiall body of Christ but that it is the communion of the one and of the other by the which words he declareth plainly that the bread and the wine doth alwaies remaine bread and wine but they are certaine and infallible pledges of that coÌ„munion which we haue in the body of Christ See also that the bread the wine are nothing but signes of the body and of the bloud of Christ yet neuerthelesse we do participate of the same as trulie as if we shuld eat his flesh and drinke his bloud after a carnall manner Let vs adde that this interpretation which is the second point we haue to handle causeth no inconuenience and that by the same those foure absurdities which are recited before are auoided for by the same the signes remaine in their owne nature the bloode of Iesus Christ is not separated from his bodie his humainitie is not diminished neyther the truth of his ascension and sitting at the right hand of his Father And further The Amplifying of the second part wicked men shall not partake of the body of Christ and of his blood But what will bee obiected if this bee the true meaning of Christ how is it declared by more manifest words and lesse doubtfull One answereth that this promise cannot be made by a more briefe kinde of speeche and more significant For if hee had saide This is the pledge and the signe of my body there shuld not haue been a promise as there is vnlesse he had vsed more words as if hee shoulde haue saide I assure you that this bread and this Wine doth so represent vnto you my body and my bloud that as often as you do
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
Kings went to Elizeus to enquire of him concerning the word of the Lord. Elizeus sayde vnto them Thus saith the Lord ye shall neither see winde nor rayne yet the vally shall be filled with water that ye may drinke both ye and your cattle and your beastes And in the morning the vallies and the ditches were filled with water And what more if question be made of the ayer which is another Element hath not god made it manifest that he can vse it when hee pleaseth to execute after a wonderfull manner the iust iudgements of God his Maister The ayre obeyed the word of the Lord vttered by his seruant The tenne plagues wherewith Pharaoh was stroken doth beare hereof sufficient witnesse First when hee turned by the rod of Moses the waters into bloud Secondly when hee filled with frogges all the flouds riuers and ponds which were in the countrey of Egypt In the third place when he sent lice fourthly when he sent noysome flies Fifthly when he sent the murrein of Beastes Sixtly the plague of botches and sores Seuenthly the hayle by which Pharaoh was constrained to confesse his sinne Eightly the grassehoppers Ninthly darkenesse Tenthly the death of the first borne both of man and beast Lette vs see whether their power doth not stretch vnto the two other Elements that is to the fire and the earth by what authenticque testimonies may we proue the same Concerning fire we reade that when King Ahaziah fell sicke he sent two captains with fiftie mē of armes one after another vnto Elias they in a brauerie cōmanding the prophet to speak with the King 2 King 1 Elias answered them If I be a man of God let fire come downe from Heauen and deuour thee and thy fiftie So fire came downe from heauen and deuoured him and his fiftie And if question bee made whether the earth hath serued them wee want not examples hereof where we may see Num. 16 that at their word the earth opened Korah Dathan and Abiram and one hundred and fiftie men who rebelled against Moses were swallowed vp aliue and all that they had when the earth cloaue asunder at the word of Moyses when he spake after this maner to the congregation which were assembled about the Tabernacle If these men dye the common death of all men or if they bee visited after the visitation of all men the Lord hath not sent me But if the Lord make a newe thing the earth open her mouth and swallow them vp with all that they haue and they goe downe quicke vnto the pit then you shall vnderstand that these men haue prouoked the Lord. This example sheweth that the earth denieth not her obedience vnto them no more then the other elements when God will stir vp the force that is in them What can we say besides this seeing that the Pastors in theyr charges are of more force then the Elements What thing is there so strong and fearefull that doth not yeelde at theyr woordes Lyons Beares which are cruell Beastes Lyons Bears and other wild beasts do yeeld to the word of the seruants of God 2 King ◠cannot bee exempted for in part these beastes haue serued the Prophets and seruants of God for the execution of the iudgements of God The beares do beare witnesse who serued Elisha to deuour the fortie and two children which called him Ball pate Ball pate others haue beene ouercome as it were in combate by the seruants of God as mention is made in the 1. Sam. 1 Sam. 17 of Dauid who vanquished a beare and a lyon Daniel Dan. 6 being cast into the Lyons denne for to be deuoured of them by his prayers he stopped their mouthes We reade in the Acts how that a viper leaped out of the fire vpon the hand of Saint Paule and did him no hurt But some will obiect that there is death Act. 28 which is not at their commaundement for shee cannot bee made to to yeelde It is also said in the common prouerbe That there is a remedie for all things except death We answere that neither this is exempted And in truth it is a most notable point that as the worde of the seruants of God is more strong then the life of men so it is also stronger then death it selfe that euen as God whē he willeth by the worde of his seruants he killeth men so also by the same word hee rayseth them vp from death Behold foure examples that doth make proofe hereof and here we may not that seeing that this thing is very hard to be beleeued God hath not left one example alone or two in his worde but euen foure that hee might make it the better knowne what force he giueth to his Prophets when he pleaseth 1 King 17 Elias restored the son of the woman of Sarepta from death to life 2. Elisha recouered his hostesse son 3. 2. King 4 Acts 9 Tabitha a great almes giuer was restored by Saint Peter 4. A young man called Eutichus falling from an high loft beeing dead Acts 20 was restored to life by Saint Paule If wee shoulde go further wee might alledge that the Diuels which ruleth ouer death are not exempted For they are easilie ouercome by the vertue of this worde pronounced by their mouth And wee may see a notable example in Saint Paule Acts 16 whom a certaine maide when he was at Philippi in Macedonia commonlie followed who had the spirite of diuination at whom Paul being greeued hee turned about to the spirit and said I commaund thee in the name of Iesus Christ that thou come out of her and he came out the same houre This was an effect of that power which was giuen by Iesus Christ to the Apostles Mat. 10. Mat. 10 to cast out vncleane spirits and to cure all kinde of diseases Is it possible to deuise any thing by those which haue the ripest wits which is more strong then the voice of the good Pastors and Prophets We haue proued that there is nothing neither in earth nor in the aire nor in hell it selfe which is not constrained to yeelde and submit it selfe vnto the power of their worde Nothing remaineth then but that wee must needs affirme that God onely is almightie and yet he is of such goodnesse that he suffereth himselfe to be ouercome somtime by the word prayer of his seruants in such sort that hauing determined to punish destroy thē that haue prouoked him he hath bin kept backe and vanquished by their praiers as though hee were more weake and his seruants the conquerors as though they were the stronger This is very true Exod. 23 as we may see plainly by an example We reade that the people of the Iewes seeing Moses to stay too long before hee returned vnto them from the mount Sinai where hee receiued the tables of the law written by the finger of God they caused a Calfe of golde to bee made
which they worshipped with which their fact God being angry he threatned to destroy them and as hee went about to performe that which hee had spoken hee was appeased by the prayers of Moses who made his supplication vnto him after this maner O Lord why doth thy wrath waxe hote against thy people which thou hast brought out of the land of Egypt with great power and with a mightie hand Remember Abraham Isaac and Israel thy seruants to whom thou swarest by thy owne selfe and saidest vnto them I will multiplie your seede as the starres of the heauen After it is added Then the Lord chaunged his minde from the euill which hee threatned to doe vnto his people See here that the Lorde was hindered to doo that which hee was almost resolued to doo But let vs obserue here the chiefe poynt that God knowing well how he might be moued by the request of his seruant Moses the Historie reporteth that God spake after this sort vnto Moses in the tenth verse Let me alone that my wrath maie waxe hote against them for I will consume them Wherefore saith he Let me But that Moses held him as it were by the armes and bound his handes by his prayers to the ende that hee shoulde not destroy them euen as one will holde a man incenced with choller that hee striketh not another or else tie fast his armes and his hands to represse him As indeede the deuoute prayers and ardent inuocations of the seruaunts of God are euen bondes and chaines which tieth and chaineth the furie and indignation of the Lord being prouoked against the sinnes and transgressions of men and many places beareth witnesse in the scripture and experience sheweth it diuerse wayes O immortall God what heart is so hard whose intrailes are so like the adamant stone which cannot be softned by a deep coÌ„sideration of the vnspeakeable incredible goodnesse of God in this behalfe what man I pray you cannot be maruailously moued by those miraculous Workes of God which he hath performed by the ministers of his word What man is there fearing God that comprehends this although but in small measure that doth not giue singular honour vnto them whom god hath adorned with this charge which is so honourable and moreouer doth not desire with a most ferueÌ„t affection that god would stirre vp more that are such by the meanes of whome we might see his Kingdome to florish plentifully and that of Sathan to be diminished For in truth there is no better way to come to such happinesse theÌ„ to haue a great number of faithfull Pastors Euery one theÌ„ may easily perceiue that they are not without great reason set forth with the titles of Prophets Men of God Angels and with the title of God himselfe and for this cause it is impossible for any man not onely to do but once to imagin to do that which he hath performed by them how that he worketh by them as by instruments which hee hath vouchsafed to choose of his incoÌ„prehensible goodnesse to serue him But some will say what will you haue it that the myraculous acts of the Prophets and Apostles and other great men should be now attribuâ—ed to the Pastors which are in these dayes And must they bee so honoured as the Prophets were not only of the simple people amongst whom many which went vnto them called themselues their seruants 1. King 18 as Obadiah called Elias Lord when he spake vnto him named himselfe his seruant and that widow of whoÌ„ wee haue spoken before when shee spake to Elisha she sayd Thy seruant thy handmaide prayeth thee or causeth thee to vnderstand 2 King 4 and when she spake of her husband shee named him his seruant c. but also they were regarded of Kings because they went vnto them in respect of a singular reuerence that they bare towardes them to enquire of the word of the Lord as we haue alledged how Iehoram Iehosaphat and the king of Edom and many other kings which commonly did demaund their counsell in their affaires by reason of the great honor that they bare toward them It may be theÌ„ some will reply that the ministers which liue now should do the which they did We answer that all which they did must not be attributed to their persons for they were men as we are but vnto their ministerie And because it pleaseth God to send vs forth to be messengers of his worde as he did them why should not that honor which was attributed to their ministrie be attributed to ours because that is all one There is onely this difference that the grace of God was more plentifully powred forth by them then by vs and therefore we must ad that as the grace of God was more amply declared by them so also a greater honor was due vnto them euen so now at this day hee must bee most honoured vnto whome God hath communicated most graces otherwise hee that will not do it must be reckoned vnthankefull vnto the goodnesse of God Moreouer if he that is inferior to another be greeued because he is not so much reuerenced and honored as he that doth excell him in gifts although they be both of the same function we say that he is to bee accounted a proude and enuious man But also we must consider that seeing that God will bee serued by our Ministrie as he was by that of the Prophets and Apostles it pleaseth him also that wee should be accounted of as they were according to the measure of graces which it pleaseth him to distribute to euery one For although that the Preachers now at this day haue not such a fulnesse of gifts as they had to do such miraculous things neuerthelesse hauing the charge of preaching his worde when it pleaseth him he may furnish them with such graces as they may performe the like things or else come neere vnto them It might also be obiected that we should recite something done by them which were a matter of no great difficultie For all they vnto whome God hath giuen eyes to see more clearely then the simple people may beare sufficient witnesse that in these latter times God hath raysed vp some extraordinarllye vnto the holy ministrie who hath done as miraculous things as those of the Prophets and Apostles Not many yeares are passed since the whole world was plunged in grosse darkenesse and ignoraunce so that it was a hard thing to say whither there was a church or the doctrine of Iesus Christ or no. They themselues which hadde the charge to teach others had theyr eyes so closed vp with those errors with which the world was inwrapped that they confirmed others in their errors thinking that there was no other truth then that which they sette forth in such sort that it seemed an impossible thing to cause any spark of light to appeare amongst these dark cloudes yet neuerthelesse God in a moment then when euery one thought least vppon
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