I Wil not now spend time to discusse who was the writer of this epistle , which is confessed almost of all to bee canonicall . For as St. Gregorie vpon Iob saith it is to no purpose to search and enquire who is the writer of that booke , of which we acknowledge the holy Ghost to be the author .

This 13. Chapter containeth in it many exhortations to the performance of the duties of the second table concerning our loue to our neighbour . And in this 17 , verse is a speciall exhortation to honor and obey our superiors , which is the first and principall commandement of the second table , hauing this prerogatiue to be the first commandement with promise . For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are taken by some to be civill magistrates , of others , to bee Ecclesiasticall gouernors . The word ( as the great greeke Etymologist doth expound it ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is chiefe of a tribe , society or company , who excelleth in wealth , and for that cause is selected and chosen aboue the rest to rule over others . But the hebrew text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your teachers and instructers . And therefore howsoever it may include the temporall gouernours , yet is it chiefly and primarily to bee vnderstood of spirituall . For the hebrew by the iudgement of divers graue autors , is the true vernacle and authentique copie of this epistle . And where it followeth : For they watch for your soules ; doth more properly belong to the ecclesiasticall then civill gouernors . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath two significations to giue eare , or bee persuaded vnto , and to obey . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zenop. verbis persuadeor , to be persuaded by words , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legi obsequens , Plato , to be obedient to laws . So the hebrew word here vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both to giue eare , and to obey ; as they that are but meanely read in the hebrew doe easily knowe . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth , to yeeld vnto or submit your selues vnto , or be ruled by . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad . a. Si tibi omni in re morem geram . & Eurip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nil dans loci senectuti . The hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humble your selues vnder their hands , submit your selues vnto them , yeeld vnto them . As if the Apostle should say , harken diligently vnto the voice of your teachers , follow their instructions and admonitions , obey the commandements constitutions and ordinances , of them or other your gouernors , & if you chance to bee disobedient in some things , shewe not your selues stubborne or obstinate , but submit your selues vnto them , and suppose they bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rigidi morosi austere , severe or otherwise faulty , beare with them & submit your selues to their autority as vnto Gods substitutes . This being the summe and meaning . The parts are two , First an exhortation or rather a commandement vnto inferiors , to bee obedient vnto those that bee in authoritie over them , to instruct and gouerne them . Secondly reasons to inforce obedience vnto this commandement , The first reason is drawne from the office and dignitie of the person vnto whome obedience is to bee giuen , they are such ouerseers as watch for your soules , as they that must bee readie to giue an account , the second ab honesto , it were great ingratitude by our disobedience to moue them to performe this charge with griefe of minde , and not rather with ioy and comfort . The third from the effect ; for this in the end wil be vnprofitable for you , the worst wil be yours . Of these in order as they lie .

But first before I come to handle the particulers , let this one thing not impertinently be remembred in the generall . That God hath made a difference of degrees amongst his people , even from the beginning , and stil doth & must continue amongst Christians vnder the Gospell . where there hath beene and alwaies and now is , superiors and inferiors , some to rule and some to be ruled . And this appeareth in the very frame of nature ; for in the order of the vniuersall , all creatures are subordinate vnto their superiors vntill they come to the highest supreame power . Among the elements the earth is vnder the water , the water the aire , the aire the element of fire , and that to the orbe of the moone , & every planet with their orbes one vnder another , and all the celestiall bodies differ one from another in glorie and dignitie , which order , the superior bodies by their influences , and the elements by their alterations , do not only bring perfection vnto the whole but is the preservation of the whole . So in the heauenly company and Church , there are Arch-angels , Angels , principalities , powers , dominions , thrones , cherubins & seraphins . S. Hierom in his second booke against Iovinian proueth both out of divers places of the Gospel , & out of many places of the old Testament this point at large & how that in heauen there shal be differences of the degrees of glory . And out of the epistles of S. Paul in the similitude of the members of a mans body , some parts are more honorable then other there is the head aboue the foot , the eie more honorable than the legge , &c. For , saith he , some members are so necessary as we cannot liue without them , others such as though they bee cut off & we maymed , yet may we continue life . And the Philosopher to proue this principle from the ground of nature , sheweth ; that the man is by nature made to gouerne the woman , the wise , the noble & the mighty , to gouerne the foolish , the ignorant , the base and the weake , the father the children , and the master the servants . Now take away this order , and the frame of nature would goe to ruine , to the former confused chaos , take away this order , and humane societie cannot be maintained , nay without this the communion of Saints cannot be maintained . Against the Anabaptists and familists who would hāue all men equall and all things in common . Yet Christ bid giue to Caesar those things which were Caesars , and S. Paul bids every soule to be subiect to the higher powers for there is no power but of God , and hee calleth them Gods Ministers , & yet at that time there was no christian magistrate . This being granted , yet here some make question , whether there be any superioritie or inferioritie amongst the ministers of the Gospell , & whether there be subiection and obedience due to bee giuen of the one to the other . In the Apostles time it is plaine there were Prophets , and Apostles , Pastors , Teachers , Priests or Elders , Deacons , Bishops , Evangelists , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and divers others . In the ages succeeding the Apostles , the general consent of al antiquitie & the Churches of God easterne and weasterne in all ages hitherto haue kept a difference of degrees in the Church , some besides laboring in the word of God to rule and gouerne , and others that also labour in the worde and are subiect and to be gouerned by others . S. Hierom , in his second booke against Jouinian , proueth that both in the Gospell as well as in the law it is hath and must be so , for saith he , Yet perhaps S. Hieron , handle●● this point more sparing because he should haue beene elected Bishop of Rome , and by reason of his a mulators had the repulse . sine causa est diuersitas nominum si non sit diuersitas meritorum . And in his commentarie vpon the 19. Chapter of Esay , he maketh mention of fiue orders in the Church , Bishops , Priests , Deacons , Beleeuers , and those that were yet catechised , and not admitted to the participation of the sacraments . In his epistle ad Rusticum Monachum he saith , singuli ecclesiarum Episcopi , singuli archipresbyteri , singuli archidiaconi , & omnis ordo ecclesiasticus suis rectoribus nititur ; mentioning Bishops , and Priests that had also autoritie of gouerning , and Archdeacons . But in his comment on the 6. of Hiemie , he saith that Bishops Priests and every Ecclesiasticall order ought to feed the flock of Christ ; and in this dispensation there is no difference , but as it pleaseth God to giue diversitie of gifts , and blessing to the outward meanes by the inward working of the spirit . And further in his commentarie vpon the epistle of S. Paul to Titus , he sheweth that the occasion of the difference in autority of Priests , or Elders , and Bishops , was by reason of scismes and heresies , which even in the Apostles time then began to rise : which might seeme to haue beene an ordinance then in force . In another place hee saith that vnlesse this order were , we should haue as many ministers , so many scismes . In all S. Augustines workes and al the fathers before him , they all mention a difference betweene Presbyterum and Episcopum both in autoritie and dignitie . Bucer in his booke de animarum cura officioque ecclesiastici pastoris . V. etiam S. Hier. in ep stola Eua●rio cum annotationibus Erasmi . p. 280. excus . Basiliae . anno . 77. commenteth thus vpon S. Hierom : It is not credible that this parity betweene Episcopum and Presbyterum continued long in any one Church , neither was it generally at any time obserued in all Churches , for even from the times of the Apostles , some one Priest or elder was chosen amongst the rest , which should be in authoritie aboue the rest ; as a guid and gouernor to rule all the rest , as he proueth out of Act. 15. that S. Iames was Bishop of Hierusalem , &c. And that this ordination of Bishops was perpetually obserued in all Churches , may be gathered by all ecclesiasticall histories and ancient fathers as Tertullian , Cyprian , Irenaeus , Eusebius &c. The necessity hereof he amplifieth with reasons vnanswerable . To this same purpose read the Kings Maiesties Apologie p. 45. 46 at ful . And in al the oecumenical counsels & provinciall Synodes which were from time to time kept for the maintenance of vnity & repressing of heresie ; Who were there to discusse , determine & order matters in controversie , to set down the confession of faith for vnitie , to make ordinances and constitutions wherevnto ministers and people were subiect , were they inferior ministers or Bishops ? In all this time there was no question , whether the Church ought to be gouerned by Bishops and other ministers of inferior autoritie and yet superior to others . If amongst vs this order of gouernment were not , both ministers and ministery would grow into contempt , and such anarchie here would be the overthrow of the Gospell and Church of God amongst vs . Thus much for the generall .

Now to speake of the particuler obedience , which consisteth in two things : first in the obedience to the word of God preached , by him that watcheth for the soule . Secondly , of yeelding obedience vnto the autoritie of such ministers , as are in preheminence , as also in obeying their lawes , constitutions and ordinances . And first touching obedience vnto the word , where we are to consider , that vnlesse we reverence the man that preacheth the word , at least for his calling and office sake , the worde preached by him shall be to smale effect . Which Saint Paul knew well when ( 1 Cor. 4.1 . ) he saith let a man esteeme of vs as the ministers of God , and dispensers of his misteries . And Gal. 4.14.15 . he glorieth , that the Galatians receiued him as an Angel , yea as Christ himselfe , and that their loue to him was such , that if it had beene possible they would haue pulled out their very eies to haue done him good ; & this their respect of him was a glory and renowne vnto them . Our Saviour Christ complaineth , that the base esteeme that his country-men had of him was the occasion why he preached little , wroght few miracles , and his comming was so little availeable to them . This made S. Paul so carefull to right his reputation against the practises of the false apostles , who in many places standeth much both in proving the autoritie of his Apostleship , and also in exalting of his gifts , & declaring the integritie of his conversation .

Christ to teach the honor due vnto his ministers , putteth vpon them his person and saith ( Mat. 10 ) that the entertainement and respect given vnto them , hee accounteth done vnto himselfe . We read that the Prophets were sometimes called men of God , sometimes Prophets of the Lord , and even Kings called them fathers . 2. King . 6.21 . In like manner S. Paul in divers places calleth his auditors his sonnes and himselfe their father , shewing that as hee loued them as his naturall sonnes , so ought they much more to honour him as their father . Hieron . ad Nepotianum esto subiectus Pontifici tuo & tanquam animae parentem suspice . In the Revelation ministers are called Angels , a high title of honor . 1 : Tim. 5.17 : The Apostle teacheth that those elders that rule well are worthy of double honour , the meanest then are worthy of honor , because they are more than themselues , they are the Embassadors of Christ . 2. Cor. 1.14 . pro Christo legatione fungimur . Now doe but consider this , the place and person they do sustaine , that Gods autority doth shine in them emineently , and we shal easily conclude , that to deny them the honor and respect due vnto their office and place , is to clip Gods coine , is treason against God himselfe . In the 5. commandement , the yeelding of a due honor hath the promise of a blessed long life , Vid. Bueer in lib. de ordinatione ministrorum ecclesia circa initium . the contrary must needs procure a wretched life and a cursed death , in the 2 King : 2.24 : verse . when certaine children mocked Elizeus , God cursed them , and sent a shee beare out of a wood adioining which devoured 42 of them . Therefore seeing we honour our lawier that watcheth for our goods , and our Phisition for the health of our bodies , much more ought their feete seeme beautifull vnto vs , that watch for our soules , that bring vs the glad tidings of salvation .

But the former sort obiect and say , they giue honor to the ministerie and the ministers , though they esteeme of some and not of others , I should say , more then others ; they only denie it to them that are not lawfull ministers , which haue not a lawfull outward calling , or want the inward calling which is gifts , aptnesse to teach .

For the lawfulnes of the outward calling of our ministers , it was not called into question either by Bucer , Pet. Martyr , or any of our worthy champions at the time of the restoring of the Gospell , nor euer since , by any godly learned , nor by any other protestant Church : amongst all which , the glorie of our Church shineth in brightnes as the moone amongst the starres ; yet if there bee any that herein make scruple let him reade S. Augustine and other learned and ancient fathers against the Donatists , which serueth for ful confutation of the same sect renued in our daies vnder other names .

To the second obiection , that the minister happily is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to teach , and therefore no lawfull minister , nor worthy of the honour of a minister . Wee wish with Moses and I would to God that all our ministers in England , were good preachers , yet wee knowe that in all ages , there haue been some ministers in the Church , who could preach and for sloth would not , and some others that for want of gifts could not , and yet were ever held for lawfull ministers .

In the establishing of the Gospell after the abolishing of Popery , there was not a sufficient number of preachers , and therefore there were many godly men , chosen by godly Bishops & Martyres , into the ministery , that should read the Scriptures and praiers of the Church , catechise according to a forme prescribed , read homilies , administer the sacraments , & haue the help of preachers monthly or quarterly , or as oft as they could bee had . And since then , there are very many places , where the stipend is not sufficient to maintaine a preacher , and are of necessity served with an vnpreaching minister ; And yet wee doubt not , but the people vnder them , may performe acceptable service to God , in hearing reverently the word read , in ioining with him in publike prayers of the Church , giving diligent care to the homilies and sermons which he readeth , receiueth the sacraments , and heare sermons so oft as they can haue them , and bee in as good state of salvation , as some people , that haue diuers sermons made by extempory men , which stand vpon the present assistance of the spirit , dabitur in illa hora , and preach their own idle humors . S. August . lib. 4. cap. 8. de doctrina christiana . sheweth , that there were in the Church in his time , some ministers which had not the gift of preaching , of whome hee made no question but that they were lawfull ministers , & he approueth their reading of homilies or pronouncing of other mens sermons to the better edifying and instructing of their people . These are his words . Sunt sane quidam , qui bene pronunciare possunt , quid autem pronuncient excogitare non possunt ; quod si ab alijs sumant eloquenter sapienterque conscriptum , memoriaeque commendent atque ad populum proferant , si eam personam gerunt , non improbè faciunt . And by your leaue , a great parte of our curious preachers , which envie so much against reading of homilies , and cannot endure that a learned man should vse the helpe of his owne notes in the pulpit , ( because they themselues can preach little worth noting ) which will seeme to preach all out of the Bible and their owne meditations , yet will they preach other mens sermons , printed and written , and study little else ; and howsoeuer they knowe themselues to be vnlearned , yet doe they account of themselues , and will be accounted more then ordinary preachers . I would haue them to deny ministers that haue not the gifts to make a sufficient sermon themselues , to bee lawfull ministers , & then we should haue a great many of their preachers in the same state . Let it bee proued that aptnesse to make & preach sermons of themselues is the forme & essence of a minister , which cannot bee gathered out of St. Paul , though questionlesse it is the principall qualitie in any minister . Againe if such shal be denied to be ministers ( the congregations vnder them may as well be denied to be visible members of the Church of God ) then must the sacraments administred by them , bee denied to bee sacraments , but so doth no protestant Church esteeme of our ministers and congregations , nor any of any sound iudgement : S. Augustine Contra Parmentanum Donatistam , & contra Cresconium grammaticum & contra Petilianum , sheweth , that the dignitie of the sacraments dependeth not of the worthinesse of the minister , because the sacraments are Christs , and whosoever the minister be that baptiseth with water , it is hee that baptiseth with the holy Ghost . To conclude this point the honor due vnto a minister , Vnderstanding that this doctrine touching the reading of homilies by such as are not of sufficient abilitie to frame sermons , was offensiuely taken as false & erronius . Let such offensiue men know , that herein I said nothing , but that which M. Bucer in his censure vpon our booke of common prayer hath written for the substance in his 7 chapter whither I referre the equall reader espec . As for the carpets let them now bite him , whom after many yeeres buried , was burned for despite borne vnto his doct. 〈◊〉 is not to be denied vnto him , that hath not gifts of himselfe sufficient to make sermons , seeing that this notwithstanding , he cannot be denied to be a lawfull minister , howsoever those that haue greater gifts are worthy of double honour .

Yet herein the slacknesse of some of the gouernors of our Church cannot be excused , for there are many , that if they were vrged and inioined , haue sufficiencie both of learning and vtterance , but their carelesnesse and idlenes is such , that vnlesse they bee compelled they will take no pains . There are others that with good directions & helps of their able neighbouring ministers , would in short time be brought vnto a reasonable sufficiencie in preaching ; as I haue knowne the experience of many in divers places . Now for the rest , which are not able of themselues to frame sermons , they might be enioined to the catechising which is appointed by autoritie , and to read homilies which are set forth and enioined , and to procure their weekely or monthly sermons at the least , according to the iniunctions and Canons . And seeing it hath beene a fault of some particuler gouernors ( and not the fault of the gouernment , which commandeth the contrary ) to ordaine such insufficient men , in places where sufficient maintenance is for able preachers , it were to be wished that for the time to come , they would admit none into such places but preachers . And this evil was wisely foreseen & thought very necessarie to be redressed , when as by our ecclesiasticall lawes they ought to be graduats and of a good age , & and not meere grammer schollers , nor youths , which are to be admitted into the ministery . Moreouer our gouernors of our Churches should doe a good and necessary service , to take a sure survey of those that are preachers what their sufficiency is , for many out of their presumptious pride , or to avoid the name of a nōpreacher , though they haue no learning nor any competent vnderstanding in the scriptures , will take vpon them to preach very often , yea some of them twice or thrice a weeke , and God knowes , knowe not how nor what they preach , to the great dishonor of God and reproach of preachers , bringing the preaching of the word in contempt , and to bee iested at . These vnpreaching preachers doe more harme in the Church and more hinder the obedience vnto the Gospel , then any one thing , these ought to bee forbidden to preach till they bee better instructed . Lastly , seeing the calling of ministers is to bee reverenced ; they are to admonish the ministers , generally and particularly , that by their pietie , integritie , diligence and charitie , they would force men to yeeld that reverence and obedience as they are bound vnto and as becommeth them .

Now for the reverence and obedience vnto the word of God preached by the minister . For as the reverent esteeme of the ministery & ministers , is a great cause that the people receiue the word of God with more alacrity and to their greater profit : So the message which they bring . i. the word of God , addeth autority and honour to the minister , and causeth obedience to be yeelded vnto it . For vnles we be perswaded , that they are Gods ministers , and that the word which they deliver , is Gods word , wee shall neither profit by it , nor yeeld obedience vnto it , nay it will bee a fauor of death vnto death vnto vs , when wee shall be guilty of taking Gods name in vaine , and refuse the word of reconciliation & meanes of salvation offred . S. Paul 1. Thess. 2.13 . reioiceth that the Thessalonians receiued the word preached , not as the word of man , but as it is indeed the word of God . & 2. Cor. 4.7 . we haue this treasure in earthen vessels , that the excellency of the vertue thereof might be of God and not of ourselues . And this is not only in the Prophets and Apostles who were extraordinary men directed in speciall manner by the holy Ghost ; but of all ordinary ministers in the Church , that so long as they speak the truth of God according to the Scriptures , & draw sound instruction thence , & apply it to our vse , this word so preached , is to be esteemed as the word of God , and so to be reverenced and obeyed . And they that shal otherwise esteeme of it , shal be guilty of taking Gods name in vaine . For in old time God revealed his wil , by dreames , visions and sometimes by his owne voice from heaven , yet after hee had ordained an ordinary ministery , hee made knowne his will vnto the people by them . In the 20. of Exod. ver. 19. After the law was delivered with thunder & lightnings and the noyze of trumpets , and the smoaking of the mountaine , the people were sore affraide , and made request vnto Moses , that they might not heare God speak , but that Moses might be for them to God , & deliver Gods will to them . In this ordinance of God , that his Ministers should declare his will vnto the people ; first he declareth his good will toward vs , when he taketh out of men them that shal do his message in the world , that shal be interpreters of his secret will , that shal represent his owne person . And so by experience he proveth , that it is not vaine that commonly hee calleth vs his temples , when out of the mouthes of men as out of his sanctuarie hee giveth answers to men . Secondly , this is the best and most profitable exercise to humility , when hee accustometh vs to obey his word , howsoever it be preached by men like vnto vs , yea sometimes our inferiors in dignity . Thirdly , there was nothing fitter for the cherishing of mutuall charitie then that men should bee bound togither with this bond , when one is made pastor to teach the rest , and the people are commanded to be schollers of the same schoole , to receiue all one doctrine at one mouth . These points Calvin handleth so largely and so pithily that I referre them that would be farther satisfied , vnto his fourth booke of Institutions and third chapter .

But here arise two maine doubts , the one touching the doctrine , the second touching the life of the Minister . First as concerning the doctrine ; it seemeth that here is great danger , if we shall take all for true Prophets , and all that is delivered for Gods word . For we read 1. King . 18.26 . and 1. King . 22.6 . and many other places , that their were false prophets , and therefore Deut. 18.20.21 . the Lord is faine to teach them how , to know the true Prophet from the false , whether they speake his word or their owne .

Touching Prophets their calling was immediate and extraordinary , there was no such question of Levits or Priests .

Ob : Our Saviour Christ in the gospell Mat. 7.15 . bids his disciples to beware of false Prophets : and S. Paule , and S. Jude , make mention of false teachers , &c.

Resp: In our Saviour Christs time , the extraordinary calling of Prophets was not altogither ceased . And the Apostle spake not of ordinary Ministers , but of such as went about like Apostles or Evangelists , and such as without any setled place or ordinary calling , went from place to place to sowe heresies , some of which denied Christ the foundation , some taught doctrines of devils and damnable heresies . If they had meant ordinary ministers in an established Church , they would haue easily told them a redresse , by ordinary proceeding either to reclaime or depose them .

Ob : Yet further it is obiected . 1. Ioh. 4. we are commanded to try the spirits whether they be of God or no &c.

Resp: Indeed many herevpon ignorantly & presumptuously haue and doe assume vnto themselues a power and liberty to dieue into the secrets of God , and to censure some to be ministers of God and sent by him , some to bee no lawfull ministers , but send themselues ; some this and that at their pleasure : Whereas the Apostle giueth no such liberty , but expoundeth himselfe in the wordes following , that he that denieth the Lord Iesus to be come in the flesh is not of God .

Ob : But how if vpon the right foundation , they build wood hay , stubble , insteed of gold , siluer and precious stones ?

Resp: God suffereth such sometimes 1 To stirre vp our care and attention , to teach vs to doe as the noble Bereans did Act. 17.11 . Secondly to try vs ( as Deut. 13.3 . ) whether we will bee carried away with every blast of false doctrine . Thirdly , to try the ministers humilitie , whether he will acknowledge his error when he is convinced , and reforme it , as S. Augustine de catechizandis rudibus declareth . Quod si humanae infirmitatis intentio , etiam ab ipsa rerum veritate errauerit , ne forte accidat vt hinc offendatur auditor . Non aliunde nobis debet videri accidisse , nisi quia Deus experiri nos voluit , vtrum cum mentis placiditate corrigamur ; ne in defensione nostri erroris , maiori praecipitemur errori . Fourthly to teach the minister not to trust to his wit or present faculty , but by studie , reading , meditation & prayer prepare himselfe .

Ob : But many preach much out of humane writers & ancient fathers , therefore their sermons are not to be received as the word of God ?

Resp: If their sayings alleadged by the preacher , be agreeable to the word of God and fitly applied , they are to be receiued as the word ; because if it bee truth , it is of him that is the truth the way and the life . Heare what Saint Augustin , in lib. 2. de doctrina christiana cap. 40. saith of this point : Philosophietiam qui vocantur , si qua forte vera & fidei nostrae accommoda dixerunt , non solum formidanda non sunt , sed ab ijs etiam tanquam iniustis possessoribus in vsum nostrum vendicanda &c. The heathen Philosophers ( saith hee ) those things which they haue spoken truely , and agreeable to our faith , we ought to be so farre of from being afraid of it , as that we are to challenge it from them as from vniust possessors to our owne vse , as the Israelites did the vessels , iewels and rayment , which they borrowed from the Aegyptians &c. To the same purpose S. Hierom. Vid etiam S. Hieron Tom. 2 pag 326 Basu-edit . epist magno oratori Romano hanc quaest. copiose disputante And now to conclude this point also . If thou suspect that thou hearest the preacher preach that which is neither the worde of God nor agreeable vnto it , carry the point to be discussed by some ministers that be in autority ( if he himselfe do not satisfy thee ) and let the spirit of the Prophets bee subiect vnto the Prophets , and if it proue to bee an error , hee may either confesse his fault and renounce his error , or else til such time be restrained . In the meane time , vnlesse thou canst proue by this meanes , the doctrine deliuered false , thou art bound to reverence it , to receiue it , & to obey it , as the word of God .

Ob : The second maine obiection is the life of the minister , because God sometimes suffereth , some covetous Iudasses , some lasciuious sonnes of Elie , some prophane Epicures to be in the ministerie , they thinke there is no reverence due vnto them as they are ministers of God , nor obedience vnto the word delivered by them , as vnto the word of God .

Ans: This indeed is a great stumbling blocke which hath and doth cause many to fall And it were to bee wished that by the censures of the church such offences were removed either by reclaiming the offendors and bringing them into order , or els by suspending them from their orders vntill they amend : seeing as Hophne & Phineas they make the Lords sacrifices to be abhorred . Yet the Lorde suffreth such to trie vs whether we wil hereat take offence and refuse the precious pearle offered vnto vs because it is brought vnto vs in an vncleane boxe . To meete with this evill our Saviour himselfe hath given vs a lesson , Mat. 23. The Scribes and Pharesies sit in Moses chaire , all things therefore which they shall command you to obserue , obserue and do ye , but according to their workes do ye not , for they say and do not . S. Augustine in his 46. tract vpon S. Iohn writeth thus , Habet ovile domini praepositos , & filios , & mercenarios . Sed & mercenarij etiam necessarij sunt : multi quippe in ecclesia commoda terren a sectantes , Christum tamen praedicant , & per eos vox Christi auditur , & sequuntur oves non mercenarium , sed vocem pastoris per mercenarium . Sedendo enim cathedram Mosi , legem Dei docent , ergo per illos Deus docet , &c. The sheepfold of Christ hath set over it , sonnes & hirelings . And yet the hirelings also are necessary , for there are manie in the church , which follow after worldly commodities and yet preach Christ , and by them is the voice of Christ heard ; & the sheepe followe not the hireling but the voice of the sheepheard by the hireling , for sitting in Moses chaire , they teach the law of God , therefore by them God teacheth . And he alleadgeth S. Paul Phil. 1.15 . some preach Christ of envy and contention , & some of a willing minde , some of despight , thinking to adde affliction to his bonds , but howsoeuer , hee was glad that Christ was preached , and Phil 2.21 . &c. multis itaque prosunt dicendo quae non faciunt , sed longe pluribus prodessent faciendo quae dicunt , they doe much good vnto many in saying that which they do not , but much more should they do by doing that which they say . And in his second booke contra Cresconium Grammaticum , he answereth an obiection made by the Donatists out of the 50. Psalme . What hast thou to doe to preach my lawes , &c. He expoundeth it thus , frustra hoc fit quantum ad te attinet , non tibi prodest , hoc tibi ad iudicium damnationis non ad meritum salutis valebit . In vaine thou doest it as concerning thy selfe , this shall availe thee nothing , this shall not bee any meanes to saue thee , but to condemne thee : but they that shall heare the worde at such a mans mouth , beleue it and obey it , though he be damned , yet they shall be saued , because they followed the counsell of our Saviour Christ Mat. 23. that which they say doe , but after their workes doe not , &c.