THe latter wordes of this Text may fitly bee called The Preachers president , for they contayne in them the exact description of such a man as is fit to teach Gods Will to the World , as will more fully appeare in the after handling of them , the occasion of their deliuerie may be thus conceiued ; The Pharisies had before assayed to resist Christ openly , but when they see that that will doe no good , they withdraw themselues from him ; and thinke vpon a fraudulent course against him , which is by some meanes to intangle him in his talke ; and because they foresee that their owne persons are no fit instruments for such a purpose ( hauing before discouered themselues and their malice against his Person and Doctrine ) therefore they send their Disciples with the Herodians to him ; two Sects , though differing much both in life and Religion , yet agreeing well enough together to destroy Christ ; which , that they may the better doe , they are to fayne themselues iust men . And to say to him ; Luk. 20.20 . Master , we know that thou art true , and teachest the way of God in Truth , neither carest thou for any men , for thou regardest not the person of men ; Tell vs therefore , what thinkest thou , is it lawfull to giue tribute to Caesar , or not ? which speech of theirs , diuideth it selfe into a salutation and a question ; I haue now chosen the first of them onely to speake of . In handling it , I might obserue the manner of their saluting Christ , and the matter of their salutation ; for the manner , it is very dissemblingly done of them , for they come with an intent to destroy Christ , and yet giue him good wordes ; call him Master , and tell him , that they know him to be thus and thus qualified ( as indeed it becommeth euery Master of Gods people to be ) but vnder this maske of faire wordes , they seeke to shroud the wicked purpose of their hearts from his obseruation ; they pretend loue to his person , and reuerence to his profession , that they may secretly draw him into the snare which they haue priuily laid for him ; which indeed is the common practice of false-hearted flatterers ; it is vsuall with them to hide the deadly hooke of their wicked purposes vnder the sugered bait of faire wordes , 2. Sam. 20.3 . and to come like Ioab with art thou in health , my brother ? or Iudas-like , with all haile Master in their mouthes , Matth. 26.49 . when there is nothing but treason and villainie in their hearts . But I cannot stay vpon this point , my purpose is to insist onely vpon the matter of their salutation , which is the ascribing of three particular qualities to Christ , which indeed were most eminently in himselfe , and ought , in some competencie , to bee in euery Minister of the Gospell of Christ Iesus . The first is , that hee was true , the second , a teacher of the truth to others , the third , no respecter of mens persons , the first seemeth to haue reference to his person , the second to his ministerie , the third to both ; as if they should haue said ; wee know thee to bee one that doest rightly vnderstand , and constantly maintayne and practise the truth in thine owne person , and also diligently & faithfully to teach it others , not suffering it to receiue any detriment , either in thy life or doctrine , through partialitie , or respect of mens persons .

So that in these words they acknowledge Christ to bee an vpright and blamelesse liuer in his owne person , and a faithful and diligent teacher of the truth to others . Which two things indeed are necessarily required , if not to the being , yet to the perfecting of our ministeriall function , Exod. 28.30.33 . they were represented by the Vrim and Thummim in Aarons brest plate , & the golden bells and Pomegranets about the skirts of his Garment ; whereby God signified that he would haue light of doctrine ioyned with integritie of life ; and the sweet sound of sauing words , to bee accompanied with the sauorie fruits of good workes , in all them that should draw neere vnto him in the seruice of his Altar .

So likewise Christ couples them together in the New Testament , whosoeuer shall doe and teach the Commandements ( saith he ) the same shall bee called great in the Kingdome of Heauen . And hee testifieth of Iohn the Baptist , that he was a burning and a shining lampe ; Mat. 5.19 . burning in himselfe by the holinesse of his life , and shining to others by the puritie of his doctrine . And the Apostle exhorts the Elders of Ephesus that they should take heede to themselues and to the flocke ouer which the holy Ghost had made them ouerseers : Act. 20.28 . to the flock by feeding them with the foode of wholsome doctrine , and to themselues by liuing in their owne persons , according to that which they taught to others . So that these two being necessarily required in euery faithfull Minister , and ioyned together by the Holy Ghost , ought not by any meanes to be found seuered in any that take vpon them to be masters of Gods people ; but though they may not be separated in a Ministers practise , yet , for the better opening of my Text , and fitting of it to the present occasion , I must speake of them seuerally , as they are in order laid downe to vs in the words of my Text.

The first thing then which they ascribe to Christ , is , that he is true , Master wee know that thou art true . Which seemeth to me to inferre three things , first that he knew the truth , ( that must needes bee implyed ) secondly that he vsed to stand stifly to it , and to maintaine it against the opposers of it , for that 's , esse veracem , to be one that not onely hath the truth in himselfe , but holdes and vpholds it against others . Thirdly that he was faithfull and sincere in all his proceedings , leading an innocent and blamelesse life amongst them . And that Christ was true in himselfe in all these respects , is most euident to vs that know the truth , so that to spend time in the proofe of it , were but to hold a candle to the Sunne ; but as they were eminently in Christ , so ought they to bee competently in euery Minister of Christ Iesus . First it is necessarie that euery master ouer Gods people should know the truth , for as Christ when hee first came to visit in mercie , vpbraided Nicodemus with the want of this which he obserued to be in him ; art thou a master of Israel and knowest not these things ? Iohn . 3.10 . so much more when he shall come the second time to visit in Iudgment , he will questionlesse bee highly offended with those that haue taken vpon them to set themselues down in the Masters Chayre , when the schollers forme would better haue becom'd their ignorance . No wise man sends a message of importance by the mouth of a foole ; & shall we thinke that Almighty God sends those to bee his messengers in the Ministerie of his Gospell to the World , that runne like Ahimaaz , without their errand ? no , 2. Sam 18.23 . God him selfe hath foretold vs , that though such runne , yet hee hath not sent them ; for whom he sends , Ier. 14.14 . he first tels them their errand , and teacheth them that truth by his word and Spirit , which he sends them to teach to others .

Secondly , it is necessarie too , that as euery Minister should haue the truth in himselfe , so hee should hold and maintaine it against those that oppose it ; for so Saint Paul chargeth . Titus , that hee should ordaine none , Tit. 1.9 . but those that should hold fast the faithfull word , being able by sound doctrine both to exhort and to conuince gaine-sayers . And he presently addes this reason , for there are many vnruly and vains talkers , and deceiues whose mouthes must bee stopt ; meaning by strength of reason , and force of argument : and therefore straight way after hee aduiseth Titus himselfe to vse such sound speech in his doctrine as cannot be condemned ; Tit. 2.7.8 . that he which is on the contrarie part may be ashamed ( saith he ) when he shall haue nothing to say against you . So that euery Minister is to bee furnished with a double knowledge ; Dogmaticall , and Polemicall ; that he may not onely be able to reach and exhort , but to conuince gaine-sayers ; being the shepheard of Gods sheepe , he must haue a two-fold voyce ; one to gouerne and call in , and keep together his sheepe , which must be gentle , & familiar to them ; and another to driue away Wolues , which must be fearefull and terrible to them ; one to teach and stablish the truth , and another to preuent , or supplant and roote vp Heresies and Errours , like Nehemiahs builders who held a Trowell in one hand , Neb. 4.17 . and a Sword in the other .

Thirdly , euery Master is not only to haue & to hold the truth , 1. Tim. 4.16 but to liue according to it . Saint Paul tels Timothy , that of all else , Bishops and Ministers must bee blamelesse , and men of good report , euen of those that are without . 2. Tim. 4.16 And therefore afterward , hee bids Timothy himselfe that he should take heed as well to himselfe as to his doctrine . And Titus , that hee should shew himselfe in example of good workes to others . A Ministers life is , indeed , the very life of his Ministery , it is to little purpose , for vs to commend the straite way to others , that leads to heauen , if our selues runne before them in the broad way that leadeth to Hell for , Greg. Pag. Cum Pastor per abrupta graditur , ad praecipitium grex sequitur . When the Shepheard himselfe goeth before in dangerous and steepe downe places , the flocke cannot but follow after head-long to their owne destruction . The life of a Minister is an exemplary teaching of his people ; for the most do more marke our liues then our Learning : so that he which liueth ill , though he preach well , by his life , puts a lye vpon the truth which he preacheth , and puls down that with one hand which he seemeth to build with the other . There is no one thing which makes our Ministery ( which is in it selfe the most honourable calling amongst men ) to be so contemptible and so basely counted of as it is in the World , as the vicious and scandalous liues of some amongst vs ; for as Apollonius is said to haue girded a false Prophet of the Montanists , with his dic quaeso , Propheta ludit tesseris ac tabulis , Propheta foeneratur ? &c. So , I would it might not bee said to some of ours , and further added to it , Propheta pugnat , inrat , inebriatur , scortatur , fallit , litigat , mundana cogitat , sapit , amat , agit ? &c. Oh that these things were not talkt of in Gath , and published in the streets of Askalon . These are they that make our calling so contemptible in the World ; for , Mal. 2.8 , 9. Yee are departed out of the way ( saith the Lord to the Priests ) yee haue caused many to stumble at his Law ; therefore haue I made you contemptible and base before all the people . The more shame therefore is it for such , and the greater shall bee their Iudgement , who by their disordered liues , bring this contempt vpon our calling , and make the filth of their owne vicious courses to be cast into the faces of vs all . Christ cals vs the Salt of the Earth : and Salt is good ; Ministers are vsefull and necessary amongst men ; Mat. 5.13 . but if the Salt haue lost his sauour , wherewith shall it be seasoned ? it is then neither fit for the land nor yet for the dunghill ; Luke 14.34 , 35. but men cast in out . That is ( saith Saint Hierome ) vnsauoury Ministers are to be deposed and turned out of the Ministery . And so is his Expedition said to bee vrged in the Councell of Basill against Pope Eugenius , for his deposition from the Papacie . And well were it for vs , if some vnsauoury ones amongst vs might bee so dealt with ; but if they scape the hand of Iustice at our Synods and Visitations , I must yet say to them ( as once a Reuerend Father is said to haue spoken to the Councell of Rhemes , when he saw there was no hope of reformation amongst them ) fratres aliam vobis pronuntio Synodum . My Brethren , I must put you in minde of another Synod , which the great Archbishop of our soules shall hold at his second comming to Iudgement , and then let these be sure that ( though now they lurke in tenebris ) they shall be found out , and fitted according to their deserts ; for if then they shall haue nothing to plead for themselues , but , Master , haue we not in thy name prophesied ? Christ hath told them before hand what they shall looke for at that day , I will say to them I know you not , Mat. 7.23 . depart from me yee that worke iniquity .

And so I come to the second thing which they ascribe to Christ ; Secondly , And teachest the way of God in truth . Which , as it was also truely spoken of Christ , though with a bad minde in them that first spake it , so ought it in some sort to bee verified in euery Minister of Gods Word .

First , he that is called to be a Master , his worke must be to teach ; and secondly , the subject of his Doctrine must be the way of God , and thirdly , the manner of his teaching it must be in truth .

First , Ministers are not only to know the truth , and to liue according to it themselues , but to teach it to others . Acts 1.1 . For so did Christ , hee fulfilled his Ministerie in doing and teaching ; Indeed the Prophet Esay saith , hee was dumbe as a sheepe before the Shearer . But wee neuer reade of him that hee was dumbe as a Shepherd amongst his sheepe ; but it was his custome at least euery Sabboth day to preach the Word in the Synagogues . Luk. 4.16 . And himselfe saith , that one chiefe end why he came into the World was to preach to the poore . Verse 17. And it was the first part of the Apostles Commission which they had from him ; Mat. 28.19 goe and teach . We know how fearefully the Lord inueigheth against stumbring and sleepy Watchmen , Esay 56.10 whom he cals dumbe Dagges that barke not ; and wee reade that the Holy Ghost came downe vpon the Apostles in the likenesse of fiery tongues , Act 12. quia quos miseris Deus & ardentes pariter & loquentes facit , whom God sends , he makes them not only to burne in themselues by the zeale of good Workes , but to shine to others too by light of Doctrine . Exod. 38.25 The Law threatneth death to the Priest , if hee make not a sound with his Bels when he goeth into the Sanctuary . Which , by the Iudgement of all Interpreters , signifieth deadly danger to a dumbe Minister . Morte dignus est Sacerdos , à quo vox praedicationis non auditur ( saith one ) That Priest is not worthy to liue , that doth not vse to preach the Word of God . And it is a dismall conditionall woe , which Saint Paul doth expressely thunder out against himselfe , and , in himselfe , against all others ; Vae mihi si non euangelizauere : 1. Cor. 9.16 . Woe be to me , if I preach not the Gospell . And therefore here you see that the intollerable negligence of some amongst vs comes iustly to be reprooued ; who , it may be , are outwardly blamelesse in their lines , but yet , silent in their Ministery : liuing in the Church like Lamps without light , or Bells without clappers , or as a Cryer in a Court without a voyce ; for , innocens , absque sermone , conuersatio ( saith Saint Hierome ) quantum exemplo prodest , Hier. ad Occanum . tantum silentio nocet : A dumbe Minister , though of an innocent life , doth hurt as much by his silence , as hee helpes by his example . A Minister , by his place , is not only a Christian , but a Ruler amongst Gods people ; not only a Souldier of Christs , but a Watchman of the Lord of Hoasts ; not only a sheepe of the fold , but a Shepheard of the flocke ; not only a stone of the building , but a Builder of the House of God : not only a plant of the Garden , but a Planter of the trees thereof : not only a Child of the Family , but a spirituall Father to beget Children vnto God in Christ , and in a word , not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mat. 28.19 a Disciple of Christ himselfe , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a Master appointed to teach others . And thefore let vs take heed of being dumbe in the Ministery , least when God shall come to vs with , how camest thou in hither ? wee bee strucke dumbe by his Maiestie in the day of his Visitation .

Secondly , as a Masters worke is to teach , so the subiect of his labour , the matter that hee is to worke vpon , is , the way of God , that is , as Dauid expounds it , The way of Gods Testimonies , Psal. 119.34.27 , 32. the way of Gods Precepts , the way of Gods Commandements : and in plaine tearmes , that manner of liuing here , which God hath prescribed to vs in his word . Which , in regard of the eminencie , and profitablenes of it , aboue all other wayes that mans wit can finde out , or any other creature make knowne to him ; is in other places called the way of Wisedome , Knowledge , Truth , Peace , Life , Saluation , &c. it is here called the way of God , specially in three respects ; because it is reuealed of God , approued of God , and leadeth those that walke in it , to the fruition of God .

Gods Word then , must be the matter of our teaching , we may not deliuer any thing else , of our owne heads in the roome of it , for Gods way and mans way , the directions of Gods Word , and the thoughts of mans heart , are as contrary one to the other as light and darknesse . My thoughts are not your thoughts , neither are your wayes my wayes , Esay 55.8 , 9 saith the Lord ; for as the Heauens are higher then the Earth , euen so are my wayes higher then your wayes , and my thoughts then you thoughts . And the Apostle saith , 1. Cor. 3.19 . that the wisdome of this World is foolishnesse with God . And therefore we are to looke to it , that wee doe not only teach , but that the matter of our teaching bee the Word of God , and not the froth of our owne braines , nor the Learning which wee gather out of humane Authors , any further then wee finde it consonant to the Word of God . For Gods way must needs be an vndefiled way , but mans way cannot choose but bee corrupted ; seeing that such as the Fountaine is , such must needs be the water that runnes from it .

1. Thirdly , as the matter of our Ministery is the way of God , so the manner of our deliuery of it must bee in truth . Studie to shew thy selfe approued of God , 2. Tim. 2.15 ( saith Saint Paul to Timothy ) A Workman that needeth not to be ashamed , rightly diuiding the Word of Truth . So that it is not enough for a Minister to teach the truth , vnlesse that he teach it in truth too ; rightly , and so as it ought to be be taught : for a good matter may be marde in the handling of it .

Now , that it may so be taught , we must teach it , only , wholy , plainly , and wisely . Only without addition , wholy without diminution , plainly without affectation , and wisely without indiscretion .

First , that the way of Truth may be taught in truth ; it is only to be taught . As we must teach nothing else for it , so wee may mixe nothing else with it . It is a perfect way of it selfe , which is able to make vs wise vnto saluation . And to make the man of God perfect , 2. Tim. 3 15 thorowly furnished vnto all good works . And therefore to adde to it ( whether our owne inuentions , or other mens traditions , if they be contrary , or though they be but diuers from it , if they bee added to it , as of the same necessitie and authority , I say so to adde to it ) is to alter and ouerthrow the perfection of it , making it to bee no longer Gods way but mans way . For Gods way is like himselfe , it will brooke no mixture , it will either be alwaies simple and of it selfe , or else not at all the way of God , as the Arke and Dagon would not stand together in one house , 1. 5 am. 5 3. so Gods way and mans wit will not be moulded vp together into a body of one Religion , a ladder of such compound stuffe will certainly neuer hold together for a man to get to heauen by it .

2. And secondly , as it must bee taught onely without addition , so wholly too , without diminution ; for so runnes the Apostolicall commission , Mat. 28.10 goe and teach all things , whatsoeuer I haue commanded you . And Saint Paul testifieth as much of himselfe to the Elders of Ephesus ; Act. 20.20 . I haue kept back nothing from you , saith he , and afterward he expounds himselfe more fully , when he saith , 26. I take you to record this day , that I am free from the bloud of all men , for I haue not shunned to declare vnto you all the counsell of God . 27. So that as there is no deficiencie in Gods Word to be supplyed by mans inuention , so there is no superfluitie in it neither , to be pared away , or concealed from the world at mans discretion . There can bee no danger in preaching all that to our people ( so it be done in season , and with that discretion which is requisite in a Minister of the Gospell ) which God hath not made daintie to reueale to vs in his Word .

3. Thirdly , that it may bee taught in truth , it must bee taught plainly without affectation : all things must be done in the Church vnto edification : and , be that speaketh in an vnknowne tongue , edifieth himselfe ( saith the Apostle ) but he that prophecieth , 1. Cor. 14.4 . edifieth the Church . And therefore afterward , he professeth of himselfe , that in the Church he had rather speake fiue wordes so with his owne vnderstanding , that by his voyce he might teach others also , then ten thousand wordes in an vnknowne tongue . Now what difference is there betwixt speaking to the common people in an vnknowne tongue , and vsing such an affected sublimitie of phrase , and such a Romish English ( as one fitly calls it ) that plaine Englishmen can no more vnderstand what is spoken , then if he that preacheth , were a Barbarian to them , and they to him : A fault , which some that Master it amongst vs , are but too guiltie of , to the great hurt of their simple Auditories , and the too palpable discouerie of their owne insinceritie ; for what is this , but to act the parts of the vnfaithfull Iesuites , and Priests of Rome and Rhemes ? who doe purposely so wrap vp the light of Gods Word in a darke clowd of absolete and barbarous wordes , that all wise men see , they labour rather to procure admiration to themselues , then glorie to God , and saluation to his Church . It was a iudgement vpon the Iewes , that Christ preacht to them in parables , Mat. 13.11 that so they might heare , and yet not vnderstand ; and what difference is there betwixt a parable and an affected kinde of eloquence , which transcends the capacitie of our Hearers ? 1. Cor. 1.17 . when Christ sent Paul to preach the Gospell to the Gentiles , he saith , he was commanded to preach it not with wisedome of wordes : and in obedience to this commandement , he tells the Corinthians in the next Chapter , 1. Cor. 2.1 , 4. that he came not to them in excellency of speech and of wisedome , nor was his preaching with entising wordes of mans wisedome , but in demonstration of the Spirit , and of power . In the feare of God then , let not vs be ashamed to follow the example of so great an Apostle , that it may appeare to the world that we seeke not our selues , but the glorie of God in Christ , and the saluation of our Hearers ; and that in the testimonie of a good conscience , we may say with the same Apostle , we haue renounced the hidden things of dishonestie , 2. Cor. 4.2 . not walking in craftinesse , nor handling the Word of God deceitfully , but by manifestation of the truth , commending our selues to euery mans conscience in the sight of God .

4. Fourthly , it must be taught wisely without indiscretion ; a faithfull and wise seruant fit to be made Ruler ouer Gods houshold , Luk. 12.42 . doth not onely giue his fellow seruants meate , and in due season , but he giues to euery one their portion . The same dish of meate is neither fit for euery ones person , nor agreeable to euery ones stomack . There is great difference of Hearers in euery Auditorie : some are ignorant , and they must be instructed , some are erronious , and they must be confuted ; some are disordered , and they must be admonished ; some are weake , and they must be strengthened ; some are distressed , and they must be comforted ; some are tractible , and they must be allured ; and some are obstinate , and they must be terrified ; so that there is great prudence required in fitting the matter of our discourse , to their seuerall estates and necessities : And to this end , as our Auditories are mixt , so should our teaching be , we are to sing at once , both of Mercy and of Iudgement ; to bring new and old together out of our treasurie ; to powre Wine and Oile together into the wounds of our Patients , and not to vse one salue onely for euery sore , nor to harpe alwayes to them vpon one string .

And as our matter must be good spirituall food in it selfe , and various ; fitted to their seuerall conditions : so must it be cleanly dressed and disht vp , and skilfully handled in the preparing of it for them and presenting of it to them . Omne tulit punctum , &c. He beareth away the golden bell indeed , that deliuereth a profitable speech in a pleasant stile : whereas good matter slubbered vp in rude termes , becomes both loathsome to the hearers , and disgracefull to the teachers of it . Salomon saith in the person of Christ that the lips of his Spouse ( and they are the preachers of his Church ) drop as the Hony Combe ; Cant. 4.11 . Hony and Milke are vnder her tongue . Now Hony and Milke we know , are both sweet and wholesome , pleasant in taste , and good for nourishment : so should a Preachers speech bee ; clothed with comely words , which are as well delightfull to the Eare , as profitable to the Hearer .

The Preacher ( saith Salomon in an other place did not only teach the people knowledge , Eccles. 12.9.10 . and write words of truth , and that which was vpright , but he sought to find out acceptable , or delightfull words to deliuer his matter in ; and so should we ; for our nature is soone wearie , euen of good things , vnlesse wee take pleasure in them . And therfore mulcendi sunt auditores , sermonis dulcedine ne vtilia inutiliter audiant : wee are to seeke out delightfull words for our hearers , least they heare the profitable matter which we speak of to them , without any profit to themselues . Diuinitie is a graue Matron , who , as she abhors garishnesse , so she loues comelinesse . And therefore they doe both alike offer her great indignitie , who either pranke her vp in the light and vaine-fashion of wanton words , or carelesly present her in a loose and ragged speech to the eares of their Auditors . And therefore , that we may rightly diuide the word of truth , it concernes vs to be carefull that wee shew our selues as well skilfull as faithfull , in the teaching of it ; least our negligent handling of it , make it to be neglected of , and vnprofitable to our hearers .

The last thing which they ascribe to Christ is , that he was no respecter of mans person ; in these words , neither carest thou for any man , for thou regardest not the person of men . Which also , as it was true in Christ ; so ought it to bee in euery master . For they which will goe about to please men ( saith Saint Paul ) are not the seruants of Christ when truth is to be taught , Gal. 1.10 . falshood to be confuted , vice to be discouered and condemned , and vertue to be countenanced , and encouraged , and that in the name , and by the word of God , what an high sinne were it for vs then , to deale partially with men , for loue or feare of their outward persons ? we may not do it , and that we do it not , let vs call to mind how Eliah behaued himselfe against Ahab , 1. King . 18.18 . in condemning his Idolatrous courses , and Elishah against Iehoram , King of Israel , when he was in the companie of Iehoshaphat the King of Iudah , 2. Kings 3.13 . and Nathan against Dauid in telling him of his Adulterie with Vriahs wife , 2. Sam. 12.7 Luke 3.19 . and Iohn Baptist against Herod in reprouing him for Herodias his brother Philips wife ; and for all the euill which Herod had done , though these were Kings . And to these might be added the examples of the Apostles , and Apostolicke men in the times of the Primitiue Church , who neither for loue , nor hope , nor feare , nor any other respect , would euer bee drawne to deale partially in their teaching the way of God to the world . Let vs therefore follow their examples , assuring our selues , that what God spake to the Prophet Ieremie , is in him spoken to euery one of vs . Gird vp thy loynes , and arise , Ier. 1.17 . and speake vnto them , all that I commaund thee , be not dismayed at their faces , least I confound thee before them .

And now , from these things , thus opened and applied to our Masters in Gods house , I might gather many lessons too , for our schollers to take out . But because the time hath preuented me , I will but point at two or three of them in a word and so conclude .

First then , seeing our office is as Masters in Gods house to teach his people ; here you learners may see how you are to esteeme , and what vse you are to make both of our office and persons .

First , our office is to teach , which infers , that your dutie is to learne ; therefore it is not enough for you with patience to giue vs the hearing , but you ought carefully to heed , remember , and carrie away what you heare ; for that is the end why masters teach their schollers , not that they may tickle their eares with a tale for a while , and so farewell , but that they may be bettered in knowledge .

Secondly , for our Persons , this title of Teachers , teacheth you how to esteeme and vse vs ; 1. Tim. 5.17 . let the Elders which rule well ( saith the Apostle ) be counted worthy double honour , especially they which labour in the Word and Doctrine , which double honour hath beene euer vncontroleably acknowledged , the honour of reuerence and maintenance , such as befits our calling ; both which , those which are taught by vs , are bound by the Lawes of God and Nations , freely and fully to affoord to vs .

First , for the honour of reuerence , it is the Apostles owne exhortation to hearers ; 1. Thes. 5.12 . wee beseech you Brethren to know them which labour among you , and are ouer you in the Lord , that you esteeme very highly of them in loue far their worke sake . And indeed not to reuerence Ministers for their work sake , is to despise God himselfe , whose work they doe , and whose Embassadors they are vnto you ; for so saith Christ , he that despiseth you despiseth mee , Luke 10.16 and he that despiseth me , despiseth him that sent mee .

Secondly , for the honour of maintenance , it is the Apostles owne rule too ; Gal. 6.6 . let him that is taught in the Word , make him that hath taught him , partaker of all his goods ; or , ( as our last translation renders it ) communicate vnto him in all good things ; meaning in the vse of all such outward and wordly blessings as God hath bestowed vpon the learner . Nor is this any great matter , ( saith he in an other place , 1. Cor. 9.11 13 , 14. though carnall men may thinke it so ; ) that we should reap your carnall things , seeing we haue sowen vnto you spirituall things ; nay it is Gods own ordinance that us they which waited at the Altar , liued of the Altar ; so they which preach the Gospel , should liue of the Gospel . And therfore , by force or fraud to detaine that from vs , which the Lawes of God doe giue , and of men , doe confirme vnto vs for our maintenance , is to dishonour vs , and in vs , to dishonour God , Malac. 3.9 . and to pull downe his curse vpon your selues and vpon all that you possesse .

Secondly , seeing that which we are to teach is the way of God , this teacheth you , that you are to walke in it for that s the end why men seeke to know wayes , that they may trauell in them to the places which they desire to come to ; if you had not need to know this way , what should we doe teaching of it to you ? and what vse else , can a way be put to by you , but to be trauelled in ? therefore when you haue learned it from vs , walke in it accordingly ; or else our teaching , and your learning of it , will bring you neuer a whit the nearer to heauen .

Thirdly , as we are to teach it in truth ▪ so are you to walke in it ; that is , to beleeue and practise it only without adding your owne deuises to it , and wholy , without presuming to passe ouer any part of it vnpractised , as occasion to doe it is offered vnto you ; for if any man shall adde vnto it , God shall adde vnto him the plagues that are written in his Booke ; and if any shall take away from it , Reu. 22.18 . God shall take away his part out of the Booke of life .

Lastly , as wee are to teach Gods way without respect of men or persons , so are you to practise it too : you may not conceale , nor corrupt the truth in your words , nor doe any thing contrary to equity , or Christian Charity in your deeds , neither for fauour of friends , nor feare of great men , nor hope of profit , nor hatred of enemies , nor contempt of Inferiours , nor any other respect whatsoeuer ; for this is to set vp the Creature aboue the Creator . God only is to bee loued , and feared simply for himselfe ; and aboue all things else that are ; and all things else , respectiuely to him ; as hee directs vs in his Word . So that if any of you fauour an vniust cause , for his sake whose cause it is , in so doing you commit Idolatry , making him whose vniust cause you so fauour , your God ; in as much as you preferre him and his falshood , before God and his Truth ; and therefore take heed , that through respect of mens persons you renounce not your Religion , and turne Infidels . Amicus sit Plato , magis amica veritas : It is good for a man , though to loue his friend well , yet still to preferre the Truth before him .