A
PREPAration
to
the
holy
Ministrie
,
very
profitable
and
necessarie
as
well
for
those
that
desire
the
same
,
as
for
all
the
faithfull
,
for
whose
instruction
it
is
ordained
.
CHAP.
I.
Because
the
office
of
the
Pastors
is
to
be
employed
in
the
correction
of
vice
,
it
is
expedient
to
shew
,
that
vice
was
neuer
so
rife
as
it
is
now
:
how
to
correct
the
same
in
some
sort
,
there
is
nothing
so
necessarie
as
the
ministry
.
WHen
God
is
iustly
prouoked
to
encounter
with
the
vices
and
sinnes
of
men
,
hee
throweth
for
his
darts
into
the
earth
,
warre
,
famine
,
and
plague
,
(
which
are
three
of
the
most
principal
executions
of
his
wrath
)
then
euerie
one
naturally
doth
endeuour
to
defend
and
preserue
his
life
,
from
the
violence
and
furie
of
them
.
But
they
which
haue
their
hearts
and
bowels
more
liuely
touched
with
straunge
and
fearefull
punishments
of
warre
,
great
and
lamentable
miseries
of
famine
,
with
other
sorrowfull
and
extreame
calamities
of
the
plague
,
or
of
any
other
thing
:
they
I
say
,
are
not
only
content
to
escape
from
the
imminent
dangers
which
doth
inuiron
all
those
which
dwell
in
those
places
or
countreyes
,
vpon
which
God
hath
discharged
most
furiously
such
afflictions
,
but
being
moued
with
heartie
and
merciful
affections
towards
others
,
do
desire
to
drawe
them
likewise
out
of
the
same
,
in
such
sort
that
good
polititians
and
and
most
faithfull
louers
of
the
common-wealth
,
haue
forced
themselues
by
theyr
wit
and
counselles
to
stay
the
streame
of
cruell
and
bloudy
warre
:
others
beeing
touched
with
the
same
humanitie
,
haue
bin
vrged
to
comfort
the
poore
&
needy
,
in
the
time
of
famine
,
haue
deuised
all
meanes
possible
by
which
they
might
in
any
sort
be
nourished
and
maintained
.
The
Phisitians
and
others
which
tooke
vppon
them
to
cure
diseases
,
and
to
preserue
their
neighbours
in
heal●h
,
when
they
see
the
aire
so
infectious
and
corrupted
,
that
there
is
engendred
thereby
so
strong
a
contagion
,
so
apt
and
swift
to
infect
that
in
a
short
time
,
many
thousandes
of
persons
of
all
sects
and
ages
are
extinct
and
killed
:
that
the
streetes
,
houses
,
and
dunghilles
,
are
oftentimes
so
spread
with
the
bodyes
of
the
dead
,
that
order
cannot
be
taken
for
their
buriall
.
They
do
not
onely
prepare
ordinarie
receipts
and
remedies
,
counterpoysons
,
playsters
,
and
common
antidots
,
but
they
doo
deuise
all
other
cordiall
Medicines
that
they
can
,
Esay
,
Ieremy
,
Ezechiel
,
and
the
other
prophets
would
reprehend
the
malice
and
impenitencie
of
men
in
their
time
,
they
were
wont
to
reckon
vppe
particularly
those
transgressions
and
sinnes
,
which
at
that
time
bore
the
sway
,
to
the
end
that
they
might
make
them
ashamed
which
too
freely
did
commit
the
same
,
and
afteward
hauing
as
it
were
touched
them
to
the
quicke
,
and
euen
pearced
their
inwarde
soule
,
they
caused
them
to
vnderstand
,
that
with
all
their
heart
they
desired
their
conuersion
and
reformation
,
vnto
the
which
they
so
seriously
did
exhort
them
.
Amongst
all
the
notable
places
in
which
this
may
bee
most
clearely
perceiued
,
that
of
the
prophet
Micheas
is
one
,
in
the
seuenth
Chapter
of
his
Prophesie
,
Woe
is
me
,
for
I
am
as
the
summer
gatherings
,
and
as
the
grapes
of
the
vintage
,
there
is
no
cluster
to
eate
,
my
soule
desired
the
first
ripe
fruits
.
The
which
wordes
signifieth
as
much
,
as
if
he
shuld
say
(
I
thirst
after
righteousnesse
,
and
am
desirous
to
see
some
good
man
amongst
the
Israelites
)
euen
as
one
passing
by
being
thirsty
,
doth
desire
to
finde
some
clusters
of
grapes
,
or
some
frute
,
but
all
is
consumed
as
it
commeth
to
passe
,
in
a
drie
and
bad
season
.
Afterwarde
he
addeth
,
The
good
man
is
perished
out
of
the
earth
,
and
there
is
none
righteous
among
men
,
they
all
lie
in
waite
for
bloud
:
euerie
man
hunteth
his
brother
with
a
net
.
The
best
of
them
is
as
a
bryer
,
and
the
most
righteous
of
them
,
sharper
then
a
thorne
hedge
,
&c.
And
continuing
that
speech
,
it
may
very
well
be
gathered
,
as
well
by
those
words
which
wee
haue
recited
,
as
by
those
that
follow
,
that
euerie
one
should
turne
from
his
crooked
way
,
and
returne
to
the
performance
of
his
dutie
.
If
we
will
spend
but
a
little
time
to
consider
this
description
of
vices
,
and
compare
them
with
the
sins
of
our
age
,
wee
shall
finde
,
that
our
age
doth
farre
exceede
,
for
so
much
,
as
not
onely
the
fulfilling
of
all
the
filthinesse
of
sinne
(
of
which
the
Prophet
dooth
so
much
complaine
)
may
be
seene
amongst
vs
,
but
it
doth
so
superabound
,
that
in
auncient
times
,
feare
and
shame
(
which
are
two
strong
bridles
to
retaine
men
in
some
sort
in
their
dutie
,
or
at
the
least
to
make
them
ashamed
of
their
faults
)
at
this
day
are
broken
,
and
take
no
more
place
,
but
that
which
is
worse
,
they
are
by
an
incredible
wickednesse
of
men
,
turned
into
a
kinde
of
disordered
licentiousnesse
,
that
euerie
one
is
so
past
shame
,
that
he
committeth
sinne
with
a
certaine
pleasure
and
delight
of
the
heart
,
in
such
manner
,
that
he
thinketh
it
not
to
be
euill
.
Darkenesse
is
counted
light
,
black
white
,
and
at
this
day
there
is
no
vice
nor
vertue
,
but
that
which
men
hardned
and
inuetrate
in
all
kind
of
iniquitie
,
do
esteeme
to
be
vice
or
vertue
.
For
vertue
,
godlines
the
feare
of
god
,
charity
,
and
such
like
,
are
so
disguised
&
varnished
by
the
sottish
opinions
&
foolish
speech
of
worldly
men
,
that
they
are
reckoned
to
be
vice
,
hypocrisie
,
dissimulation
,
and
algether
contrarie
vnto
that
,
which
they
are
indeede
in
themselues
:
and
the
same
vices
,
couetousnesse
,
ambition
,
enuie
,
stealth
,
robberie
,
blasphemie
,
rapes
,
whoredomes
,
murder
,
sedition
,
mutinie
,
and
many
others
,
are
so
gallantly
set
forth
with
outward
masks
and
paintings
,
that
they
passe
at
this
day
for
vertues
,
woorthie
of
perpetuall
commendation
,
in
such
sort
,
that
euen
as
when
wee
see
in
the
woods
or
forrest
,
Beares
,
Lions
,
Wolfes
,
they
put
vs
in
a
great
feare
,
but
when
wee
see
them
embossed
,
or
portraied
out
vpon
a
wall
,
or
vpon
a
gate
,
we
take
a
certaine
pleasure
to
behold
them
:
Frogs
,
serpents
,
snailes
,
&c.
are
lothsome
and
displeasant
vnto
vs
when
we
see
them
creepe
vpon
the
grounde
,
to
leape
vpon
,
and
to
crie
after
vs
,
but
when
we
see
them
liuelie
drawne
vppon
a
fayre
table
,
or
wrought
with
the
needle
vppon
some
carpet
,
distinguished
in
one
place
with
white
silke
,
in
another
place
with
greene
,
red
,
violet
,
or
crimson
:
Or
when
we
see
there
these
venomous
creatures
set
foorth
with
such
varietie
of
colours
,
wee
take
maruailous
delight
to
beholde
them
,
and
we
do
admire
at
the
same
.
Such
is
the
behauiour
of
the
most
parte
of
the
inhabitants
of
the
earth
,
who
,
although
there
be
nothing
more
deformed
and
monstrous
then
vice
of
his
owne
nature
,
nothing
which
may
make
men
more
to
tremble
for
feare
,
if
her
filthinesse
might
be
seene
as
it
is
,
nothing
is
to
bee
founde
more
filthie
,
more
noysome
or
inferiour
,
nothing
more
pestilent
and
contagious
then
her
poyson
,
of
which
the
Kings
,
Princes
,
and
Potentates
of
the
earth
,
Kingdomes
,
Countryes
,
&
all
Prouinces
,
are
empoysoned
,
and
all
persons
of
what
tongue
,
people
,
nation
,
so
euer
they
bee
,
are
so
bewitehed
,
that
wee
may
verie
well
say
,
that
it
is
as
it
were
an
outragious
stream
that
hath
drowned
the
whole
world
.
Howe
manie
may
be
found
at
this
day
so
filthie
in
their
corruption
,
Ruffians
,
Whoremongers
,
Bawdes
,
and
a
number
other
of
the
same
stampe
,
who
by
theyr
sugred
words
by
their
honyed
discourses
,
and
by
a
deceitful
tongue
,
full
of
sophisticall
glosings
,
doo
make
men
thinke
and
beleeue
,
that
wicked
vices
,
which
draw
vpon
men
the
curse
of
God
,
vntil
it
casteth
them
downe
headlong
into
the
gulfe
of
hell
,
are
not
sinnes
,
but
pleasant
pastimes
and
recreations
.
And
that
they
which
follow
not
other
mens
steppes
,
who
maketh
conscience
of
their
wayes
,
and
wil
not
prostitute
themselues
,
and
wallow
as
swine
in
the
dirtie
puddle
of
the
corruptions
of
this
world
,
are
counted
foolish
and
ridiculous
:
in
such
sort
,
that
we
may
in
our
word
fitly
call
our
age
a
cleansing
sinke
of
all
filthinesse
,
&
vncleannesse
of
the
times
passed
:
what
then
is
to
bee
done
?
Verily
euerie
one
must
endeuour
,
that
as
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
,
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
from
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
disorders
of
men
in
many
countreyes
,
there
is
nothing
of
such
force
as
the
preaching
of
the
word
of
God
.
IN
the
first
place
this
may
be
verified
,
because
the
worde
of
God
in
the
scripture
is
verie
fitly
compared
to
a
burning
fire
,
as
in
Ieremy
,
where
God
saith
to
his
Prophet
,
that
Hee
will
put
his
words
into
his
mouth
like
a
fire
.
Is
not
my
word
euen
like
a
fire
(
saith
the
lord
)
and
like
an
hammer
that
breakes
the
stone
?
And
in
Isay
,
to
a
sword
,
and
to
a
shaft
,
where
it
is
said
,
that
God
hath
made
his
mouth
like
vnto
a
sharp
sword
,
and
a
chosen
shaft
,
&c.
Hee
holdeth
his
fanne
in
his
hand
,
and
will
make
cleane
his
floore
,
and
gather
his
wheate
into
his
Garner
,
but
will
burne
vp
the
chaffe
with
vnquenchable
fire
.
And
vnto
salt
and
such
like
things
.
By
all
those
similitudes
and
other
very
well
knowne
,
wee
are
plainely
instructed
,
and
it
is
liuely
represented
vnto
vs
,
the
vertue
and
efficacie
of
this
word
of
God
:
that
seeing
that
God
hath
giuen
such
power
to
it
,
to
be
able
to
encounter
with
the
transgressions
and
sinnes
of
men
,
For
seeing
that
it
is
so
,
that
the
fire
of
his
owne
nature
doth
purifie
gold
,
siluer
,
and
cleanseth
other
mettals
,
bringeth
them
to
powder
,
and
fineth
them
,
seperateth
the
drosse
,
consumeth
straw
,
chaffe
,
and
other
drie
things
when
they
are
cast
into
it
:
and
as
a
sharpe
swoorde
dooth
cut
and
pearce
,
or
like
a
fanne
when
the
corne
is
threshed
to
make
cleane
the
floore
,
to
cast
and
driue
away
the
chaffe
,
filme
,
dust
,
and
taile
of
the
corne
,
and
to
make
it
cleane
and
pure
:
also
the
salt
of
his
naturall
propertie
,
doth
consume
the
superfluous
humors
which
is
in
meate
,
and
do
preserue
the
same
from
corruption
.
Verily
it
cannot
otherwise
bee
,
but
that
the
true
Pastors
which
are
messengers
of
the
holie
worde
of
God
,
which
truely
is
the
word
of
fire
,
by
the
preaching
therof
,
but
they
must
needs
burn
and
disperse
an
infinit
number
of
disorders
,
and
corruptions
,
vnto
the
which
the
most
part
are
addicted
:
and
also
by
that
,
to
cut
off
many
sins
,
prophane
maners
,
and
abhominable
behauior
of
a
companie
of
naughtipacks
,
which
take
no
delight
but
in
doing
euill
,
and
by
the
same
(
which
is
a
sword
that
woundeth
euen
to
the
marrow
,
&
to
the
diuision
of
the
soule
)
they
pearce
through
and
search
the
very
inward
thoughts
of
their
souls
,
to
awake
them
earnestly
from
their
sound
sleep
of
vices
,
and
afterward
by
liuely
&
often
exhortations
,
reprehensions
,
denouncings
of
the
iudgements
of
God
,
with
fearful
threatnings
,
which
are
as
heauy
strokes
of
an
hammer
,
vpon
their
obstinacie
and
hardnes
,
they
may
make
them
haue
a
feeling
of
their
sinnes
,
to
detest
all
their
pleasure
therin
:
Also
by
the
same
of
this
word
,
they
discouer
much
filthines
of
the
rauening
cormorants
,
that
is
to
say
,
a
great
number
of
Infidels
,
Atheists
,
Apostates
,
hipocrits
,
which
are
oftentimes
hidden
in
the
church
of
God
,
as
cockle
amongst
the
corne
,
which
they
cast
out
of
the
same
,
and
purge
it
:
to
conclude
,
seeing
that
the
same
word
is
salt
,
keeping
meates
in
their
accustomed
goodnesse
,
that
they
do
not
corrupt
:
It
must
needes
be
,
that
they
which
carry
this
salt
hither
and
thither
,
do
giue
a
sauour
vnto
them
which
haue
it
not
,
&
to
them
which
haue
it
in
a
small
measure
,
to
conserue
them
,
&
to
them
which
haue
it
sufficiently
,
to
cause
them
to
hold
the
same
,
&
to
aduise
them
,
that
this
sauor
doth
not
diminish
,
nor
perish
:
that
is
,
to
cause
by
this
word
,
that
those
which
are
secure
in
their
sins
,
may
feele
them
&
acknowledge
them
,
&
those
which
haue
a
feeling
of
the
grace
of
God
,
that
they
increase
more
and
more
in
the
one
,
and
in
the
other
,
&
they
that
are
growne
to
greatest
perfection
,
may
haue
care
to
keepe
the
knowledge
which
they
haue
,
in
detesting
all
their
life
long
their
wicked
conuersation
,
and
studying
with
all
their
heart
&
affection
for
integritie
,
The
King
should
receiue
the
law
from
the
Priests
,
and
reade
it
,
that
he
may
feare
God
,
and
that
his
heart
be
not
lifted
vp
aboue
his
brethren
.
And
to
this
effect
,
Iehoash
the
King
of
Iuda
,
was
taught
by
Iehoiada
the
priest
,
not
only
when
he
was
little
,
but
also
when
he
was
a
great
king
,
Eleazar
the
priest
:
if
this
were
practised
at
this
day
,
Thirdly
,
when
in
auncient
time
God
would
haue
any
reformation
to
be
made
of
errors
,
abuses
,
and
abhominations
of
all
kind
of
sin
.
He
hath
deuised
no
better
meanes
to
root
vp
from
the
midst
of
the
people
,
those
sinnes
and
inormities
which
then
reigned
and
bare
sway
,
but
by
vsing
the
ministery
of
this
word
.
We
haue
notable
examples
,
especially
in
the
reigne
of
Iosias
,
in
whose
time
the
pure
seruice
of
God
was
established
in
Iuda
,
and
Israel
,
by
meanes
of
the
reading
of
the
law
,
and
by
the
preaching
of
this
worde
of
God
.
For
wee
reade
,
that
Shaphan
the
Kinges
Chauncellour
,
Babylon
)
that
all
being
in
the
greatest
desolation
that
euer
it
was
,
as
well
for
the
establishing
of
the
seruice
of
God
,
as
for
the
publike
gouernment
(
seeing
that
the
people
did
abound
with
beastly
ignorance
,
who
cleaued
to
the
gods
of
the
Gentiles
,
&
polluted
themselues
with
all
their
wicked
behauior
)
Nehemias
,
I
say
,
assembled
all
the
people
,
euen
as
one
man
.
Esdras
the
priest
read
the
book
of
the
law
,
before
the
congregation
of
men
and
women
,
and
all
them
that
were
capaple
to
vnderstand
.
The
priests
that
were
with
Esdras
,
gaue
intelligence
vnto
the
people
of
the
law
,
by
the
same
scripture
.
The
people
wept
bitterly
,
feeling
themselues
wounded
with
their
inquity
,
they
returned
from
their
wicked
wayes
,
and
made
a
vow
to
serue
the
eternall
God
,
with
a
pure
&
sincere
heart
.
And
we
may
ioine
vnto
this
historie
the
which
is
written
in
the
2.
booke
of
the
Kings
,
Iohn
Baptist
,
and
Elizabeth
,
and
in
a
few
other
?
What
did
Iesus
Christ
to
disperse
these
mists
of
ignorance
,
&
to
spread
forth
his
heauenly
light
?
He
sent
Iohn
Baptist
,
to
preach
and
teach
the
word
of
god
,
who
was
a
Trumpet
,
to
awaken
the
worlde
from
the
sleepe
of
vices
,
who
was
his
first
forerunner
and
Herauld
in
his
entraunce
into
this
worlde
,
who
sayth
,
that
He
is
the
voice
of
him
that
crieth
in
the
wildernes
,
prepare
the
way
of
the
Lord
,
make
his
paths
streight
;
Afterward
hee
came
himselfe
like
a
burning
and
consuming
fire
,
by
the
sworde
of
his
worde
,
cutting
in
two
,
he
dispelled
the
great
cloudes
of
filthie
ignoraunce
,
hee
brought
to
the
knowledge
of
him
,
an
innumerable
multitude
of
poore
people
ouerwhelmed
in
sinnes
:
And
for
this
cause
,
speaking
vnto
the
troups
that
followed
him
,
hee
compared
his
doctrine
to
leauen
,
which
he
vnderstoode
by
the
Kingdome
of
heauen
:
shewing
by
that
,
But
some
will
obiect
against
that
which
I
haue
spoken
,
after
this
maner
:
that
at
this
day
there
is
to
bee
founde
a
sufficient
number
of
learned
Preachers
,
endued
with
all
graces
requisite
for
their
charge
:
The
Priestes
said
not
,
where
is
the
Lord
?
and
they
that
should
minister
the
lawe
knew
me
not
,
that
is
they
disdained
and
despised
me
.
Moreouer
,
there
bee
some
amongst
them
,
who
in
stead
of
Preaching
the
woord
of
God
sincerlie
,
doo
giue
themselues
to
contention
,
and
prophane
questions
,
whereof
insueth
great
enuies
,
and
mischeefes
,
of
which
Saint
Paul
complaineth
.
CAAP.
III.
The
true
meanes
by
which
preparation
must
bee
made
to
the
holy
Ministrie
.
BEholde
then
where
wee
must
beginne
to
haue
all
them
well
prepared
vnto
this
charge
,
vnto
whome
God
hath
giuen
any
affection
to
desire
the
same
.
First
on
the
one
side
,
a
liuely
representation
,
must
be
set
before
the
eyes
of
the
excellencie
of
this
calling
:
and
on
the
other
side
,
their
own
basenesse
&
vilenes
,
that
weighing
the
one
with
the
other
,
&
considering
how
vnworthy
and
vncapable
they
are
of
such
incomparable
honour
,
vnto
which
God
hath
exalted
them
,
they
may
endeuour
so
much
the
more
earnestly
to
make
themselues
fitte
,
and
principally
,
to
pray
vnto
God
with
all
the
power
of
their
soule
,
to
giue
vnto
them
all
those
things
which
hee
knoweth
to
be
necessarie
for
them
in
the
administration
of
such
a
function
.
For
if
it
bee
so
,
that
Saint
Paul
,
which
was
a
chosen
vessell
,
when
he
thought
vpon
his
charge
,
he
cryed
out
,
Who
is
sufficient
for
these
things
?
as
though
hee
would
conclude
,
He
that
desireth
the
office
of
a
bishop
,
desireth
a
good
work
:
which
is
as
much
to
say
,
as
he
desireth
also
a
worke
that
is
painfull
&
full
of
trouble
.
And
this
is
that
which
we
commonly
say
,
that
those
things
which
are
rare
&
excellent
,
are
for
the
most
part
hard
to
attaine
vnto
.
Cicero
in
his
first
book
of
offices
,
would
signifie
no
other
thing
,
when
he
saith
,
the
more
that
any
thing
is
hard
,
the
more
it
is
excellent
.
And
in
another
place
,
where
hee
saith
,
that
Nature
her selfe
hath
inwrapped
great
things
within
great
difficulties
.
But
to
vnderstand
these
two
poynts
more
easily
,
vnder
each
of
them
we
comprehend
al
that
which
the
scripture
setteth
down
,
touching
dignity
and
labor
:
that
is
,
vnder
the
name
of
dignitie
we
vnderstand
all
those
excellent
titles
,
with
which
Pastors
are
adorned
in
the
worde
of
God
,
the
which
titles
appertained
in
ancient
time
,
to
the
Prophets
,
Priests
,
and
Apostles
:
not
that
it
is
our
meaning
to
say
,
that
in
al
things
pastors
be
like
vnto
prophets
,
priests
,
and
Apostles
,
without
any
exception
:
we
reserue
vnto
them
that
which
was
proper
and
peculiar
vnto
themselues
,
and
which
cannot
be
giuen
vnto
them
which
nowe
preach
the
word
,
as
to
the
prophets
to
tell
of
things
to
come
,
the
which
God
by
an
especiall
priuiledge
,
hath
reuealed
vnto
them
by
a
wonderfull
maner
:
vnto
priests
to
offer
sacrifice
,
and
to
performe
other
ceremonies
,
which
were
commaunded
in
the
law
:
and
to
the
Apostles
to
be
sent
hither
and
thither
,
into
many
places
,
to
make
plaine
the
will
of
theyr
master
,
and
to
doo
miracles
,
as
they
did
,
both
for
the
confirmation
of
the
doctrine
of
the
truth
:
but
we
do
onely
attribute
to
the
Pastors
that
are
nowe
,
all
those
excellent
titles
which
do
commend
their
ministry
,
because
they
are
theyr
successors
,
in
the
publishing
of
the
same
worde
,
which
also
appertaineth
vnto
them
by
right
,
because
that
the
holy
scripture
doth
honour
them
with
the
same
titles
in
many
places
,
as
wee
shall
see
in
theyr
place
,
that
vnder
dignity
and
excellencie
we
put
that
they
are
called
,
Mimisters
of
God
,
seruants
of
god
,
&
of
Iesus
Christ
,
Prophets
,
Men
of
God
,
Seers
,
Apostles
,
Euangelists
,
Doctors
,
Planters
,
Waterers
,
Dispensers
of
the
mysteries
of
God
,
Messengers
,
Fathers
,
Bishops
,
Salt
of
the
earth
,
Light
of
the
world
,
a
good
Sauour
,
finally
:
Angels
,
and
Gods
:
all
which
titles
we
put
one
after
the
other
,
as
they
are
more
or
lesse
significant
,
and
we
wil
moreouer
in
the
forme
of
an
exhortation
,
expounde
euery
title
as
well
as
we
can
,
the
better
to
stirre
vp
all
those
to
the
performance
of
theyr
dutie
,
which
beareth
affection
to
the
holy
Ministry
.
Also
vnder
difficulty
,
we
comprehend
the
great
trauaile
and
diligence
which
must
be
employed
in
that
studie
,
to
doo
best
good
in
their
charge
,
with
most
edifying
:
also
all
those
troubles
and
afflictions
,
which
they
vsually
suffer
,
that
is
,
iniuries
,
raylings
,
reproaches
,
dangers
,
vnto
which
they
are
often
subiect
,
during
the
whole
course
of
their
calling
.
Let
vs
speake
then
nowe
of
these
two
points
,
according
to
order
,
that
is
,
as
Saint
Paul
teacheth
,
CHAP.
IIII.
The
proofe
by
places
of
scripture
of
twentie
two
titles
,
which
are
giuen
to
the
Ministers
of
the
word
of
God
.
IN
the
first
place
they
are
called
the
Ministers
of
God
,
and
of
Iesus
Christ
.
Paul
a
Minister
of
God
,
and
an
Apostle
of
Iesus
Christ
,
according
to
the
faith
of
Gods
elect
.
Secondly
,
they
are
called
the
Seruants
of
God
,
and
of
Iesus
Christ
.
They
are
called
,
Apostles
,
Prophets
,
Euangelistes
,
Pastors
,
and
Doctors
,
but
because
first
we
make
mention
of
those
titles
which
be
lesse
significant
,
That
the
Acts
of
King
Dauid
both
first
and
last
,
are
written
in
the
bookes
of
Samuel
the
Seer
,
and
in
the
volum
of
Gad
the
Seer
.
In
the
1.
Chr.
21.
&
the
2.
Chr.
9
In
the
visions
of
Iddo
the
Seer
.
And
in
the
same
booke
the
12.
Chapter
.
Iddo
the
Seer
.
In
the
29.
mention
is
made
of
Iohn
the
sonne
of
Hanani
the
Seer
,
who
reproued
Iehoshaphat
in
that
hee
went
with
Achab.
The
fift
title
,
that
they
are
called
Apostles
.
The
6.
Euangelists
.
The
7.
Doctors
.
The
8.
Pastors
.
The
9.
they
are
called
Planters
.
The
10.
Waterers
,
of
the
word
of
God
.
As
S.
Paul
saith
:
Paul
may
plant
,
and
Apollos
may
water
,
but
God
giues
the
encrease
.
The
11.
they
are
called
fellowe
workers
,
or
Gods
laborers
.
The
12.
the
Disposer
of
the
Mysteries
of
God
:
Lette
a
man
so
thinke
of
vs
as
of
the
Ministers
of
Christ
,
and
disposers
of
the
secrets
of
God
.
The
13.
Messengers
,
or
Ambassadours
.
Now
then
are
we
Ambassadours
for
Christ
,
as
though
god
did
beseech
you
throgh
vs
,
we
pray
you
in
Christes
stead
,
that
you
be
reconciled
to
god
.
The
14.
they
be
called
Labourers
in
the
Haruest
,
as
in
Math.
Whereas
Christ
seeing
a
great
company
following
him
,
he
said
vnto
his
disciples
:
Surelie
the
Haruest
is
great
,
but
the
laborers
are
but
fewe
,
praye
ye
therefore
,
the
Lord
of
the
haruest
,
to
send
forth
laborers
into
his
haruest
.
The
15.
Fathers
.
When
the
King
of
Israel
had
in
his
power
the
army
of
the
King
of
Syria
,
hee
asked
of
Elisha
the
Prophet
as
touching
them
,
saying
:
My
Father
,
shall
I
smite
them
?
shall
I
smite
them
?
Againe
,
I
write
not
these
things
to
shame
you
,
but
as
my
beloued
children
I
admonish
you
.
For
though
you
haue
ten
thousand
instructors
in
Christ
,
yet
haue
you
not
many
Fathers
,
for
in
Christ
Iesus
I
haue
begotten
you
through
the
Gospell
.
The
16.
Elders
,
as
in
the
20.
of
the
Acts
,
where
wee
may
read
,
that
when
S.
Paul
sent
for
the
Elders
whom
he
exhorted
in
their
dutie
.
Elders
that
rule
well
,
are
worthy
of
double
honour
.
The
Elders
which
are
among
you
,
I
beseech
,
which
also
am
an
Elder
,
&
a
witnesse
of
the
sufferings
of
Christ
.
Bishop
.
If
any
desire
the
office
of
Bishop
,
he
desireth
a
woorthy
worke
.
The
18.
The
salt
of
the
earth
,
so
Christ
calleth
his
Disciples
.
The
19.
The
Light
of
the
world
.
The
20.
A
sweet
Sauour
.
We
are
vnto
God
,
the
sweete
sauour
of
Christ
in
them
that
are
saued
,
&
in
them
that
perish
,
to
the
one
we
are
the
sauour
of
death
,
vnto
death
&
to
the
other
,
the
sauour
of
life
,
vnto
life
.
The
21.
They
are
called
,
Angells
.
The
Pastors
of
the
7.
Churches
,
are
called
Angelles
in
the
Reuelation
of
S.
Iohn
.
The
22.
and
the
last
,
they
are
called
Gods
.
That
he
should
be
his
spokesman
,
&
he
shall
be
as
thy
mouth
,
&
thou
shalt
be
to
him
as
God
.
Againe
:
Behold
I
haue
made
thee
Pharaoh
his
God
.
That
is
,
I
haue
giuen
thee
power
against
Pharaoh
,
&
thou
shalt
be
as
a
God
to
a
weake
man
.
Speaking
in
this
maner
vnto
him
,
to
haue
all
feare
of
the
Tyrant
to
be
quite
taken
away
.
CHAP.
V.
How
euerie
one
that
affecteth
the
ministrie
,
should
make
profit
of
each
title
,
which
the
scripture
giueth
to
Pastors
.
NOw
seeing
that
wee
haue
made
proofe
of
the
titles
,
lette
euerie
one
diligentlie
consider
,
what
they
ought
to
learne
which
desire
this
calling
.
First
of
all
,
in
that
they
are
called
the
Ministers
of
God
,
they
must
learne
two
things
.
First
,
that
they
be
of
honest
conuersation
:
Secondly
,
that
they
be
endued
with
a
competent
measure
of
knowledge
.
As
concerning
their
maners
,
what
they
must
be
,
and
what
God
requireth
at
their
hands
,
lette
them
sette
before
them
,
that
most
excellent
place
of
scripture
,
written
in
Leuitieus
,
where
the
behauiour
of
the
Leuits
are
described
:
Whosoeuer
of
thy
seede
in
their
generations
hath
anie
blemishes
,
shall
not
prease
to
offer
the
bread
of
his
God
.
For
whosoeuer
hath
any
blemish
shall
not
come
neare
:
as
a
man
blind
,
or
lame
,
or
that
hath
a
flat
nose
,
or
that
hath
any
misshapen
member
,
or
a
man
that
hath
a
broken
foote
,
or
a
broken
hand
,
or
is
crooke
backed
,
or
bleare
eyed
,
or
hath
a
blemish
in
his
eye
,
or
be
scuruie
,
or
scabbed
,
or
hath
his
stones
broken
.
For
this
place
is
a
true
table
to
beholde
what
Ministers
ought
to
be
:
but
wee
alledge
not
this
place
to
this
end
,
that
the
imperfections
of
the
body
,
whereof
there
mention
is
made
,
maye
keepe
backe
at
this
time
those
from
comming
to
the
ministrie
,
which
desire
the
same
,
as
it
hindered
the
Leuits
from
beeing
priests
:
for
the
reason
for
which
God
would
h●ue
his
Priest
without
blemish
,
was
because
he
rep●esented
the
person
of
Christ
,
who
should
be
the
immaculate
lambe
in
that
reconciliation
,
which
should
be
made
by
him
,
betwixt
God
and
vs
:
but
nowe
seeing
that
Christ
Iesus
hath
made
an
end
of
the
ceremonies
of
the
lawes
here
mentioned
,
wee
which
are
vnder
the
Gospel
are
no
more
bounde
to
the
outward
obseruation
,
yet
notwithstanding
the
substance
of
the
same
,
is
to
be
applied
to
all
those
that
are
placed
in
the
calling
of
the
ministrie
,
that
as
in
those
times
,
the
lame
,
broken
and
disfigured
,
were
kept
backe
from
the
Priesthood
:
so
at
this
day
,
vnderstanding
by
the
faults
of
the
bodie
,
the
spirituall
blemishes
of
the
soule
.
Those
that
bee
fooles
,
ignorant
,
wicked
,
vngodly
,
should
not
bee
admitted
to
this
charge
:
for
ignorance
,
wickednes
,
and
vngodlinesse
,
and
many
other
vices
copartners
vnto
these
,
doth
make
men
more
filthie
and
deformed
,
then
the
imperfection
of
the
body
.
And
if
these
corporal
imperfections
did
keepe
them
from
the
Priesthoode
which
greedily
desired
the
same
,
how
much
more
those
which
are
,
blind
,
lame
,
maimed
,
and
monstrously
deformed
in
their
soule
,
may
not
,
nor
ought
not
,
in
any
sort
be
admitted
to
the
ministry
.
They
therfore
that
aspire
vnto
this
worthy
worke
,
must
employ
all
their
endeuour
to
furnish
themselues
with
the
feare
of
God
,
pietie
,
knowledge
of
the
truth
,
and
an
holy
zeale
to
the
setting
forth
of
Gods
glorie
,
&
other
such
like
Christian
vertues
,
to
the
ende
,
that
being
thus
adorned
with
the
graces
of
the
spirite
,
they
may
desire
this
calling
with
a
good
conscience
,
and
embrace
the
same
,
when
it
shall
be
offered
them
,
and
discharge
it
as
becommeth
the
true
Ministers
of
Christ
.
Concerning
the
seconde
poynt
,
which
is
of
the
graces
of
God
,
which
are
requisite
to
bee
in
them
,
the
better
to
diuide
the
woorde
of
God
aright
:
they
ought
to
bee
put
in
minde
,
that
seeing
that
Pastours
bee
instruments
ordeyned
by
God
,
to
beget
children
in
his
Church
by
the
seede
of
the
woorde
,
as
Saint
Paule
sheweth
,
And
because
that
the
holy
worke
is
incomparably
of
more
value
,
and
precious
,
then
the
worke
of
seruants
that
are
vnder
maisters
in
this
worlde
,
a
farre
greater
knowledge
,
labour
,
and
experience
is
required
of
them
which
hath
the
gouernment
of
this
sacred
businesse
.
And
by
this
reason
they
should
bee
more
stirred
vp
to
perfourme
their
dutie
,
by
considering
themselues
to
bee
fellowes
to
the
Prophets
,
Apostles
,
and
greatest
seruants
of
God
(
which
had
particular
graces
to
themselues
)
namely
Moses
,
who
for
honor
sake
,
Despise
not
Prophesying
.
Fourthly
,
they
are
called
Seers
,
which
name
is
giuen
vnto
them
in
the
scripture
,
to
giue
them
to
vnderstand
that
they
should
see
the
wil
of
god
,
who
hath
bestowed
vpon
them
eyes
and
light
,
to
behold
his
secrets
,
and
high
mysteries
,
and
afterward
to
make
them
knowne
to
others
,
as
the
dutie
of
their
charge
requireth
.
They
also
that
desire
to
bee
such
,
must
call
to
minde
,
howe
God
honoureth
them
:
the
better
to
make
themselues
fit
for
this
calling
,
to
serue
God
sincerely
,
not
rashly
to
intrude
themselues
,
but
with
Christian
humilitie
,
accompanied
with
an
holy
zeale
of
his
glory
:
when
Kings
,
Princes
,
and
great
Lords
do
call
vs
to
their
houses
,
to
shewe
vnte
vs
that
which
is
most
deare
and
precious
vnto
them
,
or
to
impart
vnto
vs
their
secretes
,
wee
thinke
our selues
to
bee
in
an
happie
case
:
yet
manie
times
their
fauour
is
but
a
winde
,
and
breedeth
an
affliction
of
the
minde
,
because
wee
stande
in
such
feare
of
loosing
their
good
will
.
Howe
much
more
ought
they
to
bee
carefull
,
who
haue
consecrated
themselues
to
the
holie
ministrie
,
to
keepe
that
fauour
,
which
the
King
of
all
Kings
hath
vouchsafed
them
,
in
reuealing
vnto
them
his
maruellous
secretes
,
which
are
pleasant
to
be
knowne
,
and
nothing
daungerous
to
bee
opened
to
others
:
but
contrariwise
,
God
doth
communicate
them
,
to
bee
imparted
to
others
,
which
are
desirous
of
the
knowledge
thereof
.
When
our
secretes
are
discouered
,
and
made
knowne
to
others
,
wee
are
greeued
thereat
,
and
many
times
it
causeth
vs
great
hurt
:
but
it
is
otherwise
with
God
when
we
reueale
his
secrets
,
wherewith
he
maketh
vs
acquainted
:
we
doo
aduaunce
his
glory
,
and
procure
his
fauour
the
more
.
In
mans
body
there
is
nothing
more
deare
then
the
apple
of
the
eyes
,
&
of
purpose
God
hath
giuen
vnto
vs
nothing
so
precious
as
that
:
for
although
all
the
partes
of
our
body
bee
most
excellent
,
that
the
great
Philosophers
being
astonished
at
the
maruailous
workmanship
of
them
,
haue
confessed
that
this
worke
could
not
be
from
man
,
but
that
it
was
diuine
:
but
of
all
the
rest
,
the
eyes
are
the
principall
partes
,
because
they
are
the
guides
of
the
other
members
,
and
without
which
men
are
as
miserable
as
Polyphemus
was
,
when
his
one
eye
was
put
out
.
Euen
so
,
seeing
that
in
the
body
of
the
Church
,
the
Pastors
bee
the
eyes
,
and
the
light
of
the
same
,
they
that
desire
to
be
such
eyes
,
they
ought
not
only
with
great
care
and
diligence
,
to
get
this
light
,
but
hauing
gotten
it
,
charitably
to
preferre
,
and
daily
increase
the
same
,
to
enlighten
them
that
are
in
darkenesse
,
and
breefely
to
take
heed
,
that
it
be
not
diminished
and
blemished
in
them
,
because
that
if
it
bee
quenched
or
darkened
in
them
which
desire
to
be
,
or
be
already
Seers
,
it
is
to
bee
feared
,
that
it
will
bee
the
cause
of
as
much
mischiefe
,
as
it
would
haue
beene
of
goodnesse
,
when
others
are
directed
by
that
light
.
But
how
commeth
it
to
passe
,
that
they
come
not
onelie
to
bee
bleare
eyed
,
but
darkenesse
,
and
blindnesse
it selfe
?
This
happeneth
when
they
are
puffed
vp
with
pride
,
with
carnal
opinions
,
&
vaine
fantasies
,
with
which
they
suffer
themselues
to
be
led
,
&
lead
with
them
all
those
that
hearken
vnto
them
,
vnto
their
owne
destruction
.
Hitherto
may
also
bee
added
,
that
if
those
that
bee
ignoraunt
,
bee
not
kept
backe
from
this
charge
,
it
will
fall
out
by
them
,
as
it
dooth
by
those
that
hath
badde
eyes
,
and
hauing
a
desire
to
drawe
neare
vnto
the
Sunne
,
are
offended
by
the
light
thereof
,
and
in
daunger
of
loosing
their
sight
altogether
:
and
that
which
is
more
to
bee
feared
,
through
their
negligence
,
(
which
beeing
vnfitte
,
intrudeth
themselues
into
this
charge
)
they
do
commit
a
double
fault
:
that
is
to
say
,
in
that
they
ouerthrowe
themselues
,
and
others
guided
by
them
:
that
they
deserue
a
double
punishment
:
because
of
their
want
of
experience
,
they
knowe
not
howe
to
gouerne
the
flocke
of
GOD
,
the
which
they
lead
by
Brambles
,
and
Briers
,
and
through
desart
places
,
in
steade
of
fayre
wayes
.
Finallie
,
let
vs
conclude
,
that
these
two
poyntes
maye
stirre
vppe
to
the
performaunce
of
theyr
duties
,
that
will
bee
Sheepheards
,
first
the
brightnesse
of
that
cleare
light
,
which
they
ought
to
carrie
:
secondly
,
the
indignation
and
wrath
of
God
,
which
they
heape
vpon
their
owne
heade
,
if
they
approach
vnprepared
,
and
vnfurnished
,
of
those
graces
which
are
altogether
necessarie
for
that
calling
.
Men
of
God
.
Wherein
wee
may
note
,
that
this
title
dooth
seeme
more
expressely
to
commende
vnto
vs
their
dignitie
,
and
excellencie
,
and
also
by
this
,
they
may
the
more
liuely
bee
pricked
forwarde
to
frame
themselues
to
the
practise
of
their
dutie
in
this
calling
.
For
the
holie
Scripture
when
it
woulde
signifie
something
that
is
excellent
,
or
when
it
goeth
about
to
attribute
a
certaine
prayse
to
some
especiall
man
,
it
vseth
the
same
manner
of
speech
.
As
for
example
:
When
it
setteth
downe
a
man
valiaunt
in
the
warre
,
it
calleth
him
,
A
man
of
warre
,
as
,
The
Lorde
is
a
man
of
warre
.
Againe
,
All
her
men
of
warre
shall
bee
cut
off
in
that
day
.
Also
a
notable
man
is
called
a
man
of
renowme
,
There
were
Gyants
,
which
were
men
of
renowme
.
Also
,
Men
of
strength
,
Men
of
valure
.
And
when
wicked
men
are
meant
,
they
are
tearmed
Men
of
Beliall
,
whereby
is
noted
the
greatest
wickednesse
.
Also
it
calleth
,
Men
of
death
,
those
which
are
woorthie
of
death
.
Men
of
blood
,
Men
of
God
,
That
is
,
to
shewe
,
that
this
charge
doth
represent
a
person
more
diuine
then
humane
.
They
might
as
aptlie
be
called
,
Sonnes
of
men
,
to
note
,
that
they
were
the
most
rare
and
woorthie
amongest
men
:
but
when
God
will
haue
his
holie
and
reuerent
name
of
man
,
to
make
knowne
the
loue
and
familiaritie
,
that
those
which
beare
such
names
,
haue
with
God
,
and
that
that
estimation
which
they
haue
with
him
,
shoulde
bee
of
force
as
nothing
more
to
incite
them
which
desire
this
calling
,
hauing
such
a
title
of
glorie
,
and
honor
.
For
this
as
much
in
effect
,
as
his
domesticall
fauourites
:
vnto
whome
hee
discloseth
euen
the
verie
secretes
of
his
heart
.
What
man
is
so
simple
,
or
abiect
,
who
will
not
think
himselfe
greatly
honoured
,
to
bee
in
the
seruice
of
any
Prince
,
or
great
Lord
,
although
it
be
but
an
inferior
place
?
How
doth
he
look
aloft
,
who
hath
authoritie
and
credite
vnder
his
Lord
,
and
is
fauoured
of
him
?
And
beeing
proude
of
this
vaine
honour
,
with
what
cheerefulnesse
,
&
willingnesse
doth
he
serue
his
Lord
?
What
doth
he
omit
whereby
he
may
gratifie
him
?
What
then
ought
they
to
doo
,
which
haue
this
honour
,
to
bee
employed
in
the
seruice
of
God
,
to
bee
so
preferred
in
his
house
,
that
they
haue
not
the
name
of
a
base
seruaunt
,
but
such
a
name
,
as
importeth
the
chiefe
rowme
of
account
?
What
ingratitude
is
in
them
,
who
abuse
any
wayes
this
singular
fauour
?
and
what
punishment
is
hee
woorthie
of
,
that
forgetteth
his
dutie
?
Wee
conclude
then
,
the
feare
which
they
ought
to
haue
of
beeing
iustly
punished
,
if
they
faile
in
the
duties
of
their
calling
,
and
that
degree
of
honour
vnto
which
God
hath
exalted
them
,
ought
to
stirre
them
vppe
greatlie
with
all
industrie
and
diligence
,
to
applie
themselues
vnto
all
those
thinges
which
maye
please
GOD
,
who
is
their
true
Maister
,
and
souereigne
Lorde
.
We
set
for
the
sixt
,
that
they
are
called
Apostles
:
And
as
concerning
these
foure
titles
which
are
here
ioyned
together
,
wee
will
expound
them
all
in
one
,
and
shewe
what
they
ought
to
learne
,
who
will
exceede
them
in
their
places
.
Generally
,
they
are
to
obserue
,
that
God
hath
giuen
diuersitie
of
graces
vnto
them
,
to
some
more
,
to
some
lesse
,
as
hee
knewe
it
to
be
expedient
for
the
good
of
the
Church
:
that
is
,
that
those
which
were
Apostles
(
which
hee
put
first
)
receiued
greater
abundance
of
spirituall
gifts
,
then
the
Euangelists
(
which
were
after
them
)
who
had
a
calling
a
little
inferiour
to
that
of
the
Apostles
.
But
the
better
to
vnderstand
what
the
one
and
the
other
were
,
wee
must
speake
of
each
of
them
seuerallie
.
The
Apostles
were
men
tried
,
and
chosen
,
whome
God
indued
with
most
heauenly
graces
,
and
elected
them
in
a
soueraigne
decree
of
honour
:
such
were
the
twelue
Apostles
,
vnto
which
number
Saint
Paul
was
after
receiued
.
Next
were
the
Euangelists
,
because
their
charge
did
draw
nearest
to
the
Apostles
,
but
they
were
vnlike
vnto
them
in
degree
of
dignine
.
As
concerning
Pastors
,
and
Doctors
,
manie
thinke
that
it
was
but
one
office
:
but
according
to
the
iudgment
of
Caluin
,
they
be
two
:
who
saith
in
his
Commentarie
vppon
this
place
of
Scripture
,
that
Pastors
be
those
,
vnto
whom
is
committed
the
care
of
a
certaine
flocke
,
vnto
whom
also
the
name
of
a
Doctor
may
not
be
giuen
in
some
sort
,
because
that
the
Doctors
are
those
which
are
ordained
as
well
to
make
fitte
Pastors
,
as
to
teach
the
whole
Church
.
Let
this
then
be
diligently
marked
,
of
all
them
that
intend
the
profeshon
of
the
Ministrie
,
to
take
heed
of
these
two
extremities
:
the
first
is
,
that
neither
being
Doctors
,
nor
Pastors
,
that
is
,
hauing
no
gifts
in
any
measure
,
to
exercise
this
holie
calling
,
that
they
ought
not
to
goe
about
to
intrude
themselues
.
The
other
is
,
that
although
they
haue
some
gifts
for
the
execution
of
this
charge
,
yet
they
must
daylie
learne
to
knowe
their
weakenesse
,
to
the
ende
,
that
by
the
knowledge
thereof
,
they
may
be
humbled
more
and
more
:
that
when
they
shall
perceiue
their
fellowe
brethren
and
companions
,
to
excell
them
in
the
knowledge
and
vnderstanding
of
the
Scripture
,
and
of
other
sciences
,
that
they
reuerence
them
,
and
giue
honour
vnto
them
,
as
vnto
Vessels
which
God
hath
preferred
before
them
:
and
aboue
all
,
that
they
bee
free
from
enuying
them
.
And
hauing
some
opinion
of
themselues
,
they
must
not
thinke
that
they
doo
surpasse
them
,
but
that
they
acknowledge
with
humilitie
to
bee
inferiour
vnto
them
:
and
let
them
consider
,
that
if
they
bee
not
Apostles
,
yet
they
are
Euangelists
,
and
that
although
others
go
before
them
in
gifts
,
yet
neuerthelesse
,
that
they
are
those
whome
it
hath
pleased
God
to
appoynt
to
set
forth
his
glorie
:
and
that
although
others
haue
receiued
more
,
yet
they
may
be
as
profitable
,
according
to
that
measure
of
riches
which
GOD
hath
bestowed
vpon
them
.
But
if
it
commeth
to
passe
,
that
those
which
are
not
equall
in
giftes
,
shall
suffer
themselues
to
bee
carryed
away
with
enuie
,
which
is
verie
familiar
vnto
them
,
who
are
drunken
with
a
vaine
and
imaginarie
sufficiencie
,
they
will
cause
more
harme
and
mischiefe
in
the
Church
of
GOD
,
then
those
will
doo
good
,
who
beeing
furnished
with
all
things
necessarie
,
are
promoted
to
this
charge
.
Breefely
,
seeing
that
God
knoweth
it
to
bee
profitable
for
his
Church
,
it
hath
beene
and
nowe
is
,
his
will
and
pleasure
,
that
there
shoulde
bee
men
endued
with
diuersitie
of
graces
,
they
that
haue
lesse
then
others
,
should
content
themselues
with
that
they
haue
receiued
,
and
endeuour
to
encrease
them
:
that
is
,
to
followe
them
who
haue
more
then
themselues
,
beeing
touched
with
an
holy
iealousie
.
And
those
which
haue
receiued
more
,
they
must
take
heede
to
employe
them
as
they
ought
,
knowing
that
if
they
abuse
the
same
,
they
must
render
an
accounte
vnto
him
that
hath
distributed
the
same
liberally
vnto
them
,
for
the
edification
of
his
Church
.
Lette
vs
come
to
the
tenth
,
Planters
,
Waterers
,
and
Labourers
,
the
which
in
like
manner
we
ioyne
together
,
because
that
they
signifie
as
it
were
one
thing
.
Behold
then
the
frute
which
wee
must
gather
of
them
of
whom
we
speake
:
that
is
,
that
euen
as
when
labourers
doo
manure
their
lande
,
and
order
it
according
to
the
season
,
and
as
those
that
keepe
vineyards
do
dresse
theyr
vines
,
to
the
ende
that
they
may
haue
plentie
of
fruite
,
so
those
that
desire
to
haue
the
guiding
of
the
Church
of
God
,
ought
aduisedly
to
consider
,
that
they
bee
sufficiently
prouided
for
the
gouerment
of
the
same
:
aboue
all
,
to
bee
able
to
instruct
and
teach
,
in
plucking
vp
by
the
roots
the
brambles
&
thornes
which
are
verie
thicke
,
weeding
out
as
much
as
may
be
,
the
cockle
,
which
groweth
in
great
plentie
with
the
good
corne
,
and
to
cause
it
to
bring
foorth
good
and
wholsome
fruites
,
according
to
the
expectation
of
his
Lorde
:
and
that
they
take
heede
,
that
through
their
negligence
,
it
bringeth
not
foorth
bastard
and
wilde
Grapes
,
in
steede
of
good
and
pleasant
fruite
.
A
simple
husband-man
,
or
some
other
ignorant
labourer
,
will
take
all
paines
that
hee
can
to
reape
the
profite
of
his
grounde
:
what
ought
then
the
labourers
of
the
Church
of
GOD
to
doo
in
the
field
of
God
?
Is
it
a
thing
to
bee
suffered
,
that
eyther
by
theyr
negligence
it
bee
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
Waterers
,
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
,
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
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
compasse
of
their
charge
?
Let
vs
come
to
the
15.
that
they
are
called
Ambassadours
,
(
hee
that
receiueth
you
,
receiueth
mee
)
they
then
,
beeing
mooued
with
this
incomparable
honour
,
to
take
more
courage
and
alacritie
to
please
him
.
Ministers
of
reconciliation
:
the
meaning
whereof
is
,
that
as
it
is
meete
,
that
they
which
are
appointed
to
make
peace
,
and
cease
contention
betwixt
two
or
three
,
or
a
multitude
of
men
,
should
be
wel
spoken
,
&
to
bring
forcible
reasons
to
perswade
,
and
apply
them
to
the
purpose
,
that
they
may
thereby
cure
the
bitternesse
of
the
hart
on
both
sides
,
and
ioyne
them
togither
in
a
firme
bande
of
loue
:
euen
so
it
is
much
more
expedient
,
that
those
which
are
intercessors
,
and
mediators
betwixt
God
and
men
,
shoulde
bee
prompt
and
ready
to
worke
this
effect
:
and
it
is
necessarie
that
they
be
wise
,
prudent
,
discreete
,
aduised
,
endewed
with
good
precepts
and
instructions
,
drawne
out
of
the
word
of
God
,
and
other
godly
Authors
,
that
by
their
great
wisedome
and
exquisit
learning
,
they
may
by
the
grace
of
God
,
restore
poore
sinners
(
who
haue
broken
in
all
points
the
league
of
allyaunce
which
God
hath
made
with
them
)
to
the
fauour
of
God
againe
.
And
that
they
doo
study
with
all
dexteritie
agreeable
to
theyr
calling
,
that
when
they
pray
vnto
God
,
they
maye
make
an
attonement
betwixt
God
and
the
people
,
in
the
administration
of
theyr
charge
,
according
to
those
meanes
which
hee
hath
ordeyned
in
his
holy
woorde
:
And
because
this
is
verie
profitable
,
they
must
labour
to
enrich
themselues
,
with
all
things
necessary
for
the
exercise
of
this
office
,
of
so
great
importance
.
Let
vs
goe
to
the
other
titles
which
are
ful
of
waight
and
authoritie
.
The
17.
they
are
called
Fathers
,
The
18.
they
are
called
Bishops
,
to
watch
without
ceasing
,
ouer
their
flock
:
to
teach
diligently
by
the
worde
of
God
,
to
be
alwayes
in
the
watch
Tower
,
to
see
how
euery
thing
standeth
,
not
to
be
corrupted
that
if
errours
,
abuses
,
and
peruerse
,
and
heretical
doctrines
will
enter
into
the
Church
,
they
must
shewe
their
diligence
in
chasing
them
away
.
To
conclude
,
that
they
bee
alwayes
in
the
fore
,
and
rerewarde
,
for
the
intire
conseruation
of
the
people
,
whome
God
hath
committed
vnto
their
charge
.
For
this
worde
Bishop
,
in
the
Greeke
tongue
,
signifieth
in
English
,
so
much
in
effect
.
But
because
wee
shall
speake
more
largelye
thereof
in
the
discourse
of
the
difficulties
of
the
Ministrie
,
we
will
content
our selues
with
this
,
for
this
time
.
The
ninteenth
title
.
They
are
called
by
Christ
,
The
salt
of
the
earth
,
The
light
of
the
world
.
Hereby
we
may
gather
,
that
as
nothing
in
the
worlde
is
to
be
compared
to
the
beautie
,
and
vnspeakable
profite
of
the
light
,
so
there
is
nothing
that
can
match
the
excellencie
of
the
Ministrie
:
for
euen
as
the
Sun
doth
inlighten
with
his
most
cleare
b●ightnesse
the
face
of
the
earth
,
and
as
the
lamp
,
or
candle
in
the
house
,
do
giue
light
to
all
that
are
therein
,
so
Pastors
ought
by
the
shining
brightnesse
of
the
doctrine
which
they
carrie
,
first
in
theyr
owne
pe●son
to
giue
light
vnto
others
,
to
be
an
example
vnto
th●m
in
all
vertue
,
that
they
may
striue
to
be
like
vnto
them
.
Secondly
,
they
are
to
know
,
that
it
is
their
dutie
,
to
cause
this
their
brightnesse
to
shine
in
obscure
and
darke
places
,
that
they
instruct
the
ignoraunt
who
are
plunged
in
their
thicke
darkenesse
,
and
shewe
vnto
them
the
way
of
life
,
and
saluation
,
exhorting
them
without
ceasing
to
repentance
,
those
which
haue
gone
astray
,
&
whch
loue
better
to
folow
the
course
of
the
blind
world
,
then
to
walke
in
the
paths
of
the
children
of
light
.
To
conclude
,
that
they
holde
forth
as
much
as
may
bee
in
all
places
,
this
burning
light
,
as
it
is
imparted
vnto
them
for
this
purpose
.
But
let
vs
adde
,
that
as
God
hath
bestowed
it
vpon
them
,
to
disperse
it
in
all
places
,
as
it
appertaineth
,
if
they
doo
it
not
,
they
make
it
vnprofitable
,
in
which
they
sinne
greatly
,
and
prouoke
God
against
them
.
If
they
suffer
the
same
to
bee
darkened
,
or
put
out
,
let
them
thinke
that
they
are
worthy
to
bee
cast
themselues
into
vtter
darknesse
,
because
of
the
swarme
of
sins
that
they
procu●e
by
their
default
.
If
anie
take
vpon
him
,
to
guide
by
night
a
troupe
of
men
through
the
woods
,
or
mirie
places
,
with
a
Lanterne
or
any
other
light
,
if
the
candell
goeth
out
,
and
they
which
altogither
trusted
to
the
same
,
bee
ignorant
of
the
way
,
it
commeth
to
passe
,
that
one
hitteth
his
head
agaynst
a
tree
,
another
falleth
,
another
stumbleth
vpon
a
block
,
and
hurteth
himselfe
,
and
they
that
are
in
the
dirtie
way
,
are
in
great
miserie
,
and
affliction
.
What
calamitie
then
shall
bee
,
if
hee
vnto
whom
the
light
of
saluation
is
giuen
to
guide
others
,
let
the
same
die
away
by
negligence
?
howe
can
it
otherwise
bee
,
but
sometimes
one
,
and
sometimes
another
,
must
wander
out
of
the
right
way
,
in
a
strange
maner
?
And
that
many
of
them
which
ought
to
be
guided
by
him
,
are
in
continuall
perill
,
and
daunger
.
Wherefore
all
they
that
feele
in
themselues
,
a
certaine
desire
to
carrie
this
light
,
they
must
remember
that
it
is
their
part
to
walke
in
the
same
themselues
,
and
consider
,
that
if
they
go
astray
,
be
it
neuer
so
litttle
,
a
great
offence
is
giuen
to
the
Church
,
in
stead
of
edifying
the
same
without
ceasing
,
beause
that
their
faults
,
bee
they
neuer
so
small
,
they
are
presently
knowne
vnto
them
which
haue
a
sharper
sight
then
the
common
people
:
to
this
ende
Christ
sayde
to
his
Apostles
,
that
They
were
as
a
Cittie
sette
vppon
an
hill
.
But
if
it
bee
hard
,
nay
,
impossible
to
hinder
the
sight
of
a
Cittie
or
Castle
which
is
situated
vppon
the
toppe
of
an
Hill
,
it
is
as
difficult
a
matter
that
Ministers
can
hide
theyr
faults
,
but
that
they
will
bee
perceiued
when
they
haue
committed
them
.
The
conclusion
is
then
,
if
all
this
be
well
pondered
of
them
,
they
must
needes
make
them
wise
and
aduised
in
theyr
dutie
.
Lette
vs
come
to
the
one
and
twentieth
title
,
that
they
are
called
A
good
Sauour
,
The
persons
bee
onely
vesselles
,
wherein
the
same
is
contayned
,
as
Saint
Paul
sheweth
,
who
speaking
of
himselfe
and
of
other
Apostles
,
sayth
:
But
wee
haue
this
treasure
in
earthen
Vesselles
.
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
.
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
negligentlie
,
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
bee
not
contrarie
to
their
doctrine
:
that
temperancie
,
modestie
simplicitie
,
and
all
Christian
vertues
,
doo
shine
in
them
so
clearely
,
that
their
life
Preacheth
,
as
it
is
saide
in
the
common
prouerbe
.
The
Philosophers
which
were
counted
wise
men
,
amongst
the
Paynims
,
haue
very
well
obserued
,
that
a
philosopher
was
not
to
be
esteemed
a
true
Philosopher
,
if
he
liued
otherwise
then
he
taught
:
as
many
,
and
especially
Cicero
,
noteth
in
his
oration
,
Pro
Planco
:
where
he
saith
:
That
vertue
,
integritie
,
honestie
,
is
requisit
in
man
,
and
not
onely
the
volubilitie
of
the
tongue
,
art
,
&
science
.
Also
against
Salust
,
he
saith
,
It
is
of
chiefest
commendation
to
leade
a
life
answerable
to
our
words
,
and
that
our
discourses
be
conformable
to
our
maners
.
Also
in
his
2.
of
Tusculans
questions
,
That
the
Philosophers
are
not
knowne
by
their
wordes
,
but
by
the
constancie
and
firmenes
of
their
actions
.
We
which
carry
the
name
infinitly
,
more
excellent
then
the
name
of
Philosophers
,
that
is
,
the
name
of
Christians
,
yea
we
which
are
the
leaders
and
guiders
of
others
,
we
ought
to
regarde
to
ioyne
good
actions
with
that
fearefull
name
of
Ministers
,
wherewith
wee
are
honoured
.
For
if
it
bee
a
thing
filthy
and
woorthy
of
reprehension
in
any
vocation
,
when
men
shal
take
v●ō
them
some
honorable
preferment
,
and
shall
haue
no
care
by
theyr
behauiour
,
to
approoue
themselues
to
bee
woorthy
thereof
:
then
our
charge
,
as
it
is
without
comparison
more
excellent
then
others
,
so
also
there
be
no
faultes
so
great
,
and
so
scandalous
,
as
those
which
are
committed
in
the
same
.
Heereunto
tendeth
the
words
of
S.
Ambrose
,
in
his
booke
of
a
Pastor
,
saying
.
There
is
nothing
more
excellent
,
then
the
calling
of
Ministers
:
nothing
more
high
then
the
name
of
a
Bishoppe
:
but
this
is
,
when
they
shewe
their
dignitie
vnto
the
sight
of
the
eye
:
when
they
make
it
knowne
trulye
what
they
are
,
shewing
theyr
profession
more
by
theyr
actions
,
then
by
theyr
name
:
to
the
ende
that
theyr
name
maye
aunswere
to
theyr
action
,
and
the
action
may
aunswere
to
theyr
name
:
for
feare
leaste
that
they
appeare
to
bee
in
an
high
honour
,
and
theyr
life
to
bee
in
a
lowe
degree
:
for
feare
leaste
their
profession
bee
diuine
,
and
theyr
workes
vnlawfull
:
for
feare
leaste
they
haue
a
religious
habit
,
and
that
their
deedes
bee
prophane
:
for
feare
that
they
seeme
not
to
haue
the
wordes
of
a
Doue
,
that
is
sweet
as
a
Pigeon
,
and
carrie
the
heart
of
a
dogge
,
full
of
gal
and
bitternesse
:
for
feare
that
they
boast
not
of
the
profession
of
a
sheepe
,
and
carrie
in
their
hearts
,
the
fiercenesse
of
a
Wolfe
:
for
feare
least
aunswer
be
made
vnto
them
,
This
people
honour
me
with
their
lips
,
but
their
heart
is
far
from
me
.
The
same
Father
in
the
booke
before
alleaged
,
saith
further
also
.
As
the
long
gowne
of
the
Senators
fitteth
the
Senators
,
as
husbandrie
becommeth
labouring
men
,
armour
is
fit
for
souldiours
,
nauigation
for
the
marriner
,
and
in
sum
,
as
euery
workeman
is
knowne
by
the
qualitie
of
his
worke
,
so
the
workes
of
a
Minister
,
doo
shew
what
a
Minister
is
,
that
he
may
better
be
knowne
by
his
worke
,
then
by
his
profession
:
that
he
may
bee
more
called
a
Bishop
by
his
merits
,
then
by
his
name
:
that
is
,
that
he
deserueth
more
by
his
good
and
his
Christian
conuersation
the
name
of
a
Bishop
,
then
onely
carrying
the
name
.
To
these
two
,
we
may
adde
,
that
notable
sentence
of
S.
Bernard
,
in
one
of
his
Epistles
,
saying
.
Hearken
now
vnto
my
song
,
which
is
sweete
,
and
pleasant
,
and
profitable
:
It
is
a
thing
monstrous
to
be
in
the
souereigne
degree
of
honour
,
&
to
haue
a
base
and
faint
heart
,
to
haue
the
first
place
,
and
to
leade
the
life
of
an
abiect
:
to
haue
a
tongue
which
pronounceth
great
matters
,
and
to
haue
idle
hands
:
to
vse
manie
wordes
,
and
to
shewe
no
fruit
:
to
haue
a
graue
countenaunce
,
and
light
actions
:
a
head
white
and
hoarie
,
and
a
heart
full
of
vanitie
:
a
face
full
of
wrinckles
,
and
a
tongue
full
of
scoffes
:
to
shewe
outwardly
a
great
authoritie
,
and
yet
to
bee
altogether
mutable
and
inconstant
.
Wee
may
adde
also
this
,
taken
out
of
the
same
Authour
in
that
Canticle
,
when
hee
sayeth
:
Can
a
foolish
and
ignoraunt
Pastour
lead
the
Sheepe
of
the
Lorde
into
the
Meades
of
the
diuine
woordes
?
But
hee
addeth
a
little
after
:
If
anie
bee
learned
,
and
bee
not
honest
,
it
is
to
bee
feared
,
that
so
much
as
such
a
one
edifieth
by
his
wordes
,
he
hurteth
as
much
by
the
barrennesse
of
his
life
.
I
desire
nothing
more
,
then
that
it
may
please
God
,
that
these
excellent
sayings
here
mentioned
,
may
be
well
vnderstood
,
&
practised
of
all
them
,
which
either
at
this
day
do
,
or
of
them
which
hereafter
mindeth
to
make
profession
to
teach
others
,
in
what
Churches
so
euer
.
It
is
very
likely
,
that
as
the
ignorance
of
them
,
and
the
negligent
regarding
therof
,
do
cause
great
offences
and
miseries
,
to
the
right
vnderstanding
and
practise
of
them
,
wil
bee
an
occasion
of
great
edification
,
and
happinesse
.
But
because
these
things
do
appertaine
to
the
difficultie
of
the
ministry
,
because
it
is
very
hard
to
bee
perfect
,
let
vs
begin
to
enter
into
the
discourse
of
the
foresayde
difficulties
.
CHAP.
VI.
The
beginning
of
the
difficulties
which
are
found
in
the
Ministrie
.
WE
are
to
obserue
,
that
to
vnderstande
these
difficulties
more
plainely
,
S.
Paul
his
order
must
bee
followed
:
in
the
1.
Tim.
5.
and
in
Tit.
1.
That
a
Bishop
must
bee
vnblameable
,
who
is
it
that
will
not
altogether
loath
that
function
?
For
this
woorde
if
it
bee
literally
taken
,
as
manie
haue
vnderstood
it
:
as
amongest
others
,
they
which
in
olde
time
were
called
Donatists
,
who
affirmed
that
the
ministrie
was
vnprofitable
,
by
reason
of
the
vices
of
the
persons
:
they
were
straungely
deceiued
,
in
that
they
vnderstood
when
S.
Paul
said
,
That
a
Bishop
must
be
vnblameable
,
that
it
was
required
that
there
should
not
be
in
him
the
least
blemish
,
and
imperfection
:
seeing
that
Saint
Paul
by
this
worde
vnderstandeth
not
,
that
they
shoulde
be
pure
,
innocent
as
Saints
,
or
Angels
,
for
seeing
that
they
be
men
as
others
be
,
so
it
is
impossible
,
but
that
there
should
appeare
in
them
some
reliques
of
sinne
,
and
naturall
vncleannesse
.
It
is
verie
true
,
that
it
is
to
bee
desired
,
that
in
those
which
be
such
men
,
that
nothing
bee
seene
to
shine
in
them
but
examples
of
godlinesse
,
and
of
all
Christian
vertues
,
in
which
no
earthly
thing
may
bee
perceiued
:
but
seeing
that
it
is
impossible
that
they
shuld
be
altogither
vncladde
of
the
olde
ragges
of
our
first
Parent
Adam
,
in
vaine
this
is
to
bee
looked
for
.
Neither
is
this
the
meaning
of
Saint
Paule
:
but
onely
that
they
be
vnreproueable
Iohn
Baptist
the
forerunner
of
Christ
Iesus
,
shewed
the
comming
of
Iesus
Christ
,
and
baptized
,
In
baptizing
,
he
sayde
:
I
baptise
you
with
water
,
but
he
that
commeth
after
mee
,
shall
baptise
you
with
the
holy
Ghost
:
for
in
so
saying
,
it
is
all
one
,
as
if
hee
had
sayde
,
that
it
is
not
the
Minister
of
the
outwarde
signe
,
but
that
Iesus
Christ
is
hee
which
giueth
force
,
and
vertue
to
his
baptisme
,
by
the
secrete
and
inwarde
operation
of
his
spirit
.
In
like
sort
wee
may
speake
of
the
word
of
God
,
because
it
hath
the
same
reason
,
that
the
Minister
can
do
nothing
else
but
propound
vnto
the
people
by
a
liuely
voice
,
but
god
must
giue
vnderstanding
,
&
imprint
that
which
is
spoken
in
their
harts
,
to
make
them
to
feele
the
power
therof
.
He
then
that
desireth
to
bee
a
minister
,
he
must
take
heed
not
onely
to
be
pure
and
without
reproofe
of
these
grosse
&
notorious
vices
,
but
also
of
other
lighter
faults
.
For
although
it
hath
bin
said
,
that
if
a
Minister
be
giuen
to
commit
some
smal
offence
,
yet
neuerthelesse
he
is
without
reproofe
:
our
meaning
is
not
in
any
sort
to
flatter
,
or
to
make
faults
lesse
than
they
are
,
whatsoeuer
they
be
:
for
if
he
letteth
loose
the
bridle
too
much
to
those
vices
of
which
we
haue
made
mention
before
,
and
thinks
that
he
ought
not
to
be
put
by
,
in
desiring
this
charge
,
we
say
,
that
it
is
as
detestable
to
God
,
as
beeing
polluted
with
some
horrible
&
infamous
crime
,
yet
neuerthelesse
is
promoted
to
the
Ministry
,
seeing
that
god
vnto
whom
he
must
giue
account
of
his
charge
,
hath
in
as
great
horror
those
vices
which
seem
saml
,
as
those
which
are
more
apparant
we
cal
these
small
faults
,
as
couetousnesse
,
ambition
,
enuie
,
and
many
such
like
(
because
they
are
so
ordinarily
esteemed
of
men
)
but
if
wee
suffer
our selues
to
be
caried
too
far
herein
,
they
become
so
great
,
that
they
be
as
violent
streames
,
that
carry
vs
before
them
into
many
downfals
.
Nowe
let
vs
see
those
mischiefes
which
they
procure
to
themselues
,
which
run
too
far
into
those
sins
,
that
we
may
the
better
beware
,
&
also
the
beauty
of
those
vertues
,
which
are
desired
of
a
Pastor
to
be
followed
,
keeping
the
order
afterward
ensuing
.
When
S.
Paul
saith
,
that
a
bishop
must
be
the
husband
of
one
wife
Abraham
,
Iacob
,
Dauid
,
and
many
other
,
had
at
one
time
many
wiues
,
they
might
perswade
themselues
,
that
it
was
lawful
for
them
also
,
as
commonly
it
is
seene
,
that
there
is
nothing
of
more
force
to
induce
men
to
corrupt
themselues
,
as
the
ancient
custome
of
our
fathers
and
Predecessors
.
Secondly
,
looking
vpon
the
Nations
who
were
their
neare
borderers
,
how
they
were
addicted
to
this
natural
deprauity
,
(
as
corruptions
do
stretch
&
spread
themselues
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
content
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
,
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
:
When
the
watchman
seeth
(
that
is
,
the
Pastor
)
the
sword
come
vppon
a
land
(
that
is
,
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
.
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
,
Let
vs
come
then
to
the
third
vertue
sette
downe
by
Saint
Paul
,
that
is
,
Modestie
.
I
see
thy
pride
Anthistenes
,
through
the
patches
of
thy
Cloake
.
To
produce
examples
of
them
,
who
make
profession
of
Christianitie
,
who
please
themselues
in
this
hypocriticall
humilitie
,
it
were
labour
lost
:
more
of
that
stampe
are
to
be
found
,
then
of
anie
other
as
euerie
one
that
dooth
but
a
little
consider
the
estate
,
may
manifestly
perceiue
.
But
the
Apostle
doth
earnestly
desire
true
modestie
,
and
humilitie
,
which
consisteth
not
in
the
colour
of
the
garment
,
neither
in
the
countenance
of
the
face
,
and
of
the
bodie
,
but
in
the
mortifying
of
our
disordered
and
rebellious
affections
.
This
humilitie
is
the
robe
of
the
Minister
,
with
which
he
ought
to
bee
couered
,
because
(
to
speake
in
one
worde
)
that
is
the
soule
,
the
blood
,
and
the
heart
of
Christian
religion
,
and
without
which
,
religion
is
but
a
painted
vizard
.
To
bee
briefe
,
seeing
that
this
vertue
is
commaunded
to
all
Christians
,
The
fourth
vertue
is
hospitalitie
,
or
charitie
:
where
wee
are
to
note
,
that
the
Greeke
woorde
which
the
Apostle
vseth
,
signifieth
to
loue
straungers
,
which
is
more
then
kindly
to
entertaine
them
,
for
they
may
bee
receyued
into
our
houses
,
and
wee
may
doo
good
vnto
them
,
being
prouoked
by
common
courtesie
,
yet
neuerthelesse
,
not
loue
them
,
or
if
wee
loue
them
,
yet
it
is
verie
coldly
.
This
sheweth
that
charitie
and
hospitalitie
,
which
is
here
recommended
to
Pastors
,
towards
the
poore
,
and
strangers
,
it
is
not
a
dissembled
and
superficiall
charitie
,
as
was
that
of
the
hypocriticall
Pharisies
,
who
gaue
their
almes
,
more
to
bee
seene
and
praised
of
the
vulgar
sort
,
then
moued
by
the
miserie
and
pouertie
of
the
needy
:
vnto
this
,
tendeth
that
saying
of
saint
Paul
,
Let
loue
bee
without
dissimulation
,
distributing
to
the
necessities
of
the
Saints
,
giuing
your selues
to
hospitalitie
.
Pure
religion
,
and
vndefiled
before
God
,
euen
the
father
,
is
this
,
to
visite
the
fatherlesse
,
and
widowes
in
their
aduersitie
.
An
auncient
Doctour
speaking
of
this
kinde
of
Charitie
,
doo
not
vnfitly
name
it
Ambition
,
then
Charitie
.
And
first
we
are
to
call
to
minde
the
commaundement
of
God
in
Deuteronomie
,
strangers
for
yee
haue
beene
strangers
in
the
land
of
Egypt
.
Secondly
,
wee
may
see
the
blessings
which
God
hath
bestowed
vpon
them
,
The
Hystorie
in
the
Actes
of
the
Apostles
,
doo
beare
sufficient
witnesse
,
for
there
we
read
,
that
a
certain
man
called
Publius
,
in
the
Isle
of
Malta
,
hauing
receiued
Saint
Paul
into
his
lodging
,
and
retained
him
by
the
space
of
three
dayes
,
this
hospitalitie
was
the
occasion
that
Publius
father
which
was
diseased
,
was
not
onely
healed
,
but
all
other
maladies
which
raigned
there-about
:
when
the
sicke
persons
were
brought
to
Saint
Paule
,
they
were
likewise
cured
.
Fiftly
,
Feare
not
,
come
and
do
as
thou
hast
sayd
,
but
make
me
thereof
a
little
Cake
first
of
all
,
and
bring
it
vnto
me
,
and
afterward
make
for
thee
and
thy
sonne
,
for
thus
sayth
the
Lorde
God
of
Israel
:
The
meale
in
thy
barrell
shall
not
be
wasted
,
neyther
shall
the
Oyle
in
thy
cruse
bee
diminished
:
the
widow
beleeued
him
,
and
hauing
ouercome
all
temptations
,
wherewith
shee
might
haue
beene
possessed
,
shee
shewed
her
loue
to
Elias
,
and
she●
perceiued
foorthwith
by
experience
,
the
effect
of
the
worde
of
GOD
to
be
most
true
,
which
was
spoken
by
the
Prophet
,
that
her
Oyle
and
Meale
fayled
not
,
so
that
she
plentifully
reaped
for
that
little
which
she
had
sowed
.
Sixtly
,
This
day
saluation
was
come
into
his
house
:
and
it
was
not
in
vaine
that
Martha
receiued
with
such
great
loue
and
affection
,
Iesus
Christ
,
To
continue
brotherly
loue
,
and
not
to
be
forgetfull
to
lodge
strangers
:
for
thereby
some
haue
receiued
Angels
into
their
houses
vnwares
.
What
greater
profite
can
it
bring
vnto
vs
more
then
these
?
It
seemeth
that
it
is
impossible
,
yet
wee
may
obserue
one
besides
,
which
is
worthy
the
marking
,
that
it
doth
not
onely
ioyne
the
Angels
and
God
with
the
faythfull
,
but
also
it
doth
prepare
a
lodging
for
him
,
expelling
all
vncleannes
,
which
might
hinder
God
to
come
vnto
vs
:
that
is
,
it
putteth
away
from
vs
our
sins
:
wherefore
S.
Peter
admonisheth
the
faithfull
,
Aboue
all
things
to
haue
feruent
loue
among
them
,
for
loue
couereth
the
multitude
of
sins
.
Wherefore
would
Iob
not
haue
the
stranger
lodge
in
the
streetes
,
but
opened
his
doores
to
him
that
went
by
the
way
?
beeause
by
this
meanes
hee
receiued
the
glory
of
God
.
Wherfore
did
Lydia
that
Marchant
of
purple
,
Drunkennesse
is
a
familiar
diuell
,
a
sweete
poyson
,
a
delightfull
sinne
,
and
bee
that
suffereth
himselfe
to
be
possessed
herewithall
,
hee
dooth
not
enioy
himselfe
,
as
hee
that
forsaketh
it
:
he
doth
not
onely
commit
sin
,
but
is
all
sinne
.
Where
drunkennesse
raigneth
,
reason
is
banished
,
the
vnderstanding
is
blockish
,
counsell
is
out
of
order
,
iudgement
is
peruerted
.
But
lette
vs
marke
out
of
the
scripture
,
what
harme
it
bringeth
.
Wine
is
a
mocker
,
and
strong
drinke
is
raging
:
and
whosoeuer
is
deceiued
thereby
,
is
not
wise
.
Secondly
,
Not
to
bee
drunken
with
Wine
wherein
is
excesse
.
Thirdly
,
Wine
and
newe
wine
,
it
taketh
away
the
heart
,
they
haue
committed
whoredome
.
Fourthly
,
labourer
that
giueth
himselfe
to
drunkennesse
,
shall
neuer
be
rich
.
Let
vs
come
now
to
those
punishment
which
are
threatned
to
the
soule
,
that
it
shal
not
inherit
eternall
life
.
S.
Paul
threatneth
th●
prophane
Corinthians
,
Be
not
deceiued
:
neither
fornicators
,
nor
Idolaters
,
nor
adulterers
,
nor
wantons
,
nor
Buggerers
,
nor
theeues
,
nor
couetous
,
nor
drunkards
,
nor
railers
,
nor
extortioners
,
shall
inherit
the
Kingdome
of
God
.
This
is
denounced
to
all
persons
,
and
much
more
to
Pastors
,
for
if
they
suffer
themselues
to
be
ouertaken
by
this
sin
,
their
fault
is
the
greater
,
because
they
are
leaders
of
the
rest
:
for
as
a
good
ancient
Doctor
saith
,
Drunkennesse
is
a
fault
in
any
particular
man
,
but
in
a
minister
it
is
sacriledge
,
by
which
the
one
killeth
the
soule
with
wine
,
the
other
extinguisheth
the
spirit
of
holinesse
.
Lette
vs
goe
forward
,
and
see
what
S.
Paul
meaneth
,
when
he
saith
,
that
such
a
man
shuld
be
no
Striker
.
By
this
woorde
,
Saint
Paule
vnderstands
,
that
a
Pastor
should
not
bee
so
easily
mooued
,
Anger
and
Choller
(
as
the
auncient
Fathers
say
)
is
farre
better
asswaged
by
gentlenesse
and
courtesie
,
then
by
resisting
.
Salamon
sheweth
the
same
in
his
Prouerbs
,
where
he
saith
.
A
soft
answere
appeaseth
strife
,
but
angry
words
stirreth
vp
contention
.
Amongst
all
vertues
,
with
which
Princes
and
great
Lords
ought
principally
to
be
adorned
,
it
is
gentlenesse
,
and
facilitie
in
speaking
to
all
,
and
to
receiue
them
kindely
,
if
they
come
vnto
him
.
There
is
nothing
that
make
them
more
commended
.
The
good
Princes
among
the
heath●n
had
so
much
light
.
For
it
is
reported
of
the
Emperour
Titus
,
who
at
a
time
beeing
reprehended
by
some
of
his
familiars
,
because
he
promised
lightly
to
all
that
demaunded
any
thing
of
him
,
without
considering
the
qualitie
,
or
the
cause
of
the
request
,
he
answered
them
wisely
,
that
the
face
of
a
Prince
shuld
resemble
the
countenance
of
God
,
from
which
as
neuer
any
depart
,
but
very
well
contented
,
so
the
gentlenesse
of
a
Prince
should
be
such
,
that
neuer
any
one
should
feare
to
come
vnto
him
,
and
that
they
should
go
from
him
,
My
sonne
,
I
beseech
thee
,
giue
glorie
to
the
Lord
God
of
Israel
.
Moyses
was
one
of
the
greatest
Prophets
that
euer
was
,
that
euen
by
the
testimonie
of
God
himselfe
,
there
was
neuer
Prophet
like
vnto
him
.
Besides
,
he
was
the
meekest
,
and
humblest
person
that
euer
was
,
as
may
bee
perceyued
by
the
practise
of
his
life
:
but
aboue
all
,
The
seruaunt
of
the
Lorde
must
not
striue
,
but
must
bee
gentle
towardes
all
men
,
apt
to
teach
,
suffering
the
euill
men
patiently
,
instructing
them
with
meekenesse
,
that
are
contrarie
minded
.
This
is
the
reason
for
which
Saint
Paul
is
set
before
vs
,
an
ensample
of
humanitie
vnto
others
,
as
wee
may
see
.
Shall
I
come
vnto
you
with
a
rodde
,
or
in
loue
,
and
in
the
spirit
of
meekenesse
?
And
againe
,
he
speaketh
after
this
maner
.
Nowe
I
Paule
my selfe
beseech
you
,
by
the
meekenesse
and
gentlenesse
of
Christ
,
which
when
I
am
present
among
you
,
am
base
.
&c.
To
be
brief
,
when
the
same
Apostle
sayth
to
the
Galathians
,
that
Meekenes
,
gentlenes
,
and
temperancie
,
are
the
fruits
of
the
Spirit
.
And
that
our
Sauiour
Iesus
Christ
himselfe
is
set
downe
for
an
ensample
to
all
Christians
,
as
wee
may
see
.
Learne
of
me
,
that
I
am
meeke
and
lowlie
in
heart
,
and
yee
shall
find
rest
vnto
your
Soules
:
those
that
desire
this
calling
of
the
ministrie
,
must
consider
that
it
is
their
dutie
aboue
others
to
giue
themselues
to
this
gentlenes
and
meek
spirit
.
Let
vs
come
now
to
couetousnesse
,
and
desire
of
gain
which
is
not
honest
,
which
is
numbred
by
Saint
Paul
amongst
those
vices
which
a
minister
should
auoid
.
Cicero
.
Good
manners
are
corrupted
,
and
depraued
by
the
too
much
loue
of
riches
.
Likewise
he
sayth
in
his
Oration
agaynst
Verres
,
That
there
is
nothing
so
sacred
,
but
that
it
may
b●e
violated
,
nothing
so
strong
and
defenced
,
but
that
it
may
be
ouercome
by
money
.
In
his
Oration
for
Quintius
,
he
sayeth
:
There
is
no
dutie
neuer
so
holie
,
or
diuine
,
which
may
not
bee
broken
through
couetousnesse
.
And
in
his
first
Booke
of
his
Paradoxes
,
Couetousnesse
is
a
kinde
of
thirst
,
and
destemperature
in
men
,
which
can
neuer
be
satisfied
,
it
tormenteth
,
and
racketh
them
,
not
onely
with
a
beastly
desire
to
increase
that
which
they
haue
,
but
also
with
a
miserable
feare
of
loosing
that
which
they
haue
gotten
.
Also
against
Vatinius
,
Couetousnesse
is
vnsatiable
,
it
holdeth
in
such
sort
the
vnderstanding
of
men
,
so
locked
and
tied
fast
,
that
it
suffereth
them
not
by
any
meanes
to
take
breath
.
To
be
briefe
,
in
the
fourth
Booke
of
his
Tusculan
Questions
,
It
is
a
sicknesse
that
pearceth
the
vaines
,
and
runneth
through
the
intrales
,
and
that
which
is
worse
,
when
once
it
hath
seised
our
heart
,
it
cannot
be
rooted
out
.
I
thinke
none
so
voyde
of
reason
,
that
woulde
either
buy
or
eate
that
meat
which
should
not
slake
our
hunger
,
but
rather
encrease
the
same
:
or
drinke
that
Wine
,
or
any
other
liquour
which
shoulde
not
quench
our
thirst
,
but
that
which
should
make
vs
more
drie
.
Couetousnesse
than
being
the
same
meate
and
drinke
,
it
ought
so
much
the
more
to
be
abhorred
.
But
the
better
to
find
out
the
deformitie
therof
,
and
that
incredible
mischief
vnto
which
it
bringeth
them
that
suffer
themselues
to
be
led
by
the
same
,
the
Philistines
,
who
gaue
vnto
her
a
thousand
,
and
one
hundred
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
,
There
is
nothing
more
vile
then
couetousnesse
,
especially
in
princes
,
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
,
Lette
vs
build
vs
a
Citie
and
a
tower
,
whose
toppe
may
reach
vnto
the
heauen
,
that
wee
may
gette
a
name
.
Philo
,
Iudaeus
applieth
the
forbidding
of
the
people
of
Israel
,
to
eate
leauened
bread
at
the
feast
of
the
passouer
,
as
though
hee
would
say
,
that
euen
as
the
leauen
hath
this
property
to
puffe
vp
the
dowe
,
so
the
praise
which
that
day
maye
bee
giuen
,
may
make
the
hearte
to
swell
:
and
as
leauen
was
forbidden
them
the
day
of
the
Passeouer
,
so
likewise
vppon
other
dayes
when
they
went
about
any
good
worke
,
especially
in
Preaching
the
worde
,
then
wee
ought
to
flye
this
vaine
glorie
(
which
is
so
indeede
for
the
most
parte
)
more
diligently
then
at
another
time
:
because
then
shee
doth
present
her selfe
,
and
may
insinuate
her selfe
into
the
soule
more
then
at
some
other
time
.
Let
vs
come
to
anger
,
of
which
we
may
say
,
that
this
diuellish
passion
is
so
cruel
to
those
,
who
yeeldeth
thereunto
,
Assoone
as
it
entereth
into
any
it
taketh
away
from
them
all
the
light
of
reason
,
and
consequentlie
,
all
counsaile
and
aduice
in
bringing
our
purposes
to
passe
.
Afterward
it
tyrannizeth
,
as
commonly
Tyrants
vse
to
do
ouer
them
which
are
subiect
vnto
them
.
For
euen
as
those
that
haue
once
taken
possession
of
any
country
,
they
take
away
from
the
same
al
those
that
may
hurt
them
,
as
they
see
in
wisdom
,
so
this
hauing
once
seised
vpon
the
hart
,
doth
choak
al
wisdom
which
there
may
be
hid
:
it
causeth
vs
to
be
of
a
turbulent
spirit
,
it
confoundeth
al
our
thoughts
,
and
causeth
all
our
countenance
,
to
be
altogither
disordered
.
Hippocrates
the
Prince
of
the
Phisitions
saith
,
that
the
sicknesse
is
to
be
feared
,
which
causeth
an
alteration
of
the
countenance
of
him
which
is
diseased
.
Choller
then
is
so
much
the
more
daungerous
,
that
it
transformeth
in
such
sort
,
the
estate
of
the
body
and
minde
,
that
if
one
could
paint
such
as
are
thus
metamorphized
,
no
such
monsters
would
appear
.
For
chollericke
men
sometime
frowne
,
sometime
laugh
,
sometime
blush
,
sometime
waxe
pale
,
sometime
they
knock
their
feete
against
the
grounde
,
sometime
they
clap
their
handes
,
sometime
they
mocke
,
nod
their
head
,
make
a
mouth
,
as
children
vse
to
doo
,
and
to
bee
breefe
,
they
make
so
many
faces
(
as
one
saith
)
as
they
that
vse
to
foote
out
the
moriske
daunce
.
If
this
demeaner
of
an
angry
man
bee
not
sufficient
reasons
to
perswade
any
to
leaue
these
follies
,
yet
this
vice
ought
to
be
abhorred
,
because
it
maketh
the
maners
of
those
that
be
chollerick
,
to
be
rude
and
sauage
,
and
all
their
nature
so
wilde
and
barbarous
,
that
if
it
bee
considered
as
it
ought
to
be
,
we
shall
finde
,
that
it
is
more
like
the
nature
of
lions
,
That
Enuy
is
the
daughter
of
pride
,
and
that
the
mother
thereof
,
which
is
ambition
,
cannot
be
barren
,
but
that
euerie
place
where
she
is
,
she
bringeth
foorth
.
Wherefore
we
may
conclude
of
a
certaintie
,
that
hee
that
is
ambitious
,
is
also
enuious
.
Then
seeing
that
this
passion
,
is
as
it
were
engraffed
in
the
heart
of
euery
one
,
euen
as
Plutarch
saith
,
As
there
is
no
Larke
without
his
crest
:
so
there
is
no
spirit
to
be
founde
,
in
which
there
is
not
some
seede
of
enuie
:
so
farre
ought
it
bee
from
vs
,
to
flatter
our selues
,
as
though
it
were
some
little
fault
.
For
they
which
suffer
themselues
to
bee
ouercome
of
the
same
,
may
commit
an
infinite
number
of
straunge
sinnes
,
the
which
are
so
much
the
lesse
tollerable
,
as
this
vice
is
more
infamous
and
wicked
then
others
.
For
when
one
is
ouercome
with
choller
,
with
couetousnesse
,
with
ambition
,
with
pleasure
,
for
feare
to
offende
,
hee
findeth
out
an
euasion
,
or
some
light
excuse
,
as
when
one
is
accused
to
bee
negligent
or
slouthfull
in
his
businesse
,
hee
will
aunswere
,
that
he
is
to
take
aduice
in
his
affaires
:
if
an
other
be
reprehended
of
impatience
,
hee
will
answere
that
hee
ought
not
to
dissemble
an
iniurie
that
is
offered
vnto
him
,
for
if
hee
do
so
,
hee
may
be
alwaeis
subiect
to
wrong
.
Againe
,
if
an
other
bee
reprooued
,
that
he
is
giuen
to
pleasure
,
hee
will
say
,
that
hee
must
passe
the
time
merilie
,
that
he
must
be
gallant
,
otherwise
hee
shoulde
bee
thought
to
bee
a
Melancholicke
Stoick
:
if
hee
hee
ambicious
,
hee
will
answere
,
otherwise
none
will
reckon
of
him
,
vnlesse
hee
bee
aduaunced
to
honour
and
credite
.
To
conclude
,
if
he
be
couetous
,
he
will
say
,
that
hee
hath
manie
children
to
maintaine
,
and
if
he
were
poore
,
none
would
care
for
him
,
and
if
he
should
grow
to
be
sicke
,
hee
must
depend
vpon
Phisitians
and
Apothecaries
,
&c.
But
if
one
aske
the
enuious
man
wherefore
he
is
enuious
,
what
can
hee
aunswere
?
But
that
God
is
more
good
,
more
liberall
,
more
mercifull
,
to
giue
vnto
one
more
beautie
,
to
an
other
more
riches
,
to
an
other
more
knowledge
.
For
when
is
an
enuious
man
sorrowfull
?
Euen
then
when
hee
seeth
another
man
more
furnished
with
some
graces
then
himselfe
,
hee
reioyceth
when
another
is
grieued
,
and
when
he
hath
occasion
to
bee
grieued
.
Contrarily
,
hee
is
afflicted
,
when
others
are
ioyfull
:
he
laugheth
when
others
weepe
,
and
weepeth
when
others
laugh
.
To
be
briefe
,
hee
is
healed
by
an
other
mans
sickenesse
,
and
is
reuiued
by
an
other
mans
death
.
But
let
vs
see
by
examples
,
the
occasions
that
the
enuious
take
to
torment
,
and
crucifie
themselues
.
Wee
reade
,
Isaac
:
Get
thee
from
vs
for
thou
art
mightier
then
we
a
great
deale
.
This
faire
reason
might
make
Abimelech
ashamed
,
and
all
his
Subiectes
,
because
it
did
proceede
from
the
disease
of
the
minde
.
What
was
the
cause
,
that
Rachel
conceyued
such
an
hatred
agaynst
her
sister
Lea
?
Shee
shoulde
die
,
if
hee
gaue
her
not
children
.
The
reason
is
set
downe
,
because
Rachel
sawe
shee
bare
Iacob
no
children
,
as
her
sister
Lea
did
(
for
which
cause
shee
was
a
reproach
vnto
those
that
liued
at
that
time
)
shee
pursued
with
enuie
her
sister
Lea
,
who
was
in
great
reputation
amongst
all
at
that
time
,
because
that
barrennesse
was
reproachfull
to
Women
,
and
that
was
the
cause
that
Rachel
was
so
enraged
agaynst
her
sister
Lea
,
in
that
shee
was
not
so
fruitfull
as
shee
.
Let
vs
go
forward
,
if
this
vice
creepe
into
men
of
warre
,
or
into
Courtes
,
or
into
Kingdomes
,
or
into
the
Church
of
God
,
it
stirreth
vp
incredible
mischiefes
.
In
warre
among
them
that
make
profession
to
carrie
armes
.
Who
can
speake
of
halfe
of
those
troubles
that
it
kindleth
?
whereof
ca●e
that
strife
and
contention
betwixt
the
men
of
Ephraim
and
Gideon
,
then
when
Gideon
pursued
the
rest
of
the
Madianites
,
that
he
had
in
chase
?
It
proceeded
from
no
other
cause
,
but
that
Gideon
had
done
an
exployt
of
warre
most
memorable
,
which
had
neuer
beene
ended
but
lamentably
,
had
not
Gideon
,
(
perceiuing
well
the
occasion
)
pacified
them
,
attributing
vnto
them
the
better
part
of
the
victorie
,
If
it
creepe
into
Courtiers
,
it
is
neuer
satisfied
,
but
with
the
death
of
those
that
it
dooth
enuie
.
There
is
a
notable
example
hereof
among
the
gouernours
that
Darius
had
appoynted
ouer
his
Realme
.
Goliah
.
Saul
sent
to
seeke
Ahimelech
,
hee
spake
reproachfully
vnto
him
,
and
called
him
traitour
,
and
sayde
that
hee
hadde
conspired
against
him
with
Dauid
:
vnto
whome
when
Ahimelech
had
aunswered
,
that
neither
hee
nor
Dauid
did
conspire
,
but
that
hee
was
his
Sonne
in
lawe
,
and
a
faythfull
seruant
,
and
that
hee
had
onely
asked
counsell
of
the
Lorde
for
him
.
Then
the
gall
and
venome
of
enuie
which
was
in
the
heart
of
Saul
,
aboundantly
powred
foorth
it selfe
,
for
hee
caused
not
onely
Ahimelech
to
bee
slaine
,
but
also
fourescore
and
foure
Priestes
with
him
,
Also
Nob
the
Cittie
of
the
Priestes
,
smote
hee
with
the
edge
of
the
Sworde
,
both
man
and
woman
,
both
childe
and
suckling
,
both
Oxe
,
Asse
and
Sheepe
,
which
were
in
the
Cittie
.
To
go
forwarde
,
if
it
once
enters
into
Brothers
and
Sisters
,
which
haue
issued
out
of
one
bellie
,
it
cannot
bee
kept
backe
by
this
fraternitie
,
which
is
the
greatest
bond
of
loue
as
possibly
may
bee
,
it
breaketh
out
oftentimes
by
a
most
cruell
murther
of
them
which
are
ioyned
together
in
consanguinitie
:
wee
may
propose
two
examples
hereof
,
one
of
the
Brethren
of
Ioseph
,
Mathew
.
O
Enuie
,
which
art
alwaies
an
enemie
to
thy selfe
,
for
he
that
enuieth
,
maketh
himselfe
as
infamous
,
as
hee
causeth
him
to
hee
glorious
whome
hee
prosecuteth
with
enuie
.
And
lette
vs
adde
this
,
to
comfort
them
which
are
troubled
with
the
enuie
borne
against
them
,
that
most
notable
saying
of
Propertius
,
that
the
pricke
of
enuie
ought
to
stirre
vppe
men
more
to
the
exercise
of
vertue
.
Iacob
hauing
passed
ouer
Iordane
with
his
staffe
,
had
neuer
returned
with
great
bandes
,
if
the
enuie
of
Esaw
had
not
stirred
him
vp
,
and
exercised
him
.
Ioseph
had
not
beene
a
commaunder
in
Egypt
,
if
the
enuie
of
his
brethren
had
not
sold
him
.
For
it
is
written
,
hee
cannot
bee
Abell
,
that
is
not
exercised
with
the
malice
of
Caine
.
With
these
things
also
wee
may
ioyne
that
which
Cicero
saith
against
Catiline
,
that
enuie
gotten
by
vertue
,
ought
not
to
be
counted
enuie
,
but
vertue
.
And
this
ought
as
well
to
bee
applied
to
those
which
do
pursue
others
with
enuie
,
somewhat
to
restraine
them
,
as
to
those
which
are
enuied
,
the
more
to
encourage
them
cheerefully
to
goe
forward
and
perseuere
in
well
dooing
.
FINIS
.
The
second
Booke
.
CHAP.
I.
The
second
part
of
the
difficulties
which
are
found
in
the
Ministrie
,
concerning
the
Preaching
of
the
word
of
God
,
and
conuincing
the
aduersaries
of
the
same
.
SEeing
that
now
wee
haue
sufficiently
declared
the
dignitie
of
the
Ministrie
,
and
the
great
difficulties
which
are
to
be
found
in
the
same
,
as
wel
in
regard
of
those
vertues
with
which
they
are
to
be
indued
,
who
doo
aspire
vnto
it
,
as
in
respect
of
those
vices
which
they
are
to
auoyd
:
Let
vs
come
now
to
those
difficulties
,
which
doo
offer
themselues
as
well
in
teaching
the
word
of
God
vnto
the
people
,
as
in
defending
the
same
,
by
encountring
with
heriticques
,
of
whome
some
doo
falsifie
the
same
:
some
doo
mingle
it
with
their
rayling
,
&
others
defiles
it
with
their
Glosses
.
These
then
be
the
two
points
,
which
S.
Paul
doth
principally
require
in
Ministers
,
when
he
saith
:
That
they
must
be
apt
to
teach
,
and
haue
knowledge
to
confute
the
gainsayers
.
Of
which
point
wee
are
now
to
speake
in
order
,
but
before
we
enter
into
the
discourse
of
them
,
let
vs
obserue
that
,
seeing
that
the
question
is
,
how
to
make
a
perfect
Pastor
in
his
charge
,
that
we
must
keepe
that
order
which
haue
been
obserued
a
long
time
,
as
we
see
in
a
Cannon
which
was
taken
from
the
fourth
councell
of
Carthage
,
where
S.
Austin
sat
,
which
saith
thus
.
He
that
is
to
be
made
Minister
,
first
of
all
must
bee
examined
whether
he
be
wise
by
nature
,
docible
,
temperate
in
his
maners
,
Chaste
in
an
holy
life
,
sober
,
watchfull
,
prouident
in
his
affaires
,
humble
,
affable
,
mercifull
,
so
much
for
his
behauiour
.
Afterward
it
followeth
for
his
learning
:
that
he
must
be
wel●
learned
,
instructed
in
the
lawe
of
the
Lord
,
vnderstanding
aright
the
sence
of
the
Scriptures
,
exercised
in
the
doctrine
of
the
Church
,
and
aboue
all
,
that
he
doth
simply
hold
all
the
Articles
and
documents
of
faith
.
Where
we
may
perceiue
by
this
Canon
,
that
in
Ministers
,
the
suffiicencie
of
learning
must
bee
ioyned
with
honesty
of
manners
,
and
that
by
good
reason
:
for
it
is
not
sufficient
that
a
Minister
shoulde
bee
a
good
man
,
fearing
God
,
and
vnfurnished
of
those
partes
which
are
necessarie
for
the
execution
of
this
charge
:
neither
on
the
other
side
,
it
sufficeth
that
one
should
be
learned
and
profounde
in
knowledge
,
and
skilfull
,
and
neuerthelesse
bee
of
a
wicked
life
.
For
as
wicked
manners
with
knowledge
,
ought
to
cause
men
to
be
kept
backe
from
this
charge
,
so
a
good
life
,
and
an
honest
conuersation
,
ioyned
with
insufficiencie
,
and
vnfitnesse
,
ought
to
make
others
to
be
put
by
,
&
excluded
.
To
these
two
points
let
vs
ioyne
a
third
,
that
it
is
not
sufficient
to
bee
capable
to
preach
the
worde
of
God
,
and
to
be
of
a
good
life
,
but
besides
these
two
,
that
they
put
that
in
prac-which
they
teach
,
and
that
they
vse
diligence
and
industrie
,
in
imploying
the
gifts
which
they
haue
receiued
of
the
Lord
,
for
the
edification
of
his
church
.
Wherfore
let
them
continually
set
before
their
eies
,
this
excellent
sentence
of
S.
Gregorie
,
which
ought
to
bee
as
a
Glasse
,
daily
to
behold
all
the
partes
of
their
dutie
.
He
must
(
saith
he
)
seriously
consider
,
what
it
is
,
that
he
that
desires
this
charge
,
commeth
vnto
,
and
after
hauing
attained
the
same
,
how
he
liueth
:
also
he
must
see
,
how
liuing
well
,
he
teacheth
,
how
teaching
wel
,
he
learneth
euery
day
his
own
weaknesse
,
for
feare
least
that
this
great
humilitie
shoulde
cause
him
to
auoide
this
charge
:
wherein
being
placed
,
his
life
must
not
bee
contrarie
to
the
dignitie
of
the
same
:
and
beeing
in
this
charge
,
although
hee
be
of
a
good
life
,
he
must
not
faile
in
doctrine
.
And
if
he
be
learned
,
he
must
not
bee
proude
:
and
in
summe
,
beeing
filled
with
all
vertue
,
he
must
not
rashly
attempt
this
charge
,
vnlesse
he
be
constrained
thereunto
:
and
if
he
be
voyde
of
vertue
,
hee
must
take
heede
that
hee
approacheth
not
vnto
the
same
,
although
hee
bee
constrained
.
Let
vs
enter
then
into
the
discourse
of
this
propertie
of
teaching
requisite
in
the
Pastour
.
Let
vs
obserue
,
that
it
consisteth
principally
in
three
poyntes
:
whereof
the
first
is
to
teach
the
worde
of
God
vnto
the
people
,
and
to
administer
the
Sacraments
.
The
second
is
,
to
confute
the
doctrines
of
false
prophets
,
and
teachers
.
The
thirde
,
to
exhort
the
people
to
repentance
.
These
three
poynts
may
bee
verie
clearely
gathered
of
that
which
Saint
Paule
speaketh
in
Tim.
and
Tit.
where
hee
sayth
,
That
a
Bishop
must
be
apt
to
teach
:
it
is
not
meant
that
this
qualitie
must
bee
a
thing
forged
in
the
ayre
,
it
must
bee
imployed
in
the
instruction
of
the
people
:
and
although
saint
Paul
speaketh
not
at
all
in
that
place
,
of
the
administration
of
the
Sacramentes
,
neuerthelesse
,
seeing
that
the
administration
of
the
Sacraments
,
dooth
depende
vppon
the
preaching
of
the
worde
,
hee
that
preacheth
the
worde
,
may
also
administer
the
Sacraments
:
so
that
wee
see
the
first
poynt
easily
proued
.
The
second
likewise
is
set
downe
in
expresse
wordes
:
that
is
,
that
he
be
able
to
improue
those
that
say
against
it
.
And
the
third
,
that
he
be
of
abilitie
to
exhort
with
wholesome
doctrine
.
But
let
vs
prooue
all
three
points
more
at
large
by
other
places
,
for
the
comfort
and
contentation
of
the
readers
.
The
first
poynt
may
bee
prooued
by
two
most
excellent
places
of
the
olde
Testament
.
The
first
is
,
that
Iehosaphat
willing
to
purge
the
high
places
of
Iuda
,
of
Idolatrie
,
hee
did
appoynt
Leuites
and
Priestes
,
who
shoulde
teach
Iuda
,
hauing
with
them
the
Booke
of
the
Lawe
of
the
Lorde
,
and
they
went
about
through
all
the
Cities
of
Iuda
,
and
taught
the
people
.
erroneous
doctrine
of
false
teachers
:
of
which
we
haue
examples
of
the
Prophets
,
and
Apostles
.
First
,
we
see
in
the
first
Booke
of
the
Kings
,
that
the
Prophet
Elias
did
shewe
vnto
Achab
,
and
to
the
people
of
Israel
,
that
the
prophets
of
Baal
,
(
which
the
ignoraunt
people
helde
for
true
Prophets
)
were
false
Prophets
,
and
he
himselfe
did
conuince
them
of
falshoode
,
by
that
sacrifice
which
they
had
chosen
to
make
knowne
,
which
of
them
two
(
hee
or
they
)
were
false
Prophets
.
It
came
to
passe
,
that
by
the
praier
of
Elias
,
fire
was
cast
downe
from
heauen
,
to
consume
his
Sacrifice
,
and
on
the
contrarie
side
,
that
of
the
false
Prophets
was
not
consumed
,
although
they
prayed
to
their
god
Baal
to
heare
them
,
they
were
conuinced
to
be
false
prophets
.
In
the
second
place
,
we
reade
in
Ieremie
,
Nabuchadnezzar
the
king
of
Babel
,
and
that
the
vessels
which
hee
had
taken
out
of
the
house
of
the
Lord
,
should
be
brought
backe
againe
:
and
for
the
confirmation
of
his
saying
,
hauing
taken
the
yoke
from
the
Prophet
Ieremiahs
necke
,
and
broken
it
before
the
Priests
and
people
,
he
said
,
euen
so
shal
the
yoke
of
Nabuchadnezzar
king
of
Babel
,
be
broken
from
the
necke
of
all
nations
,
within
the
space
of
two
yeares
.
When
it
it
is
there
set
downe
,
that
Ieremiah
had
the
worde
of
the
Lorde
to
the
contrarie
,
who
by
Gods
commaundement
,
put
him
backe
,
saying
vnto
him
in
the
15.
verse
of
the
same
chapter
:
Heare
now
Hananiah
,
the
Lord
hath
not
sent
thee
,
but
thou
makest
this
people
to
trust
in
a
lie
:
Beholde
this
yeare
thou
shalt
die
.
Wee
reade
likewise
,
howe
that
Ezechiel
did
beate
downe
the
false
Prophets
and
prophitesses
,
who
seduced
the
people
declaring
vnto
them
peace
in
the
name
of
the
Lord
,
then
when
hee
was
purposed
to
take
vengeance
vppon
them
for
their
sinnes
,
saying
:
Wo
vnto
the
foolish
Prophets
,
that
follow
their
owne
spirit
,
&
haue
seene
nothing
.
And
in
the
18.
ver.
Wo
vnto
the
women
,
that
sow
pillowes
vnder
all
armeholes
:
that
is
,
who
maintain
by
their
false
prophesies
,
men
in
vaine
hope
,
promising
vnto
them
peace
and
quietnesse
,
when
they
do
abound
with
al
wickednes
.
And
make
vayles
vpon
the
head
of
euerie
one
that
standeth
vp
to
hurt
soules
:
that
is
,
who
fitte
their
vaine
predictions
to
all
ages
,
and
to
all
kind
of
people
,
or
else
they
that
do
deck
them
which
go
towards
them
with
cetrain
vailes
or
such
like
:
promising
them
to
obtaine
by
these
meanes
,
any
vision
.
The
Prophet
speaketh
in
such
maner
,
because
the
sorcerers
and
diuiners
,
couered
with
a
vaile
,
the
face
of
them
vnto
whom
they
spake
,
and
sowed
pillowes
vnder
their
armeholes
,
giuing
them
to
vnderstand
,
that
the
euent
of
their
answer
shuld
be
more
certain
.
It
is
said
also
in
the
Acts
,
that
There
arose
certain
of
the
sinagogue
,
which
are
called
Libertines
,
&
Cirenians
,
&
of
Alexandria
,
and
of
them
of
Cilicia
,
&
of
Asia
,
&
disputed
with
Steuen
.
But
they
were
not
able
to
resist
the
wisedome
and
the
Spirit
by
the
which
he
spake
.
Except
they
were
circumcised
,
they
could
not
bee
saued
)
were
confuted
by
Saint
Paul
and
Barnabas
,
and
other
Apostles
in
Antiochia
.
In
the
eighteenth
of
the
same
booke
,
mention
is
made
of
a
certain
Iew
named
Apollos
,
an
eloquent
man
,
&
mightie
in
the
Scriptures
,
who
mightily
confuted
publikely
,
the
Iewes
with
great
vehemency
,
shewing
by
the
Scriptures
,
that
Iesus
was
the
Christ
.
We
may
see
many
Epistles
of
S.
Paul
,
which
are
liuely
applied
to
this
effect
.
In
Saint
Peter
we
reade
,
There
were
false
Prophets
among
the
people
,
which
priuily
brought
in
damnable
heresies
,
euen
denying
the
Lord
that
hath
bought
them
.
Also
in
the
second
Epistle
,
Saint
Iohn
refuteth
the
doctrine
of
Antichrist
,
Many
deceiuers
are
entred
into
the
world
,
which
confesse
not
that
Iesus
Christ
is
come
in
the
flesh
.
He
that
is
such
a
one
,
is
a
deceiuer
,
and
an
Antichrist
.
Let
vs
come
to
the
third
and
the
last
point
,
which
is
,
to
exhort
the
people
to
repentance
and
conuersion
,
reprouing
the
faults
as
necessitie
shal
require
.
We
see
in
the
prophesie
of
Ieremie
,
that
God
spake
in
this
manner
by
the
mouth
of
the
Prophet
Ieremie
.
I
haue
sent
vnto
you
all
my
seruants
the
Prophets
,
rising
vppe
early
,
and
sending
them
,
saying
,
Returne
now
euerie
man
from
his
euill
way
,
and
amend
your
workes
,
and
go
not
after
other
Gods
to
serue
them
,
and
yee
shall
dwell
in
the
land
which
I
haue
giuen
vnto
you
,
and
to
your
fathers
,
but
you
would
not
incline
your
eare
,
nor
obey
mee
.
Also
in
Osea
,
O
ye
Priests
,
heare
this
,
and
hearken
yee
O
house
of
Israell
,
and
giue
yee
eare
O
house
of
the
King
:
for
iudgement
is
toward
you
:
that
is
,
the
iudgement
of
GOD
is
prepared
against
you
.
And
in
the
sixt
Chapter
it
is
saide
,
that
God
seeing
the
people
of
the
Iewes
not
to
amende
by
his
punishment
which
hee
had
powred
forth
vpon
them
,
he
sayth
,
That
his
people
in
their
affliction
should
seeke
him
diligently
,
saying
,
Come
&
let
vs
return
to
the
Lord
,
for
he
hath
spoiled
,
and
he
wil
heale
vs
,
he
hath
wounded
vs
,
and
he
wil
bind
vs
vp
.
And
in
the
fourteenth
Chapter
,
O
Israell
,
returne
vnto
the
Lord
thy
God
,
for
thou
hast
fallen
by
thine
iniquitie
.
Take
vnto
you
words
,
and
turne
vnto
the
Lord
,
and
say
vnto
him
,
Take
away
all
iniquitie
,
and
receiue
vs
graciously
.
And
in
Ioell
.
Turne
you
vnto
me
with
all
your
heart
,
and
with
fasting
,
and
with
weeping
,
and
with
mourning
,
and
rent
your
hearts
and
not
your
cloathes
,
and
turne
vnto
the
Lord
your
God
,
for
hee
is
gracious
and
mercifull
,
slow
to
anger
,
and
of
great
kindnesse
,
and
repenteth
him
of
the
euill
.
And
in
the
third
of
Mathew
it
is
saide
,
that
Iohn
Baptist
●he
forerunner
of
Iesus
Christ
,
preached
in
the
wildernesse
of
Iudea
,
saying
:
Repent
,
for
the
kingdome
of
God
is
at
hand
.
And
in
the
sixt
and
seuenth
verse
.
And
they
were
baptized
of
him
in
Iordane
,
confessing
their
sinnes
.
And
when
he
saw
many
of
the
Pharisies
and
Sadduces
come
to
his
baptisme
,
he
said
vnto
them
,
O
generation
of
Vipers
,
who
hath
forewarned
you
to
flie
from
the
anger
to
come
?
bring
forth
therefore
fruits
woorthy
of
amendment
of
life
,
and
thinke
not
to
say
with
your selues
,
we
haue
Abraham
to
our
father
,
&c.
Wee
might
adde
many
other
places
of
scripture
vnto
these
,
but
because
these
are
sufficient
,
we
will
go
on
forward
.
CHAP.
II.
Of
things
that
he
must
obserue
,
that
will
frame
himselfe
to
be
apt
to
teach
.
LEt
vs
nowe
discourse
of
euerie
poynt
,
and
lette
vs
shewe
what
on
the
one
side
we
must
keepe
,
and
on
the
other
side
,
what
we
must
auoyd
.
Let
vs
marke
concerning
the
first
point
(
which
is
,
a
Pastor
must
be
apt
to
teach
)
that
is
,
Pastors
are
not
taken
for
popish
Priestes
,
who
cannot
bee
Pastors
,
beeing
ignorant
and
insufficient
,
as
many
of
them
may
bee
made
Priestes
,
although
they
knowe
nothing
,
according
to
theyr
Cannons
,
who
say
,
that
a
man
may
be
made
a
priest
,
if
hee
can
sing
Masse
,
and
reade
well
their
breuiarie
.
It
is
added
moreouer
,
that
if
they
cannot
reade
,
that
the
Pope
may
dispence
with
this
vice
of
ignoraunce
,
prouided
alwayes
that
they
can
sing
Masse
:
so
that
by
this
Cannon
,
the
most
doltish
ideot
that
may
be
found
(
who
is
more
fit
to
be
an
horsekeeper
,
or
to
driue
asses
to
the
mill
)
may
be
receiued
into
the
office
of
the
ministrie
.
But
S.
Paul
,
requiring
that
a
minister
should
be
apt
to
teach
:
he
meaneth
that
he
must
labour
to
enrich
himselfe
with
all
humane
and
liberall
sciences
:
aboue
all
,
with
the
knowledge
of
the
holy
scriptures
,
which
may
make
him
capable
and
very
apt
:
for
if
he
be
not
in
some
measure
fit
for
this
charge
,
as
hee
is
vnworthie
,
so
hee
ought
not
to
desire
the
same
:
and
if
hee
desire
it
,
he
is
not
to
bee
admitted
.
Assoone
as
an
ambitious
man
is
preferred
to
any
honour
,
he
becommeth
fierce
&
outragious
:
hee
hath
no
care
to
do
good
,
but
to
beare
rule
:
hee
presumeth
that
so
much
the
more
he
is
a
good
man
,
as
he
seeh
himselfe
the
higher
to
be
aduanced
:
but
vertue
,
and
not
the
degree
,
maketh
a
good
man
:
not
the
dignitie
,
but
the
honestie
.
A
litle
after
speaking
of
these
bad
actions
,
he
addeth
,
that
such
kinde
of
men
,
being
exalted
,
doo
disdaine
their
former
freendes
,
they
make
themselues
ignorant
of
those
whom
they
know
:
they
do
despise
their
ancient
companions
,
they
turne
their
back
towards
them
:
●hey
stretch
forth
their
neck
,
and
make
ostentation
of
their
pride
:
they
speake
of
nothing
but
of
their
greatnesse
:
they
meditate
vppon
high
matters
:
they
cannot
beare
,
to
be
subiect
to
any
man
:
they
goe
about
alwaies
commaunding
:
to
conclude
,
they
become
more
and
more
bolde
,
proud
,
stout
,
troublesome
,
and
importunate
.
And
in
regarde
of
the
principall
part
of
their
dutie
,
which
is
to
Preach
the
worde
of
God
,
being
perswaded
of
themselues
that
they
haue
sufficient
knowledge
,
they
commonly
speake
that
which
commeth
in
theyr
mind
,
without
premeditation
:
or
if
they
make
any
,
it
shall
be
very
cold
stuffe
:
they
speake
in
such
an
immodest
sort
,
impudently
&
without
zeale
,
and
consequently
without
frute
:
in
such
manner
,
that
a
man
may
see
in
them
that
which
Quintilian
saith
.
That
vnlearned
men
speake
more
high
,
then
those
that
haue
knowledge
and
wisdome
,
and
they
which
knowe
nothing
,
make
themselues
ignorant
of
no
kinde
of
learning
.
The
second
reason
is
,
that
seeing
they
are
drunken
with
their
owne
opinions
and
fonde
conceits
,
in
the
exercise
of
their
charge
,
as
well
by
their
life
,
as
by
their
doctrine
,
they
will
cause
an
infinit
number
of
offences
contrary
to
the
honour
of
God
,
and
the
edification
of
the
Church
:
and
especially
to
the
detriment
of
the
soules
of
the
poore
faithfull
Christians
:
For
which
such
Pastors
shall
answere
before
God
,
seeing
that
they
are
appointed
the
Stewardes
and
Guides
ouer
them
.
But
if
he
that
desireth
the
charge
of
the
ministrie
,
be
sufficiently
furnished
with
those
gifts
which
are
requisit
to
this
charge
,
behold
the
good
that
commeth
thereby
,
that
his
knowledge
hath
made
him
wise
,
aduised
,
and
modest
,
according
to
the
common
prouerbe
,
That
ignorance
maketh
a
man
bolde
,
but
knowledge
stayed
,
and
p●udent
:
after
hauing
gotten
a
sound
iudgement
,
by
the
knowledge
and
experience
of
those
things
which
he
hath
learned
,
he
taketh
vppon
him
with
good
deliberation
,
the
dignitie
,
and
greatnesse
of
this
charge
:
so
that
ordinarily
it
commeth
to
passe
,
that
the
more
experience
one
hath
,
the
more
iudgement
he
hath
,
and
conceit
by
the
same
:
and
being
such
an
one
,
hee
doth
not
intrude
himself
,
but
rather
his
learning
wil
make
him
●ore
feareful
,
euen
to
auoid
this
charge
being
●ffered
vnto
him
,
&
in
the
end
will
cause
him
●ot
to
accep●
of
the
same
,
vnlesse
he
be
vrged
,
●nd
constrained
therunto
.
And
by
this
we
may
●iscerne
insufficiencie
from
sufficiency
:
Insuf●●ciencie
,
if
a
man
will
thrust
in
himself
violēt●●●
:
Sufficiencie
,
more
in
flying
from
it
,
being
●ffered
,
then
in
seeking
the
same
by
vnlaw●ull
meanes
.
These
be
those
then
,
vnto
whom
●his
office
must
bee
giuen
,
and
to
others
that
●emand
the
same
,
it
must
be
denied
.
In
your
writings
you
saye
,
that
●ou
haue
greatly
desired
rest
,
and
by
this
you
shew
,
●hat
you
are
lawfully
come
to
a
Pastors
charge
:
●r
as
this
function
ought
to
bee
denied
to
them
,
●hich
earnestly
seeke
for
the
same
,
so
it
ought
to
be
●●uen
vnto
them
which
auoideth
it
.
Vnto
this
,
ac●ordeth
the
ciuil
lawe
of
Leon
and
Anthemius
Christian
Emperors
,
which
they
made
in
the
●eare
469.
which
speaketh
after
this
maner
.
That
a
Bishop
in
our
time
maye
bee
chosen
chaste
,
and
humble
,
to
the
end
,
that
in
al●
places
where
he
come
,
he
may
purifie
al
thing●
by
his
integritie
,
that
no
minister
be
made
for
reward
,
but
by
prayers
,
that
he
be
so
far
from
Ambition
,
that
being
found
,
he
may
be
constrained
,
and
beeing
prayed
,
hee
goe
backe
▪
beeing
againe
inuited
,
and
reintreated
,
he●
still
auoideth
the
charge
:
and
let
this
onely
necessitie
in
excusing
himselfe
,
bee
a
sufficient
choise
:
for
hee
is
vnworthy
of
this
order
,
which
is
not
instituted
and
ordeined
by
constraint
.
This
is
that
which
may
be
obserued
in
th●
greatest
Seruants
of
God
,
who
hauing
no●
onely
the
knowledge
of
good
letters
,
an●
sciences
,
after
the
custome
of
other
men
,
bu●
also
,
the
vnderstanding
of
the
holy
scriptures
by
the
speciall
reuelations
of
the
holy
Ghost
they
haue
so
vnwillingly
taken
vppon
the●
this
charge
,
Who
am
I
,
that
I
should
go
vnto
Pharaoh
?
And
howe
did
God
solicite
him
by
promises
,
and
by
threatnings
,
so
long
that
hee
was
wearie
,
that
hee
sayde
,
that
he
could
not
speake
well
,
and
that
hee
had
an
impediment
in
his
speech
?
Ah
,
ah
,
Lord
,
beholde
I
cannot
speake
,
for
I
am
a
childe
,
&c.
And
what
did
the
Prophet
Ionas
,
when
God
gaue
him
commaundement
,
to
go
and
preach
repentaunce
to
that
great
Cittie
of
Niniuie
?
Let
vs
adde
vnto
this
,
that
which
Saint
Chrysostome
did
,
of
whome
it
is
written
,
that
when
hee
was
to
bee
chosen
Bishop
,
hee
fledde
into
the
Wildernesse
,
and
in
his
flight
,
he
sayde
,
that
hee
that
was
furnished
with
all
gifts
necessarie
for
such
a
function
,
shoulde
bee
set
ouer
the
flocke
of
Christ
:
but
as
for
him
,
the
weakenesse
of
his
spirite
did
beare
him
witnesse
,
that
hee
was
almost
vnprofitable
.
Shewing
by
that
,
that
they
that
defice
this
charge
,
should
consider
that
which
they
do
,
and
what
their
force
and
abilitie
is
,
and
not
to
enterprise
any
thing
before
the
triall
thereof
.
Afterward
he
saith
two
notable
things
:
the
first
is
,
that
if
any
come
to
accept
of
this
calling
,
who
is
it
(
saith
hee
)
but
that
will
say
,
that
great
and
wonderful
things
are
committed
to
children
to
gouerne
,
and
to
such
as
haue
spoyled
and
corrupted
the
flock
of
the
Lord
that
sacred
and
holy
things
are
made
iests
and
matters
of
sport
,
&
so
become
ridiculous
:
signifying
by
the
same
,
that
they
that
take
vpon
them
this
charge
,
hauing
not
sufficient
gifts
of
the
bodie
and
of
the
minde
,
He
must
here
also
diligently
take
heede
,
That
a
Minister
must
be
apt
to
teach
:
that
is
,
besides
his
knowledge
,
hee
must
haue
a
dexteritie
to
expresse
his
minde
,
and
to
cause
his
hearers
to
vnderstande
him
.
Hee
that
is
depriued
thereof
,
he
must
not
once
stirre
to
seeke
this
charge
,
although
hee
be
well
furnished
with
knowledge
,
but
because
it
is
a
kind
of
hidden
and
obscure
learning
,
that
it
cannot
wel
serue
for
the
vse
of
others
,
the
Apostle
would
correct
this
vice
by
a
fitnesse
of
teaching
of
him
that
desireth
to
preach
the
worde
.
The
Romans
haue
obserued
this
fault
amongst
their
Orators
,
de
Orat.
The
people
approue
that
which
they
loue
.
This
is
that
which
Cicero
obserueth
,
that
the
most
part
of
men
account
that
well
done
only
,
that
doth
come
from
him
whom
they
like
of
,
&
as
touching
him
,
they
are
wont
to
approue
that
which
one
saith
of
the
Pithagorians
,
who
when
they
affirmed
any
thing
in
disputation
,
being
demanded
wherfore
it
was
so
,
they
wer
accustomed
to
say
that
Their
master
Pythagoras
said
so
,
whose
authoritie
was
not
to
begain
said
.
The
other
reason
why
we
say
that
the
volibilitie
of
the
tongue
is
a
great
fault
,
is
in
regard
of
the
Pastor
,
who
being
accustomed
a
long
time
to
this
swiftnes
of
speech
,
it
falleth
out
many
times
,
that
he
becommeth
slothfull
in
his
study
,
for
trusting
too
much
to
his
gift
in
speaking
;
he
cannot
otherwise
choose
but
he
must
needs
fal
into
,
&
harden
himselfe
in
this
vice
.
Moreouer
,
this
second
mischiefe
ariseth
hereof
,
that
as
euery
man
is
more
subiect
to
the
loue
of
himself
,
then
to
any
other
vice
,
it
may
come
to
passe
that
such
preachers
thinking
wel
of
themselues
by
the
opinion
of
the
multitude
,
may
admire
themselues
too
much
,
and
may
be
idolaters
of
themselues
.
Which
shall
be
an
occasion
,
that
such
men
suffering
themselues
to
bee
carried
away
with
these
vanities
,
they
may
despise
others
whom
they
think
inferior
to
them
,
&
may
pursue
with
a
kind
of
iealousie
,
those
that
excel
them
in
gifts
:
&
finally
,
they
may
commit
many
other
faults
,
not
beseeming
their
calling
,
&
all
to
maintaine
that
credite
,
that
they
are
perswaded
is
conceiued
of
them
,
louing
better
to
be
accounted
learned
men
by
opinion
,
then
to
loose
their
vaine
reputation
.
Lette
a
preacher
who
hath
this
gift
,
labour
as
much
as
he
can
to
be
free
from
this
kind
of
volubilitie
in
speaking
(
not
but
that
it
is
the
gift
of
God
being
vsed
well
,
but
when
it
is
diuers
waies
abused
)
that
is
,
that
he
endeuor
to
auoyd
the
abuse
,
and
follow
the
true
vse
thereof
in
this
sort
,
that
is
,
in
tempering
the
same
with
daily
study
,
in
graue
and
serious
things
,
to
the
end
,
that
beeing
indued
with
this
facilitie
in
speaking
,
and
with
the
knowledge
of
great
and
profitable
things
,
he
may
in
vttering
the
same
with
a
kinde
of
dexteritie
,
bring
more
profite
and
instruction
to
the
church
of
God
.
CHAP.
III.
Vnto
what
things
he
must
apply
himselfe
,
that
desireth
the
ministrie
,
for
to
get
an
aptnesse
in
teaching
,
which
is
required
in
a
minister
by
S.
Paul
.
NOwe
lette
vs
come
vnto
those
things
vnto
which
the
Preacher
ought
most
of
al
to
apply
himselfe
,
to
become
fit
for
his
charge
,
which
is
,
that
he
get
a
firm
and
sound
knowledge
of
graue
&
serious
matters
,
especailly
of
the
holy
scriptures
,
&
that
he
layeth
so
strong
a
foundation
in
the
same
,
that
hee
neuer
expound
them
,
but
with
profitable
edification
.
To
attain
vnto
this
profoundnes
,
we
think
that
before
al
things
,
it
is
expedient
to
haue
a
competent
vnderstanding
in
the
principal
languages
:
that
is
,
Hebrew
,
Greek
,
&
Latine
:
for
seeing
that
these
three
tongues
be
as
it
were
the
bark
and
the
shell
,
in
which
the
iuice
&
marrow
of
true
dignity
(
as
of
the
most
part
of
other
good
sciences
)
be
inwrapped
&
inclosed
,
they
that
desire
to
haue
any
dexterity
&
experience
in
the
word
of
God
,
ought
not
of
them
to
be
ignorant
.
And
although
we
haue
almost
all
those
things
which
are
written
in
those
tongues
,
translated
into
a
language
which
is
verie
familiar
vnto
vs
,
yet
it
is
necessary
that
we
our selues
haue
the
vnderstanding
of
those
tongues
,
wherin
they
were
written
:
the
reason
is
,
that
finding
an
infinit
number
of
diuersities
&
contradictions
not
to
be
reconciled
(
as
an
ancient
doctor
calleth
them
)
in
the
expositions
of
interpreters
,
it
is
to
be
feared
,
that
if
we
stay
vpon
them
,
without
wel
weighing
them
,
that
many
times
we
may
be
deceiued
.
So
that
it
is
the
surest
way
,
that
wee
our selues
haue
the
knowledge
of
them
(
at
least
in
some
measure
)
that
wee
may
aduisedly
consider
the
diuers
expositions
,
as
wel
of
the
one
as
of
the
other
,
and
confer
them
with
iudgement
&
discretion
,
with
the
pure
text
of
euery
language
,
that
we
may
the
better
iudge
of
the
good
or
bad
translation
,
&
more
easily
find
out
the
truth
.
To
speak
particularly
and
summarily
of
euery
one
of
them
,
we
wil
speak
first
touching
the
Latin
tongue
,
that
nothing
is
more
profitable
then
the
same
,
and
that
for
an
infinite
company
of
reasons
:
especially
for
this
,
that
it
hath
bin
in
vse
in
all
ages
(
&
is
yet
at
this
day
)
as
the
domesticall
&
mother
tongue
of
al
nations
,
so
that
they
that
are
ignorant
of
the
same
,
must
needs
be
depriued
of
the
knowledge
of
the
most
parte
of
those
things
which
are
written
in
it
.
As
concerning
the
Greeke
and
Hebrew
tong
,
although
many
do
not
giue
themselues
to
the
study
of
them
,
as
they
do
to
the
latin
,
&
some
other
that
make
no
reckoning
therof
(
not
knowing
it
may
bee
,
what
value
they
are
of
)
yet
neuerthelesse
they
be
of
maruailous
vse
.
The
Hebrew
tongue
is
aboue
all
,
necessary
for
the
understanding
of
the
old
testament
,
principally
,
because
it
was
first
written
in
that
language
:
and
the
Greeke
is
no
lesse
necessary
,
specially
for
the
Newe
,
because
it
was
written
in
that
.
But
wee
may
here
note
diligently
two
points
touching
these
two
tongues
,
that
as
each
of
these
tongues
haue
their
diuers
properties
,
so
we
must
diligently
obserue
them
,
if
that
we
will
haue
the
true
and
right
vse
of
them
.
The
Greek
tong
hath
this
property
,
that
it
is
so
fruitfull
and
plentifull
,
this
it
signifieth
one
and
the
selfe
same
thing
by
many
wordes
,
the
which
(
besides
many
other
significations
which
the
same
words
may
haue
,
according
to
the
diuersitie
of
places
and
matters
,
which
do
occurre
heere
and
there
)
signifie
also
one
thing
,
&
in
this
respect
great
heed
must
be
taken
hereof
,
that
we
doo
not
misconceiue
in
searching
the
vnderstanding
of
euerie
place
.
As
touching
the
Hebrew
tongue
,
seeing
that
it
hath
a
propertie
quite
contrarie
to
the
Greeke
(
because
it
hath
verie
fewe
words
,
but
vnder
the
most
parte
of
them
,
it
comprehends
many
&
diuers
things
)
wee
must
consider
,
that
if
we
take
in
hand
to
expound
some
places
of
scripture
,
we
must
not
content
our selues
with
one
or
two
significations
of
euery
word
,
but
that
we
do
diligently
marke
the
pluralitie
of
the
significations
of
each
word
,
according
to
the
occurrences
of
matters
:
to
the
ende
that
wee
may
carrie
away
the
most
proper
signification
of
the
place
,
as
neere
as
may
be
:
so
that
he
that
can
obserue
this
,
and
practise
it
,
he
may
be
maruailously
eased
in
the
exposition
of
the
scripture
:
but
contrariwise
,
he
that
satisfieth
himself
with
a
simple
and
bad
signification
of
the
greatest
part
of
words
,
without
considering
the
varietie
of
euerie
subiect
,
it
is
certaine
,
that
although
some
one
may
attaine
vnto
a
great
knowledge
in
these
tongues
,
yet
he
may
be
deceiued
(
as
many
are
deceiued
,
&
do
deceiue
themselues
commonly
in
going
no
further
)
that
those
that
haue
only
a
mean
knowledge
in
them
,
doo
obserue
with
iudgement
this
diuersitie
,
as
often
as
they
search
out
the
vnderstanding
of
any
place
.
The
second
point
is
,
that
it
is
not
sufficient
for
a
Preacher
to
attain
vnto
the
understanding
of
those
tongues
and
to
obserue
this
diuersitie
:
but
also
after
that
he
hath
found
out
a
proper
signification
,
he
must
study
with
dexterity
to
expound
the
same
,
with
profit
&
edification
to
the
people
.
For
if
he
want
this
dexteritie
,
it
is
certaine
,
that
the
knowledge
which
he
hath
gotten
in
the
languages
,
is
much
lesse
profitable
,
(
as
it
may
be
seene
in
many
,
which
are
destitute
therof
,
although
otherwise
they
haue
experience
in
the
tongues
)
and
for
this
cause
,
not
onely
the
simple
people
,
but
also
those
that
haue
more
profited
,
are
much
more
mooued
and
edified
with
such
kinde
of
teaching
,
then
with
the
barren
and
ruder
manner
,
as
common
experience
sheweth
.
And
in
truth
,
euen
as
it
is
not
sufficient
to
say
,
and
to
shewe
,
that
such
a
meate
is
good
,
or
some
other
thing
is
very
profitable
,
if
order
bee
not
taken
for
the
enioying
of
the
same
:
so
it
is
not
enough
for
the
Preacher
(
who
is
to
instruct
a
congregation
compounded
of
duers
sorts
of
men
)
to
tell
simply
the
meaning
of
some
place
:
but
besides
,
he
must
know
how
to
set
forth
the
same
,
and
as
it
were
to
apparell
it
with
necessarie
ornaments
,
that
the
people
may
the
better
finde
it
out
,
and
be
better
edified
,
which
alone
with
the
glorie
of
God
,
hee
must
propose
before
him
.
Wherefore
to
conclude
this
first
point
,
the
Preacher
must
studie
with
all
diligence
for
this
,
to
attaine
vnto
his
soundnesse
of
doctrine
,
aboue
all
,
in
reading
the
holy
scripture
without
ceasing
,
meditating
in
the
same
vppon
all
occasions
,
pondering
the
same
day
and
night
,
if
possibly
he
can
,
propounding
before
his
eyes
that
notable
saying
o●
the
Fathers
,
That
cursed
is
the
negligence
o●
them
who
doo
not
employ
themselues
night
and
day
to
gather
the
oracles
of
the
spirits
of
God
.
Fo●
that
is
the
true
and
onely
meanes
with
earnes●
calling
vpon
the
name
of
God
,
to
come
by
the
same
.
Secondly
,
to
get
his
soundnesse
of
knowledge
,
euery
one
must
vnderstand
,
that
the
mor●
he
learneth
,
the
more
hee
shall
perceiue
hi●
owne
ignorance
,
and
so
his
ignorance
shal●
make
him
humble
,
and
consequently
bette●
disposed
to
learne
,
to
the
end
that
by
his
humilitie
,
and
knowledge
of
his
owne
weakenesse
,
hee
may
banish
pride
,
and
concei●
of
himselfe
,
which
doo
hinder
many
from
comming
to
a
perfect
vnderstanding
.
This
i●
that
iust
complaint
of
Seneca
,
saying
:
Th●●
many
had
euen
come
vnto
true
knowledge
,
if
b●
pride
they
had
not
imagined
,
they
had
attayne●
the
same
already
.
For
verily
,
as
pride
is
a
great
,
obstacle
and
impediment
to
the
getting
of
the
treasure
of
knowledge
,
so
humilitie
is
the
readye
way
which
leadeth
many
vnto
the
same
.
Thou
shalt
bee
wiser
then
all
,
if
thou
wilt
learne
of
all
:
They
that
receiue
of
all
,
are
more
rich
then
all
.
Hierome
,
That
to
learne
things
necessarie
,
no
age
ought
to
seeme
too
late
,
and
although
it
be
more
homely
for
olde
men
to
teach
,
then
to
learne
,
yet
neuerthelesse
,
it
is
more
conuenient
to
learne
then
to
be
ignorant
.
Thirdly
,
let
vs
obserue
,
that
to
get
this
soundnesse
of
knowledge
,
But
the
greatest
hinderance
that
it
causeth
,
is
,
that
it
hurteth
the
iudgement
in
performing
her
duties
,
which
is
to
approoue
,
or
disalow
of
those
things
which
be
in
the
memory
,
or
of
those
things
which
we
reade
.
For
to
iudge
well
of
any
thing
,
it
must
bee
first
well
vnderstood
:
if
our
memorie
be
stuffed
with
those
things
which
we
vnderstand
not
,
our
iudgement
shall
remaine
idle
and
vnprofitable
.
But
on
the
contrary
side
,
if
the
vessells
of
our
memorie
be
filled
with
those
things
,
it
is
incredible
to
be
spoken
,
what
frute
and
commoditie
groweth
thereby
.
We
say
commonly
,
that
we
onely
knowe
that
which
we
keepe
in
memory
,
de
Orat.
speaking
of
an
Orator
,
saith
one
notable
thing
,
that
is
to
say
:
Memorie
is
the
treasure-house
of
all
things
,
the
which
if
she
keep
not
as
a
good
garden
,
al
that
which
we
haue
read
,
lerned
,
deuised
,
imagined
,
inuented
,
(
understanding
al
things
which
shuld
be
in
orators
,
which
shuld
be
most
excellent
shuld
by
&
by
perish
.
We
may
very
well
say
the
same
of
a
preacher
,
who
after
that
he
hath
long
sweat
at
his
studie
,
and
exercised
in
his
charge
manie
yeares
,
if
he
hath
a
slipperie
memorie
,
it
is
certaine
that
he
can
do
no
more
good
:
for
if
it
shal
happen
for
him
to
speake
publikely
,
or
priuately
,
or
oftentimes
to
answer
vnto
questions
,
when
his
aduise
or
counsell
is
asked
,
or
to
bee
made
acquainted
with
matters
of
weight
of
great
men
,
or
to
bee
demanded
the
text
of
scripture
,
if
he
cannot
alledge
the
same
to
serue
his
turne
,
many
inconueniences
may
follow
therof
.
And
if
at
any
time
one
be
constrained
vpon
a
necessitie
to
recite
something
in
hast
,
he
shall
speake
so
obscurely
,
that
the
hearers
shal
not
vnderstand
him
to
what
end
he
speaketh
:
&
it
may
so
fall
out
,
that
he
shal
not
vnderstand
himselfe
,
because
he
hath
learned
those
things
,
as
it
were
perforce
,
hauing
no
leisure
to
meditate
vpon
them
,
&
to
digest
them
,
&
althogh
at
home
peraduenture
he
hath
meditated
vpon
them
,
neuerthelesse
,
because
the
oftentimes
he
is
constrained
to
trauell
hither
&
thither
,
&
that
he
hath
not
his
books
at
command
,
the
surest
way
is
,
to
haue
them
fast
lockt
in
the
memorie
,
because
when
they
are
caried
there
,
as
it
were
in
a
deske
,
as
well
in
the
high
way
,
as
in
the
house
,
as
well
by
night
as
by
day
,
they
may
be
beaten
,
chewed
and
considered
vpon
,
and
by
continuall
meditations
,
those
things
may
be
ripened
,
or
seasoned
,
which
shal
be
found
too
rawe
.
By
this
then
,
an
incredible
profit
groweth
to
the
preacher
,
that
amongst
many
other
things
,
he
may
expound
the
word
of
God
soundly
,
CHAP.
IIII.
What
is
to
be
obserued
in
making
of
sermons
.
II
is
time
to
come
to
the
method
and
order
to
bee
obserued
in
preaching
,
Horace
.
Euerie
one
must
looke
what
his
shoulders
can
beare
,
and
what
they
cannot
beare
:
that
is
,
what
abilitie
and
force
is
in
vs
,
and
according
to
the
same
,
to
dispose
of
our selues
the
best
way
that
possibly
wee
may
.
Neuerthelesse
,
wee
may
assure
our selues
,
that
whosoeuer
shall
but
in
some
measure
,
exercise
himselfe
in
the
scripture
,
First
of
al
,
we
must
wel
consider
&
meditate
vpon
the
text
which
we
purpose
to
expound
,
to
the
end
,
that
by
a
diligent
&
deep
meditation
,
we
may
haue
a
perfect
vnderstanding
thereof
,
and
by
the
eye
of
our
iudgement
we
may
perceiue
all
the
doctrine
which
maye
fitly
be
gathered
out
of
the
same
,
from
the
beginning
to
the
end
.
For
the
second
point
,
we
must
draw
out
the
beginning
,
from
the
matter
of
the
text
it selfe
.
Thirdly
,
it
must
be
diuided
into
partes
,
that
is
,
such
notes
must
bee
taken
out
of
the
text
,
which
doth
naturally
arise
out
thereof
:
sometime
two
,
sometime
three
,
or
fower
,
according
to
the
matter
which
we
handle
.
Fourthly
,
we
must
expound
in
order
euery
doctrine
,
the
which
the
Preacher
must
enrich
with
diuers
amplifications
,
neither
too
long
,
nor
too
short
,
but
as
profitably
and
fitly
as
he
can
,
with
similitudes
.
Fifthly
,
he
must
vse
examples
,
sometime
more
,
sometime
lesse
,
as
the
Preacher
shall
iudge
most
expedient
:
sometimes
also
,
it
shall
not
be
from
the
matter
to
vse
inductions
,
the
better
to
mooue
the
hearers
.
Sixtly
,
to
make
the
conclusion
,
it
is
best
to
make
a
short
abridgement
and
summarie
,
of
that
which
he
hath
handled
.
But
because
as
Gregorie
Nazianzine
saith
,
that
in
a
multitude
compounded
and
mingled
of
all
sorts
of
men
of
all
ages
,
of
diuers
humors
and
complexions
,
it
is
hard
to
inuent
a
method
of
Preaching
,
which
should
be
so
acceptable
to
all
,
that
euery
one
should
be
satisfied
,
and
content
:
and
besides
he
addeth
,
that
as
it
is
hard
to
tune
all
the
strings
of
a
Lute
,
or
Sitterne
,
when
one
is
but
touched
,
so
euery
man
may
thinke
,
that
this
methode
cannot
please
all
,
as
in
truth
wee
haue
not
sette
it
downe
to
that
effect
,
but
to
leaue
it
to
euery
mans
iudgement
.
Wherefore
wee
will
expounde
more
at
large
,
all
that
which
we
haue
briefly
said
.
First
of
all
,
wheras
we
say
,
that
we
ought
o
haue
a
good
vnderstanding
of
the
text
,
we
might
alledge
infinit
reasons
wherfore
that
is
necessarie
:
but
because
euery
one
maye
conceiue
many
which
wee
cannot
recite
,
therfore
we
leaue
them
to
euery
mans
consideration
:
saying
onely
in
one
word
,
that
if
any
one
shall
be
so
vnwise
and
rash
,
to
take
vpon
him
to
expound
a
text
which
he
doth
not
well
vnderstand
,
he
must
needes
fall
into
an
infinit
company
of
absurdities
,
and
inconueniences
.
Secondly
,
where
as
we
say
,
that
the
beginning
must
bee
drawne
from
the
text
it selfe
,
which
we
well
vnderstand
,
that
must
be
done
as
well
for
the
ease
of
the
preacher
,
as
for
him
that
heareth
.
Concerning
the
case
of
the
Preacher
,
it
is
great
in
many
respects
,
if
hee
knoweth
and
can
doo
it
aptly
:
but
if
hee
cannot
conueniently
doo
it
,
it
shall
not
bee
lesse
hard
vnto
him
,
than
vnto
them
which
are
accustomed
to
draw
it
where
they
can
:
where
some
begin
sometimes
with
a
place
of
scripture
,
as
it
seemeth
most
fit
for
their
matter
,
others
by
a
rep●tition
,
sometimes
tedious
and
vnprofitable
,
of
those
things
which
they
haue
spoken
before
.
Others
which
reade
Commentaries
,
begin
with
that
which
they
finde
there
:
wherby
it
may
come
to
passe
,
&
oftentimes
it
doth
,
that
many
trusting
altogither
to
them
,
many
times
they
teach
those
things
,
which
they
doo
not
vnderstand
themselues
:
wherof
ariseth
many
inconueniences
,
especially
these
two
:
that
is
,
they
are
hardly
to
bee
vnderstood
of
theyr
hearers
:
and
the
other
is
,
that
in
regarde
they
haue
committed
those
things
to
memorie
,
which
they
vnderstand
not
,
they
doo
quicklie
forget
them
againe
.
There
is
also
a
third
euill
:
that
those
that
are
accustomed
to
learne
without
booke
,
not
onely
the
beginning
of
theyr
sermon
,
but
also
the
most
part
of
the
rest
,
they
shall
verye
hardly
afterward
make
them
themselues
,
and
with
great
difficultie
become
good
peachers
.
Briefly
,
the
beginning
is
so
hard
a
thing
,
that
it
is
saide
in
a
common
Prouerbe
,
that
he
that
hath
well
begunne
any
worke
,
hath
halfe
brought
it
to
passe
.
This
is
spoken
of
any
worke
whatsoeuer
,
but
by
a
better
reason
wee
may
saye
so
of
our
Preaching
:
For
in
truth
,
euery
one
knoweth
by
experience
,
that
those
that
haue
the
dexteritie
of
beginning
wel
,
afterwards
without
much
difficultie
,
they
may
proceede
:
As
it
is
easie
to
builde
a
house
when
the
foundation
is
well
laid
.
He
then
that
can
keepe
our
method
,
may
auoide
all
these
inconueniences
.
For
first
drawing
his
beginning
from
his
text
,
which
he
well
vnderstandeth
,
he
shall
hardly
speake
any
thing
,
which
shall
not
be
vnderstood
.
Secondly
,
if
he
hath
meditated
,
or
deuised
any
thing
,
as
he
must
continually
do
,
the
better
to
vnderstand
that
which
hee
would
expound
,
by
this
meanes
I
say
,
he
shal
remember
all
,
as
naturally
we
keepe
better
those
things
which
we
deuise
,
then
those
which
we
read
,
or
learne
of
others
.
Thirdly
,
hee
shall
more
plainly
bee
vnderstood
of
the
hearers
,
and
consequently
,
hee
shall
Preache
with
much
more
edification
.
Furthermore
,
for
the
ease
of
the
preacher
,
it
shall
be
great
in
two
respects
.
First
,
in
that
he
makes
the
beginning
himselfe
,
the
which
he
draweth
from
the
matter
,
which
he
doth
very
well
vnderstand
:
he
cannot
be
so
obscure
to
his
hearers
,
as
if
he
drew
it
out
of
the
booke
of
other
men
,
or
rehearsing
their
sermons
altogither
(
as
many
doo
)
for
although
euery
one
may
haue
a
priuate
skill
of
himselfe
,
o●
some
naturall
inclination
,
so
euery
one
according
to
the
conceit
,
may
lay
the
foundation
of
their
sermons
,
and
by
the
same
reason
,
others
which
will
recite
other
mens
workes
,
not
hauing
the
same
spirite
,
they
cannot
rehearse
them
with
such
vnderstanding
and
edification
,
as
the
authors
thereof
.
Secondly
,
there
is
no
doubt
,
but
that
the
hearer
doth
vnderstand
much
better
,
that
which
the
preacher
vnderstandeth
himself
when
he
entreth
into
his
matter
.
And
verily
this
is
a
thing
which
the
preacher
must
diligently
obserue
,
that
in
the
beginning
,
hee
speaketh
nothing
but
firme
and
sound
things
,
because
that
the
hearer
hearing
those
things
in
his
enteraunce
to
his
discourse
,
maye
bee
the
more
attentiue
to
heare
the
other
partes
,
that
followe
.
Thirdly
,
concerning
the
diuision
of
the
text
,
gathering
those
doctrines
which
are
comprised
therein
,
wee
must
note
,
that
if
any
will
describe
the
beautie
of
some
vertue
,
or
the
filthinesse
of
a
vice
,
or
in
summe
,
the
great
profite
of
some
lessons
:
it
is
verie
good
to
produce
many
reasons
,
and
to
lette
the
feeblest
first
,
and
then
those
that
are
more
forcible
:
and
consequently
,
others
.
And
the
reason
is
,
in
placing
the
weakest
first
,
and
then
the
strongest
,
because
that
the
hearer
,
if
he
be
not
moued
with
one
reason
,
two
or
three
of
more
force
beeing
added
,
he
may
be
moued
to
put
that
in
practise
,
whereunto
hee
is
stirred
vppe
.
But
herein
he
must
take
heed
of
two
extremities
,
that
setting
downe
many
reasons
,
that
they
bee
not
strange
from
the
text
,
The
greatnesse
or
the
smalnesse
of
the
profite
of
the
one
or
the
other
,
plainely
dooth
appeare
in
this
,
that
many
hearers
which
are
very
wel
read
in
the
scriptures
,
and
who
vnderstand
the
sense
thereof
,
can
say
as
much
as
they
that
thus
paraphrastically
run
ouer
a
text
,
but
when
the
hearers
which
are
something
grounded
and
conuersaunt
in
the
Scripture
,
do
heare
the
preacher
speak
many
profitable
things
,
expounding
a
place
excellently
,
and
plentifully
,
&
that
they
themselues
cannot
attaine
vnto
this
kind
of
expounding
the
worde
of
God
,
This
beginning
may
be
compared
vnto
the
roundnesse
of
a
circle
,
and
the
exposition
by
his
parts
:
that
is
,
a
staying
within
the
circle
,
&
so
to
be
inclosed
,
that
he
cannot
go
out
:
or
if
one
would
speak
more
plainly
,
the
beginning
is
like
the
selling
of
a
marchants
ware
by
whole-sale
,
and
the
exposition
by
parts
,
is
like
the
retailing
thereof
.
In
the
fourth
place
,
hauing
set
downe
,
that
we
must
vse
similitudes
,
we
say
,
that
it
is
necessarie
for
infinite
reasons
which
would
be
long
to
recite
:
but
we
mean
,
that
seeing
that
similitudes
be
of
maruailous
vse
,
prouided
alwayes
that
they
be
of
weight
,
●nd
apt
,
as
occasion
shall
require
.
For
wee
will
not
haue
all
similitudes
to
be
vsed
,
There
are
two
things
(
sayeth
Cicero
in
his
●hird
booke
of
Orat.
which
are
wont
to
moue
●●eatly
,
that
is
a
similitude
,
and
an
example
.
●icero
sayeth
this
in
speaking
of
his
Ora●ons
,
which
are
nothing
to
bee
com●●red
to
those
thinges
which
a
Diuine
●oth
handle
:
yea
,
a
fitte
similitude
dooth
●one
mooue
in
sacred
thinges
,
then
in
those
●atters
that
concernes
the
worlde
.
But
●e
better
to
vnderstande
what
good
●d
profite
dooth
come
by
similitudes
,
let
vs
see
what
Erasmus
sayth
in
a
most
eloquent
epistle
,
vnto
him
whome
hee
dedicated
that
little
booke
which
hee
intitled
Adages
.
There
is
nothing
(
sayth
hee
)
among
all
the
ornaments
which
are
to
bee
giuen
to
an
oration
,
more
excellent
then
a
Metaphor
.
Will
you
delight
?
there
is
nothing
that
hath
so
great
delectation
:
will
you
teach
?
there
is
nothing
which
prooueth
a
thing
more
effectually
and
playnely
:
will
you
perswade
?
there
is
nothing
of
more
force
and
vehemencie
:
will
you
studie
to
bee
copious
?
thou
shalt
finde
no
other
where
more
rich
and
plentifull
matter
:
doo
you
desire
breuirie
?
there
is
nothing
which
is
more
fitte
:
doo
you
affect
high
poynts
?
this
dooth
extoll
whatsoeuer
thou
wilt
:
will
you
extenuate
any
thing
?
there
is
nothing
that
will
more
abase
it
:
doost
thou
desire
to
bee
vnderstood
,
and
to
giue
light
to
a
thing
?
there
is
nothing
which
dooth
represent
any
thing
better
before
our
eyes
.
By
the
same
,
Adages
are
made
acceptable
:
fables
haue
theyr
grace
,
and
these
doo
commende
Apothegmes
.
By
the
same
,
sentences
are
better
sette
foorth
,
and
haue
more
brightnesse
.
To
bee
breefe
,
for
the
prayse
of
a
similitude
,
there
is
nothing
of
more
force
then
the
example
of
Salomon
,
who
beeing
so
great
a
man
,
that
besides
Iesus
Christ
,
there
was
none
like
vnto
him
:
hee
would
not
adorne
his
Oracles
,
but
with
the
title
of
Prouerbes
.
Afterwarde
hee
addeth
a
poynt
to
bee
marked
:
Take
away
(
sayth
he
)
a
Metaphor
and
a
similitude
from
Orators
,
all
things
bee
little
and
of
no
value
.
Take
away
the
Prouerbes
and
Parables
from
the
writings
of
the
Prophets
and
Euangelists
,
and
thou
shalt
take
away
the
most
part
of
the
grace
of
the
scriptures
.
To
all
these
commodities
,
wee
may
ioyne
also
this
,
which
is
of
great
consequence
,
that
is
,
when
one
expoundeth
an
hard
place
,
there
is
nothing
that
maketh
it
sooner
to
bee
vnderstood
then
a
similitude
:
Let
vs
come
now
to
the
fift
point
,
the
is
,
often
to
garnish
our
sermons
with
examples
:
we
say
that
it
is
necessarie
for
this
reason
principally
:
that
is
,
because
they
haue
in
themselues
maruailous
vertue
and
force
,
to
mooue
the
hearer
,
because
they
shew
the
truth
of
many
things
come
to
passe
,
of
which
we
haue
places
and
testimonies
in
the
scripture
,
in
such
sort
,
that
when
wee
woulde
haue
the
truth
of
any
doctrine
to
bee
vnderstood
,
or
to
stirre
vppe
the
hearer
to
the
imbracing
of
any
vertue
,
This
is
my
body
,
&c.
Let
vs
come
to
the
first
and
set
downe
the
text
as
it
is
in
Saint
Iames.
The
tongue
is
a
little
member
,
and
boasteth
of
great
things
,
behold
how
great
a
matter
a
litle
fire
kindleth
.
6.
And
the
tongue
is
fire
,
yea
a
world
of
wickednesse
,
&c.
But
because
it
is
there
said
:
The
tongue
is
a
world
of
wickednesse
,
As
in
the
beginning
,
God
in
creating
of
all
things
which
are
in
the
world
,
he
made
man
also
,
as
the
best
and
most
excellent
of
all
his
workes
,
to
this
ende
,
that
he
might
first
know
him
,
that
this
litle
member
boasteth
it selfe
of
great
things
,
that
it
is
a
fire
which
kindleth
a
forrest
,
that
it
is
a
world
of
wickednesse
.
(
By
which
words
hee
would
signifie
no
other
thing
,
but
from
the
slaundering
and
intemperancie
of
the
tongue
,
many
mischiefes
ariseth
,
when
the
bridle
is
let
loose
.
This
is
the
reason
that
Saint
Paul
sayth
,
liuely
pointing
out
the
nature
of
man
,
There
is
none
righteous
,
no
not
one
.
There
is
none
that
vnderstandeth
:
there
is
none
that
seeketh
God
.
They
haue
all
gone
out
of
the
way
,
they
haue
beene
made
altogither
vnprofitable
:
there
is
none
that
doth
good
,
no
not
one
.
Their
throat
is
an
open
sepulchre
,
they
haue
vsed
their
tongues
to
deceit
:
the
poyson
of
Aspes
is
vnder
their
lippes
:
whose
mouth
is
full
of
cursing
and
bitternesse
,
&c.
By
which
place
he
sheweth
,
that
all
vniuersally
,
are
euill
speakers
,
and
slanderers
,
fowlie
abusing
our
tongue
:
and
although
he
speaketh
principally
of
the
corruption
of
our
nature
,
after
the
sinne
of
our
first
parents
,
hee
might
also
very
easily
speake
of
the
rest
of
our
corruption
,
which
remaineth
after
our
regeneration
,
and
so
much
the
rather
,
because
the
greatest
seruants
of
GOD
,
doo
ordinarily
complaine
of
this
euill
,
to
which
they
are
so
addicted
,
that
they
cannot
refraine
themselues
without
a
great
combat
,
and
violence
offered
to
their
nature
.
And
for
this
cause
,
Dauid
which
by
the
testimony
of
the
scripture
,
was
a
man
after
Gods
heart
,
striuing
against
this
vice
:
although
hee
were
one
of
the
most
patientest
that
euer
were
,
in
bearing
iniuries
done
vnto
him
,
yet
he
praieth
earnestly
vnto
God
in
this
manner
.
Set
a
watch
,
O
Lorde
before
my
mouth
,
and
keepe
the
doore
of
my
lippes
Vnto
which
very
well
agreeth
that
which
Saint
Iames
saith
:
In
many
things
we
sinne
all
:
If
any
man
sinne
not
in
word
,
he
is
a
perfect
man
,
and
able
to
bridle
all
the
body
.
According
to
this
,
mention
is
made
in
a
certaine
place
of
a
memorable
hystory
of
a
great
Personage
,
who
hauing
oftentimes
imagined
,
that
there
is
nothing
so
harde
as
to
bridle
the
tongue
,
hee
saith
,
that
hee
hath
long
considered
&
meditated
vppon
the
thirtie
and
ninth
.
Psal.
of
Dauid
,
where
it
is
said
,
I
thought
I
will
take
brede
to
my
waies
,
that
I
sinne
not
with
my
tongue
:
will
keepe
my
mouth
brideled
while
the
wicked
is
in
my
sight
.
But
sayth
hee
,
when
hee
was
dying
,
I
haue
liued
thirtie
seauen
yeares
,
&
yet
I
haue
not
vnderstood
the
meaning
of
that
place
,
although
I
haue
trauailed
to
finde
out
the
same
.
What
then
woulde
he
signifie
heereby
,
but
that
it
was
a
matter
of
great
difficultie
to
bridle
this
little
member
,
but
that
it
will
breake
out
beyond
her
boundes
,
in
defaming
them
which
doo
displease
vs
any
manner
of
way
.
And
indeed
,
we
must
not
thinke
that
Dauid
practised
that
which
he
saith
in
this
place
,
but
he
would
giue
vs
to
vnderstand
,
that
he
labored
to
containe
himself
as
much
as
he
could
,
that
although
he
liued
amongst
the
outrages
of
the
wicked
,
yet
neuerthelesse
,
hee
endured
them
patiently
,
knowing
well
,
that
those
things
came
not
to
passe
at
aduenture
,
but
by
the
prouidence
of
God
,
who
would
after
this
manner
exercise
him
,
and
in
truth
,
he
that
will
take
these
words
so
stricktly
,
he
shall
marueilously
bee
deceiued
:
I
meane
,
that
woulde
thinke
neuer
any
angry
,
or
furious
word
escaped
Dauid
against
the
wicked
:
so
that
hee
that
can
finde
a
man
that
doth
not
offend
in
his
tongue
,
hee
shall
bee
the
most
perfect
among
the
liuing
.
Some
haue
very
well
said
:
that
God
foreseeing
the
furie
,
and
intameable
violence
of
the
tongue
,
hath
barred
and
inclosed
the
same
with
a
very
strong
double
wall
:
that
is
,
with
the
teeth
first
,
and
then
with
the
lippes
,
which
should
be
as
it
were
two
bulwarks
,
and
rampieres
:
yet
neuerthelesse
it
cannot
bee
kept
passe
the
grace
of
God
,
hindering
him
,
he
hath
spent
al
his
endeuors
,
to
obscure
with
darke
clouds
&
confusion
,
that
he
might
doo
something
which
he
desired
.
For
there
is
no
poynt
of
doctrine
at
this
day
by
which
so
many
discordes
and
controuersies
,
are
stirred
vp
,
as
by
this
sacrament
,
so
that
whereas
Christ
hath
left
this
sacrament
,
principally
,
to
vnite
christians
together
with
so
straight
a
bande
,
as
the
parts
of
the
body
are
ioyned
with
the
head
.
Sathan
I
say
,
hath
caused
that
at
this
day
,
by
this
sacrament
,
al
Christendome
is
disunited
,
diuided
,
&
torne
in
peeces
,
which
is
a
lamentable
thing
to
heare
,
&
more
pittifull
to
behold
:
and
this
commeth
to
passe
by
the
iust
iudgement
of
God
,
for
the
vnthankfulnes
of
christians
.
But
what
is
to
be
done
?
as
sathan
hath
bin
and
is
very
diligent
to
corrupt
the
true
sense
of
this
institution
,
so
we
also
shuld
be
as
diligent
to
search
out
the
true
understanding
,
that
we
may
ouercome
him
,
because
that
it
is
a
thing
more
then
reasonable
,
that
the
faythfull
should
be
assured
of
●heir
saluation
,
(
This
is
my
bodie
,
this
is
my
bloud
)
by
which
the
diuel
hath
blinded
the
vnderstanding
of
many
,
so
that
they
could
not
conceiue
the
true
meaning
,
it
is
our
dutie
to
seeke
out
the
true
vnderstanding
,
with
a
docible
and
patient
spirit
.
Let
vs
note
in
the
first
place
,
that
the
Euangelists
,
&
Saint
Paul
,
saying
here
,
That
Iesus
Christ
hauing
taken
the
bread
,
that
he
eate
it
with
his
Disciples
,
that
he
brake
it
,
and
gaue
it
to
his
Disciples
,
saying
,
Take
eate
,
&c.
that
in
these
words
,
there
is
the
institution
of
the
supper
,
the
which
was
instituted
the
night
before
he
suffered
,
after
supper
,
and
after
that
hee
celebrated
the
eating
of
the
passouer
.
This
institution
dooth
containe
three
principall
poynts
,
the
first
is
,
the
signes
,
and
the
ceremonies
:
the
second
,
their
signification
:
the
third
,
the
agreement
that
they
haue
the
one
with
the
other
.
As
concerning
the
signes
,
there
are
but
two
,
the
bread
,
and
the
wine
,
which
doo
represent
the
bodie
and
bloud
of
Iesus
Christ
,
because
they
haue
the
selfesame
vertue
to
nourish
our
soules
,
as
the
common
bread
and
wine
which
wee
doo
ordinarily
vse
for
our
necessitie
,
hath
a
proper
power
to
nourish
our
bodyes
.
For
this
cause
Iesus
Christ
calleth
himselfe
in
many
places
,
The
bread
of
life
:
not
to
speake
properly
,
that
that
bread
which
is
distributed
into
the
Supper
,
is
the
bread
of
life
of
it selfe
,
for
it
differeth
nothing
,
neither
the
wine
also
,
from
that
which
wee
doo
ordinarily
vse
:
but
this
bread
and
this
wine
doo
nourish
our
soules
,
because
they
are
ordained
of
God
to
this
effect
.
There
are
two
signes
,
to
signifie
,
that
in
him
is
a
full
&
perfect
spiritual
nourishment
:
that
is
to
say
,
●l
that
is
requisite
for
our
saluation
:
&
also
the
better
to
make
vs
call
to
mind
his
death
and
●assion
:
because
that
the
wine
which
signifi●th
his
bloud
shed
,
is
so
liuely
represented
in
●hat
before
our
eyes
.
Let
vs
come
to
the
ce●emonies
,
which
be
double
,
wherof
one
doth
●oncern
him
that
doth
administer
the
Supper
,
●he
other
him
which
doth
communicate
.
Tou●hing
him
that
doth
administer
,
it
is
his
part
to
●●ke
the
bread
,
&
to
break
,
as
pastors
do
ordi●arily
,
which
doth
signifie
that
the
body
of
●esus
Christ
was
broken
with
infinite
sorrows
●●d
horrible
agonies
,
to
deliuer
vs
from
euerla●●ng
death
,
as
he
himselfe
declared
when
he
●●id
:
This
is
my
bodie
broken
:
&
afterward
pre●ted
the
bread
and
the
cup
of
wine
,
to
beare
●●tnes
that
God
for
his
part
,
doth
present
vn●●
vs
Iesus
Christ
,
and
with
him
al
his
graces
●●d
spirituall
riches
:
and
for
his
part
,
dooth
●●we
neare
by
this
Supper
,
to
commu●●ate
himselfe
vnto
vs
.
The
ceremonie
,
〈◊〉
to
take
the
bread
and
the
wine
,
which
are
●esented
vnto
vs
,
and
to
eate
,
and
to
drink
.
●●ter
the
institution
of
the
supper
,
wee
must
●●me
to
these
words
,
Take
,
eate
,
drink
,
this
is
〈◊〉
bodie
and
my
bloud
,
doo
this
it
remembrance
●●s
:
and
to
vnderstand
them
more
cleare●●
we
may
obserue
,
that
they
doo
containe
a
commandement
&
a
promise
.
The
cōma●demēt
is
expressed
in
these
words
:
Take
eat●
drink
,
do
this
in
remembrance
of
me
:
&
when
〈◊〉
is
said
,
This
is
my
body
,
this
is
my
bloud
,
there
〈◊〉
the
promise
.
All
which
words
do
signifie
a●
much
as
if
Christ
should
haue
said
,
this
brea●
and
this
wine
doth
so
represent
my
body
an●●
my
bloud
,
that
you
which
do
partake
these
v●sible
signes
,
I
do
assure
you
,
that
you
partic●pate
that
which
they
doo
represent
:
that
is
〈◊〉
say
,
my
body
and
my
bloud
:
&
that
this
is
th●●
true
interpretation
of
the
wordes
of
Ies●●
Christ
,
it
is
manifest
by
other
testimonies
〈◊〉
the
scripture
,
&
this
shall
be
the
second
poi●●
of
this
Sermon
.
But
before
we
beginne
〈◊〉
confirm
by
them
our
interpretation
,
This
is
my
body
,
this
is
my
bloud
,
that
th●
word
is
,
doth
signifie
to
transubstantiate
,
a●●
to
conuert
,
&
by
consequent
,
that
the
bre●●
and
the
wine
were
transubstantiated
into
〈◊〉
body
,
and
into
his
bloud
.
First
wee
answer
that
this
word
(
is
)
which
is
a
verb
substāti●●
doth
not
signifie
in
any
place
of
the
scriptu●●
to
conuert
and
transubstantiate
,
and
that
i●
shuld
so
signifie
,
many
absurdities
would
f●●low
,
as
we
might
produce
many
places
,
wh●●
verie
strange
absurdities
would
be
perceiu●●
whe●her
it
is
said
in
Gen.
the
Ioseph
interpreting
the
●●came
of
Pharaoh
,
which
was
,
that
he
had
seen
〈◊〉
fat
kine
,
and
7.
leane
:
It
is
there
set
down
,
〈◊〉
at
the
7.
leane
kine
,
are
7.
yeares
of
barren●sse
:
and
the
7.
fat
kine
,
7.
yeares
of
plentie
.
〈◊〉
wee
should
take
according
to
the
letter
〈◊〉
is
word
(
are
)
which
is
the
same
word
which
●eere
vsed
,
we
must
needs
conclude
,
that
●●ese
seuen
kine
were
indeed
,
and
really
seuen
●●res
,
which
should
be
a
strange
absurditie
.
●nd
when
it
is
said
in
Saint
Iohn
,
that
Iesus
●●rist
is
a
vine
,
and
his
father
the
hus●●nd-man
,
wee
must
conclude
,
that
Ie●●●
Christ
is
conuerted
into
a
vine
,
and
●OD
into
an
hushand-man
:
that
is
,
sub●●ntially
and
essentially
,
which
were
an
●●rrible
thing
to
heare
,
and
more
hard
to
●●eeue
.
And
because
some
may
obiect
,
that
〈◊〉
kinde
of
speech
is
sette
downe
to
●●e
the
similitudes
(
and
they
bee
indeede
●●ilitudes
,
and
not
a
sacramentall
man●●
of
speaking
)
wee
could
produce
manie
●de
of
speeches
which
are
sacramentall
,
〈◊〉
one
shall
suffice
.
Saint
Paul
sayth
,
That
fathers
did
all
eate
the
same
spirituall
meate
,
〈◊〉
did
all
drinke
the
same
spirituall
drinke
,
〈◊〉
they
dranke
of
the
spirituall
Rocks
that
●●wed
them
:
)
and
hee
addeth
,
and
the
Rock●
〈◊〉
Christ
.
This
worde
(
was
)
is
so
to
bee
●●n
as
in
this
place
,
if
then
this
bee
well
considered
,
what
man
is
there
of
soun●
iudgement
,
that
will
vnderstand
by
this
m●ner
of
speaking
,
that
this
Rocke
was
tro●
substantiated
indeed
,
and
really
into
Chri●●
as
he
must
of
necessity
vnderstand
,
if
this
●pinion
of
the
papists
be
true
?
Let
vs
conclu●
then
,
that
these
wordes
properly
cann●●
beare
this
signication
:
for
if
Iesus
Ch●●●●
would
haue
signified
so
much
,
hee
wou●●
rather
haue
sayde
,
this
shall
bee
ma●●
my
body
,
or
turned
into
my
body
.
A●
if
these
wordes
should
bee
vnderstood
wi●●out
a
figure
,
as
the
Papistes
woulde
haue
they
shoulde
signifie
rather
that
his
bo●●
and
his
bloud
,
should
bee
turned
i●
the
Bread
and
Wine
,
and
not
that
〈◊〉
Bread
and
the
Wine
shoulde
bee
tur●●
into
the
substaunce
of
the
body
of
Chr●●●
because
wee
finde
some
such
like
th●●
in
the
Scripture
,
as
wee
may
reade
in
●nesis
,
That
Lot
his
V●
was
turned
into
a
Piller
of
Salt
,
and
〈◊〉
piller
of
salt
was
to
be
seene
,
wher●
to
Lots
Wife
was
turned
.
So
that
it
〈◊〉
bee
sayde
after
this
sort
,
This
Pille●
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
wor●
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
Wine
.
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
these
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
consecration
,
and
after
the
partaking
thereof
.
As
it
is
easie
by
Saint
Paule
,
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
communion
,
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
,
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
partake
of
these
visible
things
,
you
shall
trulie
communicate
of
that
which
is
signified
vnto
you
.
And
so
it
must
needes
haue
come
to
passe
,
that
Christ
must
haue
doone
,
as
flatterers
that
goe
about
to
perswade
any
man
,
vse
many
woordes
,
and
arguments
,
but
there
is
no
force
manye
times
in
theyr
speeche
,
as
commonly
it
happeneth
to
those
that
being
desirous
to
make
others
,
beleeue
something
,
they
haue
copie
of
words
,
but
little
matter
.
Contrariwise
,
serious
and
graue
things
,
doo
require
ordinarily
fewe
words
,
but
very
significant
,
and
full
of
force
,
and
maiestie
:
we
see
for
the
most
part
,
that
Kings
and
Princes
speaking
of
any
matter
of
importaunce
to
them
that
are
about
them
,
oftentimes
they
vse
but
one
woorde
,
which
they
do
print
in
their
minde
,
as
though
it
were
some
oracle
from
heauen
,
they
doo
ponder
,
and
imagine
to
finde
out
that
which
he
would
say
,
that
if
they
vsed
many
wordes
,
they
would
not
so
easily
be
carried
away
,
and
they
which
hearde
them
,
would
not
be
so
attentiue
to
consider
them
.
Namely
,
this
is
perceiued
in
great
men
,
when
as
they
make
promises
to
their
familiars
,
for
beeing
so
made
in
fewe
wordes
,
they
haue
more
grace
and
waight
.
So
Iesus
Christ
in
this
place
speaking
to
his
Disciples
,
to
communicate
with
them
his
body
,
and
his
bloud
,
(
which
was
a
thing
of
great
importance
)
he
spake
in
fewe
words
.
This
is
my
body
and
my
bloud
,
that
is
to
say
,
which
signifieth
my
body
,
and
my
bloud
.
And
this
was
also
for
the
benifit
of
the
Disciples
:
for
they
hauing
vnderstoode
these
words
of
their
Maister
,
they
might
thinke
themselues
what
their
maister
meant
,
when
he
said
:
This
is
my
body
.
For
when
he
spake
these
words
vnto
them
,
they
were
a
long
time
at
the
table
,
eating
and
drinking
with
him
,
&
he
neuer
spake
any
such
thing
:
so
that
they
might
conclude
with
themselues
,
that
by
these
words
,
he
would
signifie
some
great
matter
:
so
that
this
thing
beeing
well
considered
,
his
Disciples
might
bee
the
more
wakened
by
these
fewe
wordes
full
of
waight
and
maiestie
,
diligently
to
ponder
them
,
as
if
hee
had
vsed
many
wordes
.
Although
already
this
matter
is
sufficiently
manifested
,
yet
wee
will
make
it
more
euident
by
these
reasons
following
.
First
that
spirit
of
God
,
hath
vsed
the
like
speeche
as
he
hath
done
heere
in
the
promise
of
all
the
sacraments
,
of
the
old
testament
,
that
is
,
in
giuing
the
name
of
the
thing
signified
,
and
inuisible
,
vnto
the
exteriour
signe
.
As
we
reade
in
Genesis
,
That
our
Fathers
haue
eat
the
same
meat
,
and
drunk
the
same
drinke
in
the
wildernesse
,
which
we
haue
done
,
because
that
the
rocke
out
of
which
issued
the
water
which
they
dranke
,
was
Christ
:
for
this
manner
of
speeche
is
altogither
like
this
.
But
lette
vs
diligently
obserue
,
that
this
maner
of
speaking
,
)
This
is
my
body
,
wherof
here
question
is
made
:
is
likewise
so
vsed
in
our
common
tongue
,
as
for
example
,
If
a
king
sheweth
fauour
vnto
a
male
factor
,
giuing
vnto
him
,
the
letters
of
his
fauour
,
sealed
with
his
owne
seale
,
it
is
said
commonly
to
the
malefactor
,
beholde
thy
pardon
:
&
yet
neuerthelesse
,
those
letters
which
are
giuen
him
,
are
not
his
pardon
,
but
a
certain
&
infallible
signe
of
his
pardon
.
So
in
this
sacrament
we
see
the
like
,
for
they
are
called
seales
of
the
word
of
God
.
As
Saint
Paule
doth
beare
witnesse
of
Circumcision
:
The
seale
of
the
righteousnesse
of
faith
.
It
seemeth
,
that
it
was
impossible
to
vse
any
plainer
kinde
of
speech
to
vnderstand
,
Christs
meaning
,
without
any
conceit
of
carnal
eating
,
and
humain
drinking
,
as
though
we
were
deuourers
of
men
like
those
kinde
of
people
,
called
Anthropophagi
,
and
Cyclopes
.
But
we
may
cause
a
greater
light
to
shine
to
our selues
,
when
we
are
certainly
assured
,
that
we
do
partake
the
body
and
bloud
of
Christ
,
by
saith
:
which
is
the
proper
instrument
which
God
hath
giuen
vs
,
to
eat
his
body
,
and
drinke
his
bloud
,
that
is
,
that
we
constantly
beleeue
,
that
we
communicate
trulie
with
his
body
,
and
that
our
consciences
are
thereof
so
well
assured
,
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
men
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
●●ch
mischiefs
.
And
in
truth
,
if
Iesus
Christ
,
We
may
iudge
by
this
kind
of
preaching
,
●w
profitable
it
is
,
by
the
reading
of
these
●o
sermons
,
in
which
al
the
foresaid
method
●ontained
.
For
although
in
this
last
we
do
〈◊〉
alleadge
examples
,
as
in
the
first
,
we
did
●ecause
the
matter
is
diuers
,
and
we
cannot
〈◊〉
fitly
,
because
no
poynt
of
any
vertue
a●th
,
vnto
which
we
might
exhort
the
peo●●
,
nor
of
any
vice
,
from
which
we
shuld
dis●de
them
:
but
it
was
a
poynt
of
doctrine
●●ch
is
so
high
and
difficult
to
vnderstand
,
〈◊〉
it
requireth
many
reasons
to
make
it
●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
o●
weight
(
as
some
bee
more
then
other
)
i●
is
expedient
to
prepare
the
people
t●
hearken
vnto
the
same
attentiuely
,
an●
to
doo
the
same
.
Wee
may
vse
an
insinuation
,
both
in
the
beginning
,
and
also
oftentimes
in
the
middest
of
the
Sermon
,
as
if
on●
should
say
,
hearken
,
lende
your
eares
,
a●tend
,
and
you
shall
heare
a
maruailous
thing
a
matter
that
concernes
you
,
and
that
wi●
bring
incredible
comfort
vnto
you
,
or
som●
such
like
speech
.
And
in
this
wee
shall
immitate
the
Prophets
,
which
haue
oftentim●
vsed
it
,
as
Moses
,
Esay
,
and
others
,
wh●
being
desirous
to
stirre
vppe
the
dulnes●
of
the
people
,
they
haue
called
the
he●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
,
CHAP.
V.
What
is
to
bee
obserued
in
the
pronouncing
of
the
Sermon
vnto
the
people
,
with
edification
.
COncerning
the
manner
of
pronunciation
,
it
is
hard
to
prescribe
and
set
down
precepts
,
wich
are
to
bee
obserued
in
our-Sermons
to
the
people
,
by
reason
of
the
diuersitie
of
the
voyce
.
For
some
haue
a
shrill
and
slender
voyce
,
other
a
great
,
some
speake
lowe
,
and
soft
,
other
high
and
sounding
,
&c.
So
that
the
best
way
for
euerie
one
,
is
to
bee
acquainted
with
his
owne
voyce
,
and
so
to
order
his
speech
:
but
vnto
whome
GOD
hath
giuen
a
fitte
and
agreeable
voyce
,
hee
must
take
great
heede
in
gouerning
the
same
:
for
seeing
that
such
a
voyce
is
one
of
the
greatest
giftes
of
GOD
that
a
Preacher
can
haue
,
hee
must
beware
that
hee
dooth
apply
the
same
to
the
best
vse
:
but
howe
shall
hee
vse
it
?
principally
in
preaching
,
hee
shall
keepe
alwayes
the
same
tenour
sufficiently
high
,
that
all
may
vnderstande
euerie
worde
that
hee
doth
vtter
:
Lette
vs
ioyne
vnto
this
another
saying
of
the
same
Authour
,
that
the
ornaments
of
learning
and
eloquence
,
doo
consist
in
the
fitte
pronuntiation
and
gesture
of
the
bodie
,
with
which
hee
that
is
furnished
,
hee
may
assaile
the
hearers
three
manner
of
wayes
.
But
well
to
order
,
and
to
dispose
this
voyce
,
what
must
hee
doo
?
hee
must
oftentimes
chaunge
the
same
,
according
to
the
occasions
which
may
bee
offered
,
that
is
,
in
speaking
sometime
high
and
sometime
lowe
but
in
such
sort
,
that
he
may
be
vnderstood
of
all
,
if
it
be
possible
.
Moreouer
,
hee
must
consider
,
when
he
speaketh
of
sweet
&
delightfull
things
(
as
of
the
promises
of
god
)
that
he
do
likewise
in
some
sort
expresse
the
sweetnesse
of
them
,
by
his
voice
:
and
when
he
speaketh
of
fearefull
things
,
which
are
to
astonish
the
hearers
,
as
with
the
iudgements
of
god
,
and
threatnings
against
men
,
it
is
necessarie
to
force
the
voice
,
and
to
make
the
hearer
as
it
were
,
The
reason
is
,
because
that
preachers
,
which
do
declare
good
&
profitable
things
(
which
do
require
humilitie
)
they
ought
to
shewe
in
all
things
,
a
singular
modestie
.
That
were
more
tollerable
in
courts
,
wherin
matters
are
pleaded
,
for
lawyers
,
&
rhethoritians
,
and
orators
,
which
handle
matters
,
which
may
better
agree
with
such
kinde
of
speaking
,
then
with
the
sacred
diuinitie
.
It
is
true
also
,
that
he
must
not
be
scrupulous
,
as
some
,
which
would
not
haue
vs
to
vse
any
gesture
at
all
,
nor
to
delight
the
hearer
in
any
thing
.
Demosthenes
hath
better
met
with
this
fault
,
Thou
hast
not
to
doo
with
men
,
but
with
God
,
whose
person
thou
doest
represent
.
If
thou
beest
negligent
in
his
seruice
,
dooest
thou
not
thinke
with
thy selfe
,
that
GOD
which
hath
so
honoured
thee
,
and
exalted
thee
so
high
,
as
to
be
his
Ambassador
or
messenger
,
will
not
be
greeuously
offended
with
thee
?
Thinkst
thou
not
that
Iesus
Christ
who
was
willing
to
dy
for
thee
,
&
for
those
sheep
that
hee
hath
committed
vnto
thee
,
that
he
will
not
punish
thee
for
thy
flouthfulnesse
,
if
thou
disdainest
this
so
honourable
a
charge
?
Againe
,
dost
thou
not
imagin
,
that
such
idlenesse
is
detestable
to
the
Angelles
,
who
watcheth
continually
for
the
preseruation
of
the
faithfull
?
And
further
will
,
not
thine
own
conscience
bee
a
thousand
witnesses
,
which
will
cruelly
torment
thee
,
and
accuse
thee
before
God
of
thy
negligence
,
&
carelesnesse
,
&
of
the
small
zeale
,
which
thou
bearest
towards
the
glory
of
God
?
But
consider
on
the
contrary
side
,
if
thou
beest
feruent
in
studie
,
to
deuide
the
woord
of
God
with
most
edification
,
&
that
ordinarily
thou
dost
not
declare
the
same
,
without
preparation
,
and
that
the
people
which
come
by
heapes
to
thy
sermons
,
do
returne
content
,
&
satisfied
,
God
,
Iesus
Christ
,
who
seeth
thy
trauaile
,
thy
diligence
,
thy
zeale
for
the
saluation
of
the
faithful
,
will
abundantly
blesse
thee
,
the
Angels
will
reioyce
,
thine
own
conscience
will
yeeld
vnto
thee
a
singular
contentation
wil
bring
vnto
thee
,
souereign
confort
,
and
will
alwaies
set
thee
in
the
rest
&
tranquilitie
of
the
soule
.
All
this
,
with
many
other
reasons
may
prick
thee
forward
,
to
the
performing
of
thy
dutie
,
not
to
go
forward
in
thy
calling
negligently
.
But
behold
also
one
point
which
likewise
may
prouoke
thee
more
chearfully
to
perform
thy
duty
,
that
seeing
that
it
may
so
happen
,
that
thou
shalt
preach
before
a
great
multitude
,
if
thou
beest
wel
prepared
,
then
thou
maiest
more
edifie
,
then
thou
haste
done
many
yeares
before
,
eyther
by
writing
,
or
otherwise
:
and
therfore
thou
must
take
heed
that
thou
doost
not
let
slip
so
good
an
occasion
.
To
conclude
this
matter
,
we
may
obserue
,
that
seeing
that
it
is
a
great
paine
(
as
Cicero
saith
in
his
first
book
de
Natura
deo
:
)
to
speake
alone
before
a
multitude
of
men
,
then
when
euery
one
ha●keneth
,
and
that
there
is
almost
none
which
doth
not
more
marke
the
faultes
of
the
preacher
:
CHAP.
VI.
Of
the
manner
of
disputing
.
IT
is
high
time
nowe
to
come
to
the
second
part
of
the
ministerie
,
that
is
,
To
conuince
the
aduersaries
with
sound
doctrine
.
Vnder
this
part
,
we
comprehend
the
disputations
&
conferences
of
learned
men
,
&
especially
of
diuines
:
for
seeing
that
all
exercises
ought
to
be
ordained
(
as
they
are
in
many
places
)
to
frame
themselues
to
conuince
those
who
do
resist
the
truth
:
wee
may
very
fitly
containe
such
disputations
and
conferences
,
vnder
the
forme
of
reasoning
.
But
we
vnderstand
not
by
these
conferences
,
and
disputations
,
onely
those
that
are
vsed
certaine
houres
in
the
vniuersities
,
or
other
where
,
which
are
not
common
to
euery
one
,
but
we
vnderstand
also
,
and
principally
,
those
which
ought
to
be
vsed
oftentimes
,
betwixt
them
which
doo
apply
themselues
to
some
studie
,
eyther
in
familiar
discourses
in
the
house
,
or
in
walking
abroad
,
or
in
sum
,
vpon
such
occations
,
as
may
be
offered
.
Wee
say
that
such
conferences
are
necessary
,
because
they
are
a
good
meanes
to
make
others
acquainted
with
that
knowledge
which
we
haue
,
or
with
that
which
we
haue
not
,
and
he
that
can
haue
conference
with
them
with
whome
he
doth
conuerse
,
he
may
peraduenture
knowe
them
,
whom
he
knoweth
not
before
:
by
this
louing
manner
of
conferring
with
them
.
2.
By
this
conference
we
may
learne
much
(
so
that
they
be
done
modestly
,
and
with
an
affection
to
search
the
truth
of
any
thing
,
otherwise
they
cause
more
harme
then
good
)
for
if
they
that
conferre
with
vs
,
bee
our
superiours
,
that
is
,
if
they
be
esteemed
for
great
men
,
we
must
firmely
retaine
those
reasons
,
which
they
do
propose
:
but
if
they
bee
our
equalls
,
and
that
in
conferring
with
them
,
we
perceiue
that
they
do
excell
vs
,
that
may
engender
in
vs
a
kinde
of
holy
and
lawdable
iealousie
,
which
may
stirre
vs
the
more
liuely
to
applie
our
studie
.
Moreouer
it
commeth
to
passe
,
that
we
may
better
retain
those
things
,
which
by
conference
we
do
debate
vpon
by
diuers
reasons
,
them
those
things
that
we
hear
or
read
oftentimes
of
our selues
,
wherby
a
great
commoditie
redoundeth
vnto
vs
.
Thirdly
,
when
we
haue
studied
and
heaped
vp
much
knowledge
,
vnlesse
we
do
impart
the
same
to
others
by
conference
,
it
litle
auaileth
,
&
remaineth
by
vs
almost
vnprofitable
.
Further
wee
may
ad
,
that
such
conferences
be
necessary
,
not
only
because
our
knowledge
should
remaine
as
it
were
barren
:
as
principally
for
these
inconueniences
which
often
times
happeneth
.
First
of
al
,
by
reason
we
may
deceiue
our selues
in
our
knowledge
,
&
how
is
that
?
that
is
,
in
conceiuing
of
many
things
which
we
read
,
another
maner
of
vnderstanding
then
we
ought
,
as
it
falleth
out
many
times
among
many
,
who
reading
certain
authors
,
vnderstandeth
them
otherwise
then
the
author
meant
them
,
but
by
often
conference
,
they
may
bee
made
cleare
diuers
waies
.
Secondly
,
seeing
that
naturally
knowledge
puffeth
vp
,
&
maketh
the
most
part
of
men
proud
,
it
is
great
maruell
,
if
those
which
haue
gotten
knowledge
,
&
which
are
desirous
to
obtain
it
,
become
not
insolent
,
if
they
liue
priuately
,
without
communicating
their
gifts
with
other
men
:
wherof
it
commeth
,
that
such
hauing
a
preiudicate
opinion
of
their
own
sufficiencie
,
do
despise
others
,
&
make
no
reckoning
of
any
but
of
themselues
.
And
this
is
the
cause
,
that
such
oftentimes
by
incountring
of
others
in
conference
,
being
reprehended
and
discouered
to
be
ignorant
,
they
are
very
much
grieued
&
cast
down
,
&
this
is
because
principally
they
perceiue
the
report
of
their
sufficiencie
to
be
diminished
,
and
therby
to
be
dishonored
.
Insomuch
,
that
some
when
they
come
into
companie
,
do
blush
for
shame
:
other
do
pursue
with
deadlye
hatred
,
those
which
haue
reproued
them
,
other
break
out
into
intemperate
passions
,
&
do
defend
by
al
means
that
errour
,
whereof
they
were
reproued
,
although
it
be
very
foule
&
monstrous
,
imagining
by
that
stifnesse
in
opinion
,
in
some
sort
to
recouer
that
honour
,
which
they
thinke
to
be
made
lesse
:
wherby
oftentimes
they
fal
into
great
&
horrible
mischiefs
.
To
be
brief
,
such
accidents
do
cast
them
headlong
into
strange
troubles
,
and
perturbations
of
the
soule
,
as
we
may
see
by
experience
,
&
many
can
be
good
and
sufficient
witnesses
hereof
.
But
when
one
is
accustomed
to
be
reproued
,
and
to
reproue
,
or
to
be
ouercome
,
or
to
ouercome
,
it
is
profitable
both
for
him
that
is
ouercome
,
&
reproued
:
as
for
him
that
doth
ouercome
,
or
reproue
.
It
is
profitable
for
him
that
is
ouercom
,
or
reproued
,
in
this
,
that
when
he
is
reproued
in
som
reasoning
,
as
may
fal
out
,
it
is
not
grieuous
to
him
at
al
,
because
he
is
accustomed
to
it
:
but
contrarie
,
it
is
pleasant
,
&
profitable
,
because
by
this
means
he
learneth
,
according
to
the
saying
of
one
of
the
fathers
,
that
when
one
is
reproued
,
he
is
instructed
.
It
is
profitable
also
for
him
that
doth
reproue
&
ouercome
,
in
this
that
being
accustomed
to
ouercome
,
and
to
be
ouercome
,
he
doth
not
therfore
despise
him
which
is
ouercome
,
or
reproued
,
althogh
he
be
farre
more
sufficient
then
him
:
because
that
in
such
a
case
,
if
he
should
despise
him
,
it
might
so
come
to
passe
,
that
being
reproued
,
or
ouercome
,
he
should
fal
into
the
same
contempt
,
vnto
which
he
wold
bring
him
,
whom
he
hath
reproued
,
or
ouercome
.
And
by
this
means
the
vanitie
of
them
may
be
corrected
,
who
hauing
reproued
or
taught
any
one
in
some
childish
thing
,
&
of
some
small
importance
,
do
afterward
make
their
boasts
&
brags
of
it
,
to
their
own
praise
,
&
to
the
contempt
of
them
,
whom
they
haue
reproued
or
taught
:
in
which
they
do
many
times
rather
shewe
their
sottishnes
,
and
ignorance
,
then
their
learning
and
wisdome
.
To
what
end
then
such
conferences
serueth
,
euery
one
may
discerne
by
these
reasons
set
downe
:
&
aboue
all
things
(
the
same
being
as
that
oyntment
called
vnguentum
catholicum
,
to
purge
vs
of
that
folly
,
and
imaginarie
fantasie
,
which
wee
conceiue
ordinarily
of
our
owne
sufficiencie
,
)
we
may
conclude
,
that
the
exercise
of
them
is
so
profitable
,
Aristotles
Organum
,
and
so
being
seduced
with
these
vaine
thoughts
,
they
euer
after
crucifie
themselues
:
so
that
they
that
imagine
that
they
haue
very
great
knowledge
,
they
do
beleeue
that
they
haue
found
the
bean
in
the
cake
,
&
they
that
haue
entred
somwhat
further
,
perswade
themselues
,
that
for
their
learning
none
is
to
be
compared
to
them
,
&
they
make
no
reckoning
of
any
,
although
their
knowledge
bee
neuer
so
good
,
vnlesse
they
fit
their
conceit
in
this
matter
.
So
that
they
are
in
such
taking
,
as
they
be
which
drinke
of
the
water
of
the
floud
Gallus
,
which
is
in
Phrygia
,
which
easeth
all
them
that
haue
any
disease
in
theyr
bodyes
(
for
it
hath
such
a
vertue
,
as
certaine
Philosophers
beare
witnesse
,
to
cure
in
some
sort
,
all
the
diseases
of
the
body
)
when
one
drinketh
moderately
therof
,
but
if
it
be
drunke
without
measure
,
it
maketh
men
madde
:
euen
so
those
that
are
drunken
with
the
study
of
philosophie
,
doo
loose
often
times
their
vnderstanding
,
and
become
frantick
:
but
they
are
wise
,
There
are
at
this
day
many
commentaryes
vppon
Aristotles
Organum
,
the
which
,
if
they
were
diligently
read
,
they
might
cause
one
to
vnderstande
as
much
as
is
expedient
to
knowe
:
but
amongst
others
,
there
is
a
translation
in
French
of
S.
Fresne
,
a
Gentleman
and
Councellor
to
the
French
King
,
a
man
of
rare
knowledge
,
who
for
his
rare
and
surpassing
dexteritie
,
hath
made
that
Organum
so
easie
,
by
those
exquisite
ornaments
,
wherewith
he
hath
enriched
the
same
,
that
he
that
will
seriously
reade
it
,
if
hee
bee
but
a
little
seene
in
Logick
,
and
hath
any
iudgement
,
hee
may
gette
more
knowledge
in
that
arte
in
foure
or
fiue
monethes
,
then
one
may
gette
in
reading
,
before
many
other
commentaryes
,
in
three
or
foure
yeares
.
In
which
wee
and
our
posteritie
are
much
beholding
vnto
him
,
in
that
he●
hath
shewed
so
short
a
way
to
come
to
that
knowledge
,
which
before
wee
could
not
attaine
vnto
,
but
in
long
time
,
and
that
not
so
surely
,
as
by
following
his
steppes
.
Lette
vs
besides
,
heere
adde
a
notable
point
,
principally
for
them
who
cannot
conueniently
go
and
stay
long
at
the
schooles
,
to
learne
the
art
of
disputation
:
that
is
,
that
to
ouercome
the
gainsayers
,
they
may
do
it
with
naturall
Logicke
:
so
that
it
be
grounded
vpon
the
worde
of
God
.
And
in
truth
,
that
is
the
true
forme
to
dispute
in
Diuinitie
,
to
haue
sounde
and
exact
knowledge
of
the
places
of
the
Scripture
:
for
whatsoeuer
argument
it
be
,
(
how
subtill
soeuer
,
)
the
propositions
must
bee
proued
by
the
Text
of
Scripture
,
But
because
peraduenture
wee
haue
no
sufficient
authoritie
to
perswade
this
to
some
,
wee
will
produce
the
authorities
of
the
auncient
,
who
are
more
experienced
in
these
thinges
,
then
any
man
at
this
day
can
bee
.
Peter
Rau.
sayth
in
a
certaine
Sermon
,
that
there
is
nothing
more
woorthy
to
bee
hated
then
subtiltie
,
if
there
bee
nothing
else
but
subtiltie
.
For
what
profiteth
a
man
to
spende
all
his
dayes
in
that
,
of
which
there
is
no
vse
,
neyther
in
the
house
,
nor
in
the
warre
,
neyther
in
pleading
,
nor
in
the
Court
,
nor
in
the
Church
,
nor
any
other
where
,
but
onelie
in
the
schooles
.
Seneca
writing
to
Lucilius
,
sayth
,
What
is
sharper
then
an
eare
of
corne
?
and
to
what
vse
serueth
it
?
such
(
saith
he
)
is
the
minde
which
waxeth
proude
with
subtiltie
,
and
hath
in
it selfe
no
grauitie
.
The
same
author
saith
likewise
in
another
place
,
what
profit
is
it
to
ouerthrow
the
writings
of
others
?
to
confirme
sophisticall
fallacies
by
words
alone
?
to
condemne
the
writings
of
the
ancient
,
and
to
mislike
all
things
that
is
not
founde
in
the
writings
of
theyr
maisters
?
The
same
Seneca
,
in
his
fortie
and
fiue
Epistle
saith
,
that
cauilling
,
robbeth
the
time
:
and
he
addeth
,
we
tye
knottes
with
our
words
,
by
doubtfull
significations
,
and
a
litle
after
,
we
do
vntie
them
againe
.
To
what
purpose
dost
thou
distinguish
the
similitudes
,
Thou
hast
that
thou
hast
not
lost
:
thou
hast
not
lost
hornes
,
therefore
thou
hast
●hem
:
should
not
I
be
counted
a
very
Iddiot
,
〈◊〉
I
should
be
deuising
of
such
follies
at
that
●●me
when
I
am
besieged
?
And
further
,
hee
●ddeth
,
what
shall
I
doo
?
death
followeth
me
,
●fe
flyeth
from
mee
,
to
encounter
with
this
●●are
,
giue
mee
something
,
cause
me
to
ex●ell
feare
,
and
if
then
thou
makest
this
Sillo●isme
,
Mus
is
a
sillable
,
Mus
doth
gnawe
●●e
chest
,
CHAP.
VII
.
How
we
must
admonish
and
reprooue
,
which
the
third
part
of
the
Ministrie
.
LEtte
vs
come
to
the
thir●
part
of
the
Ministrie
,
Rebuke
not
an
Elder
,
but
exhort
him
as
a
Father
:
and
the
younger
men
as
Brethren
.
The
elder
women
as
mothers
,
the
yonger
,
as
Sisters
,
with
all
purenesse
,
and
so
consequently
with
all
others
.
But
because
there
is
not
much
difficulty
in
this
,
let
vs
come
to
those
reprehensions
,
When
the
Phisitians
goe
to
visit
their
Patients
,
they
doo
consider
,
a
long
time
,
how
they
may
remooue
away
the
disease
,
before
they
apply
any
medicine
,
for
if
they
should
vse
any
phisicke
not
knowing
the
sicknesse
,
they
might
make
the
disease
the
greater
.
So
Pastors
must
vse
this
wisedome
.
But
as
the
Phisitions
,
doo
diligently
take
heede
to
apply
a
pleasant
Medicine
,
where
a
sharper
is
necessarie
,
and
the
Chirurgion
doth
not
make
a
gentle
playster
:
where
hee
must
vse
a
cautery
:
the
preachers
in
like
maner
ought
both
publikely
&
priuately
take
heed
,
that
they
vse
not
alluring
speeches
,
when
they
should
speak
sharply
.
And
because
it
is
an
easie
matter
for
the
Preacher
to
fall
into
this
fault
,
principally
then
,
when
they
are
called
to
speake
before
Kings
and
Princes
,
it
is
a
matter
of
great
difficultie
.
For
great
men
are
displeased
to
heare
themselues
censured
,
and
commonly
they
are
incensed
in
such
sort
,
that
those
that
reprehend
them
,
are
oftentimes
in
danger
.
To
correct
this
feare
,
we
must
do
that
which
the
word
of
god
commandeth
vs
:
and
herein
follow
the
example
of
the
prophets
.
The
testimonies
of
the
worde
for
this
point
,
are
almost
infinit
,
where
this
is
commaunded
,
and
euery
one
may
read
the
same
:
but
wee
will
produce
some
of
the
auncient
fathers
,
The
opinion
of
some
is
,
that
if
they
reprehend
freely
,
that
they
shal
not
be
paid
:
and
the
opinion
of
som
ignorant
men
is
,
who
imagine
that
they
ought
not
to
be
censured
in
their
iniquities
,
when
they
giue
any
thing
to
the
Pastor
.
We
must
not
(
saith
saint
Ierom
)
so
flatter
Princes
,
as
that
the
truth
of
the
Scriptures
should
be
dispised
.
And
in
truth
,
we
must
principally
beware
in
our
reprehensions
,
that
we
ought
more
to
esteeme
the
truth
of
God
,
then
feare
to
offend
great
men
,
when
we
are
moued
with
zeale
of
their
saluation
.
And
this
also
is
to
be
done
by
the
example
of
the
Prophets
and
Apostles
.
The
man
of
God
of
whome
mention
is
made
in
the
1.
Sam.
2.
Dauid
hauing
committed
adulterie
,
is
freely
reproued
by
the
Prophet
Nathan
.
Ioas
:
Ezechiel
Iohn
the
Baptist
reprooued
Herod
freely
for
his
incest
,
and
the
Apostles
oftentimes
reprehended
the
high
priestes
.
Lette
vs
conclude
then
,
that
a
preacher
,
if
hee
will
bee
perfect
in
those
things
that
appertaineth
to
the
ministrie
,
hee
ought
not
more
to
fayle
in
his
dutie
in
this
poynt
,
then
in
any
other
part
of
his
charge
:
and
in
truth
,
hauing
ouercome
this
difficultie
here
mentioned
,
I
know
none
that
are
greater
,
which
hee
ought
to
detest
,
amongst
those
iniuries
and
daungers
,
whereunto
commonlie
hee
is
subiect
.
CHAP.
VIII
.
At
what
age
he
must
exercise
the
ministrie
.
BEfore
wee
come
to
the
handling
of
this
poynt
,
it
shal
not
be
from
our
matter
,
to
set
down
here
,
of
what
age
he
should
bee
that
mindeth
to
take
vpon
him
the
charge
of
the
ministry
.
For
seeing
that
it
is
a
matter
of
great
importaunce
,
to
preach
the
worde
as
it
ought
to
bee
,
and
to
bee
skilfull
in
conuincing
the
enemies
of
the
truth
,
also
to
admonish
&
reprehend
in
time
and
place
,
as
it
is
requisite
and
expedient
.
To
do
these
things
aptly
,
euerie
one
must
confesse
that
he
ought
to
haue
great
experience
,
and
to
get
this
experience
,
it
is
necessarie
that
he
be
of
sufficient
age
.
Gregory
Nazianzene
hath
very
well
said
,
that
great
aduise
must
be
taken
of
what
age
he
is
,
that
goeth
about
the
office
of
a
preacher
,
for
feare
least
if
any
come
vnto
it
before
their
time
,
they
may
come
short
in
dooing
their
dutie
when
time
requireth
:
as
if
he
would
say
,
he
hurteth
himselfe
in
entring
into
this
function
,
before
hee
commeth
to
mature
age
.
And
further
he
addeth
,
that
as
birdes
will
flie
before
their
feathers
be
growne
,
in
steed
of
flying
aloft
,
they
fall
to
the
ground
.
Also
as
a
woman
,
hauing
conceiued
in
her
wombe
,
if
she
suffer
abortion
,
and
is
deliuered
before
her
time
,
shee
filleth
not
the
house
,
but
the
graue
:
that
is
,
her
fruit
dyeth
assoone
as
it
hath
life
.
So
those
that
take
vpon
them
this
charge
before
conuenient
time
,
or
to
say
better
,
before
they
be
furnished
with
sufficient
gifts
,
fit
for
that
calling
,
they
do
more
go
backward
than
forward
.
God
in
olde
time
ordained
,
Greg.
Nazianzene
saith
,
that
none
must
preach
when
they
are
too
yong
,
because
they
cannot
be
stored
with
competent
knowledge
for
this
charge
,
vntill
they
come
to
ripe
age
,
setting
before
vs
the
example
of
our
redeemer
,
who
did
not
execute
this
office
before
the
age
of
30.
yeares
,
although
without
blame
hee
might
very
well
haue
done
it
before
:
howe
much
more
,
sinful
men
ought
to
take
heed
,
how
they
take
vpon
them
the
execution
of
this
charge
,
falling
into
many
faults
,
before
they
come
to
perfect
age
.
But
because
God
hath
not
commanded
in
his
law
,
that
the
Leuits
should
be
25.
or
30.
yeares
of
age
,
to
the
ende
that
all
those
that
aspire
to
the
office
of
the
Ministrie
,
should
follow
them
:
neither
did
our
sauiour
Iesus
Christ
enterprise
this
charge
at
thirtie
yeares
,
to
the
end
,
that
they
that
publish
the
wil
of
the
Lord
,
should
imitate
him
,
but
that
the
one
and
the
other
was
done
for
many
reasons
,
which
are
too
long
to
recite
.
We
say
that
now
wee
must
not
regard
that
age
,
but
principally
the
gifts
of
god
bestowed
vpon
them
,
whom
he
wil
haue
to
serue
in
this
function
,
&
for
this
cause
,
god
hath
no
respect
neither
of
age
,
nor
youth
,
for
the
setting
forth
of
his
glorie
.
It
is
wel
said
in
the
booke
of
Wisedom
,
The
honorable
age
is
not
that
which
is
of
long
time
,
neither
that
which
is
measured
by
the
number
of
yeares
,
but
wisedom
is
the
gray
haire
,
and
an
vndefiled
life
is
the
olde
age
.
And
to
this
agreeth
that
which
Elihu
saith
in
Iob
,
who
perceiuing
that
the
three
friends
of
Iob
had
not
spoken
to
the
purpose
of
the
iudgement
of
god
,
concerning
Iob
,
he
saith
,
that
Great
men
are
not
alwaies
wise
,
neither
do
the
aged
alway
vnderstand
iudgement
:
as
if
he
would
haue
said
,
it
is
not
age
alwaies
that
bringeth
wisdom
,
but
the
grace
of
God
.
For
seeing
that
youth
is
ordinarily
subiect
to
contempt
,
or
to
enuie
,
towards
all
sorts
of
men
wee
ought
wisely
to
regard
,
that
the
graces
of
God
which
are
in
yong
men
,
be
not
made
lesse
profitable
by
the
contempt
&
enuy
of
the
aged
,
as
it
commeth
to
passe
too
often
.
This
is
that
which
Paul
had
respect
vnto
,
writing
to
Timothy
,
when
he
saith
,
Let
no
man
despise
thy
youth
,
Pomponius
Algier
,
an
Italian
born
,
of
the
towne
of
Nola
,
in
the
kingdome
of
Naples
:
of
whom
it
is
reported
,
that
being
taken
at
Venice
,
where
hee
studied
,
That
vnderstanding
is
not
giuen
by
age
,
but
that
the
spirit
breatheth
where
it
listeth
.
Iohn
Baptist
receiued
the
holy
ghost
in
his
mothers
wombe
.
Daniel
was
a
yong
child
when
hee
was
brought
before
Nabucadnezer
,
yet
neuerthelesse
the
scripture
saith
,
that
he
was
filled
with
wisedome
and
vnderstanding
,
the
three
Hebrewes
which
were
with
Daniel
wer
likewise
yong
(
for
they
were
called
children
)
yet
they
were
wise
,
&
of
vnderstanding
in
diuine
matters
.
Timothy
and
Titus
were
not
verie
olde
when
they
were
chosen
Bishops
.
CHAP.
IX
.
The
third
part
of
the
difficulties
of
the
ministrie
,
which
do
consist
in
diuers
maners
of
afflictions
,
vnto
which
ministers
be
subiect
.
LEtte
vs
come
now
to
the
sixt
,
and
last
difficultie
,
which
may
bee
of
great
force
to
make
al
men
loath
the
ministrie
,
which
beareth
any
loue
to
the
same
,
and
that
is
contempt
,
opprobries
,
ignomynies
,
&
iniuries
,
vnto
which
ordinarily
pastors
are
exposed
.
But
because
these
accidents
be
almost
infinit
,
we
will
recite
only
the
greatest
,
&
we
will
reduce
them
all
to
eleuen
,
or
twelue
in
number
,
the
which
we
wil
set
down
in
order
,
That
the
Princes
,
and
the
priests
,
&
the
people
,
mocked
the
messengers
of
God
,
and
despised
his
words
,
and
misused
his
prophets
,
vntil
the
wrath
of
the
Lord
arose
against
his
people
,
and
till
there
was
no
remedy
.
Saint
Paule
saith
,
speaking
of
the
Apostles
:
we
are
made
a
gazing
stock
vnto
the
world
,
and
to
the
Angels
,
and
to
men
.
Ramoth
Gilead
,
or
no
,
which
they
both
beseeged
:
Iehosophat
,
that
there
was
one
Michaiath
the
sonne
of
Iuda
,
but
he
hated
him
.
These
be
those
of
whom
Dauid
complayneth
,
calling
them
traytors
,
and
flatterers
,
who
haue
rendred
euill
for
good
,
and
hatred
for
loue
.
Thirdly
,
they
are
iniuried
,
sometime
one
way
,
sometime
another
way
.
The
good
Elizeus
going
vp
to
Bethel
,
heard
the
children
that
did
iniurie
him
,
calling
him
Ball
pate
,
hall
pate
.
Fiftly
,
Iuda
.
Hanani
the
Prophet
,
hauing
reprooued
the
king
Asa
,
for
making
allyance
with
the
King
of
Syria
,
Dauid
,
Iehu
,
iust
men
,
S.
Paul
,
&
Iesus
Christ
himself
.
And
to
this
we
may
ioine
another
difficultie
which
is
not
lesse
greeuous
then
the
other
,
Math
?
Iames
the
Brother
of
Iohn
,
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
,
Men
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
,
CHAP.
X.
Wherein
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
them
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
,
When
Moses
helde
vppe
his
handes
,
Israel
preuailed
:
but
when
hee
let
his
handes
downe
,
Amalech
preuailed
.
Now
Moses
hands
were
heauie
,
ther fore
they
tooke
a
stone
,
and
put
it
vnder
him
,
and
he
sate
vppon
it
:
And
Aaron
and
Hur
staied
vp
his
handes
,
the
one
of
the
one
side
,
and
the
other
on
the
other
side
:
So
his
handes
were
steddie
,
vntill
the
going
downe
of
the
Sunne
.
And
Ioshua
discomfited
Amalech
,
and
his
people
,
with
the
edge
of
the
sworde
.
But
beholde
a
most
notable
example
,
to
shewe
plainelie
what
force
there
is
in
the
prayers
of
the
Prophets
.
Wee
reade
of
the
people
of
Israel
,
being
euen
readie
to
bee
slaine
by
the
furie
of
the
Philistines
,
not
knowing
what
to
doo
,
they
had
recourse
vnto
Samuel
,
and
they
earnestly
intreated
him
to
pray
vnto
the
Lorde
for
them
,
and
they
pray
him
to
multiplie
his
prayers
in
these
wordes
.
Cease
not
to
crie
vnto
the
Lorde
our
God
for
vs
,
that
bee
maie
saue
vs
out
of
the
hande
of
the
Philistines
.
What
came
to
passe
?
It
is
added
,
That
at
the
prayer
and
sacrifice
which
hee
made
,
the
Lorde
thundered
with
a
great
thunder
that
day
vppon
the
Philistins
,
and
scattered
them
:
so
they
were
slaine
before
Israel
.
Moreouer
,
we
may
see
that
God
by
the
power
of
the
praier
of
his
seruants
,
doth
not
only
destroy
his
enemies
by
ordinary
means
,
and
instruments
,
but
by
those
that
are
extraordinarie
,
that
it
giueth
men
great
occasion
to
wonder
:
when
he
would
saue
his
children
,
hee
hath
depriued
theyr
enemies
of
theyr
sight
.
Wee
reade
,
O
Lorde
,
I
pray
thee
strike
this
people
with
blindnesse
.
So
they
were
themselues
deliuered
into
the
handes
of
theyr
enemies
,
in
daunger
of
loosing
theyr
liues
,
and
they
had
beene
destroyed
,
had
it
not
beene
,
that
God
also
woulde
myraculously
,
by
his
Prophet
preserue
them
,
as
they
,
were
by
him
deliuered
into
the
hande
of
theyr
enemie
the
king
of
Israel
.
Let
vs
go
further
,
if
anie
question
bee
made
of
appeasing
the
wrath
of
God
by
the
faythfull
,
who
haue
prouoked
the
Lord
diuerse
wayes
,
who
preserues
them
from
the
execution
of
his
indignation
,
but
onelie
those
that
haue
authoritie
to
preach
the
worde
?
What
did
preserue
the
Iewes
from
mortalitie
,
and
destruction
,
when
God
was
maruellously
stirred
vppe
agaynst
them
,
but
the
earnest
petition
of
Moyses
which
hee
made
vnto
the
Lorde
?
At
that
time
when
God
would
haue
destroyed
them
,
because
of
their
murmuring
,
hardnesse
of
heart
,
and
madnesse
,
in
that
they
wold
haue
stoned
Caleb
&
Ioshua
,
as
God
had
declared
to
Moses
.
Moses
,
I
say
,
did
not
he
disarme
the
wrath
and
fury
of
the
Lord
,
by
this
notable
request
?
I
beseech
thee
lette
the
power
of
my
Lorde
bee
great
,
according
as
thou
hast
spoken
,
saying
:
The
Lord
is
slow
to
anger
,
and
of
great
mercie
,
and
forgiuing
iniquitie
and
sinne
,
but
not
making
the
wicked
innocent
,
and
visiting
the
wickednesse
of
the
fathers
vppon
the
Children
,
vnto
the
third
and
fourth
generation
.
Bee
mercifull
I
beseech
thee
,
vnto
the
iniquitie
of
this
people
,
according
to
thy
great
mercie
,
and
as
thou
hast
forgiuen
this
people
from
Egypt
,
euen
vntill
nowe
.
And
the
Lorde
sayde
,
I
haue
forgiuen
it
according
to
thy
request
.
Lette
vs
ioyne
vnto
this
Historie
,
another
which
is
in
the
same
Booke
,
and
lette
vs
beholde
yet
more
plainely
,
in
what
account
with
God
,
the
messengers
of
the
word
of
God
are
.
We
reade
there
,
that
the
people
hauing
murmured
against
Moses
&
Aaron
,
&
that
God
consumed
them
as
a
burning
fire
,
Moses
said
vnto
Aaron
,
Take
the
Censor
,
and
put
fire
therein
of
the
Altar
,
and
put
therein
Incense
,
and
go
quickly
vnto
the
congregation
,
and
make
an
attonment
for
them
,
to
appease
the
Lord
,
by
his
requests
and
supplications
.
When
Aaron
had
done
as
Moses
commanded
him
,
after
the
death
of
fourteen
thousand
&
seuen
hundred
,
the
plague
stayed
.
If
then
God
hath
giuen
them
force
to
cure
the
diseases
of
the
soule
,
that
is
,
to
turne
away
the
punishments
of
God
,
which
he
purposed
to
powre
forth
vpon
men
for
theyr
sinnes
,
it
is
not
so
admirable
,
if
they
haue
cured
the
diseases
of
the
bodie
.
But
that
none
should
doubt
hereof
,
behold
howe
Moses
deliuered
by
his
prayers
,
his
Sister
Miryam
from
her
leprosie
,
which
happened
vnto
her
,
because
that
shee
and
hir
brother
Aaron
grudged
against
Moses
,
because
he
had
married
a
woman
,
which
was
an
Aethiopian
.
We
reade
in
the
first
of
the
Kings
,
13.
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
,
Where
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
commandement
of
God
,
performed
by
the
hand
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
.
Eliah
was
a
man
subiect
to
like
passions
,
as
we
are
,
&
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
when
they
went
to
make
warre
against
Moab
,
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
?
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
men
of
armes
,
one
after
another
vnto
Elias
:
they
in
a
brauerie
commanding
the
prophet
to
speak
with
the
King
.
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
,
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
,
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
,
when
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
.
And
wee
may
see
a
notable
example
in
Saint
Paule
,
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.
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
consideration
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
feruent
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
,
them
to
haue
a
great
number
of
faithfull
Pastors
.
Euery
one
then
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
incomprehensible
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
attribu●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
,
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
them
,
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
.
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
,
Whosoeuer
honoreth
you
,
honors
me
,
&c.
In
this
world
when
we
are
honoured
of
Kings
and
Princes
,
and
great
Lords
,
we
make
more
account
of
that
honour
,
then
of
that
which
wee
receiue
from
those
that
be
inferiors
,
because
that
the
greater
that
they
are
that
honoureth
vs
,
so
ought
their
honour
to
be
prised
and
valued
.
Seing
then
God
doth
so
honour
Ministers
and
theyr
Ministrie
,
that
hee
attributeth
that
honour
vnto
them
,
which
is
giuen
vnto
himselfe
:
wherefore
dost
thou
that
art
a
Pastor
,
take
care
for
the
honour
of
men
?
And
if
thou
dost
adde
hereunto
,
those
honourable
titles
which
are
giuen
vnto
faithfull
Pastors
,
thou
wouldest
make
lesse
account
of
the
honour
of
the
world
,
and
esteeme
more
the
incomparable
honour
of
the
ministrie
.
But
if
any
other
shall
obiect
,
that
therefore
he
is
discouraged
,
because
that
the
Ministers
for
the
most
part
are
poore
,
needy
,
and
in
miserie
,
we
answere
that
this
is
the
obiection
of
a
couetous
man
:
Secondly
,
think
with
thy self
,
that
there
is
at
this
day
,
almost
no
men
,
which
are
addicted
to
any
other
study
,
as
to
any
arte
mechanick
,
who
doo
finde
more
easily
,
honest
conditions
to
liue
,
then
those
that
haue
giuen
them selues
to
the
studie
of
diuinitie
,
as
wee
haue
seene
within
this
seuen
or
eight
yeares
,
that
many
Phisitians
,
Lawyers
,
Aduocates
,
Proctors
,
Notaries
,
many
marchants
,
many
great
Lordes
and
gentlemen
,
beeing
gone
out
of
France
,
and
other
places
,
are
constrained
to
trauaile
vp
and
downe
in
strange
Countries
,
and
haue
suffered
much
want
,
although
they
haue
beene
skilfull
in
their
profession
,
and
haue
beene
rich
at
home
,
but
those
that
haue
studied
diuinitie
,
haue
founde
alwaies
many
commodities
to
sweeten
the
rigour
of
theyr
exile
.
Thirdly
,
consider
,
that
if
they
haue
not
such
goods
,
and
richesse
,
as
many
Marchaunts
,
Artificers
,
and
other
men
of
trades
in
this
world
,
that
God
hath
giuen
vnto
them
a
contented
life
,
which
is
accompanied
with
godlinesse
,
and
the
feare
of
God
.
In
the
fourth
place
,
thou
must
meditate
,
that
GGD
is
the
plentifull
rewarder
of
all
the
Ministers
of
GOD
,
and
thou
must
thinke
vppon
all
those
excellent
promises
of
GOD
,
which
hee
maketh
in
his
worde
,
to
nourish
all
liuing
creatures
.
For
if
hee
feedeth
the
beastes
of
the
fielde
,
he
will
much
more
nourish
men
,
and
if
he
nourisheth
all
men
,
much
more
the
faithfull
,
and
principally
those
whom
he
hath
appointed
,
for
the
teaching
and
leading
of
them
.
To
make
an
ende
of
this
point
,
sette
before
thine
eyes
,
that
if
they
abound
not
in
temporall
,
and
earthly
goods
:
yet
they
are
riche
in
the
knowledge
of
the
word
of
God
,
in
the
vnderstanding
,
and
reuealing
of
his
secrets
,
which
are
the
true
riches
of
the
soule
:
and
seeing
that
those
be
the
true
riches
,
consider
that
the
more
thou
aboundest
with
than
,
the
more
thou
art
truly
rich
:
for
these
riches
wil
bring
vnto
thee
so
much
ioy
and
gladnesse
,
as
the
corporall
and
worldly
goods
,
doo
bring
vnto
them
that
possesse
them
,
griefe
,
and
care
,
and
so
enioying
these
true
and
sincere
spirituall
rithes
,
why
dost
thou
take
such
thought
for
the
riches
of
this
world
?
If
another
doth
reply
,
That
he
that
toucheth
the
faithfull
,
toucheth
the
apple
of
his
eie
.
Hee
speaketh
this
of
all
the
faithfull
in
generall
:
how
much
more
then
,
doth
hee
vnderstand
the
Pastors
,
whome
he
hath
ordained
to
be
guides
vnto
others
.
In
mans
body
there
is
nothing
that
we
do
so
charily
regarde
,
as
the
apple
of
the
eye
,
because
that
is
the
guide
of
the
other
members
.
If
then
the
Pastors
bee
the
apples
of
the
eies
of
God
,
that
is
,
those
whom
he
loueth
,
and
keepeth
as
his
onely
treasure
,
who
doubteth
,
but
that
he
hath
more
care
in
preseruing
them
,
then
wee
haue
in
keeping
our
sight
?
To
conclude
,
if
any
man
opposeth
whatsoeuer
he
can
,
or
what
hee
may
deuise
or
inuent
,
as
obstacles
and
hinderaunces
to
disswade
any
from
the
loue
of
the
ministerie
of
the
word
of
God
:
we
know
also
that
there
are
sufficient
aunswers
to
confute
him
,
and
which
are
of
more
force
by
the
grace
of
God
to
inflame
them
that
haue
any
heart
at
all
(
if
they
can
vnderstand
them
)
that
no
reasons
can
be
alleaged
to
discourage
them
.
Wherfore
,
let
vs
beseech
the
Lorde
God
,
with
an
ardent
heart
,
and
deuout
minde
,
that
whereas
the
ministerie
is
a
diuine
and
spirituall
thing
,
and
men
by
nature
sensuall
,
and
giuen
vnto
the
world
,
that
it
would
please
him
by
vertue
of
the
holy
Ghost
,
to
roote
out
of
diuers
mens
hearts
,
these
carnall
and
wordly
affections
,
and
plant
,
and
as
it
were
imprint
in
them
,
a
holy
desire
of
applying
themselues
most
earnestly
vnto
this
holy
vocation
:
that
he
would
vouchsafe
,
to
inflame
our
hearts
more
and
more
,
with
the
fire
of
his
holy
spirit
,
and
so
forme
and
fashion
them
,
that
they
shall
not
neede
any
further
helpe
.
Finally
,
that
he
would
direct
and
guide
them
,
that
they
may
be
able
to
finish
and
accomplish
theyr
courses
,
in
such
sort
,
that
the
efficacie
and
power
thereof
,
may
redounde
vnto
the
restoring
of
many
Kingdomes
vnto
Christ
,
yea
euen
vnto
the
renewing
of
the
face
of
the
whole
earth
,
the
whole
being
done
for
the
singular
comfort
of
the
faithful
,
and
principally
,
for
the
aduancement
of
Gods
glory
:
to
whome
bee
all
honour
,
praise
and
glory
,
both
now
and
euermore
.
Amen
.
FINIS
.