In a Sermon preached at a Synode, hol­den by the Right Reuerend Father in GOD, IOHN, Lord Bishop of CHESTER, at Wigan in Lancashire, the 21. of Aprill. 1625.

By IAMES HYATT, B. of D. and Preacher of Gods Word at Liuer-Poole.


LONDON Printed by William Stansby. 1625.

TO THE RIGHT REVEREND FA­THER IN GOD, John, Lord Bishop of Chester, my singular good Lord and Patron.


IN obedience to your Lordships pleasure, I doe here humbly present you with that Sermon, which I lately preacht, by your Lordships ap­pointment, at Wigan: my little leasure, and health at that time, and my lesse skill for such a businesse, made me very vnwilling to vnder-take it, vn­conscious to my selfe that I should not sufficiently discharge it: but your Lordships authoritic imposing it vpon mee, brought me to a necessitie of performing it, as I could; and when I had done it, your Lordship was pleased (to my great incouragement) not onely to speake well of it, but to require a re-view of it from mine hand and pen: And, indeed your fauour and goodnesse to me and mine, hath beene such, and taken so deepe impression in mine heart, that I shall [...] [Page]haue power to denie, whatsoeuer it shall please your Lord­ship to command, or expect from me, though otherwise, I could rather haue wisht that it might haue slept with me in silence. For, it may be, those defects will be spyed in the rea­ding, which were not so easily obserued in the hearing of it.

I confesse that the matter is, much of it, gathered from others, onely the method is mine owne, and if it proue therefore lesse acceptable to some, who by this meanes may chance to haue a sight of it, yet I am confident, that this shall bring no losse to it, in your Lordships acceptation: as well knowing that the Spiders web is no whit the more com­mendable, because it is all wouen out of her owne bowells; nor the Bee's honey lesse pleasant and vsefull, because it is gathered from seuerall flowers.

Whatsoeuer it be, I now commit it to your Lordships Pa­tronage, humbly desiring (seeing it hath found grace in your eyes) that it may safely shelter it selfe vnder your pro­tection, and continue with you, if for no other vse, yet as a faithfull pledge of mine hearts thankfulnesse, which hath for euer vowed it selfe to your Lordships ser [...]ice.

And now, crauing pardon for this boldnesse, I humbly commend your good Lordship to the mercy of God in Christ Iesus, beseeching him, vpon the bended knees of mine heart, to blesse you with health, long life, and happy dayes vpon earth, to his glorie and his Churches good, and with eter­nall felicitie hereafter in his heauenly Kingdome.

Your Lordships most humbly deuoted Chaplaine, IAMES HYATT.


MATTH. 22.16.‘And they sent out vnto him their Disciples with the He­rodians, saying, Master we know that thou art true, and teachest the way of God in truth, neither carest thou for any man, for thou regardest not the person of men.’

THe latter wordes of this Text may fitly bee called The Preachers president, for they contayne in them the exact description of such a man as is fit to teach Gods Will to the World, as will more fully appeare in the after handling of them, the occasion of their deliue­rie may be thus conceiued; The Pharisies had before assayed to resist Christ openly, but when they see that that will doe no good, they withdraw themselues from him; and thinke vpon a fraudulent course against him, which is by some meanes to intangle him in his talke; and because they foresee that their owne persons are [Page 2]no fit instruments for such a purpose (hauing before dis­couered themselues and their malice against his Person and Doctrine) therefore they send their Disciples with the Herodians to him; two Sects, though differing much both in life and Religion, yet agreeing well enough to­gether to destroy Christ; which, that they may the bet­ter doe, they are to fayne themselues iust men. And to say to him;Luk. 20.20. Master, we know that thou art true, and teachest the way of God in Truth, neither carest thou for any men, for thou regardest not the person of men; Tell vs therefore, what thinkest thou, is it lawfull to giue tribute to Caesar, or not? which speech of theirs, diuideth it selfe into a salutation and a question; I haue now chosen the first of them onely to speake of. In handling it, I might obserue the manner of their saluting Christ, and the matter of their salutation; for the manner, it is very dissemblingly done of them, for they come with an in­tent to destroy Christ, and yet giue him good wordes; call him Master, and tell him, that they know him to be thus and thus qualified (as indeed it becommeth euery Master of Gods people to be) but vnder this maske of faire wordes, they seeke to shroud the wicked purpose of their hearts from his obseruation; they pretend loue to his person, and reuerence to his profession, that they may secretly draw him into the snare which they haue priuily laid for him; which indeed is the common pra­ctice of false-hearted flatterers; it is vsuall with them to hide the deadly hooke of their wicked purposes vnder the sugered bait of faire wordes,2. Sam. 20.3. and to come like Ioab with art thou in health, my brother? or Iudas-like, with all haile Master in their mouthes,Matth. 26.49. when there is no­thing but treason and villainie in their hearts. But I cannot stay vpon this point, my purpose is to insist one­ly [Page 3]vpon the matter of their salutation, which is the as­cribing of three particular qualities to Christ, which in­deed were most eminently in himselfe, and ought, in some competencie, to bee in euery Minister of the Gos­pell of Christ Iesus. The first is, that hee was true, the second, a teacher of the truth to others, the third, no re­specter of mens persons, the first seemeth to haue reference to his person, the second to his ministerie, the third to both; as if they should haue said; wee know thee to bee one that doest rightly vnderstand, and constantly main­tayne and practise the truth in thine owne person, and also diligently & faithfully to teach it others, not suffe­ring it to receiue any detriment, either in thy life or do­ctrine, through partialitie, or respect of mens persons.

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

So likewise Christ couples them together in the New Testament, whosoeuer shall doe and teach the Commande­ments (saith he) the same shall bee called great in the King­dome of Heauen. And hee testifieth of Iohn the Baptist, that he was a burning and a shining lampe; Mat. 5.19. burning in him­selfe by the holinesse of his life, and shining to others by [Page 4]the puritie of his doctrine. And the Apostle exhorts the Elders of Ephesus that they should take heede to themselues and to the flocke ouer which the holy Ghost had made them ouerseers:Act. 20.28. to the flock by feeding them with the foode of wholsome doctrine, and to themselues by liuing in their owne persons, according to that which they taught to others. So that these two being necessari­ly required in euery faithfull Minister, and ioyned toge­ther by the Holy Ghost, ought not by any meanes to be found seuered in any that take vpon them to be masters of Gods people; but though they may not be separated in a Ministers practise, yet, for the better opening of my Text, and fitting of it to the present occasion, I must speake of them seuerally, as they are in order laid downe to vs in the words of my Text.

The first thing then which they ascribe to Christ, is, that he is true, Master wee know that thou art true. Which seemeth to me to inferre three things, first that he knew the truth, (that must needes bee implyed) secondly that he vsed to stand stifly to it, and to maintaine it against the opposers of it, for thats, esse veracem, to be one that not onely hath the truth in himselfe, but holdes and vpholds it against others. Thirdly that he was faithfull and sincere in all his proceedings, leading an innocent and blamelesse life amongst them. And that Christ was true in himselfe in all these respects, is most euident to vs that know the truth, so that to spend time in the proofe of it, were but to hold a candle to the Sunne; but as they were eminently in Christ, so ought they to bee compe­tently in euery Minister of Christ Iesus. First it is ne­cessarie that euery master ouer Gods people should know the truth, for as Christ when hee first came to visit in mercie, vpbraided Nicodemus with the want of this [Page 5]which he obserued to be in him; art thou a master of Is­rael and knowest not these things? Iohn. 3.10. so much more when he shall come the second time to visit in Iudgment, he will questionlesse bee highly offended with those that haue taken vpon them to set themselues down in the Masters Chayre, when the schollers forme would better haue becom'd their ignorance. No wise man sends a message of importance by the mouth of a foole; & shall we thinke that Almighty God sends those to bee his messengers in the Ministerie of his Gospell to the World, that runne like Ahimaaz, without their errand? no,2. Sam 18.23. God him selfe hath foretold vs, that though such runne, yet hee hath not sent them; for whom he sends,Ier. 14.14. he first tels them their errand, and teacheth them that truth by his word and Spirit, which he sends them to teach to others.

Secondly, it is necessarie too, that as euery Minister should haue the truth in himselfe, so hee should hold and maintaine it against those that oppose it; for so Saint Paul chargeth. Titus, that hee should ordaine none, Tit. 1.9. but those that should hold fast the faithfull word, being able by sound doctrine both to exhort and to conuince gaine-sayers. And he presently addes this reason, for there are many vnruly and vains talkers, and deceiues whose mouthes must bee stopt; meaning by strength of reason, and force of ar­gument: and therefore straight way after hee aduiseth Titus himselfe to vse such sound speech in his doctrine as cannot be condemned; Tit. 2.7.8. that he which is on the contrarie part may be ashamed (saith he) when he shall haue nothing to say against you. So that euery Minister is to bee furnished with a double knowledge; Dogmaticall, and Polemicall; that he may not onely be able to reach and exhort, but to conuince gaine-sayers; being the shepheard of Gods sheepe, he must haue a two-fold voyce; one to gouerne [Page 6]and call in, and keep together his sheepe, which must be gentle, & familiar to them; and another to driue away Wolues, which must be fearefull and terrible to them; one to teach and stablish the truth, and another to pre­uent, or supplant and roote vp Heresies and Errours, like Nehemiahs builders who held a Trowell in one hand,Neb. 4.17. and a Sword in the other.

Thirdly, euery Master is not only to haue & to hold the truth,1. Tim. 4.16 but to liue according to it. Saint Paul tels Ti­mothy, that of all else, Bishops and Ministers must bee blamelesse, and men of good report, euen of those that are without. 2. Tim. 4.16 And therefore afterward, hee bids Timothy himselfe that he should take heed as well to himselfe as to his doctrine. And Titus, that hee should shew himselfe in example of good workes to others. A Ministers life is, indeed, the very life of his Ministery, it is to little pur­pose, for vs to commend the straite way to others, that leads to heauen, if our selues runne before them in the broad way that leadeth to Hell for,Greg. Pag. Cum Pastor per ab­rupta graditur, ad praecipitium grex sequitur. When the Shepheard himselfe goeth before in dangerous and steepe downe places, the flocke cannot but follow after head-long to their owne destruction. The life of a Mi­nister is an exemplary teaching of his people; for the most do more marke our liues then our Learning: so that he which liueth ill, though he preach well, by his life, puts a lye vpon the truth which he preacheth, and puls down that with one hand which he seemeth to build with the other. There is no one thing which makes our Mini­stery (which is in it selfe the most honourable calling a­mongst men) to be so contemptible and so basely coun­ted of as it is in the World, as the vicious and scanda­lous [Page 7]liues of some amongst vs; for as Apollonius is said to haue girded a false Prophet of the Montanists, with his dic quaeso, Propheta ludit tesseris ac tabulis, Propheta foeneratur? &c. So, I would it might not bee said to some of ours, and further added to it, Propheta pugnat, inrat, inebriatur, scortatur, fallit, litigat, mundana cogi­tat, sapit, amat, agit? &c. Oh that these things were not talkt of in Gath, and published in the streets of As­kalon. These are they that make our calling so contemp­tible in the World; for,Mal. 2.8, 9. Yee are departed out of the way (saith the Lord to the Priests) yee haue caused many to stumble at his Law; therefore haue I made you contempti­ble and base before all the people. The more shame there­fore is it for such, and the greater shall bee their Iudge­ment, who by their disordered liues, bring this con­tempt vpon our calling, and make the filth of their owne vicious courses to be cast into the faces of vs all. Christ cals vs the Salt of the Earth: and Salt is good; Ministers are vsefull and necessary amongst men;Mat. 5.13. but if the Salt haue lost his sauour, wherewith shall it be seasoned? it is then neither fit for the land nor yet for the dunghill; Luke 14.34, 35. but men cast in out. That is (saith Saint Hierome) vnsauoury Mi­nisters are to be deposed and turned out of the Ministe­ry. And so is his Expedition said to bee vrged in the Councell of Basill against Pope Eugenius, for his depo­sition from the Papacie. And well were it for vs, if some vnsauoury ones amongst vs might bee so dealt with; but if they scape the hand of Iustice at our Sy­nods and Visitations, I must yet say to them (as once a Reuerend Father is said to haue spoken to the Councell of Rhemes, when he saw there was no hope of reforma­tion amongst them) fratres aliam vobis pronuntio Syno­dum. My Brethren, I must put you in minde of ano­ther [Page 8]Synod, which the great Archbishop of our soules shall hold at his second comming to Iudgement, and then let these be sure that (though now they lurke in te­nebris) they shall be found out, and fitted according to their deserts; for if then they shall haue nothing to plead for themselues, but, Master, haue we not in thy name prophesied? Christ hath told them before hand what they shall looke for at that day, I will say to them I know you not, Mat. 7.23. depart from me yee that worke iniquity.

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

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

First, Ministers are not only to know the truth, and to liue according to it themselues, but to teach it to o­thers.Acts 1.1. For so did Christ, hee fulfilled his Ministerie in doing and teaching; Indeed the Prophet Esay saith, hee was dumbe as a sheepe before the Shearer. But wee ne­uer reade of him that hee was dumbe as a Shepherd a­mongst his sheepe; but it was his custome at least euery Sabboth day to preach the Word in the Synagogues. Luk. 4.16. And himselfe saith, that one chiefe end why he came into the World was to preach to the poore. Verse 17. And it was the first part of the Apostles Commission which they had from him;Mat. 28.19 goe and teach. We know how fearefully the Lord inueigheth against stumbring and sleepy Watchmen, Esay 56.10 whom he cals dumbe Dagges that barke not; and wee [Page 9]reade that the Holy Ghost came downe vpon the Apo­stles in the likenesse of fiery tongues, Act 12. quia quos miseris Deus & ardentes pariter & loquentes facit, whom God sends, he makes them not only to burne in themselues by the zeale of good Workes, but to shine to others too by light of Doctrine.Exod. 38.25 The Law threatneth death to the Priest, if hee make not a sound with his Bels when he goeth into the Sanctuary. Which, by the Iudgement of all Interpreters, signifieth deadly danger to a dumbe Minister. Morte dignus est Sacerdos, à quo vox praedicatio­nis non auditur (saith one) That Priest is not worthy to liue, that doth not vse to preach the Word of God. And it is a dismall conditionall woe, which Saint Paul doth expressely thunder out against himselfe, and, in him­selfe, against all others; Vae mihi si non euangelizauere: 1. Cor. 9.16. Woe be to me, if I preach not the Gospell. And therefore here you see that the intollerable negligence of some amongst vs comes iustly to be reprooued; who, it may be, are outwardly blamelesse in their lines, but yet, silent in their Ministery: liuing in the Church like Lamps with­out light, or Bells without clappers, or as a Cryer in a Court without a voyce; for, innocens, abs (que) sermone, con­uersatio (saith Saint Hierome) quantum exemplo prodest, Hier. ad Occanum. tantum silentio nocet: A dumbe Minister, though of an innocent life, doth hurt as much by his silence, as hee helpes by his example. A Minister, by his place, is not only a Christian, but a Ruler amongst Gods people; not only a Souldier of Christs, but a Watchman of the Lord of Hoasts; not only a sheepe of the fold, but a Shepheard of the flocke; not only a stone of the building, but a Builder of the House of God: not only a plant of the Garden, but a Planter of the trees thereof: not on­ly a Child of the Family, but a spirituall Father to be­get [Page 10]Children vnto God in Christ, and in a word, not only [...],Mat. 28.19 a Disciple of Christ himselfe, but [...]; a Master appointed to teach others. And thefore let vs take heed of being dumbe in the Ministery, least when God shall come to vs with, how camest thou in hither? wee bee strucke dumbe by his Maiestie in the day of his Visitation.

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

Gods Word then, must be the matter of our teaching, we may not deliuer any thing else, of our owne heads in the roome of it, for Gods way and mans way, the dire­ctions of Gods Word, and the thoughts of mans heart, are as contrary one to the other as light and darknesse. My thoughts are not your thoughts, neither are your wayes my wayes, Esay 55.8, 9 saith the Lord; for as the Heauens are higher then the Earth, euen so are my wayes higher then your wayes, and my thoughts then you thoughts. And the A­postle saith,1. Cor. 3.19. that the wisdome of this World is foolishnesse with God. And therefore we are to looke to it, that wee doe not only teach, but that the matter of our teaching [Page 11]bee the Word of God, and not the froth of our owne braines, nor the Learning which wee gather out of hu­mane Authors, any further then wee finde it consonant to the Word of God. For Gods way must needs be an vndefiled way, but mans way cannot choose but bee corrupted; seeing that such as the Fountaine is, such must needs be the water that runnes from it.

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

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

First, that the way of Truth may be taught in truth; it is only to be taught. As we must teach nothing else for it, so wee may mixe nothing else with it. It is a perfect way of it selfe, which is able to make vs wise vnto sal­uation. And to make the man of God perfect, 2. Tim. 3 15 thorowly furnished vnto all good works. And therefore to adde to it (whether our owne inuentions, or other mens traditi­ons, if they be contrary, or though they be but diuers from it, if they bee added to it, as of the same necessitie and authority, I say so to adde to it) is to alter and ouer­throw the perfection of it, making it to bee no longer Gods way but mans way. For Gods way is like him­selfe, it will brooke no mixture, it will either be alwaies [Page 12]simple and of it selfe, or else not at all the way of God, as the Arke and Dagon would not stand together in one house,1. 5 am. 5 3. so Gods way and mans wit will not be moulded vp together into a body of one Religion, a ladder of such compound stuffe will certainly neuer hold toge­ther for a man to get to heauen by it.

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

3. Thirdly, that it may bee taught in truth, it must bee taught plainly without affectation: all things must be done in the Church vnto edification: and, be that spea­keth in an vnknowne tongue, edifieth himselfe (saith the Apostle) but he that prophecieth, 1. Cor. 14.4. edifieth the Church. And therefore afterward, he professeth of himselfe, that in the Church he had rather speake fiue wordes so with his owne vnderstanding, that by his voyce he might teach others also, then ten thousand wordes in an vnknowne [Page 13]tongue. Now what difference is there betwixt speaking to the common people in an vnknowne tongue, and v­sing such an affected sublimitie of phrase, and such a Romish English (as one fitly calls it) that plaine En­glishmen can no more vnderstand what is spoken, then if he that preacheth, were a Barbarian to them, and they to him: A fault, which some that Master it amongst vs, are but too guiltie of, to the great hurt of their simple Auditories, and the too palpable discouerie of their owne insinceritie; for what is this, but to act the parts of the vnfaithfull Iesuites, and Priests of Rome and Rhemes? who doe purposely so wrap vp the light of Gods Word in a darke clowd of absolete and barbarous wordes, that all wise men see, they labour rather to procure admiration to themselues, then glorie to God, and saluation to his Church. It was a iudgement vpon the Iewes, that Christ preacht to them in parables, Mat. 13.11 that so they might heare, and yet not vnderstand; and what dif­ference is there betwixt a parable and an affected kinde of eloquence, which transcends the capacitie of our Hearers?1. Cor. 1.17. when Christ sent Paul to preach the Gospell to the Gentiles, he saith, he was commanded to preach it not with wisedome of wordes: and in obedience to this commandement, he tells the Corinthians in the next Chapter,1. Cor. 2.1, 4. that he came not to them in excellency of speech and of wisedome, nor was his preaching with entising wordes of mans wisedome, but in demonstration of the Spi­rit, and of power. In the feare of God then, let not vs be ashamed to follow the example of so great an Apo­stle, that it may appeare to the world that we seeke not our selues, but the glorie of God in Christ, and the sal­uation of our Hearers; and that in the testimonie of a good conscience, we may say with the same Apostle, [Page 14] we haue renounced the hidden things of dishonestie,2. Cor. 4.2.not wal­king in craftinesse, nor handling the Word of God deceit­fully, but by manifestation of the truth, commending our selues to euery mans conscience in the sight of God.

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

And as our matter must be good spirituall food in it selfe, and various; fitted to their seuerall conditions: so must it be cleanly dressed and disht vp, and skilfully handled in the preparing of it for them and presenting of it to them.Omne tulit punctum, &c. He beareth away the golden bell indeed, that deliuereth a profitable speech in a pleasant stile: whereas good matter slubbered vp in rude termes, be­comes [Page 15]both loathsome to the hearers, and disgracefull to the teachers of it. Salomon saith in the person of Christ that the lips of his Spouse (and they are the preachers of his Church) drop as the Hony Combe; Cant. 4.11. Hony and Milke are vnder her tongue. Now Hony and Milke we know, are both sweet and wholesome, pleasant in taste, and good for nourishment: so should a Preachers speech bee; clothed with comely words, which are as well delightfull to the Eare, as profitable to the Hearer.

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

The last thing which they ascribe to Christ is, that he was no respecter of mans person; in these words, neither carest thou for any man, for thou regardest not the person of [Page 16]men. Which also, as it was true in Christ; so ought it to bee in euery master. For they which will goe about to please men (saith Saint Paul) are not the seruants of Christ when truth is to be taught,Gal. 1.10. falshood to be confuted, vice to be discouered and condemned, and vertue to be coun­tenanced, and encouraged, and that in the name, and by the word of God, what an high sinne were it for vs then, to deale partially with men, for loue or feare of their outward persons? we may not do it, and that we do it not, let vs call to mind how Eliah behaued himselfe against Ahab, 1. King. 18.18. in condemning his Idolatrous courses, and Elishah against Iehoram, King of Israel, when he was in the companie of Iehoshaphat the King of Iudah, 2. Kings 3.13. and Na­than against Dauid in telling him of his Adulterie with Vriahs wife,2. Sam. 12.7 Luke 3.19. and Iohn Baptist against Herod in reprouing him for Herodias his brother Philips wife; and for all the euill which Herod had done, though these were Kings. And to these might be added the examples of the Apo­stles, and Apostolicke men in the times of the Primitiue Church, who neither for loue, nor hope, nor feare, nor any other respect, would euer bee drawne to deale par­tially in their teaching the way of God to the world. Let vs therefore follow their examples, assuring our selues, that what God spake to the Prophet Ieremie, is in him spoken to euery one of vs. Gird vp thy loynes, and arise, Ier. 1.17. and speake vnto them, all that I commaund thee, be not dismayed at their faces, least I confound thee before them.

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

First then, seeing our office is as Masters in Gods house [Page 17]to teach his people; here you learners may see how you are to esteeme, and what vse you are to make both of our office and persons.

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

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

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

Secondly, for the honour of maintenance, it is the Apostles owne rule too;Gal. 6.6. let him that is taught in the Word, make him that hath taught him, partaker of all his goods; or, (as our last translation renders it) communicate [Page 18]vnto him in all good things; meaning in the vse of all such outward and wordly blessings as God hath bestowed vpon the learner. Nor is this any great matter, (saith he in an other place,1. Cor. 9.11 13, 14. though carnall men may thinke it so;) that we should reap your carnall things, seeing we haue sowen vnto you spirituall things; nay it is Gods own ordinance that us they which waited at the Altar, liued of the Altar; so they which preach the Gospel, should liue of the Gospel. And ther­fore, by force or fraud to detaine that from vs, which the Lawes of God doe giue, and of men, doe confirme vnto vs for our maintenance, is to dishonour vs, and in vs, to dishonour God,Malac. 3.9. and to pull downe his curse vpon your selues and vpon all that you possesse.

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

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

Lastly, as wee are to teach Gods way without respect [Page 19]of men or persons, so are you to practise it too: you may not conceale, nor corrupt the truth in your words, nor doe any thing contrary to equity, or Christian Charity in your deeds, neither for fauour of friends, nor feare of great men, nor hope of profit, nor hatred of enemies, nor contempt of Inferiours, nor any other respect what­soeuer; for this is to set vp the Creature aboue the Creator. God only is to bee loued, and feared sim­ply for himselfe; and aboue all things else that are; and all things else, respectiuely to him; as hee di­rects vs in his Word. So that if any of you fauour an vniust cause, for his sake whose cause it is, in so doing you commit Idolatry, making him whose vniust cause you so fauour, your God; in as much as you preferre him and his falshood, before God and his Truth; and therefore take heed, that through respect of mens per­sons you renounce not your Religion, and turne Infi­dels. Amicus sit Plato, magis amica veritas: It is good for a man, though to loue his friend well, yet still to preferre the Truth before him.

And by our thus teaching and liuing, and your thus learning and walking, both wee and you shall be sure at the last, to obtaine the end of our faith and paines which shall be the saluation of our soules. Which God the Father grant to vs, through the merits of his Sonne Christ Iesus, and prepare vs to, by the power of his ho-Spirit; to which Trinitie in Vnitie, the only true, im­mortal and inuisible God, be ascribed all Praise, Wisdome, Maiestie, Might, and Dominion, now, and for euermore.



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