IT is much controuersed betwixt vs and the Papists, whether Salomon were sa­ued. The reasons on both sides, made Petrus Tenerius, Archbishop of Tole­do, to cause his paynter, to picture in his Chappell, heauen and hell, and to place Salomon in the middest, one halfe in hell, the other halfe in heauen. For mine owne part, I had rather beleeue Saul is saued then Salomon damned: the Canon of cha­rity will instruct mee for the one, and there is no Canon of certitude to warrant me for the other. But I meane [Page] to omit this, and all other things touching this Booke: and at this time onely to accommodate my selfe to this present occasion.

In these words therefore I note three things.

First, who this Preacher was, cap. 1.12. I the Preacher was King ouer Israel: and hence I note the dignity and honour of the Priesthood.

Secondly, I note the labour and trauell appertaining to this calling in, did seeke out.

Thirdly, I note the wisedome and discretion should be in this calling, non magno conatu nugas peragere, like Mirmerides and Milesius in Aeliau, who made wagons for a Fly to draw: [...]. These things are nothing but losse of time. But my Preacher sought out pleasant words, that is, in the end of this verse, words of truth.

So these three things I purpose by Gods grace and your patience, to treate of at this time, namely, the

• Dignity
• Labour
• Wisedome

of the Priest, and Priesthood.

For the dignity: I the Preacher was King ouer Israel; and he calleth himselfe in this booke, seuen times by the name of Preacher. Wee are called in the Bible, Gods Ambassadours, shining starres, Reuel. 2.3. wee are ter­med Angels, because as Gods Angels were wont to bring Gods messages to man: so the Ministers doe preach glad tydings of saluation in Christ. Hence the godly did alwaies giue all honourable titles to Gods Priests. Sara called Abraham Lord. Hannah call'd Ely Lord. The wid­dow called Elias Lord. The Iewes neuer almost spake vn­to our Sauiour, but they cald him Lord, Master, or Rabbi. The costly garment appoynted by God himselfe, for A­aron to weare, Exod. 28. sheweth in what high esteeme the [Page] Priest should bee. Come we to the heathen men. The Phaenices allowed their Priest onely to weare Gold, and Purple robes, downe to the feete: and in token of a pre­rogatiue of greater honour, hee wore a Crowne of Gold and precious Stones. The Priest of Hercules was cloathed in Purple, wearing a Miter, and he was next in honour vnto the King. Among the Romanes, Kings were wont to vndergoe the Office of Priests: and when the Kings ceased, it was vnlawfull to create Priests of any which were not of the Senate House. Flamen Dia­lis, which was Iupiters High Priest, was arrayed with a costly garment, hee was to ride in his Chariot: if any had beene brought bound in his house, hee was to bee loosed, in honour of the Priest: if any had beene carried to punishment, and had fallen downe humbly at his feete, it had beene great sinne that day to strike him. The Tribe of Iudah was the Kingly Tribe, and none might marry into that Tribe but Leui. Hence came Iehoiada the High Priest to be of the Blood-royall, and Vncle to King Ioash. But the Priests greatest honour is in Iob 33. verse 23, 24. If there be with him a Messenger an In­terpreter, one of a thousand to declare vnto men his righte­ousnesse, Then will he haue mercy on him: and will say, Deli­uer him, that he goe not downe into the pit, for I haue recei­ued a reconciliation. In which words we see, that authority is giuen to the Minister, to redeeme a penitent soule from hell and damnation: and this is the greatest honour that euer was giuen to any creature.

Angels gaue the Law at Mount Sinai. Angels re­uealed the birth of Christ. Angels haue often brought glad messages from God to man. But it was neuer sayd to Angell, Deliuer that man, that he goe not downe into the pit. To some callings God sayth, Worke thou for man, Build him houses, Prouide him sustenance. To the Physician, Heale the man. To the Lawyer, Pleade for the man. To the Souldier, Fight for the man. To the [Page] Magistrate, Defend him. To the King, Gouerne him. To none but to the Minister, Deliuer him, that he goe no downe into the pit. But, though this function bee so excellent, yet wee may not say, as it is in the Popes de­crees: As the Sunne in glory exceedeth the Moone, so doth the Pope excell the Emperour. Nor as Bellarmine, that Kings are not onely subiect to Popes, to Bishops, to Priests, but euen to Deacons: that an Emperour must content himselfe not onely to drinke after a Bishop, but after a Bishops Chaplaine: if they are as they haue beene called diseased Priests, this were a slouenly and a hard penance for a King to performe. And againe, Bi­shops that are but Popes Vassals, may depose Kings, and abrogate their Lawes. These things proceede out of the mouth that speaketh blasphemy, and they sauour one­ly of that man of sinne, which doth sit in the Church of God, and exalt himselfe aboue God, and aboue all that is called Gods.

But we hold it for a truth vndeniable, that Kings may, as did Salomon, depose Abiathar the High Priest, and place Zadok in his roome. And therefore though the Priest bee so excellent, yet let euery soule bee subiect to the higher powers, and that for conscience sake: and if euery soule, then your soule. So sayth Bernard to Pope Eugenius.

This our calling so honorable, serueth, First, to instruct our selues.

Secondly, others.

For our selues.

Is this our calling so excellent? Then know, Generatio optima, corruptio pessima, The best things corrupted, proue the worst: for Omnis corruptio est in contrarium, all cor­ruption is into the contrary: See by the Angels, most glo­rious in their creation, most loathsome in their degene­ration. As I hold none more to bee reuerenced, then a good Minister: so, none more base, then one deboshed [Page] in his life. Thus our Sauiour, Yee are the Salt of the earth, but if the Salt be vnsauoury, it is fit for nothing, but to be cast on the dunghill, and trod vnder foote. Then, as we are the light of the world: So, Our light must shine before others, that they seeing our good workes, may learne to glorifie our Father which is in Heauen. Ille granditer di­cit, qui non contemptibiliter viuit, He preacheth well, that doth not liue contemptibly, sayth Augustine. Among Grammarians, he is excellent that can speak well: for Gram­mar is an art of speaking. But among Deuines, not onely words, but workes are required. Turpe est doctori, cum culpa redarguit ipsum: Men (sayth Lactantius) had rather haue good examples then good words, for it is easie to speake well, but hard to doe well. Priests must be ver­barij, et operarij: preaching in doctrine and in life: for Ille solom praedicat viua voce, qui praedicat vita et voce: He only preacheth with a liuely voyce, which preacheth with his life and voyce. Omnia in sacerdote debent esse vocalia, sayth Saint Ierome, All things in a Diuine must preach, his apparrell must preach, his Diet must preach, his pleasures must preach, all his life must preach, 1. Tim. 4.12. Hee must bee an ensample in word, in conuersa­tion, in spirit, in fayth, in purenesse. Quid Antistes ad dominum, nisi pro delictis populi Intercessor eligitur, sayth Gregory? Why is the Minister chosen, but to intercede for the people, and to reconcile the people to God? And with what confidence dare hee presume to reconcile others to God, when himselfe is vnreconci­led by his wickednesse? Will one enemy reconcile a third person to his vtter enemy? Sacerdotis Christios, mens, ma­nusque concordent: The hands, the mouth, and the minde of the Minister of Christ must agree together, sayth Ierome, Sic oculos, sic ille manus, sic ora fe­rebat.

A learned Fryer, at a Councell, complayning of the [Page] abuse of the Clergy, preaching before the Emperour, wished him to begin reformation of the Clergy a minori­bus, from the inferiour sort of Clergy. The Emperour thanked him for his Sermon, and sayd, He had rather be­gin a maioribus, from the better sort of Clergy. So, the more eminent a Clergy man, the more shining let him bee in vertuous liuing. Ministers are like great stones in a building: if one stone in the side of this Church fall, there will follow a Cart-load of rubbish after. So, one bad ex­ample of a Minister, especially of a great one, will cause thousands of poore sheepe to fall into the ditch: and we must redresse the smallest faults.

Plutarke reporteth, Cymon a iust man was blemished, because he dranke wine. Pompey the great was esteemed effeminate, because he scratched his head with one finger. Worthy Scipio was checked, because hee was giuen to sleepe much. And so moates in Preachers will be iudged beames: For as Eccles. 10.1. Dead Flies (and a Fly is but a small creature) cause to stinke, and putrifie the Oynt­ment of the Apothecary. So, a little folly, him that is in estimation for wisedome and glory. So, wee espe­cially of all men, should make vse of the Italian Pro­uerbe, The want of a nayle, is the losse of a shoo: the losse of a shoo, the hurt of an horse: the hurt of an horse, the death of a Captaine: the death of a Captaine, the ouerthrow of an Army: the ouerthrow of an Army, the vtter ruine and desolation of a whole Kingdome. There is a Fable, That the Axe wanted an helue, and comming to a great Wood, begged onely so much wood as to make the helue: alledging that it would be no hurt to the Wood which was so great, and that parcell of wood so small: this being granted, no soone [...] was the helue fitted to the Axe, but presently the Axe did cut downe the whole Wood. And so take we heede, how wee harbour the smallest faults, and giue scandall in the least things: for time may come, that these in the end may [Page] grow so big, as That euill doome may befall the Church, which did in Henry the eyghth his time: which God in his mercy preuent. Nay, to auoyd from scandall, wee ought to abstaine euen a licitis, from things lawfull. For as Erasmus obserueth, That which is a vertue in God, is oftentimes a sinne in man. For example, it was infinite mercy in God, to forgiue Dauids murder and adultery: but it would be a blot in iustice, to a King to pardon such a double offence in any subiect. So, what is commenda­ble in others, will be vicious in vs. Therefore Saint Pauls rule is true, Though all things are lawfull, yet all things are not expedient.

It was a foule sinne in Balaam, to bee both ambitious and auaricious: but it was more foule in him, so to perse­uere that his Asse should bee wiser then himselfe, and a­ble to proue him. So, it is euill in the Clergy to bee sin­full in their conuersation: but it is too bad, when they grow to such an height, as that the asses of this age, the simple Artificer, and plaine Countreyman shall be able to discerne and condemne him, and poynt with the finger, saying, Ditior hic est, there is one which is a lewd Mini­ster, one which is scandalous in his conuersation.

Secondly, for the people.

Is our calling so honourable, as to be Gods Ambassa­dours? Then ought yee to reuerence our persons, and honour our function: He which despiseth you, despiseth me: but he which receiueth a Prophet in the name of a Prophet, shall haue a Prophets reward. But alasse, our Gospel­lers are like the Romanes Saint Augustine speaketh of, l. 2. de ciu. Dei, cap. vlt. They could allow of Playes to be act­ed in honour of their gods, but they esteemed those which acted them, to bee most base. So, wee allow of Prayers, preaching, &c. but these which are set apart for such dueties, are esteemed men of the meanest ranke and condition. Vnder the Law, the Kings would be Prophets, and sonnes of Kings would serue at the Altar: Nay, [Page] Christ the Sonne of God tooke vpon him the Office of a Priest in the Church of Rome. Dukes, Earles, and Nobles desire admittance into holy orders. But among vs a Gentleman, an elder brother a Priest, were Rara auis in terris, nigro (que) simillima Cygno: you may as soone see a blacke Swan swim downe the riuer, nay but for necessi­ty, none of a Gentle family: and yet were it not for the Priesthood, there would be many a hundred poore beg­gerly Gentlemen which now liue in good repute, and vphold the honour of the family with the Elder brother: and thus it commeth to passe oftentimes, that when lear­ning and honesty abound, the Minister is contemned by reason of his birth.

Herodotus reporteth, that in the temple of Apollo were vessels of gold and siluer, wherein they sacrificed to their gods: and other vessels of pewter and tinne, which serued for other vses: in processe of time, the temple being robbed of the richer vessels, they were constray­ned to vse the meaner, which though in themselues but meane, yet they were esteemed of highly, because they were ordayned for holy vses. So, admit the birth of ma­ny be meane and obscure, yet if they bee set apart to preach the Gospell, esteeme them not as they are in birth, sonnes of obscure parents: but as they are in Office, Priests of the most high God: Knowing, that none dare to resist a poore Bozholder, the meanest officer, but his contempt is to the King himselfe. And I could wish, that our contempt did not oftentimes arise from our owne Coate. Which of our great Prophets will make his sonne a Prophet, and match into the houses of other Prophets? Nay, as many Lay Gentlemen obserue, They which should vphold the honour of our Coate, bring the dis­dayne, in regard the Great personages in the Church, disdayne to countenance the poore Clergy. We poore country Ministers are the legges and feete, whereon the shoulders and armes of the great Churchmen stand. But [Page] I wish these to remember, that if a man catch cold in the feete, it will quickly strike vp into the head, and so, if contempt light on vs the Feete, it will soone possesse the Heads, and great Ones too: so here, 1 Cor. 4.1. Let men so esteeme of vs, as of the Ministers of Christ, and dis­posers of the secrets of God. For, art thou beholding to him, who when thou hast lost a Iewell of much valew, findeth it for thee? To a Lawyer, for pleading thy cause? To a Physician, for recouering thy health? Then much more esteeme of him, who when thy soule is lost in Adam, doth redeeme it out of the pit, and hell of damnation.

The second thing I obserued in this text, is, The Preachers labour and trauaile, he did seeke out.

Was not my Preacher a King, and so, higher then a Pope? Had hee not learning and wisedome in abundant manner? He did swim in wealth: and then, what madnesse was it in him to bee laborious and painefull? I, but my Preacher esteemed no wisedome, nor lear­ning comparable, to winne soules, and instruct Gods people. And therefore, verse 9. The more wise the Preacher was, the more hee taught the people knowledge, and caused them to heare, and searched forth, and prepa­red many parables. 1 Tim. 3. If any desire the Office of a Bishop, he desireth a worthy worke. The name Bishop, put­teth vs in minde of the great labour and trauell belon­geth to that Function. Episcopus est speculator, obseruator, et custos, et praefectus: A Bishop is a Watchman, an Ouer­seer, a Superintendent: all which words import a labour and trauaile, pertayning to the Function. Thus Tully ad Atticum, Vult me Pompeius esse, quem tota haec Campa­nia, et maritima ora habeant, Episcopum ad quem delec­tus et negotij summa referatur. Pompey would haue mee him, whom this region and the Seacoasts should haue their Bishop, to whom the choyce and chiefe businesse should be committed. Thus the Athenians called them [Page] whom they sent to view the disorders of their Cities, Bishops. Hence Saint Augustine lib. de ciuit. Dei, cap. 19. Episcopus nomen est operis, non honoris, vt intelligat non se esse Episcopum, qui praeesse dilexerit, et non prodesse. A Bishops name, is a name of labour, not of honour. To teach vs, that hee is not a Bishop, which striueth to rule in the Church, and not to profit the Church by his labour and preaching. For as Prosper sayth, Ni­hil Sacerdoti prodest, etiamsi bene vixerit, modo male viuentes tacendo non arguit. It doth not profit a Priest to liue well, vnlesse, withall hee reproue euill liuers by his doctrine. Our Sauiours Commission was, Math. 28. Goe teach and baptize all Nations, teaching them to obserue all things I haue commanded you. Hence Saint Paul, Woe is me, if I preach not the Gospell. And Acts 20. When Paul sent for the Elders of Ephesus, he first related his owne paines, That he was free from the blood of all men, and had kept nothing backe, which was necessary for their saluation. And then vers. 28. he gaue them this great charge, Take heede vnto your selues, and to all the Flocke, whereof the Holy Ghost hath made you ouerseers, to feed the Church of God, which hee hath purchased with his owne blood. And 2 Timothy 4. I charge thee before God, and before the Lord Iesus, preach the Word in season, and out of season, reprooue, exhort, rebuke, with all long sufferance, and doctrine.

I but how often? Salomon sayth, Pauci sint sermones tu [...], Let thy Sermons be few: quarter Sermons, month­ly Sermons? No, Be instant in season, and out of season. We are labourers in Gods Vineyard. Take heed we heare not one day, Why stand you heere idle all the day long?

I, but all preaching? no praying? Indeede there are extremes: for some would haue all praying, no prea­ching: others would haue all preaching, no praying: where the meane should be obserued: For God for­bid, [Page] these two sisters should bee like the two brothers, Aeteocles, and Polynices, which deadly hated one a­nother. Nay, I would not haue these two like Castor and Pollux, two louing brothers, yet, one must not liue, but the other must dye. But I wish from mine heart, that preaching and praying, might bee like Hy­pocrates two twinnes, liue arme in arme together. For when Castor and Pollux appeared single to the Ma­riners, they prefigured shipwracke, or stormes: but if they both appeared, it noted prosperous weather. So, praying, and no preaching, would not so well edi­fie the Church: because where visions fayle, the people waxe naked: and preaching without praying, doth not well beseeme Gods Church, whose house is the house of prayer: but both together: the one will teach vs how to pray, the other will fit vs how to heare. If one fagot will warme me, I hope, an hundred will more; so, if the Prayer of one iust man preuayle much with God, then the Prayers of an whole parish together will be more forcible. I, but all preachings? no reading of Psalmes, Chapters, Epistles, Gospels? Surely reading of Scriptures is a most blessed thing: yea to a large sence it may bee termed preaching, as it is an open publication of GODS will: but for any man to say, that reading is so excellent, as that preaching Saint Paul commandeth: which is, to diuide Gods Word aright, by enterperting it, and applying it to the hearers soules: is, I hold, most inconuenient: for then what neede we be at charge, to get men of gifts, and to send them to the Vniuersities? A child often, or twelue yeeres old may read distinctly, to the edification of the hearer. Therefore as spice whole, smelleth sweetely: but bruised by an Apothecary, it is more pleasant: so Gods Word read, is as sweete as Hony: but preached, it is more comfortable. If the loafe of bread be whole and crusty, the children can hardly bite it: but cut [Page] it into slices, and euery infant can eate it: So it is be­twixt reading and preaching. See this in the two Disciples going to Emaus, Luke 24.27. How did their hearts burne within them, when our Sauiour was prea­ching to them the Scriptures! See by the Eunuch rea­ding, but not vnderstanding, yet at Philips preaching a true Christian, Act. 8.

This doctrine concerneth our selues, and the people: for our selues, Must wee bee labourers, and not loyte­rers? Must wee preach in season and out of season? Then, woe worth that man which taketh this sacred Function on him, without gifts furnished for the Cal­ling.

Sacerdos si sit praedicationis nescius, quam clamoris vo­oem daturus? est praeco mutus, sayth Gregory: How can he giue or send Gods Word into the peoples eares and hearts, when he cannot preach? Will any be so idle, as to sue to be Cryer of a Citty, when he hath no tongue in his head to speake? Excuse not thy selfe, because the Bishop hath consecrated thee a Priest: For, as Gregory reporteth, An Emperour commanded an Ape should be turned into a Lyon: Et quidem prouisione illius vocari Leo potest, fieri autem non potest. The Emperour might cause the Ape to be called a Lyon, but he could not cause him to be made a true Lyon. So, the Bishop may call, and cause thee to be called a Preacher: but surely, he cannot furnish thee with learning, to make thee a Preacher. These the holy Scriptures call dumbe dogs. But there are others of our Coate, whom God hath enabled with gifts sufficient, and the Church with ho­nour and wealth in an high degree: yet these will beare no heate nor burden of the day, in Gods Orchard. Nay, they doe often hate such as doe take paines, eo nomine, onely because they doe take paines, and brand them with the odious name of Puritant. These are not dumbe dogs: but as I may say, malicious dogs. Like [Page] Lucians dogge in the manger, which will neyther eate Hay himselfe nor let the Oxe eate any. Nay, they are not dumbe and malicious dogges: but as one sayth, dumbe diuels.

There are many which speake much against Puritants: and for my part, such as are factious, I wish them at Am­sterdam: but I am verily perswaded, that none make more Puritants in the Church, and Common-wealth, then they that most speake against them. For the people cannot diue into our controuerted opinions, but they can iudge our outward actions. Now then, when they see men of much meanes & honour in the Church, to liue idly: and meane persons in place and Liuing, to preach much: this maketh the people to iudge: Sure­ly these men doe best, and therefore they are in the right: whereas consider, we which stand for the Chur­ches discipline, are as well bred as the other: we haue Arts, and Sciences, and Bookes, natural parts and abi­lity of body. Now then, if wee would but labour in preaching, I am perswaded, it would put downe pre­sently all factious Schismatickes, and Separatists, which by our idlenesse doe much abound: but let these which sheare the Sheepe, and not feede the flocke, thinke what will become of them at the last day, when Saint Peter shall appeare with three thousand conuer­ted at one Sermon: when Saint Paul, Saint Matthew, Saint Iames, Saint Iohn, shall appeare with whole Na­tions conuerted at their preaching, and these shall stand single with the vnprofitable seruant, hiding his talent in a napkin, and cannot shew one soule, that he hath wonne, or endeauoured to winne to God. There is a story how a learned Fryer in Italy, famous for his learning and preaching, was commanded to preach be­fore the Pope at a yeere of Iubile: and to bee the bet­ter furnished, he repayred thither a good while before to Rome, to see the fashion of the Conclaue, to accom­modate [Page] his Sermon the better, when the day came, he was to preach, hauing ended his prayer, he looking along time about, at last he cryed with a loud voyce three times, Saint Peter was a foole, Saint Peter was a foole, Saint Peter was a foole. Which words ended, he came out of the Pullpet. Being after conuen­ted before the Pope, and asked why he so carryed himselfe? Hee answered, Surely holy Father, if a Priest may goe to Heauen abounding in wealth, ho­nour, and preferment, and liue at ease, neuer, or seldome to preach, then surely Saint Peter was a foole, which tooke such an hard way, in trauelling, in fasting, in preaching, to goe thither: and so surely if to haue many liuings and much honour in the Church, and pos­sessed of them, to take our fill of pleasures, to heape vp wealth, and to liue at ease, seldome or neuer to preach Gods Word, be the way to Heauen, then surely we poore country Ministers are very fooles, to toyle our bodies, and to beate our braynes with preaching and studying to goe that hard way, when we may with more ease goe to Heauen in a feather-bed. But let these remember, that Praesbyteri, non sanatis magis quam sanandis hominibus praesunt, sayth Austine, Preachers are placed ouer men which are not perfectly sound, but are to be made more sound dayly, by their preaching and instructions.

For the people.

Are we Gods laborers? Then he which serueth at the Altar, must liue by the Altar. Hee that preach­eth the Gospell, must liue by the Gospell. For the la­bourer is worthy of his hyer. Heretofore no sinne to great, as sacriledge, no gift so good as to the Church: now no sinne so small, as to rob Peter, and not to pay Paul, but themselues: and no gifts extracted so hardly, as the Ministers due, the Shepherds were woont to liue by the flocke, but now the Minister can [Page] hardly get wooll to cloath him, or Milke to feed him because they challenge, customes and sue out prohibi, tions, where the Iudge a Lay man, the Iury Laymen the witnesses Laymen, the Lawiers Laymen: all Lay­men interest in the cause: our case is like to a poore sheepe, which in the time of storme, runneth vnder an hedge for shelter, when shee goeth away, shee leaueth some of her wooll behind her. I, but what say the peo­ple? Stand to our beneuolence and courtesie, for we will deale well with you: I, and then men of the best gifts shall be sure to bee preferred, and neuer to want.

My beloued, woe worth our ancestors, that founded Schooles and Vniuersities: woe worth our parents which brought vs vp at such charge, and at the Vniuer­sities, and woe worth our owne selues to take such paynes, in studying arts, and reading of authors, finding out tongues, and then to come into the Townes and Villages to be iudged, if we haue learning and gifts: And by whom? By good man the Cobler: By Master the Mercer, by clowted shooes and tusset coates. Thinke in your owne soules, is this fitting?

For your dealing well and bountifully with vs: call to minde I pray, how the Woolues and the Sheepe made a League; for certaynety they gaue hos­tages; the Sheepe gaue their dogges, which defended them: the Woolues, their young ones, but after the Sheepes dogges were fast tyed: the young Woolues crying, the old did presently run and fetch away their young ones, and killed the Sheepe. Euen so part with our free-hold, and stand to your loue: then in stead of our fee simple, you will giue vs a simple fee. The Eagle stole flesh from the Altar, but she carryed away a coale, which set her nest and young on fire. And wee all know, whose fathers were enriched by Church goods, their posterity were beggers at the third generation. I haue obserued it [Page] in my experience, in this Country, and I could instance in many Gentlemen, and other persons, which haue been most bitter against tithes, and stood to customes: that eyther they were men of no religion, or if they made shew of any, yet God hath sent vpon them, or their posterity, some fearefull iudgement, and therefore take heede, if we giue vnto you Panem Sanctuarij, the bread of Life, deny not vnto vs Panem promptuarij, the bread of Wheat for our bo­dies: For thou must not muzzle the mouth of the Oxe that treadeth out the Corne. And Saint Paul doth tell you, if you dare beleeue him, that if we sow to you Spiri­tuall things, what is it if we reape Temporall? It is nothing in comparison.

The third thing that was obserued, is the Preachers Wisedome: Pleasant words. There are some. I confesse, are very laborious in their Preaching, but yet Mulier formosa superne, Turpiter atrum desinit in piscem: Tincta Lycambao sanguine tela dabunt. They must kicke and spurne at their Mother, and at her discipline, and so breed faction. 1 King. 5. All the Stones of the Temple were smooth, hewed and fitted, and then brought into the Temple and layd: For in the Temple was heard no noyse nor Hammer. To teach vs, that in Gods Church there should bee no Schisme, nor rent, but all peace and quiet. These men are lights in the Church, but like the flashing of a candles snuffe, which going out, leaueth a bad noy­some sauour behind it. Surely these doe not seeke out pleasing words: Therefore into their secrets let not my soule come. But if any will labour to seeke out plea­sant words, the Words of truth, and will speake to their Mother in vnity of doctrine, and in vniformity of discipline: Let Gods blessings be multiplied vpon him in as ample a manner, as the bright Starres are fixed in the glorious Firmament of Heauen.

Pleasant words. Esay 58. Cry, and cease not, cry a­loud. [Page] Praeconis officium in se suscipit, quicunque ad sacerdotium ascendit, sayth Gregory: A Priest taketh on him the Office of a Cryer: therefore wee must be like Iohn Baptist, loud cryers in the wildernesse, to bid the people repent. We must be Boanarges, sonnes of thunder, to awaken men out of their dead sleepe of sinne and security. What if men bee so nice as the Sybarites, which could not endure a Cocke in their City, for feare of too timely a­waking in the morning? Yet, we must be like the Cock which crowed to Saint Peter, he crew once, and he heard him not: twice, and hee was deafe: the third time, Then Peter went out and wept bit­terly. Yet this our crying, this our thundering, this our crowing, must bee like the busling of a Gnat, which wakened the shepherd, when hee saw the Serpent comming. All must be done in wisedome to warne them of the old Serpent: not in hatred, to exclaime against them, but in care to preuent their danger: not in stomacke, to breake our anger, but in loue, to awaken them: not in re­uenge, to wrong them. The Preacher must seeke out pleasant words.

Wee are the Salt of the earth, therefore wee must be applyed to the vlcerous soares of their soules, to keepe them from festring in their sinnes. And we must remember to be Salt, in another sence, as it was Amoris monumentum, The embleme of loue: it is not to bee done in hatred to fret them, but in loue to season them: The Preacher must seeke out pleasant words. Wee must take into our hands the sword of the Spirit, which is GODS Word, and this must cut and pierce them to the marrow and the bone. But these wounds must bee like the lancing of a Chyrurgion, In curam, non in cruo [...]a­tum, [Page] dum producis verbera, extende vbera, sayth Bernard: Wee must bee like the Mother, which hath a rodde to whippe the childe: and withall, a dugge, full of sweete Milke, to nourish, and feede the childe. The Preacher must seeke out pleasant words.

This doctrine concernes both Priests and peo­ple.

For vs, wee must seeke out pleasant words. Then as Gregory sayth, See the Minister obserue

• Quid
• [...]ui
• Quando
• Qualiter
• Quamdiu

loquatur.

• What to speake
• To whom
• When
• How
• How long.

First, Quid, What hee may speake. Col. 4.6. Let our speech bee gracious and powdered with Salt: that as Salt doth extract hurtfull humors from the meat, and expell all corruption from it, so the grace of heauenly wisedome should represse all idle and vnprofitable talke, and renounce all wic­ked and filthy communication, Genealogies, and foolish questions auoyde, which doe breede ra­ther contention and strife, then godly edifying which is by fayth. And as Salt doth dry vp the superfluous humours of meats, and maketh meat fit to bee digested, and wholesome to nourish: So, the Salt of Wisedome should make the Preachers words, not onely not hurtfull, but fit and profitable to edifie the hearers.

Secondly, [...]ui, Note to whom we speake, not to all alike, 1. Timothy 5. Rebuke not an Elder, but exhort him as a Father: the younger men [Page] as brethren. Nay, that which is fitting to bee spo­ken at one time, is vnfitting to bee spoken to the same person at another time. When Dauid had sinned foulely, Nathan sayd in an hye straine, Thou art the man. But when he came to Dauid about Salomon, he bowed himselfe in an humble manner, and spake mildly.

Thirdly, Quando, When to speake. A word in due season, is like Apples of gold, with pictures of siluer: speake nothing but truth. Yet all truth is not at all times to be vttred, but marke opportunity, learne wisedome in this poynt, of a woman, 1. Sam. 25. Abigal, when Nabal was in his cups, let him alone: after hee had slept, shee spied occasion to lay open his fault.

Fourthly, Qualiter. Note, after what manner to speake. For as some Physicke cureth one, and killeth another. Nay, what Physicke doth cure the body at one time, doth hurt the same body at another time. So, the same doctrine which comfor­teth one, woundeth another. Therefore, as the Chyrurgion, if hee see dead flesh in the wound, applyeth not Balsome and healing salues: but red powders and corrosiues, to eate the flesh to the bones: and after powreth in Balme, and layeth on saluing playsters. So, Preachers must not lull dead consciences into dead sleepe of security, with the comfortable promises of the Gospell, vnlesse they bee first humbled by the terror of GODS Law. Therefore, first preach the Law, then the Gospell. Thus did God to Adam in Paradise: saying, Adam, where art thou? Who told thee thou wert naked? Hast thou eaten of the forbidden tree? [Page] And then Adam conuicted in his conscience, was comforted by the Gospell, that The seede of the Woman should bruise the head of the Serpent. Thus did Nathan to Dauid, Thou art the man; thou hast killed Vriah the Hittite, and taken Bershaba his wife. And Dauid being humbled by the sight of his sinne: crying, I haue sinned, was then lifted vp by the Gospell, Thou shalt not dye, for the Lord hath taken away thy sinne. Thus did Peter the 2. of the Acts, hee told the Iewes they had killed the Lord of life: and then pric­ked in their consciences, they cryed, Men and brethren, what shall wee doe? Then Peter com­forted them with the Gospell, saying: Repent, and amend your liues, and bee baptized in the Name of the Lord Iesus for the remission of sinnes.

Lastly, Quamdiu. Note heere. How long to speake. We must not vnder zeale make Religion tedious, but as in the Hebrue, I haue written vnto you in few words, so, Quicquid percipias, breuis esto: be short, especially if you come to visit a weake and sicke person.

For the people.

If wee must preach, and our preaching must bee pleasing: yea it will bee so to the spiritu­all, though not carnall man: then yee must heare with obedience. Yee must not bee like a galled Horse, to kicke and fling when his strayne is searched.

If a Mayden tell her Mistris, shee hath spots of durt in her face, and bring her a Glasse to see them, will shee breake the Glasse, and [Page] chide the Maide? Will shee not [...] water and a towell to wipe them away [...] So, if wee tell you your soules sinnes, and lay them open out of GODS Word, as a Glasse to conuince your consciences, shall yee bee of­fended at vs, or should you not striue to wash your soules cleare by teares of repentance, and amend­ment of life?

If the Chyrurgion cut your flesh, and tortor you, with setting your broken bones, yee are not angrry, but pleased with him. And so must yee not maligne the Preacher, if hee harrow your consciences, bee it yrkesome to flesh and blood for a time. Wherefore as Lydia attended to what Paul preached: So, doe yee willingly hearken to your Pastor. If his doctrine bite at the first, that yee say to him, as the Diuell did to CHRIST, Are thou come to torment vs before our time? Yet when GODS Spirit shall direct you, and turne your hearts, yee will say as Dauid did say to Abi­gal, Blessed bee thou Abigal, and blessed bee thy counsell, and blessed be GOD which sent thee to giue me this counsell. So, when wee preach, and you heare: wee teach, and you practise: wee reproue, and you amend: Vtraque conseruant, et omnia saluata sunt, cum Deus nec inueniat in plebe quod puniat, nec Sacerdos potest habere quod doleat, sayth Augustine. Both doe preserue, and all things are safe, when GOD seeing the people to endeauour well, will in mercy finde no occasion to punish and afflict them: and when the Minister, seeing the attention and practice of his flocke, shall haue no occasion to grieue that his labours are in vaine in the Lord.

[Page]God grant in his mercies, that wee may so preach, and you may so heare, as God may bee glorified, his Church edifyed, and our soules comforted, through IE­SVS CHRIST our Lord, and onely Sauiour, AMEN.