THese words read in Two parts of this Text. your honourable, and Christian au­dience (beloued in our Lord and Sa­uiour [Page 2] Christ Iesus) containe two things. First, the duty of a good 1. Duty of Pa­stors. Bishop or Pastor toward his people. This is plainly set down: hee should bee an ensample, in word, in worke, in doctrine, in life. Next, the duty of Christian 2. Duty of peo­ple. people toward their Bishop, or Pastor: and this is closely set downe, or (as we say) by way of consequence, for this same pre­cept, which bindeth the one to bee an exemplar, bindeth the o­ther to bee conformable to the exemplar.

In the entry, we are to warne Warning in the entry. you that wee come not here this day to ordaine a new Bishop in the Church, but to enter an old and approued Bishop vnto a new charge in the Church. Nei­ther haue I chosen this Text, so much for him, as for the edifi­cation of vs all, who are in this [Page 3] holy calling. I wish vnto all the rest the like wisedome in go­uernment, dextetity in doing, and feruent zeale against the common enemy, that hath been euident in him. I blesse them, as the Elders of Israel blessed Ruth the wife of Booz, and mother of our Lord. God make them like Ruth. 4. 11. Rahel, and like Leah, which twaine did build the house of Israel; and I pray for the performance of that promise in them, which God hath made to his Church by Za­charie, that the meanest seruant in the house of GOD this day may become like Dauid, and they who now in light and grace are like vnto Dauid, may increase, Zach. 12. Col. 2. 19. with the increasings of God, till they become like an Angell of God. Titus, stabli­shed by S. Paul, Bishop of Creta, hauing charge of all Churches in that Ile.

This Epistle was written by St. Paul from Nicopolis in Mace­donia, to Titus, whom the Apo­stle [Page 4] had taken from an other charge in the Church, for hee was his companion in his pere­grinations, and fellow-helper in the worke of the Lord, and now had bound him, and burdened him with a particular care of the Churches of Creta, and set him downe Bishop there. Creta is an Ile in the Mediterranean sea, fa­mous for this, that it had in it an hundreth Cities. The charge not of one, but all of them, is committed to Titus, to teach and gouerne them, and to plant Preachers in euery one of them: the subscription of the Epistle so stiles him; Titus, the first elect Bishop of the Cretians. Some of the contrary-minded, as name­ly, M^r. Cartwright, confesse this subscription to bee taken from the Greeke Scholiast. Of this same iudgement are the ancient [Page 5] Fathers. For the Greek church, it contents mee to name Chryso­stome: for the Latine church Am­brose. Many more might be al­leaged, who compasse this asser­tion, like a Cloud of witnesses, and warrant it to bee true by their testimony. Eusebius affirmeth the Euseb. lib. 3. cap. 4. same, and citeth Sophronius, as consonant vnto him: with them agree many of the Recents, such as Bucerus, Bullengerus, Hemmin­gius, Pellicanus, and others, to whom none will deny the testi­mony of godly, sound, and lear­ned Diuines. But howsoeuer this Epistle was written to Titus by name; yet doth it appertaine to all that succeede him in the like calling, teaching thē what to do in gouernmēt of the house of God, & so we come to the words

In all things, [...]. Mark The threefold duty of a Bi­shop. what the Apostle sayth, in all [Page 6] things, not in one thing, but in all be an ensample▪ Some things thou hast to doe as a Christian, some things as a Pastor; and some as a Bishop. As a christian, 1. To liue as a good Christi­an. be holy in thy selfe, and teach o­thers holinesse by thy ensample. As a Pastor, Preach the word of God in season, and out of season. As a Bishop, counsel and admonish 2. To teach as a good Pastor. in wisedome, correct with com­passion, ordaine with discretion, rebuke; and (if need be) cut off with aurhority. Episcopi prima Nazian. Orat. 21. Apologet. fugae. cura vt Ecclesia dignus sit, deinde vt Sacrario, at (que) it a demum praefe­ctura. The first care of a Bishop should bee to liue like a good Christian and member of the Church: Next, like a good Church-man seruing in the 3. To rule as a good Presi­dent in the Church. Sanctuarie: thirdly, like a good President, or ouerseer of others in the Church. Many not mar­king [Page 7] this distinction of the Apo­stolicke precepts, in these Epi­stles vnto Timothy and Titus, are miscaried in their iudgemēt, not considering that the precepts gi­uen to them as to Christians, are common to all Christians, and the precepts giuen them as Pa­stors, appertaine to all Pastors; but should not bee extended to all Christians: and the precepts giuen to them as Bishops, ap­pertaine onely to such as are Bi­shops.

In all things. All things are How a Bishop should behaue himselfe in things good, euill and in­different. either simply good, or simply e­uill, or the indifferent [...]: that which is good, the Apostle willes him to doe it, with dili­gence, and deuotion; that which is euill, hee would haue him ab­horre it with hatred, and dete­station: Doe I not hate them, O Psal. 1 39. 21 Lord, that hate thee? doe I not con­tend [Page 8] vvith them that rise vp a­gainst thee? I hate them as if they were mine vtter enemies. It is the great prayse of the Angell of E­phesus, I know thou canst not for­beare Reuel. 2. 2 them which are euill. That which is indifferent, he wil haue him vse with discretion, that so, in all things hee may shew him­selfe an ensample.

The rule of discretion in the The rule of things indiffe­rent. vse of things indifferent, is to consider expedience; All things are lawfull, but all things are not 1. Cor. 10. 23 expedient. Expedience againe requires two conditions, where­of the one respects thy selfe, the other thy neighbour. The con­dition respecting thy selfe, is set downe by the Apostle: I may doe all things, but I will not 1. Cor. 6. 12 come vnder the power of any thing; for it is dangerous, when indiffe­rent things, by custome become [Page 9] necessarie, and keepe the heart of man vnder such commande­ment, that he cannot be without them; this is to come vnder the power of them. The other con­dition of expedience respecteth thy neighbour, shortly set down by the Apostle, [...], 1. Cor. 14. 26 let all be done to edification, Let vs follow those things which con­cerne peace, and wherewith one Rom 14. 19 may edifie another: and againe, Let euery man please his neigh­bour Rom. 15. 2 in that which is good to edi­fication. And thus much for the first word of our Text. In all things. A good Bi­shop or Pastor is the Stampe, or Signet of the Lord.

An ensample. The word [...], deriued from the common verb [...], signifies a forme made by ingrauing impressiō, or any kind of beating, such as as we see are stampes, seales, or signets, which at the pleasure of the maker re­ceiue [Page 10] such forme in themselues, as by them they would haue im­printed in an other. In this sense the word it selfe is called, [...], a forme of doctrine, and the Romanes are praysed, that Rom. 6. 17 they had obeyed from the heart vn­to the forme of doctrine, whereunto they were deliuered. Euen as mol­lified waxe receiues such a print or forme, when it is applyed to the stampe, as is in the stampe it selfe.

Such stampes and ensamples Themselues should bee stā ­ped with Gods image, that they may im­print it in others. 1. Pet. 5. 3 also should al good Bishops and Pastors be. Saint Peter exhorts them to bee ensamples to the flock [...]. Such an ex­ample did S. Paul shew himselfe, looke on them, who so walke as yee haue vs for an ensample [...]: Philip. 3. 17 there he vses the same word, requiring nothing of Ti­tus, but that which in his owne [Page 11] person hee had practised before him. It standeth then for a war­ning to vs all, that wee should take heed with what forme wee are engrauen our selues, whose Image, and Superscription do we carry: for as a signet can make no impression in the waxe, but such as it hath in it selfe; so if Christ bee not formed in thy heart, how canst thou form him into the heart of another? Or at An admonitiō to Church-mē, that it is a fear­full laesae Ma­iestatis, to fal­sifie the seale of the great King. lest, if God of his great mercy im­print that form in another, which is not in thy selfe, & make others Christians by thy ministry, thou not being a good Christian thy selfe, if hee communicate that forme to an other; which thou hast vitiat and corrupted in thy selfe, Is not thy iudgement the greater? Againe, I say, let vs remember we are the signets of the euerliuing God, and should [Page 12] carrie the similitude of God in ourselues, that we may commu­nicate it vnto others. It is a point of high treason to falsifie the seale of the great King, or to stamp his people with any other Image then his owne. The Lord preserue vs, that we be not guil­ty of this fearefull laesae Maiesta­tis.

It is not then left free to any Bishop, or Pastor of whatsoeuer It is not free to Bishops, or Pa­stors to liue as they list: they should be ex­amples vnto others. dignity, or place in the Church, to liue as he pleaseth, and then thinke that he should be follow­ed in all that liketh him. Let this pride bee left to Antichristian Prelates and their Pope. Caracal­la that bloudy and incestuous Emperour, learned it from his Step-mother Iulia, and they haue receiued it from him; Im­peratoris esse leges dare, non acci­pere, their liberty they esteeme a [Page 13] lawe, and their authority an ar­gument good enough. No, thou art otherwise bound by the lawe of God: thou must first bee for­med by him thy selfe, and accor­ding to that forme, and none o­ther, must thou conforme his people. S. Paul exhorts the Co­rinthians 1. Cor. 4. 16 to bee followers of him, but expounds himself in another place; Be ye followers of mee, as I 1. Cor. 11. 1 am of Christ: Yee are the light of the world, take heed that the light Math. 5. 14 Luke 11. 35 which is in you bee not turned into darkenesse: they who walke not according to this rule, are blind Mat. 15. 14 Acts 9. 15 Such an en­sample was S. PAVL, who carried the message of Christ in his mouth, the i­mage of Christ in his life, the markes of Christ in his body. and pernicious guides of the people; For where the blinde lea­deth the blinde, both must fall into the ditch.

A worrhy ensample was Saint Paul, A chosen Vessell to beare the name of his Lord, for he carrieth the message of CHRIST in his [Page 14] mouth, the image of Christ in his life, the markes of Christ in his body [...], and such an en­sample willeth he Titus and all o­ther Bishops and Pastors to be; first in themselues, and then to shew it out vnto the others: Shew thy selfe an ensample, or as the word in the originall more sig­nificantly imports, [...], exhibite thy selfe an ensample: for the shewe of a good that is not, endeth in shame, Cum nihl simulatum sit diuturnum.

All Christians are bound to All Christians are bound to be ensamples, shevving out Gods image to others. be good ensamples vnto others; for as no King will admit in his treasurie counterfait money, nor suffer it to go for currant in mer­chandize among his people, [...] Macar. hom. 30. [...], [Page 15] euen so a soule vnlesse it haue in it the image of Christ by se­cret light ingrauen, is not meet to bee gathered into the hea­uenly treasure; and the holy A­postles Merchants of the king­dome, reiect it as counter­fait money, not rightly stam­ped, which should not be recei­ned among Saints.

But howsoeuer this be a com­mon But they are most bound who come nee: rest the Lord by a holy calling. dutie required of all Chri­stians; certaine it is, the neerer men come to the Lord in a holy calling, the more are they bound to be ensamples of holiness vnto others. In the order of Nature, wee see the elements seated one aboue another, and according to their place they excell one a­nother in purity: the earth is the lowest element, most remote from heauen, and it is the gros­sest, [Page 16] the water naturally compas­seth the earth, and is purer then the earth; the ayre is aboue the water, and purer then the water; the fire againe is aboue the ayre, and a purer element then the ayre; the Spheres of Heauen compasse all, and are purer then the rest.

As the world, so the Church How the whol Church is a circle, the cen­tre and cir­cumference, whereof is the Lord. is a circle, the Centre and Cir­cumference whereof is the Lord: he is the Centre which drawes al to himselfe, and in whom all his Saints shall meete in one at the last; hee is the Circumference which compasseth vs about to keepe in his Saints, that none of them goe from him. Let it bee supposed, that there are many circles betweene the Centre and the Circumference, but these which are neerest the Centre, are likest vnto it. I will be sanctified Leuit. 10. 3 [Page 17] (sayth the Lord) in all that comes neere me: the neerer by place & calling thou come to the Lord, the more requires he to be sanc­tified in thee. When the Army of Israel camped in the Wilder­nesse, they were cast in a qua­drant, three of their Tribes on the West, three on the East, three on the South, and three on the North: in the middest of them was the Arke, they were all bound to be holy; but these Le­uites who came neerest the Ark, and carried it, were bound to be more holy then others. In the Reuel. 4. 4 new Testament the Church is cast in forme of a circle, in the middest whereof God hath his throne: all enioy his presence, for they are round about him; but as yee may see figured by S. Iohn in the type thereof, they who are neerest the Throne, [Page 18] excell others in holinesse.

When the Lord proclaimed A fearefull ex­ample of iudg­ment, on such as corrupt their waies in a high and holy calling. his Lawe vpon Mount Sinai, the people were parted in 3. rankes: some stood in the valley, and might not touch the Mount vn­der paine of death: others, were permitted to goe vp to the Mount, as Aaron, Nadab Abihu, Exod. 24. 11. with the Nobles of Israel, these saw the glory of God. Ioshua was there also, yet none but Moses Verse 18. went vp to the Mount, and en­tred in the cloud. That fearefull example of Nadab and Abihu, consumed with strange fire from heauen, because they became profane and presumptuous, to offer strange fire to the Lord, e­uen after that God had prefer­red them to such high digni­tie and place aboue their bre­thren: it should be an aw-band to all those whom GOD hath [Page 19] set neere to himselfe by a holy calling, that they corrupt not their wayes before him, but as they are warned by MALACHY, They keepe themselues in the Spi­rit, lest the like strange wrath from GOD should sodainely ouertake them.

Of good workes. By this same Three rankes of good workes. Tit. 2. 12 Apostle in this Chapter good workes are diuided into three rankes, for they are eyther workes of Piety toward God, or of Equitie toward our neigh­bour, or Sobriety toward our selues: and these bring out a threefold fruite most sweet and excellent: for by them first God is glorified: secondly thy neigh­bour is edified: thirdly, thy owne conscience comforted, and con­firmed in the assurance of thy saluation. Of the first speaks the Apostle: Let Seruants shewe all [Page 20] faithfulnesse, that they may adorne Tit. 2. 10 the doctrine of God our Sauiour in all things, there wee see that our The threefold fruit of them. good works are an ornament to the Gospell. Of the second, and first also, speakes our Sauiour: Let your works so shine before men, that they seeing them, may glorifie Math. 5. 16 your Father that is in heauē: there we see that God is glorified by our godly life, and men there­by are edified and moued to do it. Of the third speakes S. Peter, Make sure your calling and electi­on 2. Pet. 1. 10 by well doing. As euery tree is knowne by the fruit, so works of grace proue those that haue them, to be a tree planted by pre­destination in the Paradise of God, Psal. 1. by that riuer of the water of life, and that therefore thy leafe shall not fade, and thy roote shall not perish, because thou art rooted and grounded in Christ Iesus, [Page 21] and growest in him, who shall for euer conserue the sappe of grace in thy soule.

The aduersaries calumniate We are no e­nemies to good workes, but to the opi­nion of meri­ting by them. vs and call vs enemies to good workes; but God forbid wee were so. Wee condemne no good works, only we condemne their presumptuous opinion of the merit of good workes. Me­riting causes of saluation they are not, yet are they witnessing effects thereof, without which a man cannot bee saued; not that wee are saued by them, but because that iustifying faith which whereby wee are saued cannot bee without them; for Faith workes by loue. In the act Our workes haue no place in Iustificati­on, but haue all place in sanctification. of iustification we affirme good workes haue no place; for a man must first be iustified before he doe any good, Nam sequuntur iustificatum, in the worke againe [Page 22] of Sanctification they want no place: this doctrine they chal­lenge of noueltie, but indeed it is Apostolicke, consonant also to the doctrine of the ancient, and primitiue Church.

For that assertion of the A­postle, This doctrine is warranted by the Apo­stle. Rom. 3. 28 wee conclude that a man is iustified by faith without the works of the Lawe, is equiualent to this, that a man is iustified by faith only. And from the Apostle the ancient Fathers haue drawn this position, Sola fide iustificamur. Basil. de Con­fess. fidei. And Aposto­lick doctors of the Church. Basil in his Treatise, De Confessio­ne fidei hath it: Nos non habemus vnde quicquam gloriemur de iu­stitia, cum ex sola fide in Christum iustificemur. We haue not wher­of to glorie of righteousnesse, seeing wee are iustified by faith onely in Christ Iesus; and more notable is that testimony of Am­brose, Ambros. in Epist. ad Rom. cap. 3. Iustificātur gratis quia nihil [Page 23] operantes; ne (que) vicem reddētes sola fide iustificati sunt, dono Dei; by this one sentence he cuts away from iustification their workes both of congruitie, and condig­nity, and annulleth their vain di­stinction of a first and second iu­stification; and in plaine termes, hee ascribes our iustification to faith only in Christ. With these concurres Augustine, Quod autem sequitur, propterea vos non auditis Aug. in Io­an. cap. 8. Tract. 42. quia ex Deo non estis, jis dictum est, qui non fuerant credituri ea fide, qua sola possent a peccatorum obli­gatione liberari. And passing by many others we adde onely the testimony of Bernard, Quisquis Ber. in Cant, ser. 22. pro peccatis compunctus esurit & sitit iustitiam, credat in te qui iusti­ficas impium, & solam iustificatus per fidem pacem habebit ad Deum. Whosoeuer hee be that is pric­ked in his heart with sorrow for [Page 24] his sinnes, and hungers & thirsts Iustification by faith only is the ancient doctrine of the Church. for righteousnesse, let him be­leeue in thee who iustifiest sin­ners, and so being iustified by faith onely hee shall haue peace with God. Let them now cease to glory of antiquity, let them thinke shame to charge vs with nouelty, if they bee not past all bounds of shame, for it is mani­fest to the indifferent reader that we teach no other way now, then the Apostles and approued Do­ctors of elder times haue taught before vs.

But leauing this, I wish dis­puting Good workes are witnesses of our faith & seales of our saluation. about good workes were turned into doing: we haue all learned in this age to put good workes out of the chaire of me­rit, and iustly, for none should sit in that chaire but Christ Iesus; but wee haue not all learned to giue them their owne place in [Page 25] the matter of saluation: though they bee not as I sayd meriting causes, yet are they witnesses of thy faith and seales of thy salua­tion: thou art not now iustified by them, yet shalt thou bee iud­ged by them, and tryed whether if or not thou wert iustified in CHRIST IESVS Oh that our A iust reproofe of fruitlesse professors. fruitlesse professors would con­sider this! Tell me, I pray you, what haue yee to witnesse with you that yee are Christians? your word sayes ye are so; but all your works witnesse against you: your vncleane eyes, your disso­lute speech, your vaine apparell, your polluted hands, your wan­dring feete: all these proclaime Chrysost. in Math. hom. 4. you to be Pagans; onely with your tongues ye say ye are Chri­stians: yee feed not the hungry, ye cloath not the naked, ye visit not the sick, these are the works, [Page 26] and such like that wil be brought out as witnesses, either with vs and for vs, or then against vs. Be not then deceiued to thinke that thy naked word wil proue thee a Christian, when none of the workes of Christ can bee seene in thee.

But it seems, many Professors These haue not learned to shew their faith by works. are feared for the curse of the Pharisies on whom Christ pro­nounced a woe, because they did their workes to be seene of men; they say they do good, but neuer man saw it: they haue not lear­ned that lesson of S. Iames, to Iam. 2. 18. shewe their faith out of their workes; for whom it were bet­ter that they should be afraid lest they bee cursed with that figge­tree, which a farre off seemed fruitful, but when our Lord came neere and looked into it, long­ing for some fruit, he found none [Page 27] at all, and therefore cursed it.

It was well obserued by Au­gustine, A good worke sincerely done the more pub­licke it be, is the more pro­fitable. that a good work if it be done in sincerity, the more puh­licke it be, the more profitable it is: as namely, when almes out of a good heart is giuen in publick; not only is he benefited that gets it, but such as see it are edified thereby. Seeing it is so, that our works must be our witnesses, let vs all indeuour to be more abun­dant in them. To moue vs here­unto, I conclude this point with this two-fold consideration. First when thy soule shall be sundred from thy body, the good thou hast done in thy body shall ne­uer bee sundred from thy selfe, but shall goe with thee. Blessed Reuel. 19 A twofold cō ­fortable fruit of good works are the dead that dye in the Lord, for they rest from their labour, and their works follow them. Second­ly, when thou art dead in thy bo­dy [Page 28] and sundred from men; yet shalt thou still liue in thy workes, and haue thy memory conser­ued among men. Therefore so long as we haue time, let vs do good.

In Doctrine. The constructi­on The constru­ction of the words cleared. of the Text following, is somewhat more difficult; first be­cause of the defect or concea­ling of some word, for either the preceding word [...] must be repeated, or some other equi­ualent to it vnderstood; next for the change of the case, [...]: and thirdly, for mutation of the change of speech; for the Apostle speakes here in Abstracto, not content to say, shew thy selfe an vpright, A good Pastor is a vocall and working ver­tue. and a graue man in concreto: but which is much more significant, shew thy selfe vprightnesse, gra­uity and integrity it selfe: thus in effect will the Apostle haue a Bi­shop [Page 29] or Pastor, to be a working, and a vocall vertue, breathing, working, shewing out nothing in all the parts of his conuersati­on but Vertue it selfe.

This word in Doctrine, some Then is do­ctrine a preci­ous pearle, when good workes goe before, and follow af­ter it. interpreters referre ad Antece­dentia, and read them this way, Shew thy selfe an exemplar of good works in doctrine, that is, agreeable to the doctrine; so doth the iudicious Caluine; o­thers referre it ad Consequentia, and reade it with the words fol­lowing: In doctrine, shew inte­gritie, grauitie, and wholsome speech but the matter is all one. Then is doctrine a bright shi­ning pearle, when it hath good workes going before it, and fol­lowing after it: and therfore the Apostle here wisely pleaceth do­ctrine in the middest of good workes.

Aaron in his pectorall Orna­ment This is like Aaron his V­rim & Thum­mim. had not Vrim without Thummim: light of knowledge is comely when it hath with it perfection, and integritie of ho­linesse. To a Preacher good doctrine without a good life procureth double shame and iudgemenr. Dicta nam (que) factis deficientibus erubescunt. Words may moue, but workes moue more, Validior vox operis quam o­ris. And on the other hand a good life is not sufficient in him without good doctrine. A Bi­shop should bee [...] one that is apt to teach, and as hee should haue the gift, so is hee bound to bestow it on others: yea, to put his Masters Talent to the vttermost profit. A neces­sity lies vpon him to preach, and wo wilbe vnto him if he preach not. Certainely if thou loose [Page 31] this glory, To Preach the E­uangell of glory, all other thy glory He will neuer bee a good Doctor of the Church, who is not a good Disciple of Christ. Act. 1. 1 shall be turned into shame [...], wee are the seruants of that Lord, of whom it is sayd, hee began to doe and to to teach. Let vs learne of our Lord, he shall neuer be a good Doctor of the Church, who is not first a good disciple of Iesus: in these two is comprised our whole duty, to do and to teach, it is not enough to doe if wee teach not; farre lesse to teach, if we doe not: let no man separate these things which God hath conioyned together.

And yet wee must consider, An vnrebuke­able life may be in Hereticks without whol­some doctrine. that sometime a good life, at least vnrebukeable in the eyes of man, may be where the whol­some doctrine is not, that wee suffer not our selues to bee so farre deceiued; as to imbrace [Page 32] deadly and poisoned doctrine for the appearing shew of an ho­ly life. This was wisely obser­ued by Chrysostom, [...], that of­tentimes among Heretickes a good life may bee found, of whom notwithstanding the way to eternal life cannot be learned. I marke this for these simple ones, who deceiued with a shew of sanctity in the Popes Church, This is neces­sary to be mar­ked, that sim­ple ones bee not deceiued with shew of sanctitie. are therby induced to embrace their damnable doctrine, and so become a prey to the Diuel, sna­red with the net of religion. A dangerous euill, when deuou­ring Wolues come in Sheepes cloathing. The Diuell hateth Christ Iesus deadly, and is neuer so much to be feared, as when he speakes most in fauour of his cause: and then are his instru­ments most pernicious, when [Page 33] they transforme themselues into 2. Cor. 11. 14 Angels of light, and looke like Mi­nisters of righteousnesse; that is, when vnder colour of a holy life: they present to poore people a cup of deadly poyson. Many haue fallen by this tentation. For strengthening therefore o­thers against it, I will insist a lit­tle to discouer it.

Iosephus in his Antiquities re­cords, Ioseph. An­tiq. lib. 13. cap. 18. The Pharises of old liued a most strait life. that the Pharises Nundi­naria quadam sanctitate animos ho­minum ita sibi conciliabant, vt quod ipsi dicerent, vel facerent, ius & fas ab omnibus crederetur, by a certaine nundinarie or mer­cat-meete sanctity, they vsed to make merchandise of men, and did in such sort cōciliat or steale their harts vnto themselues, that whatsoeuer they did or sayd was credited and beleeued of al men to bee right and lawfull. The [Page 34] straitnesse of their life is recor­ded by Epiphanius, Virginitati & Epiphan. continentiae studebant, frequenter orabant, durissimis stratis cuba­bant, bis in Sabbato ieiunabant, secunda & quinta die, that they professed Virginitie and conti­nency, and studied to keep them­selues euery way vnspotted, they prayed frequently, they lay vp­on hard and vneasie beds, they fasted twise euery weeke, to wit, the second day, and the fift: and such was their zeale to propa­gate their Pharisaisme, that as our Sauiour sayth, they spared not to compasse Sea and land, to make one of their owne pro­fession. What more, I pray you, is done by any of these pretended religious Orders in the Romane Church, then is heere recorded of Pharises? yet are they both, the one and [Page 35] the other, deceiued, and decei­uing heretickes.

Bastard worshippers haue e­uer The Priests of Baal, and ido­latrous Israe­lites did so in like manner. made a greater shew of piety in externall things, then the true either could or would doe: Truth must not be measured by zeale, but zeale must bee iud­ged by Truth. The Priests of Baal in not sparing their flesh, were much more seuere then the Poenitentiars of Rome, for they launced their flesh with sharpe kniues.

The Oblation of Idolatrous Israelites exceeded farre in value the donation of lands, or rents, which Papists make out of their blinde zeale; for they sacrifi­ced their owne children, and burnt them quicke, esteeming that in so doing, they did imi­tate the example of their father Abraham, but when they thoght [Page 36] they were wise, they were foo­lish, their fact could not bee like Abrahams, because they wanted the warrant which A­braham had.

The Pharisies of this time The Pharises of our time make a muste­ring of their merits also. make a great mustering of their meritorious deedes: their hospi­tals, their almes, their fasting, their multiplying of prayers vp­on beades and such like, are brought to the simpler sort, as arguments to proue the veritie of their religion, & allurements to induce them to embrace it; but in this, as they are not vnlike to that young man who sayd vn­to our Lord, All these Comman­demēts haue I kept from my youth, esteeming themselues much Mar. 10. 21 more perfect then indeed they are; yet let them bee content with his answere. Any good that they doe, we loue it: yea for the [Page 37] loue of good, we do euen loue the appearance of it, as by the contrarie, we are taught not on­ly to hate euill, but to abstaine But no good worke can be, where whol­some doctrine is not. from appearance of euill. And thus farre let them be loued with that young man, but here-withall let them know that one thing yet is lacking vnto them, and such an one thing, as without which all other things are nothing: for true holinesse cannot bee where wholsome doctrine is not.

If they would consider this All will wor­ship is abomi­nation to the Lord. matter, and lay by a little their owne preiudicate and forestalled opinions, the similitude that He­retickes haue with them in these chiefest points, wherein they place their greatest sanctity, they might easily see that all their [...] which in their dark­ned iudgement is the true wor­ship of God, is nothing els but [Page 38] the birth of mans braine, the fruit of his own inuention, wher­vnto corrupt nature hath led o­thers who were neuer illuminate with the true light of God, but is not pietie which floweth from faith, and is warranted by the word, and acceptable to God in Christ Iesus.

For I pray you what is there Nothing this day concer­ning austere life among Rom. Eremits, which was not of old among Iewish Essaei. to bee found this day, euen a­mong their Separate and Solitary men, which was not of old in the corrupt Church of the Iewes a­mong the Haeretiques called Essaei, resembling very neerely their Monkes and religious Her­mits? Of whom Philo the lear­ned Iew writes in this manner. In Palaestina sunt quidam nomine Philo. lib. quem inscri­bit omnes bo­nos esse libe­ros. Essaei numero vltra 400. a voce graeca Essaei, quasi [...] sancti vo­cati, quoniam dei cultores praecipui sant, nulla ammalia sacrificantes, [Page 39] sed mentes sacras deo offerentes, hi vicatim habitant, vrbes vitantes, perpetuam castitatem adhibent, ius iurandum, & mendacium non di­cunt, pecuniam & gloriam negli­gunt, aurum & argentum non re­condunt, ne (que) latos agros parant, cupiditate reddituū sed necessitate victus, vna omnibus est domus, v­na vestis, deni (que) communis victus & vita. In Palestina (sayth he) A description of the religi­ous manners of Essaei. are a sort of men called Essaei, as much as to say, holy men, they are more in number then foure hundreth, they sacrifice no beasts but holy mindes to the Lord, they come not in Cities nor Townes, they professe Chastity, they will neither sweare nor lye, they despise gold, and glory, cra­uing no more then may serue their necessity, they haue all one house, one kind of garment, they haue all the same food, and the [Page 40] same manner of life. Iosephus ad­deth thus much more of them. Quod nupti [...]s respuant, bonasua cum sociis communicent, nec vesti­tum, Ioseph. An­tiquit. nec calceum nouum misi vete­ribus attritis sumant, & inter vescendum summum silentium ad­hibeant: that they despise mari­age, How these are reuiued againe by the Monkes and Eremits of our time. all good things are com­mon among them, they take no new garment nor new shooes till the old bee worne; and when they are at dinner or supper there is great silence among them. In a word, if a man would diligently consider euery thing written of them, and compare their time with this, he would verily thinke that the very image of these Hereticks were reuiued and quickned againe by Monkes and Hermites of our time.

Among many reasons alleged by a certaine Iesuite, Christianus [Page 41] Franken, which induced him to The conside­ration that Papistrie is but a naturall re­ligion, hath moued Iesuites to reuolt from it. conuert to the true, ancient, Ca­tholicke and Apostolicke religi­on professed by vs, this was one: by the similitude which naturall men, not illuminated with the light of the Euangel, haue with the Romish religion, hee was moued to thinke it was not di­uine but humane, seeing they by natures light onely had attai­ned vnto it. He makes mentiō of a certaine letter written to their society, from one of their owne Order trauelled among our An­tipodes, called Iaponii, wherein is declared, that among them there is a religious sort of men, named Iamambuxae, that is, mili­tes conuallium, who haue a reli­gion formed out of Natures light, very like to Romish Reli­gion.

For first to purchase to them­selues [Page 42] the name of sanctity, they Our Antipo­des Iaponij by natures dark­ned light, haue framed a reli­gion very like the Papistick greatly punish their owne bo­dies they are much giuen to watching and long fasting, their exercise is in certaine meditati­ons composed by themselues, wherein they profit so farre, that oftentimes they are thought in­spired with a heauenly Spirit, to poure out diuine Oracles, and are esteemed to be holy and per­fect men. This is one point, the iust similitude wherof is cleare in the Church of Rome, for they haue their owne superstitious Saints whom they worship for holy and perfect men: whose Enthusiasmes, dreames, visions, and pretented reuelations, are in stead of diuine Oracles vnto their poore blinded people.

These haue ouer them a cer­taine Vnder the two poles are two Popes, a Iapo­nian and an Italian. head, whom they worship almost as a God: his people [Page 43] reputes him and stiles him to be most holy, they suffer him not to touch the earth with his feet, he hath large dominions & oft­times makes battaile with pro­fane Kings. What can a man thinke when he reades this, but as our Antipodes haue a pole a­gainst our pole, so haue they a Iaponian Pope ouer against an I­talian Pope, who when he shall heare of Peters keyes, will thinke hee hath as good right to the one key, for gouernment of the Churches vnder the South pole, as the Italian Pope hath to the o­ther, These two wil not agree that one of them should haue both the keyes of S. Peter. whereby hee pretends a power ouer Churches vnder the North pole. And verily I thinke the Italian Pope contending for both may happily loose both. And for my own part I haue no doubt, seeing I am warranted by the Word, that before the Lord [Page 44] moue the poles and fold vp the heauens like a garment, hee will first remoue this Beast out of his throne, and consume him like snow that melteth before the Sunne. His greatest defenders, the most learned of the Iesu­ites, Blas-viega. Fran. Ribera in Apocal. say it: yea they plainly con­fesse it. The Lord hasten the time, wherein his Maiesty will performe it.

This head vnder him againe Vnder the Ia­ponian Pope, are chiefe Church men answerable to Romish Cardi­nals. hath Tundos, honourable and chiefe men in the Clergy, crea­ted and confirmed by himselfe; those haue power to giue Priest­hood vnto others, they appoint fastings to the people when vp­on religious dayes they goe in pilgrimage: these properly re­semble Cardinals, and Antichri­stian Prelates, who receiue such power from the Beast, as he plea­seth to impart vnto them.

Next vnder them are Bontu: Vnder them a­gaine inferior Cleargy men, such as Monks &c. with these are Iaponian Monkes, and haue no authority, vnlesse their supreme head confirm them by his Bull and letters testimoniall; these haue ample Abbacies, Coe­nobia Abbacies. (sayth hee) like vnto ours: they haue an Altar in the midst of their Temple, wherein the i­mage of Amida carued in tim­ber Images. worke, is set vpon a rose cu­riously carued also of timber worke very pleasant to behold; they haue great Bibliothees, and Bibliothees. a common house wherein they eate al together, they haue soun­ding Buildings. instruments of brasse, wher­by Bells. they are wakened to their houres of prayer from midnight to morning: before their Altar in the Temple, they sit in seates of their Queere opposite one to another, rehearsing their ma­tine prayers. At the breake of Matutine songs. [Page 46] day euery one of them spendeth an houre in priuate meditation: when their nobles haue mo chil­dren then they can prouide for, they enter them into the Order of Brontii. Many mo like these In these and many other haue the Iapo­nian great si­militude with the Italian. recordeth he, which were long to recite now; but all of them as cleerely resembling the manner of the superstitious Roman wor­ship, as one egge is like to ano­ther. And yet, sayth he, these Brontii vnder pretext of chastity and holinesse, are in life and manners most profane and fil­thy, they are of all men most greedy, and haue innumerable wayes to empty the purses of people, & make gaine to them­selues; they sell vnto the simpler sort, multa Chirographa, many hand-writs, by which (the com­mon Namely in the comfortlesse comfort they giue their peo­ple in the houre of death. people sufficiently fenced against euill spirits) they borrow [Page 47] siluer which in the life to come they promise to repay with dou­ble vantage, and for surety, they giue their hand-writ to him from whom they got, that when he dyes hee may carrie it with him ad inferos; a very image of that vile nundination, whereby our popish Priests make mer­chandise Reuel. of the soules of men, and steale from them their goods by Masses, Pardons, Indulgences, and such like trumpery, whereby the poore blinded people be­leeue to be eased of the paines of Purgatory.

This I say among many other How the Iesu­ite Frankē was moued by this consideration. arguments mooued that Iesuite to a certaine iealosie and suspi­tion of the Romish religion, that it was but carnall; which will best appeare by his owne words.

Haec & multa eiusmodi a­lia, cum ex literis illis a nostri [Page 48] ordinis hominibus scriptis, cognouis­sem, obstupui scilicet, tam (que) cohor­rui quam si ex astris in terram re­lapsus fuissem. Occurrebat enim menti meae subito, nihil nostrae in­ueniri posse religioni similius, qua­re vehementer timendum esse, ne omnis haec nostra spiritualis viuen­di ratio, non diuina sit, sed humana tantum & Philosophica, quod eam vel idololatrae, & ethnici homines Euangelij luce carentes assequan­tur, & quidem tales Ethnici qui natura, moribus, ingenio, nostris Europaeis ingeniosioribus (Italis puta & Hispanis) persimiles dicun­tur, quiuis tam vt intelligat, a si­milibus naturis & ingenijs, simil­limas inuentas & constitutas esse religiones.

These, and many more like these, when I vnderstood by cer­taine To thinke that the Iesuiticall deuotion was not diuine but humane. letters written from some of our owne society, I was asto­nished; [Page 49] yea, I quaked and trem­bled as if I had fallen from hea­uen to the earth: for, it sodainly strook in my mind that nothing could be found in the world li­ker our religion; wherefore, it is greatly to be feared, lest all this kinde of spirituall life which wee liue be not diuine, but hu­mane onely and philosophicke, because the very idolaters and Ethnicke men, wanting the light of the Euangel, haue attai­ned vnto it; and such Ethnicks who in nature, manners, and in­genie, are said to be very like our more ingenious Europaeans, I­talians namely and Spaniards, so that any man may easily vn­derstand that of the like natures and ingenies, the like religions haue been inuented, and establi­shed. And he addeth yet more.

Quid? quod apud eosdem Iapo­nios [Page 50] non nostra tantum religio, sed Yea, not the Iesuitical only, but the whole Religion Ro­mane is from an Ethnicke Spirit. tota ferme Ecclesia Romana Ethni­co spiritu fundata, constituta (que) cer­natur: nam & aquam habent lu­stralem: multas, & magnas indul­gentias Brontii populo in con cioni­bus perseueranti, & Caenobia ipso­rum ditanti proponunt: globulos e­tiam habēt precarios, quos permul­ti Iaponii non solum priuatos inter parietes, sed in publico, tota (que) vr­be, fere semper manu percurrunt. But which is more (sayth he) not our religion only, namely Iesui­ticall, but almost the whole Ro­man religion may bee seene a­mong these Iaponians, founded Holy water, Indulgences, prayers on beades, and such like, vsed among people who know no God. and established by an Ethnick Spirit: for they haue their holy water; they propose great indul­gences to such as perseuere in their religion, and enrich their Abbacies: they haue beades for prayer, which many of the Iapo­ponians [Page 51] vse, not only within their priuate houses, but in publicke, throughout the whole Towne, they are almost alway turning them ouer with their hands.

But to leaue this digression, Best remedy against such, is the light of Gods word, if it be follow­ed. and returne againe to our pur­pose, let vs remember that the soule, and life of all true religi­on is the wholsome word of God, and that no shadow of whatsoeuer sanctity, or seuere life, should moue vs to embrace any religion which cannot bee warranted by the word: Let no man spoyle you through Philosophie Col. 2. 8 Verse 21, 22, 23 and vaine deceit, through the tra­ditions of men: As touch not, taste not, handle not, which are after the cōmandement & doctrines of men, which things haue indeed a shewe of wisedome in voluntary religi­on, They are nei­ther successors to S. Paul nor Peter, who follow not this light. and humblenesse of minde, and in not sparing the bodie; [Page 52] neither haue they in ones estimati­on to satisfie the flesh, and to the end we be not diuerted frō true religion with the shew of religi­on; let vs keepe in minde that warning of S. Peter, wee haue a most sure word of prophecy, where­unto yee doe well that ye take heede, as vnto a light, that shineth in a 2. Per 1 19 darke place, vntill the day dawne, and the Day-star arise in our harts. For where men reiect the word of the Lord, and wil not make it the rule of their religion, as Iere­my sayth, What wisedome can bee Ieremy. in them? there is no fable so false, no error so grosse, which their foolish hearts shall not embrace for a truth.

Integrity, with doctrine. As Two orna­ments of whol some doctrine. 1. Integrity. 2. Grauity. the Apostle generally before it, requires good workes; so now more specially he requires these three notable graces, integritie, [Page 53] grauity, sinceritie. In the iudge­ment of the learned Beza, the third seemes to redound, & ex margine in textum irrepsisse: truth it is, both the words [...] & [...] in strength of signifi­cation are one, and both of them come from one and the selfe same Theme [...], neither is it vnaccustomed to the Apostle to expresse one thing vnder more names then one; and therefore shall it content vs, to speake of them both vnder one.

[...] Integrity is a grace Integrity an excellent ver­tue. which containes a man constant in vprightnesse, not diuertible from it, and whereby he abides in himselfe one and the same, for so the word imports one that is free from corruption, qui nec minis, nec muneribus flectitur, and cannot be bowed, neither with boastes, nor with buddes. [Page 54] This vertue is properly resem­bled by the Adamant, a preci­ous pearle, meeter for the fore­head, then the finger of a Prea­cher: such a forehead God gaue his seruant Ezechiel; As an Ada­mant harder thē flint haue I made Ezech. 3. 9. thy forhead. Scaliger recordeth, that the load-stone Magnes hath a vertue to draw iron vnto it, vn­lesse the Adamant be present, for then the Load-stone restraines the vertue thereof, but the Ada­mant neuer loses the vertue, nor changes the nature for the pre­sence of any, called therefore [...] quasi [...] qui domari It preserueth a man inflexible in tentation. non potest, that cannot be daun­ted. Nothing mollifies the A­damant, but the bloud of the Goat: and the vpright man, in­dued with the grace of integrity is onely subdued, and made flexible by the vertue of the [Page 55] Lambe his bloud, hee giueth place to none, but in Christ Iesus and for him. Hee is not moued with the multitude of examples: put him in what company ye please, his inte­grity preserues him vncorrupted, either with the euill speeches, or e­uill manners of others.

Nazianzene in his Monody, wri­ting Nazian. vita Basi. the life of Basil, makes menti­on of the riuer Alpheus which run­neth from Arcadia of Peloponnesus, And maks him like riuer Al­pheus, which in salt water, keepes a fresh taste. through the salt sea vnto Arethusa, a fountaine in Sicilia, and yet looseth not its owne sweetnes, and freshnes. A wonderful thing indeed, and that might seeme almost incredible, if it were not reported by one so worthy of credite: and he brings it in to ex­presse how Basil and he liued in A­thens, not corrupted, neither with the dissolute manners, nor fond su­perstitions of such as were their cō ­panions in learning: and indeed it [Page 56] properly resembles the grace of in­tegrity, which in most corrupt times & places, preserues him that hath it vncorrupt, and makes him, like the water of Alpheus, which re­maines fresh in the midst of the salt Sea.

There are three men in holy Examples of rare in­tegrity. Scripture greatly cōmended, Noah, Iob, Daniel. Noah liued in a time when all flesh had corrupted their waye, then God gaue him this te­stimony: Thee only haue I found righ­teous in this generation. Iob of Abra­hams posteritie, liuing among Gen­tiles; and Daniel of Israels seede, li­uing among the prophane Persians; by their integrity were kept from the common corruptions of others. And this same is the Prayer of the Angel of Pergamus: I know where Reu. 2. 13 thou dwellest, euen where Satan hath his throne, and thou hast kept my name and hast not denyed my faith, euen in [Page 57] those dayes, when Antipas my faithfull Martyr was slaine among you.

And as this grace of integrity, Integrity makes a man to be feared euē of such as persecute him. preserueth a man vpright, and infle­xible by tentation, making him this way gracious and acceptable to his God, so doth it make him fearefull and terrible to his enemies. Among many examples I might bring for this purpose, I content with one: when Modestus the deputy of Valens an Arrian Emperor caused to bring Nazian. vita Ba­sil. Basilius before him, of minde to tempt him to embrace the Arrian heresie, which his Master Valens, and almost all the Bishops of the East had done before him; he first allured him with faire promises, by which when he sawe hee could not A notable example hereof [...]n Basilius. preuaile, he fell to him with threat­nings, Ac exilium, tormenta, mortem deni (que) ipsam minitatur: but as a rock in the sea is not moued with the tur­bulent waues which the stormy [Page 58] wind raises against it; no more was Basile with these words of Modestus, his integrity vpheld him as ye may perceiue by his answeres.

I care for none of those things, Whose in­tegrity made him strong to despise ba­nishment, torments and death threatned by Mode­stus. saith he, that thou hast spoken, boast mee not with banishment I feare it not; Vnam hominum cognoscens esse patriam Paradisum, omnē autem ter­ram commune aspicimus naturae exi­lium; for I know no home but hea­uen, no natiue place but Paradise: the whole earth I behold a cōmon banishment of mankinde. And as for your torments I defie them, quid enim haec in me poterunt, cum corpus prope nullum, & ossa sine carnibus sint inuentura: for what can they do to mee, whose body is so worne, that there is nothing but bones without flesh for rhem to work vpon? Death in like manner I regard not: Mor­tem quomodo formidabo, quae me meo redditura sit Creatori? Why shall I [Page 59] feare it which can doe nothing to me, but restore me to my Maker?

Modestus, astonished with these Where­with Modestus was not only astoni­shed: words, said vnto him. No man hi­therto hath dealt with me with such boldnesse and liberty as now you haue done, to whō the man of God answered, Quod forte in Episcopum non incidisti, alioqui sic ille pro pietate certans tecum disseruisset: It may ve­ry well be, because ye haue not hap­ned on a Bishop, which if you had done, he would haue answered you in the same manner. For in all other things we are more hūble then any other men. But where the question is of faith and godlinesse, wee dare not be fearefull nor base-minded, so should wee be iniurious to God, if wee would derogate any thing from his dignity for the pleasure of man. In a word, sayth hee, do with me what you please, and after your maner: vse such power, as you haue [Page 60] against me; but assure your self you shall neuer be able to perswade me, nor yet cōpel me to adhere to your impiety. Modestus perceiuing that no maner of way he could preuaile dismissed him, not with threatnings any more, but with a feare and reue­rence But forced to breake out in a great com­mendati­on of Mo­destus. of him. And comming back to his Master the Emperour, hee counselled him to assay his strength against another: for as to Basilius, firm [...]or est quam vt verbis, praestan­tior quam vt minis, fortior quam vt blanditiis vinci possit: Hee is so so­lid that words cannot ouercome him, so resolute that threatnings cannot moue him, & so strong that allurements cannot alter him. A no­table example shewing to vs what a worthy Iewell this grace of inte­grity is in the seruant of God, which makes him to be feared and reue­renced, euen of such as are his ene­mies.

There are two euils sore enemies 2. Great euils ene­mies to integrity. 2. Tim. 5. 21. to this grace of integrity: the Apo­stle chargeth Timothy by a graue obtestation to beware of them both. The first is [...], the se­cond is [...] signifies preiudice, or hastie iudgement, whereby sentence is giuen out be­fore sufficient tryall: a dangerous euill in any Iudge, but most of all in an Ecclesiasticall. The Lord The first is [...] whereby iudgemēt is giuen of a person or matter before try­all. our God, the righteous Iudge of all the world, gaue no sentence a­gainst Adam and Euah, nay nor a­gainst the Serpent, til first cognition of their fault went before, neither powred he out iudgement against Sodome and Gomorrha, till first hee came downe and saw, that their sinnes were according to their cry: which doubtlesse the Lord did, to giue instruction vnto al Iudges that they should not iudge before-hand. This sinne diuerted Dauid from his [Page 62] integrity, when he gaue sentence a­gainst innocent Mephibosheth, vpon the false narration made vnto him by Ziba. Beware then of [...], for it is a sore enemy to integrity.

The other euill is [...]; for­bidden The other is, [...] whereby a man either of self pro­pension, or others perswasion, is made partiall. also by the Apostle [...], partialitie, or a pro­pension to the one side more then to the other. The word may be read either with I or H: if it be read with IOTA, as the most part, and best learned doe, then it signifies parti­ality, which commeth of a mans owne voluntary inclination to one more then to another, proceeding either of loue, or of hatred, of feare or of some cupiditie. If otherwise it be read with ETA, as Theophilactus doeth, then it signifieth that partiall inclination, which is procured by the request, intercession or aduoca­tion of others, and this is a very for­cible and yet common tentation, a­gainst [Page 63] which a Bishop hath neede Against this all in authority, specially Bishops haue need to be con­firmed. to be confirmed; that fot the plea­sure of men hee incline neither to the right hand nor vnto the left, but still may keepe his integrity.

It was a notable answere which Vitellius the Emperour gaue vnto one of his friends, who being refu­sed A notable answere, of the Em­perour Vi­tellius to this pur­pose. of a certaine vnreasonable re­quest, had sayd vnto him with in­dignation: What auailes your friendship to me, or what better are we that you are preferred to be Em­perour, seeing I cannot obtaine that which I craue? to whom the Empe­rour replied, and what auailes thy friendship to mee, if for thy sake I must doe that which is vnhonest and becomes me not?

Nazianzene compares men ad­uanced A compa­rison of Nazianz. seruing this pur­pose also. vnto high places in the Church, to those actors, common­ly called funambuli, who walke vp­on a cord stretcht out from one part [Page 64] to an other high aboue the earth: all their safety stands in their vp­right walking: if they decline but a little, either to the right hand or the left, they become a destruction to themselues. And thus much for the grace of integrity, expressed here, vnder the words, [...], and [...]: which grace that it may bee distinguished from that which followes, we do chiefely re­ferre vnto that inward disposition of the heart, whereby the man of God, walketh with God as Henoch did, and followes him in all his waies, as Elisha followed Eliiah, and would not suffer himselfe to bee di­uided from him.

Grauity. The other grace requi­red With inte­grity, gra­uity is re­quired. here is [...]. It impors such a moderate carriage as may procure reuerence to a Bishop of al that be­hold him. This vertue composes the man of God in all his outward [Page 65] behauiour, whereunto it is to be re­referred. The word [...] some­time is taken in an euill part, pro tu­mido, qui affabilis non est, for a man swelling with such conceit of him­selfe This gra­uity com­poseth all the parts of a Bishop or Pastors outward conuersa­tion. 2. Tim. 2. 24. as makes him strange and diffi­cil toward others, not accessible, nor curteous, nor humane to speak vnto. Such statelinesse the Apo­stle will haue farre from the man of God, [...], the seruant of the Lord should bee gentle toward all men, he should be [...], courteous, affable, de­spising no man, yet so that hee still keepe this grauity in al his outward actions; yea euen in his counte­nance and gesture of his body. Cor­poris Ambr. offic. lib. 1. cap. 18. enim motus, vox quaedam est ani­mi, the motion of the body is a cer­taine language of the minde. Dis­solute laughter, Cachinnus, was tax­ed by the Fathers of the Primitiue Church in their sermons for a foule [Page 66] fault, and such as was not tolerable in any Christian. And Ambrose in the place before cited records, that he debarred one from the Ministry, who otherway could haue done good offices in the Church, onely because his behauiour was light and vndecent, and such as became not the grauity of a Preacher.

We haue here then three notable Three gra­ces requi­red to make a complete Pastor. parts which make the man of God complete; Sincerity within, Grauity without, & with these the grace of powerfull preaching. Oh how sel­dome do these concurre together! how many shall we finde can make a faire shew without, of that which is not within! or if he haue both yet wanteth the third, and is not able to put his talent to profit, vttering the grace which he hath receiued with [...], to the edification of others. The Centu­ry Wrirers make mention of one [Page 67] Androneus Episcopus Rotomagēsis, that he was humilis corde, grauis vultu, sa­piens Cent. 7. It is rare to finde these gra­ces concur in one. in colloquio, prudens in consilio, vehemēs in arguendo, ardens in diligē ­do, patiens in aduersis; hūble in hart, graue in coūtenance, wise in speech, prudent in counsel, vehement in re­buking, feruent in louing, patient in suffering. Oh what a seemly, and comfortable sight is it to see these graces concurre in the seruant of God! Many such labourers, the Lord send forth into his vineyard.

[...], Wholsome word. Into the Not only in pulpit, but in all his speech the words of a Prea­cher shuld be medici­nall, mini­string grace. third room the Apostle giues rules to his tongue: hee will haue no speech comming from him, but that which is wholsome, good for edifying, and that cannot be repro­ued. And this is not only to be re­ferred vnto his speech in pulpit: that point hath been treated already in the wotd [...], but euen his dai­ly speech the Apostle will haue vn­rebukeable, [Page 68] that there may be a con­sonancy and harmony between his speech in publick, and his speech in priuate; that his mouth be not like a fountaine out of which proceeds Iam. 3. 10. both sweet water & bitter. The lips Pro. 15. 7. of the wise should spread abroad know­ledge, and his mouth should be a wel­spring Pro. 10. 11 of life: he should carry in his mouth the tongue of the learned; that he may minister a word in season Esay 50. 4 Eccles. 10 to the weary: he should vtter the words of grace, that the cōfort of his lips may Pro. 10. 21 asswage the sorrow of the afflicted. Iob. 16. 5

In a word, that rule which is here generally giuen for gouernment of Preachers resembled by the white horse, whereupon Christ ri­deth. Colos. 4. 6. his tongue, is more particularly ex­plained by this same Apostle in that notable exhortation: Let no corrupt communication proceede out of your mouth, but that which is good to the vse of edifying, that it may minister grace to the hearers; your speech being gracious alway, and poudred with salt. [Page 69] Preachers are resembled by that white horse; whereupon Christ the Conquerour rideth through the world; and their tongues are com­pared properly by one, to that Colt Or by the colt wher­upon our Sauiour rode, their tongues should not be loosed but at Christs command. of the Asse, whereupon CHRIST IESVS came riding to Ierusalem, and neuer one had ridden before him. It is time to loose our tongue when our Lord bids vs, then none should ride vpon it but him­selfe. We should remember, that we are [...], men separate vn­to God, vessels to serue in his sanct­uarie, which (without sacriledge) cannot be emploied to another vse. We shold not pollute not so much as our lips, with strange speech, not agreeable to our message wee haue receiued from the Lord. This is Many a­buse their mouth, & make it like the mouth of the Ser­pent. one of the great sinnes of our time, inordinate and vnchristian talk. The bridled mouth is rare to be found: and now most part of men haue [Page 70] made their mouth like the mouth of the Serpent, spewing out words, either of vanity or wickednesse, like a deluge of waters, to drown them­selues and carry others away with them in the streame of their iniqui­ty. For as one waue or circle in the water raises many: so one wanton or vaine word, flowing from the mouth of one, specially if he haue authority, prouokes many vnto the like.

That he who withstandeth, may bee Let not Bi­shops of most vnre­bukeable life, looke to want contradi­ction. &c. [...], that is, hee who is of the contrary part and wil speak against thee, may be ashamed: here then is the end of all, thou must be an ensample to edisie such as are good; as likewise to stoppe the mouthes of such as are contrary minded. And herewithall Titus is both forewarned & armed against the tentation of the tongue, where­by Satan laboureth to obscure the [Page 71] name of most excellent men, and chiefly them whom he cannot cor­rupt in their conscience. Thinke not then, wil the Apostle say vnto Titus, that thou shalt want some to speake euill of thee; but let thy care bee to liue so, that they who speake euill of thee may be ashamed, and their conscience may say vnto their tong, it is a lye; for oftentimes the ser­uants of God are approued of the conscience of them, whose tongues are loose to speake most falsely a­gainst them.

Abraham was the father of the Abraham, Moses, yea Iesus the iust wan­ted it not. faithful, yet yet wanted not he some to curse him, being themselues cur­sed of God. Moses the meekest man vpon earth, yet were they ma­ny who murmured against him. Ie­sus that Iust and holy one, sustained great contradiction of sinners. Iohn the Baptist liued a very austere kind of life, he came neither eating nor [Page 72] drinking they reioyced for a time in his light, but a little after reiected him. Herod delighted to heare him, but at length beheaded him. The Son of man liued a more social life, like a Physician in familiar manner visiting the sicke; yet they sayd hee had a diuel, and kept company with Publicanes and sinners.

There is nothing can guard a A godly man can­not escape the scourg of the tongue. man against the scourge of the tongue, no distance of place, it is like an ar­row shot out against them, who are farre off, no innocence of life; for the tongue of the wicked is like the Iuniper coale, the sparkles whereof Psal. flye vpon them that haue not tou­ched it: such is the humour of wic­ked men: if they know any euil, it is their pleasure to diuulgate it, like Gen. cursed Cham, making sport of the nakednes of his father, and if they know none, they sit down, and muse how to forge it. With this rodde Psal. [Page 73] of vnrighteousnes Satan beateth e­uery childe of God, but the more e­minent place they haue, the more liberally doth Satan loose the tongs of the wicked against them, that so (if he can) he may disgrace among men, those whom God hath many wayes graced for the good of his Church.

Nazianzene saw this in his time But the higher his place i [...], the greater winde of contradi­ction blowes v­pon him. Nazian. vita Ba­sil. and lamented it, Facilius aliis maxi­ma, quam nobis minima condonabunt: such is the iniquity of men (saith he) that they will sooner forgiue great faults in others, then light offenses in vs: Quod si etiam fuerint imperitio­res, citius nos impietatis, quam seip sos modicae ignorationis condemnabunt; and if they be of the rude and more vnlearned sort, they will rather con­demne vs of great impiety, then themselues of smal ignorance. As it was then, so is now. The world is stil like it selfe, and we should the more [Page 74] patiently beare with it.

Three sorts of contradicents Three rankes of contradi­cents to Bishops & Pastors, Hereticks, Schisma­ticks, A­theists. may a good Bishop or Pastor looke for; if he keepe truth he shall haue Heretickes, if he keep loue he shall haue Schismaticks, and if he keepe holinesse he shall haue Atheists to speake against him. The first wee want not, men blinded with the spi­rit of error, boldly withstanding the truth, as Iannes and Iambres resisted Moses: the third sort we want not, Exod. prophane and carnal men, these are dogs who turne back to rent them that cast the pearles of the kingdom of God vnto them; when they are rebuked by the Word, they rebuke it, yea open their mouthes wickedly to blaspheme it. The second I hope we haue not, at least I know no con­scientious Preacher, laborious in his calling, will come vnder the com­passe of this name, or guiltinesse of that crime which is noted by it.

There may be difference of opi­nion, Difference of opiniōs may be a­mong good men. Schisma­tick distra­ction of affections should not be. Act. 15. 39 where there is a concordance and vniform agreement of al points of faith. There fell a dissension be­tweene Paul and Barnabas, both of them the faithfull seruants of God; S. Luke calls [...] a stirre, or as the word imports, a sharper dealing of the one with the other, then be­came Christian meeknes and mo­desty; they departed one from a­nother, but neither of them depar­ted from the Lord Iesus, and wher­soeuer they went, the care of both was to aduance the Kingdome of Christ by preaching of his Euan­gel.

It is an vnseemly thing to heare Moses drew the people in­to parties but it was for idola­try. of a contrary party, of sides, or fa­ctions among them, who do all preach one Christ Iesus. I neuer read that any man of God in holy Scripture drew his people into par­ties, but once when Israel had pol­luted [Page 76] themselues with idolatry, wor­shipping the golden Calfe; Moses then cryed for a party, hee stood in the doore of the campe, and cried, Who pertaineth to the Lord, let him come vnto mee, and all the Leuites came downe vnto him, and spared not to dip their swords in the bloud of their brethren, and deerest kins­men, who had defiled themselues with idolatry. There was a diuision, but it was for idolatry, which cause (blessed be God) is not among vs.

Let such as haue polluted the It is a good di­uision to diuide our selues from Idolaters. land with false worship be a contra­ry party to vs both, as they are in­deed, but let no man make parties among brethren, they haue depar­ted from the Lord, and we should depart from them. Oh that all our zeale, our hearts, our tongues, and our pennes, were turned against the common enemy. But far be from vs that Contradiction of Chore, Dathan, [Page 77] and Abiram who contended with Numb. 16. their brethren of their owne family for the gouernment: Ye take too much vpon you (sayd they vnto Moses and But the contradi­ction of Chore should not be among Leuites. Aaron) seeing all the Congregation of the Lord is holy euery one of them, and the Lord is among them, wherefore then lift yee vp your selues aboue the Congregation of the Lord? These were indeede sore criminations; why take yee this vpon you? why lift ye your selues aboue your brethren, no lesse holy to the Lord then yee are? but iniustly imputed to Moses, Heb, 5. 4 for hee tooke not this honour to him­selfe, but was called thereunto of God. Woe be to these men of whom the Lord may say: They haue run, & I sent them not; how can these men looke for a blessing to whom it cannot bee sayd: Take heede to the Act. 20. Flocke ouer vvhich the Holy Ghost hath made you ouerseers? I do free­ly thinke it from my heart that hee [Page 78] shall neuer be a good Ruler in the Church, who could not be content all his daies to be ruled, and to giue obedience vnto others in the Lord.

There are two euils which disturb the peace of the Church, would Two euils which di­sturbe the peace of the church God wee were quit of them both. Vsurpation, by which men hunt af­ter places and preferments in the Church, not awaiting on the Lords call. Againe, orping or male-con­tentment for want of preferment stirreth vp many to disquiet them­selues and others also. The first is an euill that should not be suffered in a reformed Church. Crimen Am­bitus, a iust cause to debar a man frō 1. The one is v­surpation, whereby men hunt after pre­ferment. the holy Ministry. I read of many who haue fled such dignity, & some haue done that which they should not to make themselues vncapable for it, they refused the burden, and were loth to take it on: but seldome or neuer heard tell of one that con­tended [Page 79] for it, whō God made a cō ­fortable instrument to his Church. Reprobate Saul, though in an other calling, may condemne such men, hee was higher by the shoulders then any of the people; yet when they sought to make him King he hid himselfe among the stuffe: but these men shew themselues in most publick places; being lesse thē their brethren, they wil seem bigger then they are, they shame not to cry with the voice of the Lochleach, giue mee it, giue me it. Such men are worthy A meet an­swer for such men. of that answere, which Archclaus king of Macedon gaue to an vnman­nered Poet: hauing with him at sup­per diuers learned men; the Poet desired of him a summe of money, which he caused to be brought and gaue it to Euripides who did not ask it, saying: Thou art worthy to haue it, and he to seek it; therby declaring, that none are lesse worthy to haue, [Page 80] then they who are most shamelesse to seek. On the other hand, what e­uils 2. The o­ther is malecon­tentment, which stir­reth vp mē to disquiet themselues and others arising of a misliking that their state is no better. haue bin bred in the church by the orping and miscontentment of some, who not content with the places which they had, aspiring to higher, whereunto they could not attaine, haue filled the Church with broiles and perturbations; the con­tradiction of Core for the elder time, and Apostasie of Arrius for the lat­ter among mo, may stand for ex­amples. Let no man miscarry my speech toward these vnto whom I haue not directed it. It is onely for those who out of this or some other like passion maintaine their priuate opinion with publick railing & con­tention, to the disturbance of the common peace. There are others, whom notwithstanding their diuers opinion, we acknowledge to be the deere seruants of Christ, worthie to bee loued for that grace of GOD [Page 81] which is manifest in them, wishing both vnto them & vs further grace wherby defects of iudgement in vs all may be supplied. Let them think of vs as they doe of themselues in A louing admoniti­nn to bre­thren. that which is good, since this is a­greeable to Christian modesty, and may happily prepare a way vnto better. If they thinke, they haue knowledge, wee haue some also: if they think they haue conscience, we haue reason also not to be ignorant of the exercises thereof, being by Gods mercie so long acquainted with thē. And if they reioice in this that they loue the Lord Iesus, wee wil also reioyce with them: we dare not say wee loue our Lord as wee shuld; nor as we would, yet in weak­nes we wil say with Peter Lord thou knowest that we loue thee, and for al the kingdoms of the earth would not wittingly and willingly walke in that course, which might import [Page 82] dishonour to the name of our Lord Iesus, or preiudice to his kingdom.

Now to conclude, hauing spoken The trans­planting of a Bi­shop, is but the chang­ing of a watch-mā from one towre of Ierusalems wal to an­other. thus much of the duty of a good Bishop, the other point of the duty of people I wil touch in a word; if first I remember you of that I spake in the beginning. We are not come here to ordaine a new Bishop, but to confirme an old Bishop in a new charge. It is but the changing of a watch-man from one Tower of Ie­rusalems walls (wherein were eight­score and foure towers) to place him in an other, as one would say from the Turret Psephina in the West, & set him down in turri Angulari, that is in the Corner or angular Towre in the east part of the wall, not farre from the Tower of Hananeel: this Angular Tower being ten cubits higher then the other, the watch-man is set into it, that hee may see further off, and preuent more [Page 83] early the machinations of Ierusa­lems enemies.

It is the transplanting of a tree, Or the re­mouing of a tree frō one part of the Vine­yard to a­nother. from one part of the Lords Vine­yard to another. This tree hath proued many waies fruitfull in the soile, wherein it stood before. I wold be more plain if modesty permitted me; yet this one I cannot pretermit, that many a hungry soule who ne­uer had heard of IESVS CHRIST, feedes this day with great content­ment vpon the fruit therof, and if it be not as fruitfull in the soile, wher­in this day we are to plant it, to whō I pray you shall the fault bee impu­ted? But I change this speech, per­swading our selues the best things of you: for howsoeuer this ground in many places be stansby that will not suffer to be laboured, and can A warning arising of this consi­deration. hardly bee subdued by the plough, yet is there other as pleasant, and fruitfull as any parts of our land. [Page 84] Heere are Nobles and Barons of great place, here are learned Doc­tors and Masters of a famous Vni­uersity, heere is an ancient Citty of ciuil and Christian Burgesses, who will think it (I doubt not) their own honour to see this tree as fruit­full among them for the glory of God and good of his Church, as euer it was in any place of the Lords husbandrie before.

So your dutie I absolue in one Duty of people to those who are ouer them in the Lord absolued in one word. 2. Cor. 8. 5. word, praying for that vnto you for which the Apostle praised the Co­rinthians in these words; They gaue their owne selues first vnto the Lord, and after vnto vs by the will of God. Let your first care, all of you in your seuerall callings bee, to giue your selues vnto the Lord, and then his grace shall direct euery one of you, how yee should behaue your selues in your seuerall places, to them who are ouer you in the Lord. Which [Page 85] blessing God bestow vpon you for Christs sake: to whom with the Fa­ther and holy Spirit bee all praise, and honour, and glorie for euer.