The vvhole sermons of that eloquent diuine, of famous memory; Thomas Playfere, Doctor in Diuinitie Gathered into one vollume, the titles thereof are named in the next page.

MATTH. 5. V. 19. He that both doeth and teacheth, the same shall be called great in the king∣dome of heauen.

BEloued in our Lord and Saui∣our Iesus Christ, It is a verie monstrous thing, that any man should haue more tongues then hand••. For God hath giuen vs two hands, and but one tongue, that we might doe much, and say but little. Yet many say so much and do so little, as though they had two tongues, and but one hand: nay, three tongues and neuer a hand. In∣somuch as that may be aptly applied to them,* 1.1 which Pandulphus said to some in his time: You say much, but you doe lit∣tle; you say well, but you doe ill: againe, you doe little, but you say much: you doe ill, but you say well. Such as these (which do either worse then they teach, or else lesse then they teach: teaching

others to doe well, and to do much, but doing no whit themselues) may be re∣sembled to diuerse things. To a wher∣stone, which being blunt it selfe, makes a knife sharpe. To a painter, which be∣ing deformed himselfe, makes a picture faire. To a signe, which beeing wea∣ther-beaten and hanging without it selfe, directs passengers into the Inne. To a bell, which beeing deafe and hea∣ring not it selfe, calls the people into the Church to heare. To a nightingale▪ which beeing restles and sitting vpon a thorne her selfe, brings others by her singing into a sweete sle••pe. To a gold∣smith, which beeing beggerly and ha∣uing not one peice of plate to vse him∣selfe, hath store for others which he shewes and sells in his shoppe. Lastly, to a ridiculous actor in the citie of Smyr∣na, which pronouncing; ô coelum, O hea∣uen, pointed with his finger toward the ground: which when Polemo the cheifest man in the place sawe, he could abide to stay no longer, but went from the company in a chase, saying, This ••oole hath made a solecisme with his ha•••••• hee hath spoken false Latine w•••••• his

hand. Such are all they, which teach one thing and do another: which teach well, and doe ill. They are like a blunt whe••stone: a deformed painter: a wea∣ther-beaten signe: a deafe bell: a restles nightingale: a beggerly goldsmith: a ri∣diculous actor, which pronounceth the heauen, and pointeth to the earth. But he that sitteth in the heauen, shall laugh all such to scorne, the Lord shall haue them in derision, and hisse them off from the stage. Because howsoeuer they haue the heauen commonly at their tongues ende, yet they haue the earth continually at their fingers ende. So that they speake false Latine with their hand; nay that which is worse, they speake false Diuinitie with their hand. Whereas we might easily auoide all such irregularitie, & make true con∣gruity betweene the tongue and the hand, if we would make this text of ho∣ly Scripture, the rule of our whole life. For then, I assure you, we should euery one of vs play our parts so well, that in the end, the tragedie of this wofull life beeing once finished, we should haue an applause and a plaudite of the whole

theatre, not onely of men and Angels, but euen of God himselfe, who doth al∣waies behold vs. Wherefore out of these fewe words, let vs obserue these two parts.* 1.2 The first negatiue, what must not be: neither Pastor nor people must teach one thing and doe another: That must not be. The second affirmatiue, what must be: both Past••r and people must doe that themselues, which they teach others to doe. That must be. For He that both doth and teacheth, the same, shall be called great in the king∣dome of heauen.

First, that the Pastor must not teach one thing and doe another, appeareth in the fourth of Leuiticus.* 1.3 Where al∣mighty God appointeth the selfe same sacrifice should be offered for the sinne of the Priest, which is offered for the sinne of the whole people. So that all the people may better sinne, though it be a thousand times, then the Priest may sinne though it be but once. For the people sinning, offend onely by their sinne:* 1.4 but the Priest sinning offendeth more by his example, then by his sinne. Therefore Moses beeing comm••••••ded

by throwing downe his rod,* 1.5 to worke miracles, deliuered it to Aaaon, To sig∣nifie, that especially it belongeth to him to doe somewhat himselfe, whose duty is to teach others. Whereupon also our Sauiour giues vs a caueat, to beware of false Prophets, because they say and do not.* 1.6 They say one thing, and doe ano∣ther. They bind heauie burthens which they tie vpon other mens backes,* 1.7 but touch not those burdens themselues, so much as with the least of their fin••ers. So that that which was fondly and falsly said of Christ,* 1.8 He saued others, himselfe he cannot saue: may be fitly & truly said of these▪ They saue others, themselues they cannot saue. Whereas the Apostle making Timothy an example for all mi∣nisters to follow, writeth thus to him; Take heed to thy selfe,* 1.9 and to doctrine: for in doing so, thou shalt both saue thy selfe, and them that heare th••e. By ta∣king keede to thy doctrine, thou shalt saue them that heare thee: by taking heede to thy selfe, thou shalt saue thy selfe. Otherwise if thou take heede to thy doctrine, and not to thy selfe, thou m••••est well saue others that heare thee,

but thy selfe thou canst not saue. Thou maiest well preach to others, but thou shalt be sure to prooue a cast-away thy selfe.* 1.10 For when two pray, if the one blesse, and the other curse, whose pray∣er will God heare? And is it not then much more dangerous, when out of one and the selfe same mouth commeth both blessing and cursing? When one and the selfe same Minister,* 1.11 teacheth well, whereby the people are blessed, and yet doth ill, whereby he himselfe is accursed? Is it not likely that God will rather respect his cursed doing to p••∣nish it, then regard his 〈◊〉〈◊〉 teaching to praise it? Certainly the Psal••ist puts the matter out of all doubt, where he saies,* 1.12 That God will surely cast away, God will reiect, God will destroy the enemy and the auenger. The enemie and the auenger: Who is he? He that is an enemy to Gods glorie in that he doth ill, and yet would seeme to be an auenger, to be a maintainer, to be a de∣fender of Gods glory, in that he teach∣eth well, he is the enemy and the auen∣ger. And such an one as this, which is indeede an enemie, and yet would

seeme to bee an auenger, which is indeed a foe, and yet would seeme to be a friend, which doth indeed ill, and yet would seeme to teach well, such an one I say, will God destroy. To the wicked thus saith the Lord. Why doest thou preach my lawes,* 1.13 and take my statutes in thy mouth, whereas thou hatest to be thy selfe reformed by them, and hast cast my words behinde thee? By thine owne mouth,* 1.14 by thine owne confession I will condemne thee, thou naughtie, thou lewd seruant.* 1.15 Thine owne words shall accuse thee, and not I, yea thine owne lips shall beare witn••sse against thee. For why goest thou about to take a little moate out of thy brothers eye,* 1.16 and doest not first cast out that great beame which is in thine owne eye? Why goest thou to other mens houses, and priest into other mens matters,* 1.17 and doest not first go to thine owne house, and see that all bee well in thine owne heart? What meanest thou to doe? Thou that teachest others, doest thou not teach thy selfe?* 1.18 Thou that preachest a mā should not steale, dost thou steale? If thou be a preacher, then preach to

thy selfe as well as others. If thou be a Physitian,* 1.19 then cure thy selfe as well as others. Seeing indeed as Hierome wri∣teth, he is too nice and to daintie a Physitian,* 1.20 either for the body or els for the soule, which prescribeth fa••••ing to others, and is sicke of a surfet himselfe. Wherefore the godly Pastor must not prescribe fasting to others and be sicke of a surfe•• himselfe: he must not teach one thing and doe an other. For not be that onely teacheth, but He that both doth and teacheth, the same shall be called great in the kingdome of hea∣uen.

Now the people also are forbidden to teach one thing and doe an other, as well as the Pastor. For all Christians must imitate the example of Christ. And for Christ S. Iohn tells vs, that he was full of grace and truth.* 1.21 The fulnesse of his truth, made him teach well: of his grace,* 1.22 doe well. Saint Peter like∣wise, that hee did no sinne, neither was there guile found in his mouth. Many haue no guilt found in their mouthes, which notwithstanding 〈◊〉〈◊〉 sinne. But euen as Christ had neither

guile in his teaching, not yet sinne in his doing: so wee that are Christians must neither deceiue others by teaching guilfully, nor yet deceiue our selues by doing sinnefully. For wee knowe that not euery one that saith,* 1.23 Lord, Lord, shall be saued. Neither yet euery one that saith, The Temple of the Lord,* 1.24 the Temple of the Lord, shall be blessed. Seeing oftentimes a man, the nearer he is to the Temple of the Lord, the further hee is from the Lord of the Temple. Therefore as that figtree was accursed, which did beare leaues and no fruit:* 1.25 so shall euery man be accursed which beareth leaues without fruit. I meane a flourish of teaching, without any fruit of doing. Yea such a man being once accursed, shall be euer tormented. For knowing his masters will,* 1.26 nay knowing it so well, that he is able to teach it others also, and yet doing it not himselfe, he shall be beaten with many stripes. Chrysostome saith, that drun∣ken men haue both strings wherewith their tongues are tied,* 1.27 so that they can teach nothing well; and also strings wherewith their hands are tied, so that

they can doe nothing well. They are both tongueti'de,* 1.28 and handti'de. But such as knowe their masters wil, and do it not, are worse then drunken men. For though the string of their tongue bee loose, as that stammerers in the Gospell was, so that they can teach wel enough: yet the string of their hand is not loose, their hand is still bound vp in their bo∣some, as that loyterers in the Prouerbs is,* 1.29 so that they can doe nothing well. Therfore they draw neere to God with their tongues,* 1.30 but are far from him with their reines. Yea they are so farre from comming to him with th••ir hearts, that they neuer come neere him so much as with their hands. But though they haue the smooth tongue of Iacob, which tea∣cheth well;* 1.31 yet they haue the rough hand of Esau, which doth ill. Such doe not touch Christ, but throng Christ. They touch Christ, as the good woman did,* 1.32 which follow him, and come neere vnto him by well doing. They throng Christ, as the rest of the people did, which oppresse and ouerwhelme him with a multitude of words, without any matter or manner of doing; which are

as wells without water,* 1.33 or as clouds without raine. Such as the Prophet Ie∣remie speaketh, doe steale Gods word▪ They haue not onely false and lying tongues,* 1.34 but also filching and stealing tongues. For teaching well, and doing ill, their teaching doth not become them, it doth not beseeme them, it doth not belong vnto them. It is strange that a man should steale with his tongue: e∣uen as it is strange also, that a man should speake with his hand. Yet as I noted before, that these speak false con∣struction with their hand: so now I note that these steale true construction with their tongue. They steale their words, I say, howsoeuer otherwise they be most true, who as Austin writeth, would seeme to be righteous in that they teach the words of God,* 1.35 whereas indeed they are vnrighteous, in that they doe the works of the deuill. Wherefore we that are a holy people, must not teach the words of God, and doe the workes of the deuil; we must not teach one thing, and doe an other. For not hee that on∣ly teacheth, but Hee that both doth and teacheth, the same shall be called

great in the kingdome of heauen.

Thus much for the first part nega∣tiue, what must not be. Neither Pastor nor people, must teach one thing, and doe another. That must not be.

The second part affirmatiue follow∣eth, what must be. Both Pastor and peo∣ple must do that themselues which they teach others to doe. That must be. First, for the Pastor he hath two kind of gar∣ments.* 1.36 A brestplate, and an Ephod. The breast-plate shewes that hee must haue science to teach: the Ephod shewes that hee must haue conscience to doe that which hee teach••th. And in the verie breastplate it selfe is written, not onely Vrim, but also Thummim. Vrim signi∣fies light.* 1.37 Thummim signifies perfecti∣on. To prooue that the Pastor, must not onely be the light of the world, but also the salt of the earth: not onely a light of direction in his teaching, but also a patterne of perfection in his do∣ing. For euen as the snuffers of the ta∣bernacle were made of pure gold: so Preachers which should purge and dresse,* 1.38 and cleare others that they may burne-out brightly, must be made of

pure gold, that by doing well they may also shine themselues. Hence it is that the Priest hath out of the sacrifices for his share,* 1.39 the shake-breast & the right sho••lder. The shake-breast puts him in mind of teaching well: the right shoul∣der puts him in mind of doing well. That great Prophet Elias is called, The horseman and the Chariot of Israel. A horseman directs the chariot,* 1.40 and keeps it in the right way: a chariot goes in the right way it selfe. And so a Minister must not onely as a horseman direct o∣thers, and set them in the right way, but also as a chariot, he most follow a good course, and walke in the right way him∣selfe. He must be both the horseman, that teacheth, & the chariot that doth; both the horseman and the chariot of Israel. Therefore he hath vpon the frin∣ges of his vesture pomgrana••••, and bels. Many preachers are full of bells which make a great ringing and gingling,* 1.41 but because they haue not pomgranats as well as bels, therefore all the noise that they make is but as sounding brasse or as a tinckling cymball. For the godly 〈◊〉〈◊〉 must not only say wel, and sound

out the word of the Lord to others clearely as a bell, but also hee must doe well, and as a pomgranate be fruitfulll himselfe and full of good workes.* 1.42 Euen as the pillers of the Tabernacle were made of Shittim wood, and ouerlaid with pure gold: so preachers (which are called in the Epistle to the Galatians the pillers of the Church) must not onely be ouerlaid outwardly with pure gold, teaching the word of God purely, but also they must doe as they say, and in∣wardly bee made of Shittim wood, which neuer corrupteth, neuer rotteth, hauing no cor••uption, no rottennes••e in their liues. Hereupon our Lord, spea∣king to his Prophet saies, Lift vp thy voice as a trumpet. Diuers things there are which sound louder then a trumpet; The sea, the thunder, or such like. Yet he saies not, Lift vp thy voice as the sea▪ or lift vp thy voice as the thunder, but lift vp thy voice as a trumpet.* 1.43 Because a trumpeter when he sounds his trum∣pet, he windes it with his mouth, and holds it vp with his hands: and so a Preacher, which is a spirituall trumpe∣ter, must not onely by teaching well,

sound forth the word of life with his mouth, but also by doing well hee must support it, & hold it vp with his hands. And then doth he lift vp his voice as a trumpet. Those mysticall beasts in Eze∣kiel,* 1.44 which S. Gregorie vnderstandeth to be the Ministers of the Church, had hands vnder their wings. Many Prea∣chers are full of feathers, and can soare aloft in a speculatiue kind of discour∣••ing: but if you should search for hand•• vnder their wings, perhaps you should scarse finde many times so much as halfe a hand amongst them. But the godly Pastor must haue not onely wings of high wisedome and knowledge, but al∣so hands vnder his wings to doe that which he knoweth.* 1.45 For as the Prophet Malachie witnesseth, The Priests lips should keepe knowledge. He saies not, they should babble or vtter knowledge to others, and haue no care to keepe it themselues. But hauing deliuered it to others, they must as well as others ob∣serue and doe it themselues. And then indeede may their lips rightly be said to keepe knowledge. For euen as they which repaired the walls of Ierusalem,

held a sword in one hand, and wrought with the other:* 1.46 so Preachers which by winning soules repaire and build vp the walls of the heauenly Ierusalem, must not onely hold the sword of the spirit, which is the word of God in one hand, but also they must labour with the o∣ther hand. Else they shall pull downe and destroy rather then build vp. But if they doe as fast as they say, then they shall build apace, and edifie very much. Therefore Saint Paul exhorteth Ti∣mothie to shew himselfe a workeman, which needeth not to be ashamed,* 1.47 di∣uiding the word of God aright▪ Hee must not onely be a word-man, but al∣so a work-man. He must not onely hold a sword in one hand, to diuide the word of God aright, but also labour with the other hand, and DOE his best to shew himselfe a workeman which neede not be asham'd. And the same Apostle ex∣horteth the same Timothy againe, to shew the true patterne of wholesome words.* 1.48 Holesome words is sound tea∣ching: the true patterne of holesome words, is well doing. So that he shews the true patterne of wholesome words,

which patternes & samples his teaching by doing, making them both matches & paires, so that (as Marke the Eremite speaketh) a man may easily read all his sermons, and all his exhortations to o∣thers, written downe as it were, and ex∣pressed in the lines of his own life. And thus must euery faithfull preacher doe. He must haue not only a brest-plate, but also an Ephod; he must haue written in this brest-plate, not onely Vrim, but also Thummim: he must be like the snuf∣fers of the tabernacle, not only purging others, but also made of pure gold him∣selfe: hee must haue for his share of the sacrifices not onely the shake-brest, but also the right shoulder: he must be as Elias was, not onely the horseman, but also the chariot of Israel: hee must haue vpon the fringes of his vesture, not onely bells, but also pomgranats: hee must be like the pillers of the ta∣bernacle, not only ouerlai'd outwardly with gold, but also inwardly made of Shittim woode: hee must not onely lift vp his voice, but also lift it vp as a trum∣pet: he must not onely haue wings, but 〈◊〉〈◊〉 hands vnder his wings: he must not

onely with his lippes vtter knowledge to others, but also keepe knowledge himselfe: hee must not onely hold a sword in one hand, but also labour with the other hand: he must not onely de∣uide the word of God aright, but al∣so shewe himselfe a workeman which neede not be ashamed: he must not onely deliuer holesome words, but also shewe the true patterne of holesome words, which is a godly life. The summe is this: The faithfull Pastor must not onely teach well, but also DOE well. He that both doth and teacheth, the same shall be called great in the king∣dome of heauen.

Now the people likewise are com∣manded to DOE that themselues, which they teach others to doe, as well as the Pastor.* 1.49 We read that Abraham buried Sarah in the caue of Macpelah, that is in a double sepulchre. Hee that burieth his minde in knowledge onely, without any care of practise, he buries Sarah in a single sepulchre: but he that buries his minde as well in the practise and feeling of religion (which is all in all) as in the knowledge and vnderstanding

of it, he buries Sarah in a double sepul∣chre. And so must all we doe which are the true children of Abraham. For then with Abraham burying our spirit in a double sepulchre, we shall with Elizeus haue a double spirit. A spirit that as well doeth, as teacheth. God appoin∣ted Moses to make a lauer with a base or a foote.* 1.50 Now the word Labium, signifies as well a lippe, as a lauer. So that the lauer which washeth must haue a base, and the lippe which teacheth must haue a foote. Otherwise if teach∣ing doe not stand vpon doing as vpon a foote, then surely it is footelesse, and so consequently it is bootelesse, and altogether vnprofitable.* 1.51 Holy Iob saies thus, Though mine aduersarie should write a booke against me, would not I take it vpon my shoulder, and bind it as •• crowne vnto me? That which he saith of his aduersaries booke, may not alto∣gether vnfitly bee applied to Gods booke, which we must studie, not so much that we may bind it to our head, or beare it in our memorie to teach it, as that we may beare it vpon our shoul∣ders to DOE it. Then shall it be euery

way a crowne vnto vs. Simeon the sonne of Onias was as a faire Oliue tree that is fruitfull,* 1.52 and as a Cypres tree, which groweth ••p to the clouds. A Cypres tree is high but barren: an O∣liue tree is fruitfull but lowe. So a Chri∣stian must, not onely as a Cypres tree reach vp to the clouds, by a high gift in teaching, but also hee must as an oliue tree bring forth the oyle of mercy, and be euery way fruitfull in doing. Then he shall be like Simeon, neither low nor barren. But though he be an oliue, yet he shall be as high as the cypres tree▪ and though he be a cypres, yet he shall be as fruitfull as the oliue tree. Noah is appointed to make a windowe in the toppe of the Arke,* 1.53 and a doore in the side of it; A windowe is for the eye onely to looke out; a doore is for the whole bodie to goe out. And in like manner a godly man, must not haue a windowe for contemplation as Daniel had, who said his praiers thrice a day looking out of his chamber windowe; but also he must haue a doore for action as Abraham had, who entertained his guests about the heat of the day fitting

in his tent doore. At the windowe of contemplation he must meditate and looke to his teaching; at the dore of a∣ction hee must goe forth to his doing.* 1.54 Threfore by the olde lawe all those beasts are accounted vnclean that chew the cud, but diuide not the hoofe; which lawe was not made for beasts, but for men. To admonish vs, that all they are vncleane in the sight of God, which chewe the cudde by meditating of his word to teach it, and yet diuide not the hoofe by following the same to doe it. When Gedion went to warre against the Madianites,* 1.55 he sent home againe those souldiers which kneeled down to lappe water, and tooke those only with him, which lapt out of their hands. Be∣cause indeede they are not fit to be sol∣diours in Christs campe, which haue mouthes to say somewhat, but no hands to do any thing. For if they haue no hands to helpe themselues, much lesse to hurt their enemies. And looke how these Souldiers did put their hands to their mouth; in like sort the wise woman putteth her fingers to the distaffe. Now there is a great resem∣blance

betweene the distaffe and the tongue. For as a thread either longer or shorter is spun off from the distaffe; so from the tongue a speach. Therefore he may be said to put his fingers to the distaffe,* 1.56 which puts his doing to his teaching, and doeth that which hee teacheth. Our Sauiour speaking to his Spouse, saies thus, Let me see thy sight, let me heare thy voice. As if he should say, Let me not onely heare a voice of of thy teaching, but also see a fight of thy doing. Let me see thy sight, let me heare thy voice.* 1.57 Whereupon Senec•• saies fitly, Be sure thou imitate him a∣boue all other, whome thou maist ad∣mire more when thou seest his sight, then when thou hearest his voice. So Paul wisheth the Philippians to follow those things which they had heard of him,* 1.58 and seene in him. His teaching they had heard of him: his doing they had seene in him.* 1.59 So Moses was migh∣tie in words, and in deedes: Not migh∣ty in words, and weake, or no body in deedes: but mighty in both, in words and in deedes,* 1.60 in teaching, and in do∣ing. So Aarons rod brought forth blos∣somes,

and almonds. Now as almonds are the fruit of blossomes: in like sort doing is the fruit of teaching. So the Baptist was a shining, and a burning light,* 1.61 He shined in knowledge, which made him able to teach well, hee bur∣ned in zeale, which made him willing to doe well. So Dauid saies, Establish me with thy free spirit,* 1.62 then shall I teach thy way vnto the wicked. He did not onely teach others the way of God, but also he was established with the free spirit of God to doe well himselfe. So Titus was an example of good workes,* 1.63 and vncorrupt doctrine. Vn∣corrupt doctrine is teaching well: good workes is doing well. How then was he an example of good workes, and vn∣corrupt doctrine? Clemens Alexan∣drinus makes the answer. Teaching as he did, and doing as he taught, he was an example of good workes and vn∣corrupt doctrine. And so must euery one be which is the sincere seruant of God. He must with Abraham bury Sa∣rah not onely in a sepulchre, but also in a double sepulchre: he must with Mo∣ses make him, not onely a lauer, but also

a base: hee must with Iob, not onely bind the book to his head, but also beare it vpon his shoulders: he must with Si∣meon, not only be a cypres tree, but also an oliue tree; he must with Noah make him not only a window, but also a dore: he must with those cleane beasts, not onely chewe the cudde, but also diuide the hoofe: he must with those valiant Soldiers, not only bow down his knees, but also lift vp his hands to lap water: he must with the wise woman, not only haue a distaffe, but also puts his fingers to it: he must with the Church, not one∣ly let Christ heare his voice, but also let him see his sight: euē as Pauls excellent vertues were not only heard of him, but also seen in him; euē as Moses was migh∣tie, not only in words, but also in deeds: euen as Aarons rod did beare not onely blossoms, but also almonds: euen as Iohn Baptist was a light, not onely shining, but also burning: euē as king Dauid was a prophet, not only teaching others, but also established with grace himself: euen as Titus was an example, not onely of vncorrupt doctrine, but also of good workes. The summe of all is this: The

sincere seruant of God, must not onely teach well, but also DOE well. For He that both doeth and teacheth, the same shall bee called great in the king∣dome of heauen.

Now then, beloued, let vs blush, and be ashamed, that euen the verie Gen∣tiles should goe before vs in this point. So••iades a heathen man could say thus much, Better done then said. A good thing if thou knowe it, doe it. It is writ∣ten of Iulius Caesar, that he neuer said to his souldiers, Ite, but Venite: he neuer said, Goe ye yonder, but Come ye hi∣ther, I will goe with you; nay, I will go before you. And so saves our heauenly Captaine and conquerour Iesus Christ, not Ite, but Venite, Come vnto me all ye that labour, and learne of me, because I am meeke and humble in heart. Hee saies not, because I talke of my humili∣tie, but because I am humble, because I shewe the practise of it continually in my selfe. I (saies he) came downe from heauen to earth, I left my Fathers bo∣some, and tooke a traytors kisse, to teach all men true humilitie. Therefore there is no teacher to me, there is no

master to me: Learne of me, because I am meeke and humble in heart. This kind of instruction both by teaching, and by doing, is that two-edged sword which proceedeth out of the mouth of the Lambe. For tell me I pray you (if it be no trouble to you) tell me, what is the reason thinke you, why so many Preachers in their Churches, so many masters in their families, seeke to re∣dresse abuses, striue against sinnes, and yet preuaile so little, but onely because they fight not with this two-edged sword, but with a backsword: the sword which they fight withall is very sharpe, and cuts deepe on the teaching-side, but it is blunt and hath no edge at all on the doing side. Whereas if we would fight against vngodlines with this two-edged sword, both by teaching and do∣ing, we should soone cut downe sinne in such sort, as it should neuer bee able to stand out against vs. Therefore Dauid beeing readie to reforme many things, among his people, saies in one of the Psalmes,* 1.64 O Lord giue me goodnesse, & knowledge. Goodnes, that I may do well, and Knowledge, that I may teach

well. For I am sure (saies he) that all my teaching without doing, all my know∣ledge without goodnes, is to no pur∣pose. Therfore, O Lord, giue me good∣nes and knowledge. But first goodnes, and then knowledge. Because indeede, one heartfull of goodnesse, is worth an hundred headfulls of knowledge: one handfull of doing, is worth an hundred tongue-fuls of teaching. For what is the hand els, but the very seale of the tongue? So that as a writing is not pleadable by the law of man without seales, no more is a word warrantable by the law of God, without works. And therefore if they which serue the beast, receiue the marke of the beast, not one∣ly in their foreheads, but also in their hands: how much more then ought we which serue the liuing God, to receiue the marke of God, not onely in our foreheads by open professing of him, but also in our hands by faithful practi∣sing that which we professe. Therefore it is an vsuall phrase well-nigh in all the Prophets to say, The word of the Lord by the hand of Amos, by the hand of Zacharie, or such like; I know indeede

it is an Hebrewe phrase, where the hand of the Prophet signifieth the mi∣nisterie of the Prophet. But yet this phrase may giue vs thus much to vnder∣stand, that if the Prophets deale so, as e∣uery word of God passed not only tho∣rough their mouthes, but also through their hands, that when we also must so deale in hearing and handling the word of God, as we may bring vnto God, sayes Agapetus, not onely a profering of words, but also an offering of works. Wherefore deare brethren, let your light so shine before men, that they not onely hearing your good words, but also seeing your good works, may glo∣rifie your Father which is in heauen. For then I assure you, if we glorifie our Father which is in heauen, he will glo∣rifie vs his children which are vpon earth, and in the ende make vs great in the kingdome of heauen. O remember therefore that golden saying in the Scripture,* 1.65 The feare of the Lord is the beginning of wisedome, a good vnderstanding haue all they that doe thereafter, the praise of it endureth for euer. A good vnderstanding haue

all they that doe thereafter? Why so? Because an ill vnderstanding haue all they that doe not thereafter. They that haue vnderstanding, and doe not there∣after, that is, according to it, haue an ill vnderstanding. But they that haue vnderstanding, and doe thereafter ac∣cording to it, haue a good vnderstan∣ding. A good vnderstanding haue all they that doe thereafter: the praise of it endureth for euer. It shall be eternally rewarded. O how richly are the Apo∣stles rewarded, how highly are they nowe honoured in heauen, because when they were vpon earth, they had a good vnderstanding. They had clouen tongues.* 1.66 Clouen tongues? What's that? I'le tell you. Doe you not see how our hands are clouen and diuided into fin∣gers; So were the Apostles tongues. They (in a manner, if I may so say) had fingers vpon their tongues, as well as we haue vpon our hands. It was but a word and a worke with them. They had no sooner taught others any good thing (as O Lord what good thing did they not teach vs all) but by and by they were readie to practise it, and to per∣forme

it themselues. Therefore they are alreadie great in the kingdome of hea∣uen, yea, and much more shall be. The twelue Apostles shall sit vpon twelue thrones, iudging the twelue tribes of Israel. And if we can happily obtaine so much grace and goodnesse of God, as that we may haue a care and a consci∣ence as well to doe as to teach, then as sure as God's in heauen, wee likewise shall be great in the kingdome of hea∣uen. We shall be installed with Christ and his Apostles, in the throne of glory, when we shall heare him say vnto vs, Come yee blessed of my Father, inherit the kingdome of heauen prepared for you. For ye haue not onely professed, but practised: ye haue not onely taught well, but wrought well: yee haue not onely said well, but done well, therfore now you shall be great in the kingdom of heauen. To the which kingdome of heauen, we beseech thee, O Lord, to bring vs, euen for Iesus Christs sake. Amen.

FINIS.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.2

  Diuision.
• * 1.3

  Leu. 4.20.
• * 1.4

  Exod. 4.
• * 1.5

  Exod 7.
• * 1.6

  Matth. 23.3.
• * 1.7

  Luk. 1••.••6.
• * 1.8

  Matth. 27.42.
• * 1.9

  1. Tim. ••.16.
• * 1.10

  1. Cor. 9.17.
• * 1.11

  Iam. 3.10.
• * 1.12

  Psal. 8.2.
• * 1.13

  Psal. 50.16.
• * 1.14

  Luk. 19.22.
• * 1.15

  Iob. 15.6.
• * 1.16

  Matth. 7.5.
• * 1.17

  Mark. 5.••6.
• * 1.18

  Rom. 2.••1.
• * 1.19

  Luk. 4.13.
• * 1.20

  Deliearus magi∣ster est, qui ple∣••o ventre di∣spúta•• de i••∣iunio.
• * 1.21

  Ioh. 1.14.
• * 1.22

  1. Pet. 2.22.
• * 1.23

  Matth. 7.21.
• * 1.24

  Ier. 7.4.
• * 1.25

  Mark. 21.14.
• * 1.26

  Luk. 12 47.
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.28

  Mark. 7.35.
• * 1.29

  Prou. 26.15.
• * 1.30

  Ier. 12.1.
• * 1.31

  Gen. 27.22.
• * 1.32

  Luk. 8 45.
• * 1.33

  1. Pet. 2.17.
• * 1.34

  Furantur verba. Ier. 23.30.
• * 1.35

  Qui boni vo∣lunt videri lo∣quendo quae dei sunt, cum mali sint, faci∣endo quae sua sunt. August.
• * 1.36

  ••xod. 28.4.
• * 1.37

  Exod. 28.30.
• * 1.38

  Exod. 25 38.
• * 1.39

  Num. 8.18.
• * 1.40

  2 Reg 1.12.
• * 1.41

  Exod 39.25.
• * 1.42

  Exod. 26.37.
• * 1.43

  Esa. 58.1.
• * 1.44

  Ezec. 1.8.
• * 1.45

  Mal. 2.7.
• * 1.46

  Neh. 4.17.
• * 1.47

  2. Tim. 2.15.
• * 1.48

  2. Tim 1.13.
• * 1.49

  Gen. 23.19.
• * 1.50

  Exod. 30.18.
• * 1.51

  Iob. 31.36.
• * 1.52

  Ecclus. 50.20.
• * 1.53

  Gen. 6.16.
• * 1.54

  Leuit 11.4.
• * 1.55

  Iud. 7.6.
• * 1.56

  Prou. 31.19.
• * 1.57

  Eum eligas ma∣gistrum quem magis ad••iteris cum videas, quam cum au∣dias.
• * 1.58

  Phil. 4.9.
• * 1.59

  Act. 7.22.
• * 1.60

  Numb. 7.8.
• * 1.61

  Ioh 5.••5.
• * 1.62

  Psal 51.12.
• * 1.63

  Tit. 2.7.
• * 1.64

  Bonitatem & scientiam doce¦me.
• * 1.65

  Psal. 111.16.
• * 1.66

  Act. 2.3.