A preparation to the most holie ministerie wherein is set downe the true meanes to be well prepared to the same, by an exact description, and consideration, of the necessitie, excellencie, difficultie, and great profit therof; with the maruellous effects of the same: also a liuely exhortation to all youth, to giue themselues to the studie therof: and a confutation of the obiections which may be brought in any sort to touch the same: verie profitable and necessarie in these our times, ... Diuided into two bookes. Written in French by Peter Gerard, and translated into English by N.B.

CHAP. VI. The beginning of the difficulties which are found in the Ministrie.

WE are to obserue, that to vnderstande these diffi∣culties more plainely, S. Paul his order must bee followed: in the 1. Tim. 5. and in Tit. 1. where hee speaketh, first of the qua∣litie of the manners of them, which do betake themselues to a pa∣storall charge. Secondly, the difficulties which are proposed in teaching the worde of God This order is very good, for seeing that Preachers must not onely preach with the tongue and the mouth, but also with the hands, feete, armes, head, and in sum, withall their bodie: that is, so gouerne themselues in all their actions, that the practise of the doc∣trine which they set forth, may be seene, and read, in the administration of their charge. It is expedient to handle first of all, the dif∣ficulties

which are founde in the manners of Ministers. Before all thinges when Saint Paul sayeth, That a Bishop must bee vnblame∣able, who is it that will not altogether loath that function? For this woorde if it bee literally taken, as manie haue vnderstood it: as amongest others, they which in olde time were called Donatists, who affirmed that the ministrie was vnprofitable, by rea∣son of the vices of the persons: they were straungely deceiued, in that they vnderstood when S. Paul said, That a Bishop must be vn∣blameable, that it was required that there should not be in him the least blemish, and imperfection: seeing that Saint Paul by this worde vnderstandeth not, that they shoulde be pure, innocent as Saints, or Angels, for see∣ing that they be men as others be, so it is im∣possible, but that there should appeare in thē some reliques of sinne, and naturall vnclean∣nesse. It is verie true, that it is to bee desired, that in those which be such men, that nothing bee seene to shine in them but examples of godlinesse, and of all Christian vertues, in which no earthly thing may bee perceiued: but seeing that it is impossible that they shuld be altogither vncladde of the olde ragges of our first Parent Adam, in vaine this is to bee looked for. Neither is this the meaning of Saint Paule: but onely that they

be vnreproueable in regard of notorious of∣fences, of all criminall cases, that they bee not conuinced of infamous and shamefull sinnes, for which they which commit them are cal∣led to iudgemēt, as to commit adultery, forni∣cation, murther, theft, briberie, or to haue borne false witnesse against any man, & such like. For in truth, if any one being apprehen∣ded in these grosse and palpable crimes, haue beene admitted to this charge, and that it bee knowne, it must needes cause great offences in the Church of God, seeing that the Pastor should not onely haue a good testimonie of those that be of the same Church, but also of straungers. But if it commeth to passe, that the Pastor bee sometimes a little intempe∣rate in his actions, as if it chaunceth that he drinke more then ordinarie, or bee made angrie, or enuious, or ambitious, or tick∣led with some such like passion, which is not so well ordered as hee himselfe desireth, as to bee a little too much giuen to his pro∣fite, to bee vnthankefull, troublesome, hard to please, sowre, too carefull, neuerthelesse, hee taketh no pleasure in these vices, and goeth about to extenuate them, and to cor∣rect them euerie day, such things hinders not, but that he may be vnreproueable. For if none shoulde bee admitted into the Mini∣strie, but those which are altogether voyde

of such infirmities, into which they often fall as well as others, it must of necessitie be concluded, that we should haue no Mini∣sters at all. Wherefore the Donatists haue badly reasoned, when to maintaine that the Ministrie of the worde of God serued to no vse, they haue concluded, that no filthy and vnclean thing could be clēsed by that which is vncleane. For (say they) Ministers which ought to preach the word of God, and admi∣nister the sacraments, are defiled with vices as other men, wherby the Ministrie looseth his force and efficacie: they are greatly (I say) de∣ceiued: for besides that, the reason before al∣ledged, is very sufficient: it may further be ad∣ded, that neither the preaching of the worde of God, nor the administration of the sacraments, haue no force at all frō the person of the minister, but frō the ordinance & com∣mandement of God, seeing that he hath in∣stituted thē to this end. And we may obserue hereby, that this reason is of such force, that although a minister be wicked, and spotted with those vices of which S. Paul would haue him cleansed, and who was lawfully called, his impietie being vnknowne, his ministerie shall not cease to bee of power: the reason is, because he exerciseth his Ministrie, not in his owne name, but in the name of God, of whome dependeth all the force of the

Ministrie, whereof he is author alone. More∣ouer, wee affirme, that although Saint Cy∣prian hath sayd, that Baptisme doth confirme remission of sinnes, and that the force of the said Baptisme, doth depende of the qualitie of the Pastour, that this great Doctour hath erred in this poynt, as well as many others: which wee do of purpose set downe, to the ende that the authoritie of such a person sh••ulde not diminish the reason alledged by vs, the which we may confirme by ma∣ny testimonies of the Scripture, but this shall suffice, that when Iohn Baptist the fore∣runner of Christ Iesus, shewed the com∣ming of Iesus Christ, and baptized, In bap∣tizing, he sayde: I baptise you with water, but he that commeth after mee, shall baptise you with the holy Ghost: for in so saying, it is all one, as if hee had sayde, that it is not the Minister of the outwarde signe, but that Iesus Christ is hee which giueth force, and vertue to his baptisme, by the secrete and inwarde operation of his spirit. In like sort wee may speake of the word of God, be∣cause it hath the same reason, that the Mi∣nister can do nothing else but propound vn∣to the people by a liuely voice, but god must giue vnderstanding, & imprint that which is spoken in their harts, to make thē to feele the power therof. He then y^t desireth to bee a mi∣nister,

he must take heed not onely to be pure and without reproofe of these grosse & noto∣rious vices, but also of other lighter faults. For although it hath bin said, that if a Minister be giuen to cōmit some smal offence, yet neuer∣thelesse he is without reproofe: our meaning is not in any sort to flatter, or to make faults lesse thē they are, whatsoeuer they be: for if he letteth loose the bridle too much to those vi∣ces of which we haue made mention before, and thinks that he ought not to be put by, in desiring this charge, we say, that it is as dete∣stable to God, as beeing polluted with some horrible & infamous crime, yet neuerthelesse is promoted to the Ministry, seeing that god vnto whō he must giue account of his charge, hath in as great horror those vices which seem saml, as those which are more apparant we cal these small faults, as couetousnesse, ambition, enuie, and many such like (because they are so ordinarily esteemed of men) but if wee suf∣fer our selues to be caried too far herein, they become so great, y^t they be as violēt streames, that carry vs before thē into many downfals. Nowe let vs see those mischiefes which they procure to thēselues, which run too far into those sins, y^t we may the better beware, & also the beauty of those vertues, which are desired of a Pastor to be followed, keeping the order afterward ensuing. When S. Paul saith, that

a bishop must be the husband of one wife (al∣though that doth not properly appertaine to the matter in hand) yet neuerthelesse seeing that S. Paul setteth downe a discription of the maner of a Pastor, wee will breefely speake something therof. Although there haue been many that haue drawne out diuers expositi∣ons vpon this place, yet the best, & that which is to be preferred before other, is that of saint Chrysostome, who saith, that heere plainly po∣ligamy is forbidden in a Bishop, the which the Iewes held as a law in their time, of which they were not ashamed, because they were ea∣sily drawn to giue way to the marriage of ma∣ny wiues, being prouoked on both sides: first whē they read in the old Testament, that A∣braham, Iacob, Dauid, and many other, had at one time many wiues, they might perswade themselues, that it was lawful for them also, as commonly it is seene, that there is nothing of more force to induce men to corrupt them∣selues, as the ancient custome of our fathers and Predecessors. Secondly, looking vpō the Nations who were their neare borderers, how they were addicted to this natural deprauity, (as corruptions do stretch & spread thēselues easily vpon others) it is not to bee doubted, but that this sinne likewise was rife amongst the Iewes: for it is certaine, that the people in the East partes of the world, did not ob∣serue

marriage with such religion, as did be∣come men of honest conuersation. See then where S. Paul goeth about to teach vs, that if it be a villainous and dishonest part in a ciuill person to be so intemperate, as he wil not cō∣tent himseife with one wife, according to the commandement of God, how much more is that not only inconuenient but abhominable in him, which should instruct others in the doctrine of saluation. In that it is required of a Pastor, that he should be watchfull, we may learne, that euen as they vnto whome anie charge is committed in this life, if they mind to bring it to good perfection, they must or∣dinarily watch ouer the same both day and night. Pastors haue without all comparison the greatest and most troublesome calling: they ought then to bee more diligent and watchful, if they purpose sincerely and in the puritie of the conscience, to discharge their dutie. Emperours, Potentates, gouernours of countreyes and prouinces, which are without ceasing, to manage, graue, & serious affaires, for the keeping in order of theyr subiects, and preseruation of theyr estate, both in peace and warre, and at all times, they must not bee a sleepe, but haue theyr eyes alwaies open, on the one side, and on the other, and more at one time then at another, according to the occurrancies of theyr weightie busi∣nesse.

In warre souldiours do carefully keepe their watch and ward, although there be no likelihood of daunger: and this is a vsuall custome which they keep amongst them, but when the enemie falleth vpon them, they are more awaked then before: in steed of laying watch, & passing ouer the matter slightly, thē they bend all their force against him, beeing constrained therunto by an vrgent necessitie. Lette vs apply this to our purpose, Ministers haue to deale with matters of greater impor∣tance then those which the great Lords of the world doo enterprise, for theyr affayres bee of the earth, those of Pastors are of heauen: it behooueth them therfore to be more watch∣full & diligent. Souldiours do watch for their life, which they hold at greater price then a∣ny other thing, & they endeuor by al diligēce to preserue the same. But Pastors hauing the charge of soules, which are by many degrees more precious then the life of the body, so they ought more to watch, but about what? ouer the soules which are giuen to them in charge, ouer the flocke of Iesus Christ, that they may bee nourished and fedde with the true and heauenly foode, that they may bee kept in the right way, and that they watch (I say) that they may more and more bee confirmed in the word of God, which is the true foode of the soule, and the true

guide, to direct vs to eternall life. And also that they bee carefull that the leane diseased sheepe bee made fatte, and healed, and that the Woolues, Dogs, and Foxes, do not bite them, pinch them, nor catch rhem, within theyr clawes. And seeing that the Diuell, which is the true Woolfe and Lion, who al∣wayes without ceasing, pusheth at the fayth∣full, and that Heretikes, Scismatikes, and e∣specially worldly and corrupt men, be like Serpents, who doo spie out continually (running more swiftly at one time then another, that they may doo hurt, turning and winding themselues, the more easilie to seduce them) the Pastor then must con∣sider, that it behooueth him to bee more diligent to watch, then in a calme and peace∣able time. When the couragious man of warre, which gouerneth a besieged Towne, seeth a great breach to bee made, and that the enemie will make an assault, hee dooth more carefully looke about him, to giue the enemie the repulse. In like man∣ner, when Sathan and his deputies dooth besiege the flocke of Christ with furious assaults, they ought to shewe then, them∣selues more valiant and prepared.

To this ende Saint Paul calleth Timo∣thie a Souldiour. Thou (sayth hee) Timothe∣us, endurest trauaile, as a good souldiour of Iesus

Christ. Wherefore if a minister in steede of being diligent, becommeth sloathfull and cold in his dutie, & through his negligence and loosenes, the sheep committed vnto him go astray, or are lost, let him propose to him∣selfe what hee shall answere before God, &c. For the definite sentence is giuen of God himselfe, and is written in the prophesie of Ezechiel, in those words which the spirite of God pronounceth by the mouth of his Pro∣phet: VVhen the watchman seeth (that is, the Pastor) the sword come vppon a land (that is, the wrath of God) and that the watchman bloweth not the Trumpet, and the people bee not warned: if the sword come, and take any person from among them, hee is taken away for his ini∣quitie, but his bloud will I require at the watch∣mans hand. Behold a sentence which is like a thunderbolt vppon the head of the Gouer∣nours of the Church, if they fayle in their dutie, by which they ought the more to bee stirred vppe, by how much the punishment threatned against them is great, that if they discharge theyr dutie as they ought, they shall procure the greater blessing vppon themselues, and vppon all theyr flocke, otherwise they shall bee brought into daunger, if they shall neglect and de∣spise theyr charge. Lette it bee then concluded, that if it bee commaunded

to euery faithfull man, to watch diligently, that hee bee not taken and intrapped by the nettes and snares of Sathan, & by the crafty wiles of the world, &c. By a farre greater rea∣son, the Minister who is set ouer others, ought diligently to watch.

Moreouer, sobrietie is required by S. Paul, of a Pastor: let vs see what is vnderstoode by this word, Sober. Some do interpret the same, prudent, and of sound vnderstanding. The more simple and true interpretation is, that the Pastor should be sober in eating, and drin∣king: And it is to be noted by the way, that this sobrietie is not a meritorious worke, to obtaine remission of sinnes, and the grace of God, as the Idolaters do esteeme of their so∣brietie, not such a kinde a sobrietie of which mention is made in the Iudges, and in Num∣bers, where we reade, that those that vow∣ed to obserue the lawe of the Nazarites, did abstaine from wine, and all strong drink, &c. Neither that sobrietie of the Recabites, of which mention is made in Ieremie, who al∣so dranke no wine by reason of a vow which Ionadab the sonne of Recab their Father, cau∣sed them to make: but of a common, and or∣dinarie sobrietie, not to ouergorge themselues with meate and drinke, as gluttons, and drun∣kards vse to do, who thinke vpon nothing els in the world, but almost to make their bellies

burst, and thinke that they should liue to eat, and not eate to liue. The reason is, that this excesse, is wished by S. Paul to be farre from a Pastor, is so euident, that it is folly to de∣maund the same. Common experience doth teach vs, that a man that forgetteth himself so much, as that hee oppresseth nature by his gourmandizing, and ryotousnesse, becom∣meth not onely sicke of the palsie in his body, but also in his soule. As concerning the body it is worse then bruite beastes, whome wee may see, not to runne into such excesse, as foolish men doo, who if they sometime take too much, it is not in such sort, that they forgette their Caues, and dennes, that they cannot goe to them againe: but what happeneth to man? they doo so much some∣time ouercharge themselues, that they can∣not helpe their owne bodie, they can nei∣ther goe with their feete, nor touche with their hands. And not vnfitly hath one of the auncient Fathers compared them to I∣dolls, which haue noses, but smell not: a mouth, but they cannot speake: a throat, but they cannot crye: eyes, but they cannot see: feete, but they cannot goe. It is a benumming of the members, with which, if they be taken, they are altogither vnprofitable, euen as they were dead, & when they haue powred in their wine (I meane whē they haue spent their time

in this course of life) what do they feele in their poore bodies, but the interest, and cruel vsurie of their riotous life? that is, cruditie in the sto∣mach, great paine of the head, wherby some become sick of y^e gout, some troubled with the rhewme, some hath y^e falling sicknesse, some the ptisick, some y^e Apoplexy: others haue red eyes, rotten teeth: a stinking breath: a wrinck∣led face, monstrous and feareful to behold, & a great number of such accidents. In so much that S. Basill saith: It is a great marueile that their poore body beeing so softned, doo not melt as wax against the fier, & that falling a∣way by peecemeale, it bee not conuerted into dust & powder. To conclude, it is not onely the destructiō of y^e body, but the soule is like∣wise as much hurt, as y^e stomach, for drunkards doo loose in like maner the vse of their reason and vnderstāding, y^e they can do nothing wel, that when they are so disguised, they cannot know their friends & neighbors, no not their owne wiues, & children. And to speake more of this sin, gluttony, and drunkennesse, doth onely hinder, & ouercome the vnderstanding of him that is drunke, but it also depriueth him of the counsaile of his freendes: For if they shall giue vnto them any aduice when they are so brutish, they speake as it were to a stone. In some this gourmandizing and excesse, is such a kind of intemperance, of

which Cicero speaketh, which is the fountaine of all perturbations, that it is a reuolting, and an apostacy of the reason, and vnderstanding: for it is so estranged from true reason, that it is impossible to gouerne, and containe by the same, the appetites, and concupisences of the minde. Seeing then drunkennesse is the cause of so many mischeefes which cannot be num∣bred, with good reason, S. Paul would haue this voice farre from a Pastor, and on the con∣trary side, that he be giuen to sobrietie, which is the mother & Nurce of an infinit company of vertues, which are too long to recite. And for this cause, S. Ierome writing to Nepotian, admonished him to auoide the banquettos of temporall men, and that it were better for him to dine in his owne house, then in a Pal∣lace. And to make an ende of this point, So∣brietie beeng so much commended to all the faithfull in many places of the scripture, Mi∣nisters ought so much the more to embrace the same, by how much they haue the gouern∣ment ouer others.

Let vs come then to the third vertue sette downe by Saint Paul, that is, Modestie. And let vs obserue, that he requireth no counter∣feit, and feined modestie, which is seene in many hypocrites, who are mingled in the Church of God, and who deceiueth the sim∣ple, vnder the maske of hypocricie, and by

this meanes are more ambitious. Good Gre∣gorie, who for his godlinesse and learning, was called the Theologian, made lamentable complaints of some that liued in his time, in a funerall oration, which he made at the obse∣quies of his father, and hee shewed certaine marks, whereby we should know thē, because then there was a great number of Philos••∣phers, besides the ministers of the worde of God, who vnder the color of this hypocrisie, deceiued many people. But concerning true Philosophers, perceiued such kind of men to be amongst themselues, as this little hystorie beareth witnes. At a certaine time when So∣crates saw Anthistines the Cynicke, to seeke credite by wearing an olde Cloake, shewing in a bragge, the ragges which hee had, being desirous to haue the same to bee attributed to his humilitie, counting it arrogancie in others that did weare better apparell: So∣crates sayde with a loude voyce, I see thy pride Anthistenes, through the patches of thy Cloake. To produce examples of them, who make profession of Christianitie, who please themselues in this hypocriticall humi∣litie, it were labour lost: more of that stampe are to be found, then of anie other as euerie one that dooth but a little consider the estate, may manifestly perceiue. But the Apostle doth earnestly desire true modestie,

and humilitie, which consisteth not in the co∣lour of the garment, neither in the counte∣nance of the face, and of the bodie, but in the mortifying of our disordered and rebellious affections. This humilitie is the robe of the Minister, with which he ought to bee co∣uered, because (to speake in one worde) that is the soule, the blood, and the heart of Christian religion, and without which, reli∣gion is but a painted vizard. To bee briefe, seeing that this vertue is commaunded to all Christians, as wee may see in Scripture, it is most of all conuenient, that Ministers should put the same in practise. Wee will not then enlarge our discourse of these ver∣tues, because they are so well knowne to all, but we will dilate more of those things that follow, because they are worthie diligently to be considered.

The fourth vertue is hospitalitie, or charitie: where wee are to note, that the Greeke woorde which the Apostle vseth, signifieth to loue straungers, which is more then kindly to entertaine them, for they may bee receyued into our houses, and wee may doo good vnto them, being prouoked by common courtesie, yet neuerthelesse, not loue them, or if wee loue them, yet it is verie coldly. This sheweth that chari∣tie and hospitalitie, which is here recommen∣ded

to Pastors, towards the poore, and stran∣gers, it is not a dissembled and superficiall charitie, as was that of the hypocriticall Pha∣risies, who gaue their almes, more to bee seene and praised of the vulgar sort, then moued by the miserie and pouertie of the needy: vnto this, tendeth that saying of saint Paul, Let loue bee without dissimulation, distri∣buting to the necessities of the Saints, giuing your selues to hospitalitie. And saint Iames likewise sayth, Pure religion, and vndefiled before God, euen the father, is this, to visite the father∣lesse, and widowes in their aduersitie.

An auncient Doctour speaking of this kinde of Charitie, doo not vnfitly name it Ambition, then Charitie. But in what sense can Ambition bee taken for Chari∣tie? Verie easily: For many may bee pro∣uoked to doo well vnto the needie, more to get a fame, and renowme amongest men, then mooued thereunto by the miserie of the poore, because that Ambition as the same Father sayeth, is the Ape of Charitie, that is, as an Ape which is a pleasant crea∣ture, and well knowne to euerie one, vseth to counterfeit what men doth, so an ambi∣tious man to get honour, doo force him∣selfe to doth the same thing, that charita∣ble men practizeth, as concerning the out∣warde shewe, but there affection differeth

so much the one from the other, as there is a disagreement betwixt ambition and true charitie: for a true host doth exercise cha∣ritie, in regarde of the honour of God, who is the God of the poore, as well as the rich. The ambitious man respecteth his owne glorie onelie: the true host is kinde to the distressed: the ambitious more fa∣uoureth the rich, then the poore: but that hospitalitie of the which Saint Paul speaketh in this place, is a true and naturall hospi∣talitie, proceeding from the bowels of mer∣cie, which is as pleasing to God, as the other misliketh him. This is that which is commended vnto vs by manye reasons, which are too long to set downe, but wee will touch the chiefest of them, that wee may earnestlye endeuour to practise the same.

And first we are to call to minde the com∣maundement of God in Deuteronomie, where God commendeth straungers vnto his peo∣ple, because they were straungers. Loue (as it is there sayd) strangers for yee haue beene stran∣gers in the land of Egypt. Secondly, wee may see the blessings which God hath bestowed vpon them, who haue exercised the same with a willing minde: for the first, wee per∣ceiue that it so much preuaileth with God, that he doth encline the harts and affections

of great personages, to seeke the loue and fa∣miliaritie of them which are giuen thervnto, although they be their inferiors, and of lowe place in respect of the world: and by this oc∣casion, those which discend from great hou∣ses, doo oftentimes match with those which are obscure Behold an historie which beareth witnesse hereof. It is recorded of Rebecca and Laban her brother, who hauing receyued courteouslie the seruaunt of Abraham, who sought a wife for his Maisters sonne Isaac, it came to passe, by the singular prouidence of God, that Rebecca was giuen to wife to Isaac, which was the chiefest good, that could hap∣pen to that house. For what cause likewise had Raguel the Priest of Madian, for his sonne in lawe, the great and incomparable Prophet Moyses? Was it not his hospitalitie? For the Scripture speaketh, that Moyses ha∣uing fled out of Egypt into Madian, and bee∣ing there a stranger, hee was receiued by Ra∣guel into his house: in which hauing dwelt sometime, hee gaue Zippora his daughter to him to wife. In the second place wee may ob∣serue also a greater blessing, which God gi∣ueth vnto them which are the louers thereof, that God maketh their wiues fruitfull, which were before barren, and without children: and by this means haue deliuered them from that reproch, which was counted great in old

time. Examples hereof is to be seen in the Su∣namite, for whom the Prophet of God obtai∣ned a son, because shee ordinarily receiued him him with ioy into her house. Thirdly, it hath such vertue, that it may, if it pleaseth God, prolong the life of them which be in great daunger: as we read of a woman na∣med Rahab, who hauing receiued in the Towne of Iericho the Spies which Iosua had sent out, preserued her owne life, her bre∣thren, and sisters, and all that appertained to her, then when the towne of Iericho was sacked by Iosua. Fourthly, it is of such force, that by meanes of it, corporall disea∣ses haue beene cured in the houses of them, who hath kindly entertained the seruaunts of God, euen by the seruants of God them∣selues.

The Hystorie in the Actes of the Apo∣stles, doo beare sufficient witnesse, for there we read, that a certain man called Publius, in the Isle of Malta, hauing receiued Saint Paul into his lodging, and retained him by the space of three dayes, this hospitalitie was the occasion that Publius father which was disea∣sed, was not onely healed, but all other ma∣ladies which raigned there-about: when the sicke persons were brought to Saint Paule, they were likewise cured. Fiftly, it doth not onely prolong life, by the will of God,

vsing those extraordinary meanes before spe∣cified, but that also it may bee the cause to multiplie in a wonderfull and maruailous manner, things ordinarie created of God, for the nourishment and preseruation of mans life: as wee may read in the Booke of Kings, that Elias hauing demaunded water to drinke, and a morsell of bread, in the time of a most cruell famine, of a poore woman, a widow, the woman saying vnto him, that shee hadde but an handfull of Meale in a barrell, and a little Oyle in a cruse, and that shee had gathered two or three stickes of wood to dresse the same for her selfe and her Sonne to eate, and after∣ward die, what came to passe? The Prophet sayde vnto her, Feare not, come and do as thou hast sayd, but make me thereof a little Cake first of all, and bring it vnto me, and afterward make for thee and thy sonne, for thus sayth the Lorde God of Israel: The meale in thy bar∣rell shall not be wasted, neyther shall the Oyle in thy cruse bee diminished: the widow beleeued him, and hauing ouercome all temptations, wherewith shee might haue beene pos∣sessed, shee shewed her loue to Elias, and she•• perceiued foorthwith by experi∣ence, the effect of the worde of GOD to be most true, which was spoken by the Pro∣phet, that her Oyle and Meale fayled

not, so that she plentifully reaped for that lit∣tle which she had sowed. Sixtly, we may ob∣serue, y^t it is of such vertue, that it is oftētimes an occasion to many that be ignorāt, to come to the knowledge of God, and of their salua∣tion, as Zacheus did, who hauing receiued be∣yonde his expectation Iesus Christ into his house, and entertaining him most kindly as possibly hee might. Iesus Christ sayde vnto him, that This day saluation was come into his house: and it was not in vaine that Martha receiued with such great loue and affection, Iesus Christ, as wee see in Luke, and what good came vnto her by the same. Lette vs come to other fauours with which God hath honoured them who haue embraced this vertue, which indeede are verie great. Se∣uenthly, by that meanes Angels haue beene brought into the houses of them, who ranne to entertaine the passengers, constraining them to eate and drinke in theyr house: nay more thē that, it hath brought god himself in the forme of an Angell, as wee haue an ex∣ample diligently to bee marked in Genesis: where it is written, that Abraham hauing seene three persons, that is, three Angels, taking vppon them the shape of man, whereof one was God (that is, Iesus Christ, who afterward appeared to the world) Abraham ranne before them, prayed & inuited them to come into his

tent, and he intreated them in as good sort as he could with incredible ioy: we may see also another examble in the same booke, but not so expresly as the first, because there mention is made but of two Angels, whome Lot re∣ceiued into his house, and towards whome hee exercised the same hospitalitie. To this ende, the Authour of the Epistle to the He∣brewes, doth admonish the faythfull, To con∣tinue brotherly loue, and not to be forgetfull to lodge strangers: for thereby some haue receiued Angels into their houses vnwares. What greater profite can it bring vnto vs more then these? It seemeth that it is impossible, yet wee may obserue one besides, which is worthy the mar∣king, that it doth not onely ioyne the An∣gels and God with the faythfull, but also it doth prepare a lodging for him, expelling all vncleannes, which might hinder God to come vnto vs: that is, it putteth away frō vs our sins: wherefore S. Peter admonisheth the faithfull, Aboue all things to haue feruent loue among them, for loue couereth the multitude of sins. What man is hee, that when he duely considereth this, will not be maruailously stirred vppe to the practise of hospitalitie, which so deligh∣teth God, the Angels, and all faythfull men. VVherefore would Iob not haue the stranger lodge in the streetes, but opened his doores to him that went by the way? beeause by this meanes hee

receiued the glory of God. Wherfore did Ly∣dia that Marchant of purple, constraine the Apostles to stay in her house, but for the ioy and singular comfort shee receiued in her conscience? Lette vs conclude then, as the narration of these incredible fruites of this hospitalitie, shoulde bee as baytes to allure all Christians to putte them in practise, and much more Pastours, who are more particu∣larly exhorted to the same by Saint Paul. They ought to followe the example of that good olde man of the Tribe of Ephraim, who returning out of the fieldes from his worke in Gibeah, tooke a poore Leuite into his house, who wandering heere and there in the Towne of Gibeah, could find no lod∣ging. In such manner all the faythfull, and especially Pastors, should bee most readie to entertaine straungers. Hereunto also wee may adde those excellent blessings which are promised, and which are performed to all those which practise charity, that they ought to be of great weight to stir them thereunto. Also those curses which are threatned to those mē which are cruel towards such, which falleth vpon their heads many times when it pleaseth God, such curses (I say) and punish∣ments, should be vnto them as bridles to cor∣rect their couetousnesse & vnkindnesse. And what be those punishments? many haue been

cast headlong into great dangers, euē of losse of life it self, because they haue not exercised this hospitalitie, as wee may reade of Nabal, who hauing refused to send prouision vnto Dauid for his armie, was not onely in danger to loose all his goods, but his owne life, & the liues of all that were with him, as he had well deserued. But it fell out worse vnto those of Su••coth & Pennell, for they were destroied by Gedeon, & many of thē, namely the Elders of the citie, endured a violent death, because they refused to giue a refreshing to his army, when they were wearie in the pursuite of the Kings of Midian. It followeth afterward, that a Minister should not be giuen to wine. And with great reason S. Paul desireth this vice to be free from a Pastor. It is impossible to speake of all the mischiefes which happe∣neth hereby S. Austen sayth, Drunkennesse is a familiar diuell, a sweete poyson, a delight∣full sinne, and bee that suffereth himselfe to be possessed herewithall, hee dooth not enioy him∣selfe, as hee that forsaketh it: he doth not onely commit sin, but is all sinne. He saith also in an∣other place, VVhere drunkennesse raigneth, reason is banished, the vnderstanding is blockish, counsell is out of order, iudgement is peruerted. But lette vs marke out of the scripture, what harme it bringeth. First it maketh a man se∣ditious. VVine is a mocker, and strong drinke

is raging: and whosoeuer is deceiued thereby, is not wise. Secondly, it maketh a man dis∣solute in his life and in his wordes, and therefore Saint Paule admonisheth the Ephesians, Not to bee drunken with VVine wherein is excesse. Thirdly, it maketh a man voluptuous and giuen to fleshly pleasures, as Oseas sheweth, who shewing the sinnes of the people, vnto which at that time they were giuen, hee fayth: Wine and newe wine, it taketh avvay the heart, they haue commit∣ted vvhoredome. Fourthly, it bringeth a man to pouertie, as Salomon saith in his Prouerbs, A labourer that giueth himselfe to drunkennesse, shall neuer be rich. By these a man is so o∣uertaken, that hee commeth euen to com∣mitte sacriledge. For wee reade of Baltazar that when hee had made a great feast to his Princes, his wiues, and his concubines, then whē he was drunk, he forgot himself so much, that he caused to bee brought vnto him, the vessels of gold & of siluer which his father Nabucadnezzar had brought frō the temple of Ierusalem, to the end that his guests might drinke therein: neuer thinking that they were dedicated to God, and that it was not lawfull to prophane them, without the incurring the high displeasure of God. Againe, it casteth a man headlong into such a brutish senselesnesse, that he breaketh the very lawes

of nature. This came to passe in Lot, who bee∣••g ouercome with wine, deflowred his two Daughters one after another. These bee ••en parte of those mischeefes which drun∣••ennesse bringeth, which being so greeuous, it ••ught to be detested of all. But the punish∣ments of God which he hath sent vppon the ••ody and the soule of drunkardes, ought to mooue vs more, to the detestation and loa∣••hing thereof. Was not Ammon the sonne of Dauid murdered at a banquet which his bro∣••her Absolō had made being filled with wine? Elah, in like manner, was not hee slaine by Zimri his Seruaunt, when he was drunke ••n the house of Arza the steward of his house? The good Father Noah, the restorer of man∣kinde, was hee not by the iust vengeance of Go, made a reproach vnto Cham his son? who afterward was accursed of god with all his po∣steritie. That is a most memorable history in the 16. of Iudges, where we may see, not onely the excesse of drinking to be y^e cause of death to some few, but almost to an inumerable mul¦titude. For there it is said, y^t the princes of the Philistins being assēbled to offer a great sacri∣fice vnto their God Dagon, to reioice, and be∣ing merrie with wine, they caused Sampson their enemie to come forth from the Prison-house to make them sport. But Sampson be∣ing led vnto the pillers whereupon the house

stood, in which they feasted, leaning vppo•• them, & imbracing the two pillars with bot•• his armes, he caused the house to fall down•• vppon all them that were therein: in suc•• manner, that not onely all the Princes of th•• Philistins, and others which were there, wer•• crushed togither, but also three thousand me•• and women which were vppon the roof•• were likewise slaine.

Let vs come now to those punishment which are threatned to the soule, that it shal not inherit eternall life. S. Paul threatneth th•• prophane Corinthians, Be not deceiued: neither fornicators, nor Idolaters, nor adulterers, nor wan∣tons, nor Buggerers, nor theeues, nor couetous, nor drunkards, nor railers, nor extortioners, shall inhe∣rit the Kingdome of God.

This is denounced to all persons, and much more to Pastors, for if they suffer themselues to be ouertaken by this sin, their fault is the greater, because they are leaders of the rest: for as a good ancient Doctor saith, Drunken∣nesse is a fault in any particular man, but in a minister it is sacriledge, by which the one kil∣leth the soule with wine, the other extingui∣sheth the spirit of holinesse.

Lette vs goe forward, and see what S. Paul meaneth, when he saith, that such a man shuld be no Striker. By this woorde, Saint Paule vnderstands, that a Pastor should not bee so

easily mooued, when he hath occasion offe∣red vnto him (either by word or deede) as to be incensed so farre to choller, to strike either with hāds or feet, or with his tōgue or mouth: that is, any way do iniurie. Chrysostome vnder∣standeth by this word principally, he y^t doth hurt, or striketh with the tongue, vsing bitter and proude words. The which interpretation is very tollerable: yet neuerthelesse we may better vnderstand by this word, (as it signifi∣eth properly in the greek) a certaine military fiercenesse, or wildnesse, which is commonly perceiued in Souldiors, who feeling thēselues any manner of way pricked, are suddain∣lie prouoked, and ready to strike: and by this rashnesse, procure much hurt to themselues: as all others do, who suffer themselues to bee too much caried away with outragious affec∣tions. And many times through their madde moode, they become a laughing stock, and a reproach to good men, and those which be of the best place, & therefore by good right the Apostle doth forbid this vice to a Pastor. For if it be vndecent, & shameful in an other man, of what calling soeuer he be, it doth lesse be∣seeme those which are appointed to instruct others. He addeth a little after, that a Pastor should be gentle, and no fighter: by these two words, he vnderstands, two counterpoisons, & medicines, to heale the two maladies which he

had named before: that is, drunkennesse, and desire to strike, & he apposeth them as good and souereigne remedies, against the two ma∣ladies going before. For euen as many ryots and hurts do come of drunkennesse, y^e which is very fitly termed, the mother of partialitie and strife, so gentlenesse and courtesie is that, which presently doth appease and cease the same.

Anger and Choller (as the auncient Fa∣thers say) is farre better asswaged by gentle∣nesse and courtesie, then by resisting. Sala∣mon sheweth the same in his Prouerbs, where he saith. A soft answere appeaseth strife, but an∣gry words stirreth vp contention. Amongst all vertues, with which Princes and great Lords ought principally to be adorned, it is gentle∣nesse, and facilitie in speaking to all, and to re∣ceiue them kindely, if they come vnto him. There is nothing that make them more com∣mended. The good Princes among the hea∣th••n had so much light. For it is reported of the Emperour Titus, who at a time beeing reprehended by some of his familiars, because he promised lightly to all that demaunded any thing of him, without considering the qualitie, or the cause of the request, he answe∣red them wisely, that y^e face of a Prince shuld resemble the countenance of God, frō which as neuer any depart, but very well contēted,

so the gentlenesse of a Prince should be such, that neuer any one should feare to come vn∣to him, and that they should go frō him, with∣out griefe. If Pagan Princes, who had but the shadowes of Christian vertue, haue declared by effect, y^t nothing beseemed thē more then true humanitie, we may lesse maruel at y^e great curtesie which the chief seruants of god, & go∣uernors of his people, haue caused to appeare and to be made knowne in their actions. Io∣sua the great Captaine of Israell, hath ma∣nifestly declared by many of his noble acts, that nothing did so much stead him in his gouernement, as affabilitie, and curtesie. But principallie then, when hee woulde learne of Achan, whether he had the excom∣municate thing of Iericho. For instead of v∣sing the ordinarie maner of Princes, and cap∣taines, to speake fearcely and sharply vnto a malefactor, Iosua behaued himselfe towards him, with a fatherly clemensie, saying: My sonne, I beseech thee, giue glorie to the Lord God of Israel. Moyses was one of the greatest Prophets that euer was, that euen by the te∣stimonie of God himselfe, there was neuer Prophet like vnto him. Besides, he was the meekest, and humblest person that euer was, as may bee perceyued by the practise of his life: but aboue all, in suffering the rep••o∣ches and iniuries of his brother Aaron, and

sister Myriam. Pastours which of necessitie must practise this gentlenesse in their mini∣strie, ought diligently to studie for the same, seeing that without it, hee cannot well dis∣charge his calling. And therefore Saint Paul dooth not onelye desire this vertue in this place, but else-where, as in the 2. Tim. 2. when hee sayeth: The seruaunt of the Lorde must not striue, but must bee gentle towardes all men, apt to teach, suffering the euill men patiently, instructing them with meekenesse, that are contrarie minded. This is the rea∣son for which Saint Paul is set before vs, an ensample of humanitie vnto others, as wee may see. Shall I come vnto you with a rodde, or in loue, and in the spirit of meekenesse? And againe, he speaketh after this maner. Nowe I Paule my selfe beseech you, by the meekenesse and gentlenesse of Christ, which when I am pre∣sent among you, am base. &c. To be brief, when the same Apostle sayth to the Galathians, that Meekenes, gentlenes, and temperancie, are the fruits of the Spirit. And that our Sauiour Iesus Christ himselfe is set downe for an ensample to all Christians, as wee may see. Learne of me, that I am meeke and lowlie in heart, and yee shall find rest vnto your Soules: those that desire this calling of the ministrie, must consider that it is their dutie aboue others to giue themselues to this gentlenes and meek spirit.

Let vs come now to couetousnesse, and desire of gain which is not honest, which is numbred by Saint Paul amongst those vices which a minister should auoid. We comprehend these two words vnder one. The reason is, seeing that couetousnes being an ardent, & insatia∣ble desire to get goods, and to heape them vp one vpon an other, those that are poyso∣ned with this desire, they care not how they get them by right or wrong, and so making a dishonest gaine, it is not amisse to compre∣hende these two vices vnder one. But to a∣uoyd earnestly this vice of couetousnesse, let vs set downe in order, the filthinesse and strange euils which it bringeth to the world, prouing the same, not only by that which the Philosophers haue thought, and written, but principally by the Scripture. And let vs obserue, that if there were nothing left, but that the wise Philosophers haue written, it were sufficient to cause vs to detest the same. For who is not mooued with that saying of Cicero. Good manners are corrupted, and de∣praued by the too much loue of riches. Likewise he sayth in his Oration agaynst Verres, That there is nothing so sacred, but that it may b••e vio∣lated, nothing so strong and defenced, but that it may be ouercome by money. In his Oration for Quintius, he sayeth: There is no dutie ne∣uer so holie, or diuine, which may not bee bro∣ken

through couetousnesse. And in his first Booke of his Paradoxes, Couetousnesse is a kinde of thirst, and destemperature in men, which can neuer be satisfied, it tormenteth, and rac∣keth them, not onely with a beastly desire to in∣crease that which they haue, but also with a mise∣rable feare of loosing that which they haue gotten. Also against Vatinius, Couetousnesse is vnsa∣tiable, it holdeth in such sort the vnderstanding of men, so locked and tied fast, that it suffereth them not by any meanes to take breath. To be briefe, in the fourth Booke of his Tusculan Questi∣ons, It is a sicknesse that pearceth the vaines, and runneth through the intrales, and that which is worse, when once it hath seised our heart, it can∣not be rooted out. I thinke none so voyde of reason, that woulde either buy or eate that meat which should not slake our hunger, but rather encrease the same: or drinke that Wine, or any other liquour which shoulde not quench our thirst, but that which should make vs more drie. Couetousnesse thē being the same meate and drinke, it ought so much the more to be abhorred. But y^e better to find out the deformitie therof, and that incredible mischief vnto which it bringeth thē that suf∣fer thēselues to be led by the same, let vs come to the scripture, & hearken diligently what is there spoken. We learne first of all, that it so blindeth men, that it casteth them headlong,

not onely to the losse of their goods, but of their life also, as we see in Nabal. Who being a very rich man, refused to giue prouision to Dauids yong men, which were greatly distres∣sed by war, notwithstanding that Dauids sol∣diers had beene as a wall to all the sheepe and goods of Nabal, his couetousnesse, and vnthankfulnesse carried so farre, that he wold giue nothing vnto him, who had power vt∣terly to subuert him, and in truth he had been in extreame daunger, had it not beene that his wife Abigail by her wisedome preuen∣ted it. Againe, it so dazeleth the eyes of manie, and maketh them so sense••esse, that they care not to seeke the destruction, not onely of a fewe, but of an whole nation, whō they had rather beholde to perish, then to bee depriued of their expected gaine: of which sort the Scripture proposeth vnto vs two notable examples. The first of Ba∣laam, who beeing called by Balaacke the king of Moab, to curse the people of Is∣rael, hauing receiued a rewarde of his di∣uination, (that is, rich presents) hee thought it better to curse that people, and that by his curse they might perish, then that he woulde lose the rewarde which hee expected from Balaack. The other is of Demetrius a cer∣taine Siluersmith, who seeing that Saint Paul preached, that the gods which were made

with hands, were not true gods, and fearing least that the gaine which he and many other of his craft, got by making shrines of siluer for Diana, should either be dimished, or al∣togither be lost, he stirred vp so great a tu∣mult, and sedition in the towne of Ephesus, that saint Paul, and his companions, were not only in danger of their life, by meanes of De∣metrius, and his confederates, but also all they that were in Ephesus, and euen the towne it selfe: In such sort was Demetrius enraged by his couetousnesse, that hee thought it better to hazarde the towne, then to loose any part of his commoditie. It stirreth men vp to sell thēselues, & others, and to make more accoūt of a peece of siluer, then of men created to the glorie of God: as we may reade of Dalila the amourous louer of Samson, who suffered her self to be so vndermined by her couetous∣nesse, that she sold him vnto some of y^e Phili∣stines, who gaue vnto her a thousand, and one hūdred peeces of siluer, to deliuer vnto them the forenamed Samson. It goeth further then that which is amongest priuate men, those which are linked togither by consanguinitie: yea, euen those which are brother germaines, issuing out of the same bowels, may bee so inchaunted with this venome of couetous∣nesse, that they make sale one of another, as wee reade to haue come to passe to the

sonnes of Iacob, who solde to the Madi∣anites, theyr brother Ioseph, for twentie peeces of siluer. Nay, it stretcheth it selfe so farre, that it so besotteth the couetous man, that forgetting God to bee the reuen∣ger of sinne, they oppose themselues a∣gainst the Spirite of God, to satisfie theyr greedie desire. Annanias and Saphira, may beare witnes hereof, who suffered themselues so to bee abused by this cursed passion, that they were not any thing abashed to lye vnto the holy ghost, who spake by the mouth of Saint Peter, being desirous to keepe backe by deceit, halfe of that price for which they had sold their field, who for their shamelesse lying died presētly, as we may read. Gehazi likewise was on lesse charmed with this poisō, running after Naaman, who returned from his master, being cured by him of his leprosie, and seeing his maister had taken no reward of Naaman, he tooke (his maister not knowing of it) two talants, & two change of raiments of Naamā, saying y^t his master Elizeus had sēt him (lying first to Naaman, afterward to his master, who by y^e power of the spirit of God, knew well i∣nough all that he had done) for which cause by y^e iustice of God, the leprosie of Naaman claue fast vnto him, & to his posterity for e∣uer. The like did Achan, beeing possessed by the same passion, forgat himselfe in such sort,

that he cōmitted an horrible sin, taking away the excommunicat thing of Iericho, contrary to the expresse commandement of God: no∣thing of which was lawfull to take, because all things were appointed to destruction, without keeping any thing which was execrable and accursed, which is called in the scripture Ex∣communicat. Besides, couetousnes doth so dis∣order men, that it constraineth the seruants thereof to serue vncleane spirits, euen the di∣uell himselfe, as wee may reade of certaine men, who hauing a mayde which had a spirit of diuination, got much by her diuining, out of whome (because shee sayde that hee and his fellowes were the seruants of God) he cau∣sed the spirite to depart: wherefore the Mai∣sters of this maide seeing their gaine to bee lost, they drew Paul and Silas to the magi∣strates, accusing them to be the disturbers of the Citie. What could a couetous man doo more, vnlesse hee would sell GOD him∣selfe, to gaine something thereby? Wee reade in Matthew, that Iudas bargained to sell Christ Iesus, who was GOD, and in fine, solde him indeede for thirtie pee∣ces of siluer. See then the vttermost and last degree of mischiefes, vnto which it casteth men. Let vs conclude then, if Phi∣losophers had this reason to say as Cicero sheweth, that There is nothing more vile then

couetousnesse, especially in princes, and in those that gouerne the common-wealth: what then is more wicked & abhominable, in those which haue the guiding of the church, if they giue themselues altogether to their priuate com∣moditie and profite?

In that it is said that a Pastor must be wise, iust, prudent, and temporate, these words are so common and knowne vnto euery one that I need not to stand vpon them to set downe the beautie and excellencie of them: where∣fore speaking of the three vices contrarie to these vertues, that is, Ambition, Choler & En∣uie, that wee may comprehend vnder these words that which S. Paul saith, That a bishop must not giue place to his own sense, the which (because they y^t do procure this holy calling, may be infected as well as other men) we will handle after the same maner, as we haue set downe the vices and vertues afore going. In generall then, and the first mischiefe of ambition is, that where she entreth, she ouer∣throweth all. If shee insinuate her selfe into the Courts of Kings and Princes of this world, she neuer contents her selfe with that degree of honour, vnto which shee ad∣uaunceth her seruants: shee alwayes pric∣keth them forwarde, vntill shee causeth them to fall into some strange miseries, of which we will onely repeate two Histories. The 〈2 pages missing〉〈2 pages missing〉

how ambitiō is displeasant in his sight. More∣ouer we may obserue, that ambition is of such a nature, that she neuer giueth rest to thē that serue her, in such sort, that if ambitious men were preferred to the highest degree of honor in this world, they would euen as Giants, lift vp thēselues euen vnto heauen, I meane, they would neuer be content, that although theyr name were spread ouer the face of the earth, but they would go about to exalt themselues euē vnto the heauens, if possibly they could, as we may reade of the proude builders of the towre of Babell, who were so ambitious, that the cheefest occasion for which they would lay the foundation of that tower, was nothing else but to be renowmed: for see howe they spake: Lette vs build vs a Citie and a tower, whose toppe may reach vnto the heauen, that wee may gette a name. What would they other∣wise signifie by these wordes, but that they would flie euen vp to heauen, to make there names immortall? To conclude, the ambiti∣ous man would climbe higher then heauen, euen to God himselfe. And this is that vnto which our first parents aspired, who beeing without sinne, commaunded all the liuing Creatures of the earth as a great King and soueraigne Emperour, this Empire did not suffice them, for as soone as the di∣uell had sayde vnto them, that if they did

eate of that tree, which God forbad thē, that they should be like God (thinking the Diuell to haue spoken truth) they presently eate of the same. Behold how farre Sathan carrieth the Ambitious, by reason of their ambition: the which is as great as y^e calling is high wher∣in we are placed) the more then wee are ad∣uaunced to some high place, the more ought we to auoide the same. And heereunto may be added, that the more excellent gifts we re∣ceiue from god, which are proper, for the dis∣charge of our calling, the more ought we to take heede, that shee entereth not into our heart, to take possession of the whole, & see∣ing that these gifts bee the gifts of the spirit, which are the more to be regarded, as the spi∣rit is more excellent then the body, & as they passe them in dignitie, so there is greater dan∣ger, that this worme of ambition shuld breed in them. We see commonly by experiences, that wormes doo not breede in new and hard trees, but in Cedars, and other more tender wood, and moathes in the finest wolles, & not in the course: so likewise ambition is the pro∣per vice of those that are most perfect. And this ought especially to be considered, that a∣mongst al the gifts of the spirit, there are none of more reckoning, then the graces of God in preaching the word, and as they are of more value, so ambition doth more attempt them

which are endued with these graces, who are in perpetuall danger, to be ouercome of her, eyther by reason of their eloquence, or be∣cause of the conceit of their sufficiencie: or because of the general applause of the people: so that they ought diligently to beware y^t she doth not seise vpon the heart: for if shee once enters, it is certain, that such doth bring forth more bad fruite secretlie, vnder the pretence of reason, to maintaine their ambition, y^t they do no good, which is perceiued in y^e gouern∣mēt of their calling: euen as a litle wormwood cast into a vessell of wine, spoileth the whole, and a little inke being powred dinto clean wa∣ter maketh it blacke, so a little ambition may spoile all those excellent vertues which a Pa∣stor hath attained. But how shall a Pastor (saith some) auoid this ambition? It doth consist one∣ly in not seeking for honour, but also to reiect the same when it it offered, as far as possibly they can: especially then, when occasions are giuen of commendations, as when hee goeth to preach. For it may so fall out, that then when one is prepared to speake well, hee may be tickled with a certaine humour of glory, as vppon the Sabboth day, or some solemne feast day, then say I, hee must remember his dutie, which is to behaue himselfe hum∣blie, and to giue all the glorye to God. To this ende Philo, Iudaeus applieth the for∣bidding

of the people of Israel, to eate leaue∣ned bread at the feast of the passouer, as though hee would say, that euen as the lea∣uen hath this property to puffe vp the dowe, so the praise which that day maye bee giuen, may make the hearte to swell: and as leauen was forbidden them the day of the Passe∣ouer, so likewise vppon other dayes when they went about any good worke, especi∣ally in Preaching the worde, then wee ought to flye this vaine glorie (which is so indeede for the most parte) more diligent∣ly then at another time: because then shee doth present her selfe, and may insinuate her selfe into the soule more then at some o∣ther time. Let vs come to anger, of which we may say, that this diuellish passiō is so cruel to those, who yeeldeth thereunto, that it depri∣ueth them of sence and vnderstanding.

Assoone as it entereth into any it taketh away from them all the light of reason, and consequentlie, all counsaile and aduice in bringing our purposes to passe. Afterward it tyrannizeth, as commonly Tyrants vse to do ouer thē which are subiect vnto thē. For euē as those y^t haue once taken possessiō of any coū∣try, they take away from y^e same al those y^t may hurt thē, as they see in wisdom, so this hauing once seised vpō y^e hart, doth choak al wisdom which there may be hid: it causeth vs to be of a

turbulent spirit, it cōfoundeth al our thoughts, and causeth all our countenance, to be altogi∣ther disordered. Hippocrates the Prince of the Phisitions saith, that the sicknesse is to be fea∣red, which causeth an alteration of the coun∣tenance of him which is diseased. Choller then is so much the more daungerous, that it transformeth in such sort, the estate of the bo∣dy and minde, that if one could paint such as are thus metamorphized, no such monsters would appear. For chollericke men sometime frowne, sometime laugh, sometime blush, sometime waxe pale, sometime they knock their feete against the grounde, some∣time they clap their handes, sometime they mocke, nod their head, make a mouth, as chil∣dren vse to doo, and to bee breefe, they make so many faces (as one saith) as they that vse to foote out the moriske daunce. If this demeaner of an angry man bee not sufficient reasons to perswade any to leaue these fol∣lies, yet this vice ought to be abhorred, be∣cause it maketh the maners of those that be chollerick, to be rude and sauage, and all their nature so wilde and barbarous, that if it bee considered as it ought to be, we shall finde, that it is more like the nature of lions, beares, and tygers, then of men, because this passion doth so abolish mercie, curtesie, temperance, honest, and modest grauitie, that nothing

can be seene in them, more then is in cruell and wilde beasts. Some blame pleasure, be∣cause it transformeth men into swine, as Circes did the companions of Vlisses. But cho∣ler ought more to be discommended, because it doth not onely transforme men into Ty∣gres, and Lyons, which are beasts more dan∣gerous, but also euen into the person of the Diuell, as we well obserue in a learned trea∣tise of a famous man of our age, which hee made of choller, drawing these reasons heere alledged to proue, that it depriueth vs of the spirit of God, by which we are regenerated: for if that spirit were in them, it should make them of wolues, lambes, but choller bringeth vs to our sauage nature, it causeth that of lambes we become wolues: and in one word, choller is the Prince of disorder, which is in the world, and the true cōtrarietie, which op∣poseth it selfe directly, against all that which God hath made. Briefly, seeing that this pas∣sion is not only deformed, but also pernitious, those which are preferred vnto, or desire the calling of a minister, ought so much y^e rather to banish the same frō them, not only for the horrible mischiefs which it bringeth with it, but also because of y^t, springeth another passiō which is called Enuy, no lesse dangerous and pestilent vnto men then Anger, nay rather more, if all things be duly considered. We say

that it springeth of choller, because it dooth communicate with it, as all vices depend one vppon another. But according to Saint Au∣sten, we may say that it proceedeth from Am∣bition, because it is called the daughter of ambition: but so it is, that the parents being so neare, it was verie necessarie, that I shoulde touch some thing hereof by the way, because they that are too much giuen to choller, and especially to ambition, cōmonly are infected with enuy. And this is that which S. Austen would signifie, saying: That Enuy is the daugh∣ter of pride, and that the mother thereof, which is ambition, cannot be barren, but that euerie place where she is, she bringeth foorth. Wherefore we may conclude of a certaintie, that hee that is ambitious, is also enuious. Thē seeing that this passion, is as it were engraffed in the heart of euery one, euen as Plutarch saith, As there is no Larke without his crest: so there is no spirit to be founde, in which there is not some seede of enuie: fo farre ought it bee from vs, to flat∣ter our selues, as though it were some little fault. For they which suffer themselues to bee ouercome of the same, may commit an infinite number of straunge sinnes, the which are so much the lesse tollerable, as this vice is more infamous and wicked then others.

For when one is ouercome with choller,

with couetousnesse, with ambition, with plea∣sure, for feare to offende, hee findeth out an euasion, or some light excuse, as when one is accused to bee negligent or slouthfull in his businesse, hee will aunswere, that he is to take aduice in his affaires: if an other be re∣prehended of impatience, hee will answere that hee ought not to dissemble an iniurie that is offered vnto him, for if hee do so, hee may be alwaeis subiect to wrong. Againe, if an other bee reprooued, that he is giuen to pleasure, hee will say, that hee must passe the time merilie, that he must be gallant, other∣wise hee shoulde bee thought to bee a Me∣lancholicke Stoick: if hee hee ambicious, hee will answere, otherwise none will reckon of him, vnlesse hee bee aduaunced to honour and credite.

To conclude, if he be couetous, he will say, that hee hath manie children to main∣taine, and if he were poore, none would care for him, and if he should grow to be sicke, hee must depend vpon Phisitians and Apotheca∣ries, &c. But if one aske the enuious man wherefore he is enuious, what can hee aun∣swere? But that God is more good, more liberall, more mercifull, to giue vnto one more beautie, to an other more riches, to an other more knowledge. For when is an

enuious man sorrowfull? Euen then when hee seeth another man more furnished with some graces then himselfe, hee reioyceth when another is grieued, and when he hath occasion to bee grieued. Contrarily, hee is afflicted, when others are ioyfull: he laugh∣eth when others weepe, and weepeth when others laugh. To be briefe, hee is healed by an other mans sickenesse, and is reuiued by an other mans death. But let vs see by examples, the occasions that the enuious take to torment, and crucifie themselues. Wee reade, that Isaac in the time of a grie∣uous famine, went vnto Abimelech King of the Philistines in Gerar, and that GOD hauing blessed his store, in making his flockes of Sheepe and Cattell to encrease, and all that hee possessed: It is sayde after∣wardes in the Hystorie, that the Phili∣stines enuied him: where wee maye see an apparaunt matter of theyr enuie, which was that they enioyed not such blessinges as Isaac did: Wherevppon they made a great tumult, for the Philistines trou∣bled Isaac, they stopped vp all his Welles, with which hee watered his flockes, and their rage was so great, that for to appease and allay the same, Isaac was constrained to depart from them. And the reason is added by Abimelech himselfe, where hee

spake on this sort vnto Isaac: Get thee from vs for thou art mightier then we a great deale. This faire reason might make A∣bimelech ashamed, and all his Subiectes, be∣cause it did proceede from the disease of the minde.

VVhat was the cause, that Rachel con∣ceyued such an hatred agaynst her sister Lea? And murmured so much agaynst her husbande, that shee her selfe sayde, that Shee shoulde die, if hee gaue her not chil∣dren. The reason is set downe, because Rachel sawe shee bare Iacob no children, as her sister Lea did (for which cause shee was a reproach vnto those that liued at that time) shee pursued with enuie her sister Lea, who was in great reputation amongst all at that time, because that barrennesse was reproachfull to Women, and that was the cause that Rachel was so enraged a∣gaynst her sister Lea, in that shee was not so fruitfull as shee.

Let vs go forward, if this vice creepe in∣to men of warre, or into Courtes, or into Kingdomes, or into the Church of God, it stirreth vp incredible mischiefes. In warre among them that make profession to carrie armes. Who can speake of halfe of those troubles that it kindleth? whereof ca••e that strife and contention betwixt the men of

Ephraim and Gideon, then when Gideon pursued the rest of the Madianites, that he had in chase? It proceeded from no other cause, but that Gideon had done an ex∣ployt of warre most memorable, which had neuer beene ended but lamentably, had not Gideon, (perceiuing well the occasion) pacified them, attributing vnto them the better part of the victorie, as wee maye reade.

If it creepe into Courtiers, it is neuer sa∣tisfied, but with the death of those that it dooth enuie. There is a notable example hereof among the gouernours that Darius had appoynted ouer his Realme. And ouer those three Rulers that had the ouersight of the hundreth and twentie gouernours: for wee reade, that Darius hauing appoyn∣ted Daniel one of the three ouer the hun∣dreth and twentie gouernours, hee loued him so well, that hee thought to haue set him ouer the whole Realme, that he should bee the seconde after him, insomuch, that the other Gouernours beganne to enuie, and to beare such a vehement iealousie towardes him, partlie because hee was so beloued of the King, and partlie because of the Iewish Religion, that they founde out a meanes to accuse him of vnfaithful∣nesse towardes the King, because hee

would not call vppon the King Darius, ac∣cording to the decree that the enemies of Daniel had caused to bee made. What came to passe? hee was cast into the Li∣ons Denne to bee deuoured of them, and it had so come to passe, if GOD had not shewed a maruailous token of his proui∣dence in defending, in restrayning the nature of those furious Beastes, who in steede of tearing him in peeces, did him no harme at all: but the other his accu∣sers, beeing by the commaundement of the King cast into this Denne, with theyr Wiues and Children, were deuoured e∣uen vnto theyr bones, before they were come vnto the bottome of the Denne. If it infecteth Kings, or enters into them vn∣to whome their Kingdomes may come by a∣ny meanes, this furious Beast doth shewe her selfe more cruell: for shee doth not one∣ly procure the death of them vppon whome shee fastneth her selfe, but shee is so outragi∣ous, that shee prosecuteth vnto death, all those whom she so mortally hateth: yea, euen to banish out of the places, the brute beasts, where those whom they enuie doo remaine, yea, and ouerthrow the place it selfe, such is their insatiable enuie. Amongst other exam∣ples we may read, that when Saul had a long time sought Dauid to put him to death, fearing

least hee should gette away his Kingdome from him, it is there saide, that one of the seruaunts of Saul named Doeg, de∣siring to gratifie his Maister, came and tolde Saul that Dauid was in the Towne of Nob, and that the priest Ahimelech had giuen vnto him the Sworde of Goliah. Saul sent to seeke Ahimelech, hee spake reproachfully vnto him, and called him trai∣tour, and sayde that hee hadde conspired a∣gainst him with Dauid: vnto whome when Ahimelech had aunswered, that neither hee nor Dauid did conspire, but that hee was his Sonne in lawe, and a faythfull seruant, and that hee had onely asked counsell of the Lorde for him. Then the gall and venome of enuie which was in the heart of Saul, aboundantly powred foorth it selfe, for hee caused not onely Ahime∣lech to bee slaine, but also fourescore and foure Priestes with him, Also Nob the Cittie of the Priestes, smote hee with the edge of the Sworde, both man and wo∣man, both childe and suckling, both Oxe, Asse and Sheepe, which were in the Cittie. To go forwarde, if it once enters into Bro∣thers and Sisters, which haue issued out of one bellie, it cannot bee kept backe by this fraternitie, which is the greatest bond of loue as possibly may bee, it breaketh out often∣times

by a most cruell murther of them which are ioyned together in consanguini∣tie: wee may propose two examples hereof, one of the Brethren of Ioseph, of whome wee reade, when hee was deadly hated of his Brethren (because Iacob theyr Father loued him, and also for his Dreames, by the interpretation whereof, his Father, his Mother, and his brethren, might vnder∣stand, that one day he should bee preferred before them) his Brethren conspired his death, and at length to satisfie theyr en∣uie, they solde him, in such sort, that theyr enuie was so violent, that although they knewe for certaintie, that he should prooue a great Prince, who might afterward stande them in steede, yet they had rather haue putte him to death, then to haue seene him in such an estate. The other may bee taken from Caine, who passed further: for the Historie maketh mention, that seeing the sacrifice which hee offered, was not so accepted of GOD as his Brother Abels was, hee most cruelly massacred him. Moreouer, the enuious man doth not onely putte to death those whome he doth enuie, but sometime hee layeth violent handes euen vppon himselfe, as some haue noted: and for proofe whereof, they haue set downe the example of Achitophell, of whome

wee may reade, who verie much greeued, that the counsaile of Hushhai was preferred before his, hee went home and hanged him∣selfe. To be breefe, if an enuious man could set himselfe against God, hee would doo it: and wee may verie well say, that enuie hath reached so farre in the person of the Scribes and Pharisies, and many others, of whome wee reade in the Gospel, who although they were more then conuinced in their consci∣ences, that Iesus Christ was God, being so inchaunted with this poyson of enuie, they deuised all meanes that they could to putte him to death, accusing him, that hee sayde he was God, and in the ende by this false ac∣cusation they crucified him. Besides, enuie is the sole cause of th•• ••estruction of those which are poysoned therwith, the onely ouerthrow of kingdomes, if it once dooth in∣finuate it selfe into the hearts of them which haue the gouernment of the same: and it is no lesse merciful vnto the Church of God, if the leaders thereof giue way vnto it. And because that Sathan, who is the true Father of enuie, and the mortall enemie of the saluation of men, endeuoureth with al his foce to increase his Kingdom, and to destroy Gods people, knowing that if there be any in whose heart this accursed passion is planted and ingraued, it is in the heart of Pastors

whereby hee may gaine most, and the more aduance his kingdome, and diminish Gods inheritance. Then it may so fall out, that hee that is thus possessed with enuie, in steede of seeking the glorie of God, and the discharge of his dutie, hee will seeke his owne, neither will hee bee content to liue peaceably a∣mongst his fellow brethren, if hee shall per∣ceiue that they excell him in any grace, whereby he may profite himselfe, and learne of them, and that the Church may be great∣ly edified, but he rather taketh delight, that both he and the Church should be depriued of such men, then patiently to beare, that the opinion which is conceiued of him, or which hee perswadech himself men conceiue of his gifts, should any way be impaired by o∣thers. And to conclude, seeing there is no such way to promote the glorie of God, as by the ministrie of his worde, prouided alwayes that those that haue the charge ther∣of, to preach the same, bee voyde of all sinister and corrupt affections, and espcially of this enuie: so there is no instrument which doth more diminish the Kingdome of God, and establish that of Sathan, as when the Pastors suffer themselues to bee car∣ried away with these passions. Therefore wee must detest as much as possibly wee can, this horrible monster Enuie, and to the

end we may the more abhorre the same: let vs consider, that he that yeeldeth therunto, doth but procure his owne torment. Furthermore, in respect of him which is followed with en∣uie, hee is so far many times from being hurt, that that vertue is increased in him, which o∣thers goe about to diminish. And this is that which Propertius would signifie when he sayth, that an enuious man hath so many tor∣mentors, that doo iustly punish him, as hee whome hee dooth enuie hath commenders. And verily, as enuious men doo procure prayse and commendation vnto them, whome they gnawe vppon with theyr en∣uie, they do but heap vp the torment of their minde, and cause their owne shame. as Chri∣sostome sheweth vppon Mathew. O En∣uie, which art alwaies an enemie to thy selfe, for he that enuieth, maketh himselfe as infamous, as hee causeth him to hee glorious whome hee prosecuteth with enuie. And lette vs adde this, to comfort them which are troubled with the enuie borne against them, that most notable saying of Propertius, that the pricke of enuie ought to stirre vppe men more to the exercise of vertue. Iacob hauing passed ouer Iordane with his staffe, had neuer re∣turned with great bandes, if the enuie of Esaw had not stirred him vp, and exercised him.

Ioseph had not beene a commaunder in E∣gypt, if the enuie of his brethren had not sold him. For it is written, hee cannot bee Abell, that is not exercised with the malice of Caine. With these things also wee may ioyne that which Cicero saith against Catiline, that enuie gotten by vertue, ought not to be counted en∣uie, but vertue. And this ought as well to bee applied to those which do pursue others with enuie, somewhat to restraine them, as to those which are enuied, the more to encourage them cheerefully to goe forward and perseuere in well dooing.

Notes

• 1. Tim. 5 Tit. 1
• The first difficulties consisteth in this, that the mini∣ster must be vnre∣proueable.
• VVhat it is to be vnre∣proueable.
• How it is to be vnder∣stood, that a bishop must be the husband of one wife.
• VVhat watchful∣nesse is re∣quired of a Pastor.
• Eze. 3. & 13
• Math. 24 25.14 Rom, 13. 1 Cor. 15 1 Thess. 5 2 Pet. 4 VVhat the sobrietie of a Minister ought to be.
• Iudg. 13 Numb 4
• Iere. 15.
• The excesse of eating & drinking, the destruc∣tion both of Soule and body.
• Luk. 21 Rom. 13 1. Thess. 5 1 Tim. 3 1 Pet. 5 VVhat mo∣desty is re∣quired in thē which desire the Ministrie.
• Rom. 12 Gal. 5 Phil. 4 Col. 3 Tit 3 1. Pet. 3
• Rom. 12
• Iam 1
• Charitie must not be affected with ambi∣tion.
• Deut. 10
• The fruits of hospita∣litie.
• The first fruit.
• Gen. 24
• Exod. 2
• The second fruit.
• 2. King. 4
• Iosu. 2.
• The fourth fruit.
• Act. 18.
• The fift fruit.
• 1. King. 17.
• The sixt fruite.
• Luc. 16.
• Luc. 10.
• The seuenth fruit.
• Gen. 18.
• Gen. 19.
• Heb. 13.
• 1 Pet. 4
• The eight fruit.
• Iob 31.
• Act. 16.
• Iudg. 19.
• As they which ex∣ercise cha∣ritie, pro∣cure to thē∣selues the loue of God, so those who do not practise it, bring vpon themselues his curse.
• 1. Sam. 28.
• Iudg. 8.
• Drunken∣nesse for∣bidden to Pastors.
• First. Prou. 20.
• Second.
• Eph. 5.
• Third.
• Osea. 4.
• Fourth.
• Fift.
• Dan. 5.
• Sixt.
• Gen. 19
• 2 Sam. 13
• 1 King. 16
• Iudg. 16
• Gen 22.
• 1 Cor. 6
• What mea∣neth it, that a Pastor must be no Striker.
• What it sig∣nifieth, a Bishop must be gentle and no fighter.
• If gentlenes becōmeth kings and princes, much more others, and especially Ministers.
• Iosua. 7
• Num. 12
• 2. Tim. 2
• Tit. 1
• 1. Cor. 14.
• 2. cor. 10
• Gal. 5 Math. 11 Ministers must pro∣pose vnto themselues the meeke∣nesse of the Apostles, namely S. Paul, and of our Sauiour Iesus Christ
• Couetous∣nesse ought to be auoy∣ded of Mi∣nisters, be∣cause of the infinit euils it bringeth to all those who are led by it.
• 2. Offi••.
• The first mischiefe vnto which couetous∣nes bringeth them that serue her. 1. Sam. 2
• The second
• Num. 23
• Acts 19
• Gen. 37 The third.
• Act. 5. The fourth
• 2. King. 5.
• Iosu. 7. The fift.
• Math. 26. The sixt.
• 2 Offic.
• None must take vppon thē the go∣uernment of the Church for their pri∣uate gaine.
• Tit. 1.
• Mischiefes comming of ambitiō.
• Gen. 11
• The ambi∣tious man would climbe vp to heauen, to make himselfe e∣quall with God.
• The higher that a cal∣ling is, the greater the ambition, if it creepes into them that exerci∣seth that calling.
• How a Pa∣stor may auoide am∣bition.
• The mis∣chiefe of Anger.
• Choller doth extin∣guish in mē all Christi∣an vertues.
• Aug. de ver. b. dom. super Mat.
• VVherfore enuie is more infa∣mous then other vices.
• Gen. 26 VVhat bee the occasi∣ons of enuie.
• Gen. 30.
• Iudg. 8 Eunie de∣stroyeth all where it entreth.
• Dan. 6
• 2. Sam, 21.
• Gen. 37.
• 2. Sam 17
• Enuie in the church hurteth as much as in any other state.
• How enuy may be corrected.