Common Places, Discourses 2 · Sermon 5
An Oration or Sermon out of the 2. Chapter of Malachie, of the profit and worthineſſe of the holy Miniſterie.
WHen it was thought méete (good people and deare brethren in Ieſus Chriſt) that in this diſtribution of monie, ſomewhat ſhould be ſaid for the perſwading and comforting of you, that euen as the outward want of the bodie is ſomewhat relieued, ſo your mindes might be incouraged to goe foreward in the ſtudie of Diuinitie. It was laide vppon me, who albeit I want no good will to yéeld vntounto honeſt and iuſt requeſtes, yet doe I féele that thoſe thinges doe in a manner faile wherewith I vſe to exhort vntounto that indeuour which is moſt neceſſarie to the Church, aſwell for that my witte ſerues me not readilie to inuent, as becauſe I hauehave both here and in the ſchooles oftentimes ſpoken of this matter. And that all theſe thinges might nothing hinder me, I hauehave had in verie déede but ſmall time to conſider hereof, not onelie in reſpect of ye ſhort ſpace of time, but by reaſon of the excéeding griefe of minde conceaued for the lamentable and vntimelie death of our moſt excellent king. The vntimelie death of King Edward the 6.Howbeit that I neglect not in this duetie thoſe thinges which God would miniſter vntounto vsus, I will in fewe wordes ſet forth vntounto you that which the text dooth offer. I beſéech Chriſt, that thoſe thinges which I ſhall ſpeake to his glorie & your profit may reape ſuch fruite as I deſire: whereof I ſhall be in great hope, if you willinglie and diligentlie giuegive héede vntounto me. I ſée déere brethren, that the chiefeſt cauſe why manie are called back from the ſtudie of the holie ſcriptures, and from the Miniſterie of the Church is becauſe both this function at this day is accounted vnprofitable, and as thinges goe at this day without eſtimation. And therefore mans nature deſiring profitable & goodlie thinges, flieth from the perfect knowledge of the holie ſcripture as a thing barren and vnfruiteful, and it alſo refuſeth the Miniſterie of the Church, becauſe there is ſcarcelie ſéene in it anie authoritie, anie honour or excellencie. Wherfore ſince herein conſiſts the whole & ſumme of this matter, I thinke it good to ſet forth two thinges vntounto you: Firſt that there are ſingular commodities and great honour in the holie function. Secondlie that the deſpiſing and contemning of the Miniſters procéedeth of farre other cauſes, than from their nature and propertie: the which if Miniſters would take héede of, both they ſhould be happie, and without doubt be had in great honor and eſtimation. Theſe thinges if I ſhall make plaine, eſpeciallie by the authoritie of the word of God, there ſhall be no more cauſe but that you may deſire with a glad and chéerefull minde to enter into this office whereunto you be called. Albeit, there are in the holie ſcriptures manie thinges which doe much ſerue to this purpoſe, yet will I at this time take in hand to interprete a péece of the 2. Chapter of the Prophet Malachie.
Mal. 2 4.And ye ſhall know that I hauehave ſent this commaundement vntounto you, that my couenant which I hauehave made with Leui might ſtand ſaith the Lord of hoſtes. My couenant was with him of life and peace, and I gaue him feare, and he feared me, and was afraid before my name. The lawe of trueth was in his mouth, and there was no iniquitie found in his lippes. He walked with me in peace and equitie, and he turned manie from their vnrighteouſneſſe. For the Prieſtes lippes ſhal keepe knowledge, and they ſhall ſeeke the lawe at his mouth, for he is the Ambaſſadour of the Lord of hoſtes. But ye hauehave gone out of the way, ye hauehave cauſed manie to fall in the lawe, ye hauehave made voide the couenant of Leui ſaith the Lord of hoſtes. Therefore hauehave I alſo made you deſpiſed and vile before all the people, becauſe ye kept not my waies, but hauehave beene partiall in the lawe.
To the Prieſtes dooth the Lord ſay, that his purpoſe was euen from the beginning, that the couenant betwéene him and Leui, that is the order of Prieſthood ſhould be eſtabliſhed. The fruite and profite of the miniſterie.And ſéeing in a manner in the firſt wordes are comprehended whatſoeuer fruit and commoditie there is in the prieſthood, I beſéech you that ye will diligentlie conſider of thoſe wordes with me. The couenant (ſaith he) with him was of life and peace, and I gaue him thoſe thinges, &c. Here firſt of all would I vnderſtand of you what as the laſt and chiefe end ſhould be deſired. I knowe you will ſay that felicitie is to be wiſhed for. But the ſame vnleſſe I be greatlie deceaued conſiſtes in two thinges. Firſt that there be no want of anie honeſt good thing which may ſerue to adorne and make vsus perfect. For our minde is neuer pacified nor yet is it euer at reſt, vnleſſe it hauehave attained to a ful meaſure of all good thinges. And this dooth God now comprehend vnderunder the name of peace. Hereof it comes that the Hebrewes when they ſalute anie bodie, doe ſay, Schalomlac, Peace be vntounto thee. Euen as they teſtifie in the Goſpell: Chriſt vnderunder the name hereof wiſhed perfect health vntounto his, ſaying: Peace be vntounto you: And he commaunded his Apoſtles that into what houſe ſoeuer they entred they ſhould forthwith ſay: Peace be vntounto this houſe. And thus you your ſelues perceiue what God meant, when in the couenant which he made with the Leuites he promiſeth peace: He promiſed in verie déede abundance and plentie of all good thinges to the Leuites. The other point of felicitie is, that it be not flitting, but firme and conſtant. For the good thinges which we poſſeſſe ſéeme not to be fullie good, if they may be eaſilie taken away. Wherefore to the intent that God might aſſure them of the ſtedfaſtneſſe of his promiſe, he added, Of life, that they might not onelie know that they ſhould hauehave peace, but alſo that they ſhould liue therein. So then ſéeing GOD would hauehave theſe promiſes annexed to the prieſthood, can you perſwade your ſelfe that the Miniſterie is an vnprofitable, barren & vnfruitfull thing? Let others beléeue this, but he that vnderſtandeth the way of the chiefe felicitie will not runne into the way of ſo ſtrange and abſurde an opinion. Why then dooth our fleſh complaine? Without doubt he that is not content with ye chiefe felicitie can finde nothing elſe wherein he may repoſe himſelf. He whoſe gréedineſſe cannot be ſatiſfied herewith, will neuer be ſatiſfied by anie other meanes. He that will not fullie repleniſh himſelfe herewith, ſhall be vacāt & emptie whither ſoeuer he goe. But for ſo great a commoditie promiſed vntounto vsus, what on ye other ſide dooth God becauſe of ye couenant require of vsus? Euen a due honor and obedience which in the Hebrewe he calleth Feare. And I gaue thoſe thinges vntounto him in reſpect of feare, and he feared me, he was afraid before my name, &c. Theſe wordes he ſpeaketh of Phinees the ſonne of Eleazer, for with him the couenant was made, and ſuch thinges were then ſpoken vntounto him. But let euerie one of vsus thinke them to be ſpoken vntounto him, let him obey and reuerence God aboue all thinges, let him continuallie hauehave regard to his commaundementes, let the lawe neuer ſlippe out of his minde, let him be gréeuouſlie afraid to violate euen the leaſt of his commaundementes: againſt which, if at anie time he perceiue himſelfe to hauehave committed anie thing, that let him with excéeding gréefe of minde and with great ſorowe deteſt. This muſt be the firſt care of the Miniſter as touching integrite of life, and theſe two partes of the couenant are one aunſwerable vntounto the other. God promiſeth life and peace, let vsus on the other ſide yeeld vntounto him and his will, woorſhip, reuerence, and feare.
The honour and dignitie of the miniſterie.But becauſe there hath bin enough ſpoken of the profite and commoditie, now let vsus conſider of the honour and dignitie. The lawe of trueth was in his mouth, and there was no iniquitie found in his lippes. He walked in peace and in equitie, and turned manie from their wickedneſſe: for the Prieſtes lippes ſhall keepe knowledge, and they ſhall ſeeke the lawe at his mouth, for he is the Ambaſſador of the Lord of hoſtes &c. If we wil know what maieſtie, ornament, and honor God ioyned to the holy Miniſterie, let vsus conſider the laſt wordes of the ſentence rehearſed: Becauſe he is the Ambaſſador of the Lord of hoſtes &c. If it be a ſingular gift of God to be a man, not a brute beaſt, ſo as manie euen of the Ethnickes thought méete to giuegive thankes to God for the ſame: againe if it be ſo glorious a thing to excell among men, ſo as in a manner all mens indeuors bend thereunto: now dooth this without all controuerſie excell all nobilitie and excellencie, to knowe that we be not men but the meſſengers of God. It is no meane gift to be an Ambaſſador of anie prince, much more honorable to be ſent of a noble king, and yet more honorable to be ſent of an Emperour. But to hauehave a meſſage in the name of God and of Chriſt as Paul ſaid, 2. Cor. 5. 20is an incomparable honour. Looke how much heauenlie thinges excell worldlie, ſo much dooth the being of a meſſenger of God excell all the honours of this life.
The office of the miniſters of GOD.Wherefore yée hauehave heard the commodities and greatneſſe of this vocation, it remaineth that we ſet foorth the duetie which wée our ſelues ought to ſhew, that we diſhonour not ſo great and ſo worthie gifts: The lippes of the prieſt (ſaith he) ſhal keepe knowledge, Malac. 2. 7.and they ſhall ſeeke the lawe at his mouth, &c. This muſt they hauehave a ſpeciall care of, that they be ſkilfull in holy & diuine thinges: but this ſhall they neuer obtaine, vnleſſe that night and day they occupie themſelues in reading the holy ſcriptures. And it is not without force that the miniſter is ſaide to kéepe knowledge and that with his lippes. For this kéeping firſt of al conſiſteth herein, that he beware that no lie at any time procéede from him: ſecondly that hee alter not thoſe things which he teacheth out of the holie ſcriptures, but that he defend them with a conſtant fortitude, but not of the fleſh (for that belongeth to the magiſtrate) but with the lippes, that is, by moſt aſſured reaſons drawne from the fountaines and treaſure of the worde of God. Moreouer forſomuch as ſo great a knowledge is prepared not for himſelfe alone but for others, the miniſter muſt both be able and willing to aunſwere concerning al things which belong vntounto ſaluation. For ſome there be, that iudge not woorſt of religion, who are alſo learned, and (to ſay the trueth) not vnſkilfull of the holie ſcriptures, but thoſe things which they know they impart to others, either no way at all, or elſe maliciouſlie. But the meſſengers which are deſcribed by the Prophet are no ſuch manner of men. Becauſe at their mouth the lawe of God is required, therefore let them do their duetie that they be the expounders of the will of God, or elſe let them leaue off to be the miniſters of the Church, or as the Prophet ſpeaketh the meſſengers of the Lorde. They verily (that we may ſtill continue in things pertaining to men) are called lawiers, which giuegive counſell out of the lawe and interpret the lawes: For which cauſe theſe alſo, ſince they bee cunning in the ſcriptures of God, muſt both aunſwere by them, and muſt interpret them vntounto the people of God. God by the right of the couenant promiſeth vntounto vsus, as ye hauehave heard the honour of Angels: but on the other ſide he requireth of vsus that we ſhoulde be ſtudious in the worde of God, and thereof to be good and liberall interpreters where, and at what time it is required of vsus: and required it is, when wée ſee the people of God vntaught, hungry, and in a manner periſhing for lacke of ſuccour, & infected on euerie ſide with wicked and peruerſe opinions. Which although it hauehave often héeretofore happened, and euen in other places doth eaſily happen: Notwithſtanding we doe yet euen at this day, eſpecially in Oxford ſo many of vsus as hauehave an earneſt zeale to learning, Oxford.féele it to our great griefe. Heere the common ſort of people is ſo vnſkilful as ye Goſpel ſéemes but a fable vntounto them. Héere euen to this day after the feaſt of Eaſter are vſed no ſermons publikely. Héere are all thinges ſo clearely ridde of the iuyce of the pure and ſyncere doctrine, that euen the fountaines themſelues growe drie and vncleane. Howe in a manner all things are here infected with ſuperſtitious and peruerſe opinions, howſoeuer wee diſſemble it, the thing it ſelfe cannot be hidden. How manie Colleges (I beſéech you) are in this Citie (let thoſe which bee the faithfull and godlie diſtributers of the Almes declare) which either cannot or wil not yéelde ſo much as one profeſſor or preacher of the Goſpell. Should not the wiſemen which be héere thinke with themſelues that the common welth, church, and magiſtrate will thus ſay, Is this the profite that we reape by ſo great expenſes? Is this the fruite that the common weale gathereth by miniſtring of liberall charges and things neceſſarie? Is this the earneſt affection that we ſée in theſe places of the Goſpel publikely receiued? Is this the diligence that the paſtors & gouernors of the Church vſe to further ye godly indeuors of the kings maieſtie? I beſéech you what elſe is this but to foſter in the boſome manie lurking enemies of godlineſſe and poyſoned ſerpents? neither are they aſhamed in the meane time onelyonly to ſend children to receiue the benefite of the almes, but thoſe in verie déede they do afterward inſtruct at home after their owne pleaſure in vngodlineſſe. And ſome hauehave not béene content onelyonly to thinke ill and to bée vnwilling to further the procéeding of godlineſſe, but hauehave not ſatiſfied their minde vnleſſe they came foorth and teſtified for themſelues and their aſſociates that they woulde not allow of the trueth ſet foorth. Who hath compelled any man to beléeue, who cauſeth any violence? Who conſtraineth any man to hauehave a good opinion or to profeſſe the doctrine of the Goſpell? Séeing therefore they cannot complaine hereof, why doe they then willingly and openly bewray the poyſon and peſtilence of their minde? Vndoubtedly wée hauehave not of al theſe companies neither do we looke for, except God as it is ſaide be preſent with vsus, who according to the ſaying of the Prophet may preſerue and kéepe knowledge with their lippes, and of whoſe mouth the louelove of God may be required and demanded.
But leaſt we ſhould complaine that without any example God requireth theſe things of vsus, our Malachie affirmeth that Phinees performed the ſame: The law of truth was in his mouth, and there was no iniquitie founde in his lippes: he walked with me in peace and equitie, and turned a great manie from their vngodlineſſe, &c. Firſt he rehearſeth two things wherwith thoſe moſt ancient prieſts were indued. For as touching doctrine and preaching they were ſyncere and true. For in opinions and iudgements they lied not at all, they vttered no otherwiſe with their mouth than they thought from their heart: and finally they had no reſpect of perſons, ſome ſpeaking one thing and ſome another, but they ſyncerely taught al things and euerie where to all men. Secondly as touching conuerſation and life they had peace, namely being iuſtified by faith: for hereof procéedeth peace & tranquillitie in conſcience towards God. Afterward is added, In equitie: for that iuſtification in their hearts was not barren, void and fruitleſſe, but it yéelded abundance of fruite which euen of men themſelues, ſo they would rightly iudge of them, might bée allowed. And this is to preach not onelyonly with pure doctrine but alſo with innocencie of life. And what inſueth hereof at length, our prophet declareth: And he turned away manie from their vngodlineſſe. This is in verie déede to fiſh happilie for men, to winne vntounto Chriſt the people committed to our charge, and to till the fielde of mens hearts, filling them with profitable and fruitfull ſéede. Theſe thinges are not brought to paſſe by armes, by the inuentions of men, by ſuperſtitious ceremonies, by vnctions, by ſhauings of the heade, and by the marks of orders, but by the example of an innocent life & pure doctrine men are drawne vntounto God, and are perſwaded to forſake their former vngodlineſſe. Wherefore it is not ſufficient for miniſters to excell in Godly and ſounde knowledge. It is not ynough for them to liue in vpright and honeſt behauiour, vnleſſe they indeuour to conuert men vntounto God. Theſe things did Chriſt require of the Apoſtles if we peruſe the Goſpels. Matt. 10. 7. 1. Tim. 4. 13. 2. Tim. 2. 15. Tit. 3. 18. Exo. 25. &cTheſe things did Paul preach vntounto Timothie, to Titus, and welnéere in all the Epiſtles if we will hearken vntounto them, neither did the garments of the prieſts in the old teſtament ſhadowe any other thing. In the breſt was Vrim and Thumim which is light and perfection, becauſe God would that by the light of doctrine they ſhoulde be famous, further that they ſhould be of moſt pure maners and integritie of life. Alſo in the ſkirts of their garments there were belles, becauſe it behooued that their doctrine ſhould ſounde and be hearde in the Church. And forſomuch as it was to be prouided that it ſhoulde not be doone with vaine noyſe and iangling, to the belles were ioyned Pomgranats, a fruit doubtleſſe pleaſant and beautifull. And that they might vnderſtand, that there was a charge laide vponupon them to draw men vntounto God, Ib. ver. 36.they ware engrauen vponupon their ſhoulders and breſts the names of the xij. tribes. But laſtly they carried about them written vponupon the cap which they ware, the moſt holy name of God whoſe meſſengers they were. By all theſe thinges if you beare them in mind, ye may eaſilie gather the commodities and dignities of the holy miniſterie.
Why the holie miniſterie is contemned.But nowe to holde you no longer in this matter than is méete, I will declare in fewe words by what fault of ours it comes to paſſe that the order of eccleſiaſticall men is deſtitute of her commodities and of the common ſort ſo greatlie contemned. But yee hauehave declined from mee, &c. It is as much as if he ſhoulde ſaie: It is your fault which hauehave not ſtoode to your promiſes and couenantes, therefore hauehave I ſpoyled you of your honours and profitable commodities. You are ſalt without ſauour, therefore ſhall yee be caſt out of the doores and trodden vnderunder foote. Yee be a light vnderunder a buſhell, therefore ſhall yee be counted vile and diſhonorable. Ye builde not the citie vponupon a hill, that your good workes maie be manifeſt vntounto all men, but in the déepeſt valleies, where your buildings are defiled on euerie ſide with the mudde and mire of luſtes. Therefore hauehave yée brought vponupon you theſe euils: thus loſt yee your commodities: on this wiſe hauehave ye your ſelues caſt awaie the honour and nobleneſſe of your order. And yee hauehave cauſed manie to fall in the way, &c. Yee that ſhould hauehave drawen men vntounto God, ye hauehave both by peruerſe doctrine, by example of moſt vnpure life, and alſo by ſuperſtitious rites called them from the right courſe, when otherwiſe they were in a good forwardneſſe. Yee hauehave made voide the couenantes of Leuie ſaith the Lord of hoaſts, &c. The conditions and couenauntes ſhoulde hauehave béene inuiolate on both ſides. Let vsus conſider whether of vsus kept or brake the promiſes. I as I promiſed vntounto your Fathers, gaue you peace and life, for they liued a long time in great glorie and happie ſtate. Yea verilie that ſame Phinees with whome I made my couenant liued a verie long time. For as it is in the booke of Iudges, Iud. 20.hee was yet on liue when all the Tribes made war againſt Beniamin. And if we ſhall giuegive credite to Ioſephus, that people had from Aaron to the building of the Temple of Salomon onelyonly 13. highprieſts and all of one and the ſelfe ſame ſtocke namelie of Aaron, and in the meane ſpace were welnéere fiue hundreth yeares. And no man can iuſtlie obiect but that they were accounted as the meſſengers of God. Wherefore let vsus confeſſe God to be faithfull, whoſe wordes abide euerlaſtinglie in moſt aſſured equitie and trueth. So nowe is the ſynceritie of Gods promiſe ſufficiently prooued and made manifeſt. But on the other ſide (ſaith he) you hauehave broken the couenant to whome onelie this ſufficed, and this yee accounted for your chiefe and ſingular benefite, that your ſuperſtitious ceremonies, tithes and reuenues might remaine vntouched: but as for trueth, knowledge, equitie and compaſſion of heart you had none. So farre were you off from bringing home and raiſing vp them that were fallen, that ye hauehave béene a hinderaunce euen to them that goe and ſtande vpright. Yée ſhewed not your ſelfe my Angels, that is my meſſengers: Naie rather ye hauehave pleaded for the aduerſarie power, for the world, for darkeneſſe and for the Pope himſelfe, and ſooner for anie power than for mine. And euen I alſo hauehave cauſed you to bee had in contempt. Nowe is the cauſe plaine why the miniſters of God be caſt downe, why they are vile, contemptible, and in a manner deſpiſed of all men, and maie ſéeme of all men to be made a mocking ſtocke: Becauſe yee hauehave not kept my waies, &c. Your calamitie is not aſcribed to the fault of your order as though ſuch were the condition and nature thereof: For all thinges which be created hauehave theſe properties which the worde of God hath giuen vntounto them. Wherefore ſéeing wee perceaue them to be moſt ſurelie kept in other things, can the holie miniſterie, which among the ordinances of God is ſo excellent, be iuſtlie accuſed of falling awaie either through fault of God or it ſelfe from the auncient & moſt excellent properties thereof? It is ſaid here to hauehave happened farre otherwiſe: For becauſe yee hauehave not kept my wayes but hauehave beene partiall in the lawe, &c. I beſéech you déere brethren, what is to bée parciall in the lawe & in the adminiſtration of the worde of God, but to hauehave in ye holie miniſterie a chiefe conſideration of him ſelfe? To prouide eſpeciallie that no harme come to his owne commodities, honours and ſubſtance that he hath gotten? To take héede that he offende not the rich, mightie, noble, nor principall men? To prouide with ſingular care, that they maie ſtill retaine the partes and ſuperſtitious opinions which they hauehave once taken vppon them to defende? Let rather the trueth (ſay they) preuaile, let the ſcripture bee ſubiect to the traditions and inuentions of men. Let the worde of God ſerue the prieſtlie maieſtie or rather Tyrannie. And as for Religion, let not the heauenlie oracles of the diuine Scriptures, but rather our wils order the ſame. Verilie this ſaide the Prophete or rather God in him. And yee hauehave beene parciall in the lawe. Which thing the Apoſtles did not and the moſt godlie Prelates of the Church which liued in the beſt times thereof. And in verie déede in the time of Moſes and Aaron the Leuites were armed from gate to gate of the tentes, ſparing neither mother nor brethren nor children, and for this cauſe are ſaide to hauehave conſecrated their handes therein. Therefore I heartilie pray & beſéech you my brethren for Ieſus Chriſt his ſake, that ſo manie of you as either hauehave alreadie taken vppon you the holie miniſterie or doe looke to come thereunto, ye will regarde the ſame not as an vnprofitable and vile thing. Conſider diligentlie what bee the honours, commodities, and couenauntes thereof, ſtand ye to the promiſed conditions, and doubt ye nothing of the faith of Almightie God, and of our ſauiour Ieſus Chriſt. For he is true, ſtedfaſt and moſt aſſured in perfourming thoſe thinges which hee hath promiſed: Heauen and earth (ſaith the Lord) ſhall periſh, but my wordes ſhall not periſhe. And theſe thinges as touching the holie miniſterie are ſpoken to you that be the Elders. Nowe I thinke it good to ſaie ſomewhat vntounto the younger ſort, and to the children.