The picture of a true protestant: or, Gods house and husbandry wherein is declared the duty and dignitie of all Gods children, both minister and people. Written by Thomas Tuke. Tuke, Thomas, d. 1657. 1609 Approx. 291 KB of XML-encoded text transcribed from 131 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A14003 STC 24313 ESTC S102480 99838263 99838263 2636 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A14003) Transcribed from: (Early English Books Online ; image set 2636) Images scanned from microfilm: (Early English books, 1475-1640 ; 1086:11) The picture of a true protestant: or, Gods house and husbandry wherein is declared the duty and dignitie of all Gods children, both minister and people. Written by Thomas Tuke. Tuke, Thomas, d. 1657. [22], 232 p. Printed by Nicholas Okes, and are to be sold by Thomas Archer in Popes head Pallace, neere the Royall Exchange, London : 1609. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Early works to 1800. Clergy -- Early works to 1800. 2005-06 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-03 Emma (Leeson) Huber Sampled and proofread 2006-03 Emma (Leeson) Huber Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion THE PICTVRE OF a true Protestant : OR , Gods House and Husbandry : wherein is declared the duty and dignitie of all Gods children , both Ministers and People . EPHES. 2.19.20 . Now therefore ye are no more strangers and forreiners , but Citizens with the Saints , and of the Houshold of God. And are built vpon the foundation of the Apostles and Prophets , Iesus Christ himselfe being the chiefe corner stone . Written by THOMAS TVKE . LONDON , Printed by NICHOLAS OKES ; and are to be sold by Thomas Archer in Popes head Pallace , neere the Royall Exchange . 1609. TO THE RIGHT worshipfull Maister Gabriel Armestrong Esquire , and to the vertuous gentlewoman Mistris Margaret Armestrong his louing Wife . RIght worshipful , many , large and admirable are the benefits wherwith the Lord hath honoured vs these fifty by-past years together . He hath borne vs , as an Eagle doth her Birds vpon his wings , and walled vs in with his loue . He hath giuen vs his Word , and his Sacraments of grace ; he hath sent vs his Prophets , and Embassadours : he hath compassed vs with peace and prosperity , making vs to eate the fruites of the fields , and causing vs to sucke hony out of the stone , and oyle out of the rocke . He hath set most noble Gouernours ouer vs : he hath filled our hearts with the ioyes of victories , & hath put the songs of deliuerances into our mouthes . But lamentable is the entertainement , which his loue hath found amongst vs , who ( like those ancient Israelites ) haue corrupted our selues towards him by our vice ; a peruerse and tortuous generation , who being laden with fatnes , haue spurned with our heeles , and prouoked his Highnesse with our vanities . For first , if we consider the transcendent profanenes and affected ignorance of the multitude , & the flagitious irregularities of many desperate Atheists , Epicures , Nullifidians , as infestant as the frogs of Aegypt , which made the land to stink ; it may be truly said of them ( vngratefull wretches ) that they cast the filth of their feet in his face , they recompence his grace with gracelesnesse , and presse him with their sins as a Cart with sheues not Men , but Monsters , which ( like Moles ) digge groueling in wickednes ( as in the ground ) and ceasse not till they haue cast vp a Mountaine of hatefull enormities against the heauens . Secondly , if we call to mind & seriously perpend that pestilent and prodigious Powder-plot , and some other execrable and vnnaturall attempts and machinations of some of our Italianated Catholiques in speciall , & the incorrigible obstinacie of them all in generall , ( like the Sycamore , which the more it is moistened , the drier it waxeth ) it wil appeare impossible for thē to purge themselues of palpable ingratitude and disloyalty ; being aduersaries to his truth , setled vpon the lees of their owne feculent opinions , adoring the Idols of their owne distempered braines , polluting his worship with superstitious aditions , and bearing no good will vnto his people . Thirdly , if we do well obserue the preposterous & disastrous studies of many schismaticall and refractarious spirits , their heate , their violence , and vncharitablenes , how vnnaturally they do reiect & reuile their Mother , how passionately they doe blaspheme the Church , which God hath planted with his owne hand , and with what morosity they haue ab-alienated themselues from their Bretheren ; they can by no pretext acquit themselues of great vndutifulnes vnto God , being so turbulent in his House , so disobedient to their Mother , & so farre exorbitant in all their courses ; not much vnlike to mothes , that fret the cloth , wherein they breed ; to water-boughes , which hurt the tree , from which they sprang . And finally for the more hopeful and ingenuous , if we doe but consider the remisnesse of too-too many , the retraits , the standings , the distractions , the doubtes , that are too common , too conspicuous ( arising partly from the corrupted fountaine of our nature , which is not drained dry till death ; and partly proceeding of the vicious ensamples and scandalous d●meanure of hypocrites & profane extrauagants ; and partly also through the differences of opinions , and the vnbrotherlike hanging-off and flying off of many Romanists & other Separists , al Nouelists ) if these things ( I say ) be well considered , we cannot but confesse that we are behind in duty , and haue not made such vse of Gods mercies , as wee should haue done . What remaineth for vs then to do ? Surely we should all repent , all , All without exception . We should examine our selues , rectify & settle our iudgements , and turne the current of our harts & liues , & sue for pardon , bewaring that we be not ( like Bowles ) ouerswaied with the wrydrawing Byas of our owne conceitednes and home-bred concupisence ; lest the Lord being exasperated against vs , our day be turned into darknesse , our light into night , our fame into shame , & so be made the spectacle of his wrath , and scorne of the world . We are Gods House , and the Receptacles of his Spirit , which is the author of holinesse , & the source of perfection : we are his Fleld , his Vineyard and Garden of delight ; our duty therefore is to cleanse & adorne our harts to be faire and fruitfull , pleasing and not offensiue . The Sunne of righteousnesse hath shone long amongst vs with exceeding brightnesse ( in the Gospell ) and with his heat hath moulten the Cloudes aboue vs , which haue emptied themselues like bottles vpon vs ; and therefore to testify our pleasantnesse and fertility for the remōstratiō of our gratitude , we should abound in grace , increase in knowledge , and perfume the aire about vs with our fragrant sauors , and not poison it with filthy fumes , like stinking dunghils . To further this both deserued and desired duty , I haue penned , and now am bold to publish this Tractate folowing , which I haue presumed to dedicate and present vnto your VVorships in this plight you see , ( partly for that great respect , which you haue euer had of Gods faithfull Ministers ) wishing it may find but quiet house-roome in your hearts , and so I shall enioy my wish , and it no meane reward . Now the very God of peace sanctify you both throughout , and so honour you with his grace , that hauing finished your race in this world , you may rest and reigne for euer in the world to come . London , October 28. 1609. Your VVorships in Christ Iesus , THOMAS TVKE . To the godly Reader . THere are at this day nine sorts of book-readers to be found amongst vs , & but one of them to be commended . The first and worst are they , that reade to see , and see to carpe and cauil ; like the Curre , that takes most delight in biting and in baulling ; or not vnlike the flesh-flie , that delighteth alwaies in sucking bloud , or sitting on the sore . The second are they , that account more of smoake then fire , and of a foming wit , then of solide wisedome , affecting nothing in a manner but nouelties & new conceipts ; how rotten , vaine , idle & scurrilous they care not , so they feed their fancie , and procure meriment ; like the cow , that had rather drinke puddle then pure water . The third are they , that will reade things indeed , which may stand them in some slead ▪ but they vse to reade by snatches , here and there , euery where and no where ; like the Dogges of Nilus , that dranke running , taking here and there a lap as they went : Or if they reade without skipping , it is then with such fury , like Iehues marching , as that they swallow downe their bookes without chewing , and so let their good digesting . The fourth are they , that preferre the shell before the kernel , and the dish before the meat , regarding the sound rather then the sence , & the outward shape of the worke more then the inward substance ; as if a man should delight more in the colour then in the corps : and not much vnlike to children , that turne ouer their bookes , but please themselues best with the painted Babies in them . A fift kind there are , that reade much , but practise nothing ; as if a man should take meat into his mouth to please his tast , but let none goe downe into his stomack to comfort nature . Or if they do practise any thing it is worse then nothing , base and sinfull ; like a filthy Chanell , that receiues the sweet light and heate of the Sunne , but affoords nothing but stinking fumes and infectious smels . The sixt are they , that had rather reade naturall or humane and ciuill histories , and treatises of arts and sciences liberall and mechanicall , then Ecclesiasticall and diuine discourses ; it seemes esteeming more of the Maide then of the Mistris , of humanity more then of diuinity , & of the body more then of the soule ; like Aesops Cocke , that set more by a barly corne , thē by all the gemmes and iewels in the world besides . The seauenth are they , which reade to talke , and talke to shew themselues ( and yet we know that empty barrels and the hollow Drums do make the greatest sounds ) as if they read for nothing but to know to talke , and that by talking they might be knowne ; regarding more ( it seemes ) the floating knowledge of the braine , then the soundnesse of the heart and life , and affecting rather to seeme to be , then to be indeed ; vsually dealing with their bookes as ful-fed children do with their bread , which either play with it , or cast it to the Dogges . So all their religion is placed in their tong , and their substance is but shews and shadowes , like that counterfait of Samuel , and stuft vp with wind like a bladder . Though they deuoure whole bookes , yet are they ( like Pharoahs kine ) as ill fauoured , and as leane & lank for true grace ( as by their liues appeareth ) as they were before , and worse thē many of the heathen , which neuer truly knew what Christian vertue meant . There are others , that reade much and profit nothing , but cast vp their morsels like a crazy stomack . They come to the well without their pitchers , or else with riuen vessels , having their thoughts distracted , and ●heir head fraught with impertinent studies ; like Table-bookes , which ●eing written ful already , wil receiue ●o new letters , till the old be razed ●ut in whole , or in part . Or else it is because they run on , and neither looke backe , nor minde their way ( but onely labour to ridde ground ) nor ●hew their cadde , nor call on God for ●is benigne assistance ; which of all ●en ought in all holy enterprises to be desired with earnest suite vpon the ●●nces of their soules . The ninth , which are the onely good , are they that reade attentiuely , throughly and discreetly , to reap some good , whereby they may do good to themselues and other also , as occasion & their calling serueth , and to these I do propose this booke . If thou wouldest behold the office of Gods Workmē , & the honour which of duty ought to be performed to them : if thou wouldest know the resemblance betwixt the Church and a Field & House : if thou wouldest see the office and honour of all her children , or wouldest learne how thou maist be rich in the fruits of righteousnesse , & how to giue the Lord such entertainement , as is well pleasing to ●im ; thou maist , if it ple●se thee to reade , reuolue and ponder these few instructions , which were summarily not long since deliuered to a few by word , and now more largely published to the common view of all by writing VVherein I do professe plaine dealing and the profit of the simplest , rather then obscure and curious exactnesse ; euer iudging it better to walke in the open aire , then to run inuisibly in the clouds , & to leaue some milke in the brests , then to sucke them dry , or presse them till they bleed . The God of heauen and earth make them profitable to th●e , that walking by thē in this vale of misery , through the wildernesse of this wofull world , thou maist one day come , and that in season , into celestiall Canaan , the Land of promise , and rest vpon his holy mountaine . Amen , Amen . Thine in Christ , THOMAS TVKE . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambrosij Fisheri . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●allere narramus a Colubris , b seruare Ministrum : Autorum la●inus n●mpe minister agit . Findicat Aegypto Moses , dat clara c Mehushtan Iumina , sic anima● Iordanis vnda lauat . d ●nsif●r ipse serit , rigat & facundus Apollo , Quemlibet imbri-●oten sruge maritet agrum . Ne● vult ang●licis molem sibi surgere templi Malleolis : vafer hanc condit e Iesse satus . Ambrosius Fisher . GODS HOVSE And Husbandry . 1. Cor 3.9 . For we together are Gods Laborers : ye are Gods Husbandry , ye are Gods Building . CHAP. 1. The drift of the Apostle is declared : Gods mercy is exemplified : We must neither presume nor despaire : Our iudgement concerning sinners , must be very sparing . THE Apostle hauing reprehended the foolish and factious estimation of Ministers ( a disease dangerous and not dead . ) hee doth in this verse shew what they are , & how they are to bee estemed , to wit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as labor with God , for God , and vnder God , in the tilling and husbanding of his Ground , in the planting and dressing of his ●ineyard , and in the building & repairing of his House or Temple : And hauing briefly dispat●hed this , he doth also briefly shew what those Christians are , which be not of the Ministery ▪ and what they are to be reputed ; to wit the Field and House of God. And thus he hath shewed himselfe a faithfull Shepheard , and an honest Surgeon . Hee doth not onely seeke to preserue his Sheep from danger , but hee brings them into their walke and pasture . He doth not only let his Patients see their soare , but he giues them a salue . He doth not only taxe their fault , but he doth also teach thē their duty . Thus we see the meaning of the text in generall ; it remaineth now to discusse it in the particulers : and first we will treat of the office and honor of Ministers , conteined in the former words ; We together are Gods Labourers ; And afterwards of the duty and dignity of the people inclosed in the words ensuing : Yee are Gods husbandry , yee are Gods building . Doct. 1 ( We ) that is , I Paule for one , who sometimes persecuted the people of God , and like a wild Boare out of the Forrest made a Hauocke in his Vineyard , annoying the Vines of his owne planting ; I , euen I , that persued the faithful , like a Partridge on the mountaines , as Saul did Dauid , and would haue pierced them through with the speare of persecution ; Euen I Saul , I Paul am a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Adiutour , a Minister , & Laborer of the Lord , against whom I laboured with might and maine before . Whence we may , ( as in a mirrour ) behold Gods endlesse mercy to him , in making him of a persecutor a Preacher , of a Foe to become a Friend , of Sathans slaue , his owne b Seruant , a labourer in his haruest , a builder of his house , a rearer and repairer of his Temple , a planter and pruner in his Vineyard , which once hee thought to supplant and c wast . From hence we are first taught , not to despaire of Gods mercy , ( say not that thy sins are greater then can bee forgiuen , ) seeing so great a sinner obtained so great mercy : for Paul was not onely made a Conuert , but also a Conuerter : he was not onely called by Gods grace to bee a partaker of grace himselfe , but d he was also called by his grace to be a Preacher of grace vnto others . He was not onely taken out of the wrong way , and set in the right , but he was also set as a Marke in the way to direct and giue ayme to others . Hee was not onely made a Sheep of Christ , but also a Sheepheard vnder Christ to feed and guide his sheepe . In a word , hee was made a Member and a Minister of the Church , not a Plant onely , but a Planter also ; a Vine and a Vine-dresser . Yet we must not presumptuously in hope of mercy , either persecute Gods people : ( for they that touch them , e Touch the apple of his eye : ) or addict our selues vnto any other knowne enormity : For Paul persecuted but f Of ignorance , and not of malice , as Iulian : and Dauid ( a man of Gods owne moulding ) praied that GOD would g Keepe him from presumptuous sinnes . And as wee reade in holy writ , of one notorious Persecutor , who was conuerted and greatly graced , that no man might despaire : so againe we reade but of one , that no man might presume . It is transcendent iniquity for any man to sin in hope of pardon . Secondly , we learne to suspend our iudgements of those that now run the race of wickednes , & are led captiue of the Diuell to fulfill his will with greedines . When Paul i blasphemed , persecuted and threatned , who could then haue saved : who would haue thought that he should euer haue bin so changed , as of a Lion to be made a Lambe , of a Scatterer a Gatherer , and of the Diuels limme , Gods faithfull labourer ? Quifecit reficere potest : He that made them can mend them . God that formed them , can reforme them . He can turne the streame of their sinfull affection : He can cleanse them with the purging water of his Spirit , and cast the mettall of their soules in a new mould . As by the strength of his arme hee brought his people out of Egypt , & set thē in their way to Canaan : so he can as easily ( if he please ) bring these men forth of spirituall Egypt , from seruitude vnder sinne and Sathan , and set , yea and settle them in the kingdome of grace , the Suburbs & High-way to the kingdome of glory . And who knoweth the secret will of God ? His councell is vnsearchable and his k Waies past finding out . Indeede we must : deplore their present condition ; but we may not despaire of their future conuersion . Wee may dislike and reproue them ; but we may not deeme thē Reprob●●es : For Gods l arme is neuer so short that it cannot saue , neither can the fountaine of his grace be drained dry . His wil is all , which is constant as himselfe , & knowne only to himselfe . CHAP. 2. Ministers must not contemne one another : seuen reasons are rendred why they should not behaue themselues proudly and scornfully one to another . Doct. 2 VVE ) Here we see that Paul makes Apollos one of Gods helpers or labourers as well as himselfe ; and yet no doubt there was great oddes betwixt them , not only in eminency of place , but also in excellency ef grace . Paul was not called a Of men , as false Apostles are , and vse to be : nor By men , as ordinary Ministers are , and ought to be ; but by Iesus Christ immediatly to be an Apostle , euen a Minister in the highest calling within the Church , to say nothing of his learning , wisdome , fortitude ; constancy and other notable endowments , wherein he did excel , as if he had bin the very Center of Gods graces . They therefore , that are any way qualified or aduanced aboue their brethren , must beware they do not di●daine & scorne them . For first , b What hast thou , that thou hast not receiued ? Promotiō c commeth neither from the East , nor from the West , nor from the South , but from God that deiecteth one , and erecteth another . Riches and d honour , wisdome , learning , and knowledge are of the Lord , who giues and takes according to his will. Secondly , e the pride of man shall bring him low ; but the humble in spirit shall enioy glory . Whosoeuer will exalt himselfe , shall be brought low , and whosoeuer wil humble himselfe shal be exalted : for God resisteth the proud , and giueth grace to the humble . And as wee see the highest hils haue the shortest grasse : so we see that the haughtiest hearts are the most barren of sauing grace . Pride & piety cannot rule in one house , & reign in one kingdome . Neither is it Christian prudence to procure thine owne grace by the disgrace of thy brother . Thirdly , his one talent may increase to ten , whereas ( it may be ) thy two shall not exceede foure , and perhaps wast away to one . And better is small wine that is fresh & liuely , then stronger which is become dead and musty . Thou maist stand at a stay , as the f Sun did in the daies of Ioshuah , or else goe backward as the shadow did in the g Dyall of Ahaz ; whereas he shall increase and proceede as the day doth in light and brightnes til it be noone ▪ And it is more honor to rise then fall , and to go on , then to stand still , or giue backe . Fourthly , pride procures hatred , contention & schismes , and is an vtter enemy to fraternity , peace and vnity ; & he that scorns most , is scorned most : for h with what measure ye meate ▪ ( saith Christ ) it shal be measured to you againe . Fifthly , God may blesse him in his poore place , and make his one talent more profitable to the Church then thy two : yea then thy ten : for it is i God that giueth the increase . Sixthly , humility , meeknesse and modesty , are comly & commendable in men of all other callings ; therefore the holy Ghost saith : k Submit your selues euery man , one vnto another ▪ decke your selues inwardly with lowlinesse of minde . Much more then in Gods Ministers , who ought to be ( as Peter speaketh ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patternes to the people ( not onely facienda docentes , but also docenda facientes ) & as bookes for them to read their lessons in ; like that starre which went before those l Wise men , and conducted them to the place where Christ was layed . Lastly , they are the Ministers and Adiutors of God , as well as thou that hast greater ornaments , whether in respect of gifts or of glory . Siluer is mettall as well as gold : & the poore man may be as true a subiect as the rich : And if all good ministers haue one Lord , and work in one building , though they haue not one standing , and the same measure of skill , what reason is there that one should maligne and vilipend an other ? Paule forbade the m Corinthes to despise Timotheus , because hee wrought the worke of the Lord , as hee himselfe did . This reason therefore should sway with those that are Ministers themselues , and stay them from insulting ouer one onother , as if they were not fellow-labourers , and brethren in one office , because of some diuersity of place , or inequality of gifts . The Sunne excelleth the Moone in glory : yet both are starres , and one contemneth not another . The tallest Cedar will suffer the lowest Shrub to grow by it without disdaine . Hee that receiued n Fiue talents did not cōtemne him that had but two ▪ but one . The foot is a part of the body as well as the face , though not so faire : & the hands as well as the head , though not so comely , or as the heart , though not so worthy ; yet they haue their vse , & there is no contempt betwixt them . The eye is more excellent then the eare , and the eare more commodious them the eye , yet they stand both in one head without the least disdaine or enuy . And the strings of an Instrument , though differing in sound and quantity , are neuerthelesse all of them strings ▪ and can agree well together . So , euen so , though thou surpasse thy brother , yet despise him not , disdaine him not , prouoke him not , but rather o serue him , by loue : for he is Gods labourer as well as thy selfe , hee workes vnder God , by God & for God , in his Field ●nd building as well as thou that art of parts more excellent , or in place more eminent . CHAP. 3. God hath ordained that man should teach man , the reason hereof is fourefold . Doct. 3 VVE ) Euen we that are sinful men , not holy Angels ; yea we that are accounted the a Refuse & Of-scouring of the world , and reigne ●ot like Princes and Potentates euen wee men , wee despicable and poore men are Gods ministers : euen we despised wretches do labour with him i● his Temple . Vs hee hath selected and called to helpe forward his Haruest , and to serue him in the building , purging , polishing , and repairing of his house . Whence wee learne these two lessons . First ▪ wee see that it pleaseth GOD , that man should instruct man , and that his Church ( which is his Tabernacle , and Garden of delight ) should bee built and husbanded by men . As in the naturall body one member helpeth another : and as in the politicall body , one man ouerseeth and gouerneth an other : so in the spiritual & Ecclesiastical body , God hath wisely ordayned that some of the members should direct , relieue , instruct and nourish the rest , prouided alwayes , that they subiect themselues vnto their King Christ Iesus , that they gouerne by his Lawes , and by the Scepter of his word , and feede them with foode prepared out of it ; and not with the dregges and drugges of mans inuention , which may be sweete sometimes in the mouth , but are alwaies bitter in the maw , hurtfull vnto the soule , as pilles of poyson are vnto the body though drenched in sugar . Now the Lord hath thus ordeyned : First because we are weake and timerous , vnable to beare the maiesty of his voyce , and the glory of his presence . When the Israelites had seene and heard those maiesticall things , ( but terrible to flesh & bloud ) which were shewed at the promulgation of the Law. b They fled , & stood a farre off , and said vnto Moses : Speake thou to vs , and we will heare ; but let not God speake vnto vs least we dye . They were men as well as we , and we are the sonnes of men as wel as they . Some of them , as some of vs , were good , and some bad : yet all were afraid , all fled ; the good as well as the bad came to Moses , that God might speake no more vnto them . Secondly , God hath appointed this order for the manifestation and tryall of our obedience , as hee proued the faith of c Abraham , by commanding him to sacrifice his Sonne Isaack : so he proueth our obedience and humility in commanding vs to heare men like ourselues , ( or perhaps inferiour ) and to stoope vnto their ministery , as to himselfe . And as hee said vnto Abraham : d Now I know that thou fearest God , seeing for my sake thou hast not spared thine onely sonne . So may he say to vs , if we shew our selues obedient to his ordinance ; Now I know that ye feare my name : yea rather we may assure our selues that wee doe t●uly feare and obey God , if we doe from our hearts submit our selues to this order , and listen to the voyce of his Prophets attentiuly , as e Lydia , and with that f Honest and good heart , which none enioy , none can possesse but good Hearers , and Gods faithfull Obedientaries . Thirdly , God hath thus disposed that he might testifie his Philanthropy and good will towards his Ministers , in consecrating their mouthes and tonges ( being but sinfull and silly wretches ) vnto himselfe , so as that his voice shall sound in them , and his Spirit worke by them to the founding and erecting of his owne kingdome , and to the confounding and ruinating of the Diuels . Lastly , g We haue this treasure in earthen Vessels , that the excellēcy of that power might bee of God , and not of vs. Seeing we are called and conuerted by sinfull , mortall , and meane men , we are now stayed from ascribing the glory of our conuersion to man , and taught to confesse that the h Gospell is the power of God ( and not of man ) to saluation ; whom it hath pleased by the i foolishnes of preaching to saue them that beleeue Therefore we must not with the Swenchfeldians expect secret reuelations of the spirit : neither must we looke that either God or an Angell should preach vnto vs ; but we must be content to heare his voice in man , and to obey his Gospell sincerely preached by man ; which is so certaine as that we may not k belieue an Angell preaching a Gospell diuerse or contrary to it . Secondly , we see the wonderfull wisdome of God , who chooseth the l Foolish , weake and vile things of the world to confound the wise , mighty and magnificent : and we see plainely that God bestowes not his greatest offices alwaies vpon the greatest p●rsonages : neither doth he ( as worldly Princes vse to do ) appoint the mightiest & wisest men for worldly might and wisedome , to attempt & atchieue his hard and weighty workes . Hee tooke Dauid from the m sheepfold , and changed his shepheards staffe into a kingly Scepter . He tooke Amos from the n flocke , and made him his Prophet . He made o Peter and Andrew of Fishermen to become fishers of men . Paul saith that he and his p Fellow-Apostles were the gazing stocke of the world , and as Filth and Ofskouring ; yet were they the Lords q Embassadours : God had chosen them to be his Labourers , and had set them about an honorable and weighty peece of seruice : he had r giuen them the word of Reconciliation , he set them to plant his Church , to supplant the Synagogue of Sathan , to collect the dispersed sheep of Christ , to dispell the Wolues which sought to kill them , and to saue them from the Foxes which did annoy them . CHAP. 4. Gods Ministers should be able to say ; We do now labour for the Lord. Two sorts of Ministers are taxed . Doct. 4 VVE are ) He saith not , wee Haue beene : nor , We shall or Will be , but we Are. It is good for all men , for all Ministers , especially in good things , to be alwaies in the Present tense . The loue of our calling must not vanish like a leame of lightning , Our zeale of Gods House must not bee like the Morning deaw . It is no praise to say wee haue beene Gods Labourers , and not to be so now , through the peruersenes of our spirits , or the witching inticemēts of the world . The world must not draw vs from our calling , as it did a Demas from Paul. The footstoole must not be set vpon the head . We may not worship Mammon , and bend our knees vnto the world . Gods Temple may not be forsaken for her Tent , neither must we be so wedded to our wils , and so farre in loue with our luxurious humours , as that wee will rather go out of the field , and leaue our colours , and forsake our warfare , then we will endure to be let bloud , & tied to good orders . It is an excellent thing to be able to say with Paul truly ; We are Gods Adiutors : We are now Gods Workemen : we are in Gods seruice : we labour for him in his field and Temple . He therefore is to bee condemned , whosoeuer he be , that shall forsake this so holy and so worthy a calling , for the painefulnesse of it , or for that it is not in this base age of the world so duly regarded , as in conscience and common reason it ought to be : or for that the world with her amorous dart , hath strucke through his liuer , & wounded him with her loue ; what pretext soeuer he shall make for himselfe . In like maner also those are to be reproued , that shall suffer themselues to be transported with the impostures of hereticall and schismaticall Spirits , or shall sooth vp themselues in their own conceits so , as that rather thē they wil alter their courses , and be diuorced from them , they will leaue Gods field , and forsake his plough they held , & giue ouer building in his House , to which they were called by him . Lamentable is the practise of too many , that hauing bin entertained into GODS House for workmen , do lay downe their tooles , and fall to play , to pleasure , and ayme at nothing more , then at their priuate profits . There are many that will labour hard , till they haue hit the mark they shot at ; but then they lift vp the heele , they tread the furrowes at their leysures , and giue themselues to ease and idlenesse . Others there are , that either through discontentednesse by reason of their contempt and pouerty , or through their ambition and arrogant ouerweening of themselues , or else by reason of their spiritual lunacy and affectation of innouation , or through want of fortitude and discretion to confront with , and to stand vndaunted at the scandales , and enormities of the time , or else by reason of their preposterous zeale , irresolute disposion , coueteous inclination , or vngrounded deuotion , doe leaue the scaffold , forsake their station , cast off their burthen , giue ouer their charge , and either follow that Babilonish harlot , or worship the fansies of their owne conceiuing . Me thinks it is strange that a man should leaue the seruice of a Virgin , to serue an Harlot , and change Ierusalem for Babilon , Canaan for Aegipt : or that any man should forsake a Vineyard planted with noble Vines , because many noysome weeds do grow , too boldly with them . But the horse doth often cast the rider . The sun is darke to a blinde man. Some make their lust the rule of reason . And some for want of iudgement , can put no difference betwixt place and person , betwixt an whorish garment , and a garment as an Whore hath vsurped or got on ; as if a Virgin should therefore cast her coate away , because a Strumpet hath got the like . But wisdome will be iustified of her children . The wise will discerne betweene a disease and death , betweene a bleare eye and a blind , betweene a Citty and her walles , a face and her freckles . It is a leaud sonne that wil deny his mother for her clothes , and an ill seruant that will forsake the loyall and chast wife of his maister , to follow one that is diuorced from him for adultery . It is no wisedome for thee to contemn the house in which thou first drew breath because it is not couered or glazed to thy minde , and no good dealing for thee to discharge thy selfe of that charge , which God hath charged thee withall ; to neglect or leaue thy place , thy calling , whether it bee through the loue of the world , the drowsinesse of thy sluggish nature , or the pertinacious entertainement of thine owne nouell conceits . If thou hast euer beene Gods workman , be so still , and that not in title onely , but in truth : let all be able to say with S. Paul : we are Gods Adiutors . Better it is , not to haue beene such , but now to be , then to haue beene , but not now to be , through our owne default . CHAP. 5. The Office of a Minister is painefull . Doct. 5 VVE are Labourers together ) If Laborers together , then Labourers : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if coworkers , then workers . But what ? not imperant , but obsequent : not maisters simply , but simply ministers , not equal to God , but seruāts of God. God is the only absolute Architect , and they are his selected instrumēts ; not physicall & life-lesse , but vocal , voluntary , & liuing . Hence we learne that Gods faithfull Ministers are Labourers not Loyterers . The calling of a Minister , is a calling of labour , and not of lazinesse ; therefore the Apostle saith a He that desireth the office of a Bishop , desireth a worthy work . The office of a Minister is ( Tam onus , quam honos ) not more honorable then painefull , exacting diligence as well as affoording dignity . Beneficium postulat officium , a benefice requires a duty . He that hath his liuing from the Church , & labors not for the Church , is a robber of the Church . The property of a workman is ( operari , non ociari ) to labour , and not to loyter . The Minister is a workman , God hath hired him to worke in his Vineyard . He must hold the keyes of his kingdome in one hand , & the b sword of the spirit , ( which is the word of God ) in the other hand ; and all are heauy , all are weighty , and hard to weild aright . He must help to beare the Church , as the c Leuites did the Arke . Gouernement is laid vpon his shoulders , and the soules of men are cōmitted to his charge . If any vnder him do d perish by him , God will require their bloud at his hands . CHAP. 6. Ministers must haue a warrantable calling . NOw in a Labourer , these seuen things are required . First , a Lawfull calling : for it is against all right and reason , that any man should gather his neighbors grapes , or thrust his sickle into his corne without his leaue : and so it is as vniust for any man to presume to labour in Gods Vineyard , to build in his Temple , or to worke in his Haruest , without his leaue and liking . Who dare draw his sword and smite , who dare meddle with his keyes , to open or shut ministerially without his licence ? Who dare sit in Moses his chaire , vnlesse he haue set him in it , and put his Law-booke into his hands to vnclaspe and explicate it vnto his people ? The labourers in the parable wrought not in the a Vineyard till the Lord thereof had set them on worke . b Vzzah was slaine because he laid his hand vpon the Arke without a calling . Noah medled not in the building of the Arke , till God had giuen him direction : neither did the Carpenters enter vpon that worke without vocation and approbation from Noah : & they which built the Temple , had licence & command first from Salomon , who had his warrant also from aboue . Wherefore then should any meddle with the building of the Church , which is Gods Arke and Temple , without sufficient authority , either immediately from God , or mediatly from those that haue commission from him to proue and admit men to labour for him ? c No man taketh this honour vpon him , but he that is called of God , as Aaron was . Christ sheweth that it of right belongeth to the Lord of the Haruest , to chuse and appoint Labourers , in that he bids his Disciples d pray the Lord of the haruest , to send forth Laborers into his Haruest . For how dare men cut downe , or bind vp , & bring in without his bidding and authorizing ? e How shall they preach except they be sent ? The Lord complaineth of some Prophets , that f ran vnsent , & prophecied vnspoken to by him . Aaron , and his sonnes , were ordayned by God to assigne the g Koathites euery one to his office & to his charge : so God hath ordained the Gouernors of the Church to cal & consecrate Ministers , and to set them to their worke . It is an Anabaptistique conceit to think that any man of learning may preach without Ecclesiasticall ordination , vpon his owne priuate motion or voluntary pleasure . The glory of God , the honour of the Ministery , the security and solace of their consciences , and that the people may know that they haue lawfull Ministers , & may thereby be moued to obay their ministery : all these claime a calling , & argue the necessity of lawfull ordination . CHAP. 7. Ministers must be wise : their doctrine pure , and their life vpright . SEcondly , a workeman must bee wise , that he may behaue himselfe without offence . Discretion is required in a Minister , that hee may please his maister , that he may be an example to his fellowes , that he may leade his life without offence to any , and so gaine credit to his place and person . It is meete therefore , that his doctrine should be pure , and not parti-coloured , and that his conuersation be correspondent : & so he shall shew himselfe truly wise , euen godly wise . Paul writing to Timothie , saith : a Study to shew thy selfe approued vnto God , a workman that need not be ashamed , diuiding the word of God aright . And to the Corinthians , he saith of himselfe and of his fellowes , We b haue cast from vs the cloakes of shame , and walke not in craftines , neither handle we the word of God deceiptfully ; but in declaration of the truth , we approue our selues to euery mans conscience in the sight of God. c Our reioycing is this : the testimony of our conscience , that in simplicity and godly purenes , & not in fleshly wisedome , but by the grace of God we haue had our cōuersation in the world , & most of all to you-wards . d For we are not as many , which make merchandise of the word of God : but as of sincerity , but as of God in the sight of God speake we in Christ . e We giue no occasion of offence in any thing , that our Ministery should not be reprehended : but in all things we approue our selues as the ministers of God , In like manner , he willeth his sonne Timothy to keep the f true patterne of the wholesome words which he had heard of him , and to flye from the lusts of youth , g and follow after righteousnes , faith , loue , and peace : & sheweth that euery Bishop must be h vnreproueable , temperate and modest . Ministers ( saith Prosper ) must not onely instruct the people with the example of a good life , but should also shew them by preaching boldly , both the penalty which abides the rebellious , and the glory which belongs to the obedient . The Doctor of the Church ( saith Chryostome ) by teaching and liuing well , teacheth the people how to liue well : but by liuing wickedly , teacheth God how to condemne him . Aaron was appointed to weare Thummim on his brest-plate vpon his heart , and i a plate of pure gold vpon his forehead , whereon was grauen , Holinesse to the Lord. So euery Minister should haue the Thummim of an vpright heart , & carry the goldē plate before him of an holy life . The Arke was commaunded to be k pitched within and without with pitch : so should euery minister be pitched with grace on the inside of his heart , and on the outside of his life ; and so he shal be better armed , against wind and water . The Snuffers of the candlestick for the l Tabernacle , were cōmaunded to be made of pure gold : those that snuffe others should be pure themselues . Turpe est doctori , cum culpa redarguit ipsum : It is a shame for a man to correct another , and not to direct himselfe , or to weed his neighbours corne , and to suffer the weeds to choke his owne . It is a shame for a Phisitian , to proffer Phisick to others , and yet to see and suffer himselfe to rot with diseases . Phisitian first cure thy selfe . Pluck m forth thine Owne moat , thine Owne beame first . He that admonisheth another of that , wherein himselfe remaineth wilfully faulty , doth giue him the cleare wine , and keepeth the dregs to himselfe ; resembling a Diall or Watch , which profit others by shewing how the day passeth , but themselues nothing at all . They which teach wel , and liue wickedly , confute their doctrine with their deedes , and condemne their practise by their preaching , and so make them selues abhominable to God and man. For vnto the wicked God saith : n What hast thou to doe to declare mine ordinances , that thou shouldest take my couenant into thy mouth , seeing thou hatest to be reformed , and hast cast my words behind thee ? And speaking to some corrupt and vngodly Priests , he saith ; Therefore o haue I also made you to be despised , and vile before all the people , because yee kept not my waies , but haue been partiall in the Law. A good p preacher liuing lewdly , may haue the name of life , as the Angel of the church at Sardis had , yet he is dead in himselfe . He may by Gods blessing benefite another , but he is his owne bane ; like a post set in the way , which rots it selfe , whiles it stands to direct others . Let vs therefore looke well to our selues . The q lamps of the Tabernacle were to burne alwaies , and therefore God commaunded , that their oyle should be pure oliue beaten . Ministers are , or ought to be Lamps to the people ; therefore that they may shine alway to giue them light , their oile must bee pure , they must striue to be perfect . r Holinesse becommeth Gods House for euer . Be ye cleane , that beare the vessels of the Lord. Be holy like your Maister . ſ For he reuealeth his secrets to thē that feare him , and walke before him . The weights and measures of the Sanctuary were twise as big as the other : so the vertues of the Ministers of the Sātuary , should much exceed other mens . They ought to be Glasses , to admit and transmit the Sun-beames of Gods graces ; therefore they should be bright and cleere . The Stars are free from elementary corruption . Ministers are as Stars to giue light vnto the sons of men ; let them therefore be free from worldly pollution . They labour to present the Church a pure Virgine vnto Christ her Husband : let them therefore labour against impurity in themselues . Gregory Bishop of Nisse saith of Basill the great , that he desired ▪ ( Per puritatem appropinquare Deo ) to draw neare to God by purity . It is sayd of Bucer that he brought all men into such admiration of him , that neither his friends could sufficiently praise him , nor his enemies in any point , find fault with his singular life and sincere doctrine . A godly life and good doctrine , should be wedded , without diuorce in euery minister . u That which God will haue coupled , let no man put asunder . The Priests kept the fire burning vpon the x Altar continually , and neuer let it goe cut . So we that are Ministers , should keepe the fire of Gods graces , continually burning vpon the Altar of our hearts within vs , and the lamp of a vertuous life shining alway without vs , that men may see our good workes , and glorifie our father in heauen . A licentious life robs the tongue of her liberty , and disgraceth the Teacher ; but an honest hart accompanied with a religious life doth commend the owner , and makes him bold , as a Lion , and vndanted in deliuering the tru●h . Ministers are the y Salt of the earth ; therefore they must be both sauoury t●emselues , and also season others with the salt of wholsome doctrine and of an holy life . They are the Light of the World to giue light vnto others by their life & learning They are called Presbyters ( Priests ) or Elders ; therefore they should cast off all youthfull lightnesse , lusts , and i●constancy , and attire themselues with such sanctimony and Christian grauity , as may procure them reuerence and authority with the people ; like the highest Planets , Saturne , Iupiter , Mars , that are of the slowest and most regular motion . Ministers should be like z Simon the sonne of Onias , who was as the morning starre , and as the Moone at her full , as the bright beames of the Sun , & as a faire and fruitfull Oliue tree . They should shine and glister in Gods Temple , and shew themselues liue oliues , fruitfull in good workes , & godly exhortations . Sincere doctrine and vertuous conuersation are as two shoulders or Pillars ▪ whereby they are to beare vp Gods Church , Gods Arke . He which preacheth soundly , and conuerseth loosely ( coetum aedificat voc● , infernum vita ) edifieth Church by his doctrine , but Hell by his deeds . An euill Pastor ( saith Augustine ) destroyeth as much with his wicked conuersation , as he buildeth with his doctrine . On the contrary , a godly life is a good sermon , though not vocall , yet visible and reall . Herod reuerenced Iohn Baptist , because he was a a good man , not because hee was a good Minister . The people respect the life more thē preaching : & thinke it better to do & say not , then to say and do not . Therfore the Apostle wisely exhorteth Timothy to shew himselfe b a● example in word , in conuersation , in loue , faith , and purity . Charitas a seipso : Loue begins at home . He that neglecteth himselfe is not fit to take care of others . An euill seruant seldom proues a good maister . A bad Disciple seldome makes a good Doctor . He that doth not instruct himselfe is vnmeete and vnworthy to instruct others . Therefore Paul aduiseth the Ephesian Elders to looke to themselues first ; c Looke to your selues , and to the whole flocke And to the d Corinths he saith ; I beate downe my body and bring it into serui●ude , ( for the body , like fire and water , is but a naughty master ) lest by any meanes after that I haue preached to others , I my selfe should be reproued . To say well ( saith ●eda ) and to liue badly , is nothing els then for a man to damne himselfe with his owne voyce , in Ps . 18. Thou art ( thou sayest ) a guide of the blind , a teacher of the vnlearned , and a light to them which sit in darknesse . It is well : e Thou therefore which teachest another , teachest thou not thy selfe ? Thou that preachest a man should not steale , dost thou steale ? Thou that sayest a man not kill , wilt thou starue the soule by with-holding the food , that is conuenient for it ? Thou that sayest a man should not commit adulterie , doest thou commit adultery ? Thou that abhorrest Idols , dost thou commit sacriledge ? D●rest thou practise that thy selfe , which thou preachest against in others ? Thy state is lamentable . f He that knowes his masters will and doth it not , shall be beaten with many stripes : and g to him , that knoweth how to do well , & doth it not , to him it is a sinne . And thy condition without repentance is like a Candlesticke , that sees nothing it selfe , but caries a candle for others to see by . Thou mayst be a meanes of grace vnto others , and perish for lacke of grace thy selfe . Thou mayest helpe to build others , and rot in thine owne ruines ; like the Carpenters , that built Noahs Arke , which saued him and others , and were drowned themselues in the floud . And besides , thy wicked life is very scandalous and hurtfull vnto many , that make examples their lawes , and the practise of their Superiours to be as precept● and patterns for them to follow . An● if the roote be rotten , what may be thought of the branches ? If Ministers be profane themselues , who like rootes should conuey piet● to the people , what can bee exspected at their hands besides profanenesse and Atheisme , vnlesse God in mercy do restraine , and guide them ? For the wickednesse of Ministers ( is serpens malum ) doth creepe like Iuy , and spread like a leprosie , and is as pestilent and infectious as the Plague . Therefore the Lord saith ; h From the Prophets of Ierusalem is wickednes gone forth into all the land . Wherefore let euery Minister behaue himselfe in Gods house discreetly . i He that h●th his word , let him speake it faithfully , let him handle it sincerely : and withall let his life be honest . For other wise ( as Nazianz●ne teacheth , ) He reacheth that with one hand , which he raketh away with the other : he both abuseth his place , and dishonoreth his Maister . If euer he meane to doe good , let him be good . As the fire must be hot , before it can he●te the stander by : so if thou desirest to make other men religious , be religious thy selfe : be first hot thy selfe , and thou are likely to make thy neighbour , that stands by thee , and lookes vpon thee , feruent and hot also . CHAP. 8. Ministers must haue skill , as well as will , to discharge their office . THirdly , a Workeman must haue skill to performe his worke . So should a Minister . For what should hee do with Gods sword , tha● knowes not how to vse it ? It is a sharpe and piercing ; it is fit therefore that he which is to handle it , should haue skill to vse it ▪ that he may know when to shake it , and when to sheath it ; when , whom ▪ where , and how deepe to strike with it . Ministers are to we●re the ke●es o● Gods kingdom at their girdles . Les● therefore they should locke , when they ought to loose , and open ; whe● they ought indeed to shut , they mus● be men of knowledge , and not nou●ces , voyd of good vnderstanding an● dexterity to performe their duty b Paul requires that a Minister should be apt to teach . If he be not ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) able and apt to teach , how shall he b● ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a teacher , as euery ministe● ought to be ? If he be , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) vnlearned , how shall he be ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a scribe able to interpret the Oracles of God learnedly ? The c Minister of God must ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) diuide and cut out the worde of trueth aright vnto the people . But how shall he be able to diuide it rightly , when he cannot ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) diuide at all , because he wants the knife of knowledge , wherewith he should diuide it ? What though a man haue a plough , if he know not how to plow ? What if he haue a net , & know not how to cast it ? What though he haue a salue , if he knowe not how to apply it ? And what though a man haue an axe , if he haue no skill to vse it ? So what can that man do , that hath the word of God , which is as a plow , a net , an angle , a salue , and an axe , if he haue no abilit● , no actiuenesse and skill to vse and handle it ? The d eye is the light of the body : if it be blind , how darke is that body ? Ministers are the light of the world , and as the Eyes of the Church . Now , if they be destitute of light and sight , the world must needs be darke , and that Church must needs be blind : or else God the e Father of lights must conferre sight and light , and illuminate them extraordinarily . f Esay saith that the Lord gaue him the tongue of the learned , that hee might knowe to minister a word in due season to him , that is weary . Good shepheards and thriuing merchants had need to haue knowledge and experience . Ministers are the Shepheards & Merchants of Almighty God ; therefore they should haue skill ( as well as will ) to keepe his sheepe , and husband his wares , that his gaine may be the greater , and his fold the fuller . This is the note ( saith that holy Martyr of God , Bishop Hooper ) to know the Bishops and Ministers of God from the Ministers of the Diuell , by the preaching tongue of the Gospell . The g Priests lippes shall preserue knowledge , saith the Lord. It is a precept , and not a promise . And the people were inioyned to seeke the law at his mouth . Therefore in reason he should be skilfull in the law . It is labour lost to seeke a thing , where it is not . In vaine do men g● to a VVell , that hath no water in it . Now if the Priests in the time of the Law were by Gods appointment to be men of knowledge , is it fit that the Ministers of the Gospell should be ignorant ; especially there being so much knowledge in the world , as there is at this day ? Ministers are Gods Nurses : but if their breasts bee drie , how shall his children thriue , that are committed to them : Ieremy writeth of a calamity , which befell the Israelites , wherein the h tongue of the sucking childe did cleaue to the roofe of his mouth for thirst , and in which the children and sucklings did swoone in the streetes , and for hunger died in their mothers bosome . A very pitifull and sore distresse . Verily , as lamentable is their condition , which i neuer haue the bread of Gods word broken vnto them , and the sweete milke of wholsome exhortations and instructions powred out before them to feede vpon . Ministers are Gods k Messengers ; therefore they should haue knowledge to deliuer their message discreetly . They are seers and ouer-seers ; therefore they should haue eyes to see and ouer-see . They should be able to discerne betweene vice and vertue , betweene light and darknesse , betweene truth and falshood , betweene Sarah and Hagar , betweene a Iudas and a Ionathan , lest they take the one for the other , as Ixion did the cloude for Iuno . And if the l blinde doe leade the blinde , both of them are like to fall into the ditch . Those ministers then that cannot teach the people in some competent manner , are too defectiue ; not much vnlike a cypher , which fils a place , and increaseth the number , but signifies nothing : and something like to Players , which do sometimes represent the persons of Princes , but are not so themselues . Xanchius saith , that they only are called of God vnto the Ministery , which besides their godly conuersation , are able to deliuer wholsome doctrine vnto the people . Quos enim eligit , ac vocat ▪ for those whom God doth elect and call to any function , he doth also endow them with such necessary gifts , as are meet for that function . CHAP. 9. Ministers must be faithfull and painfull FOurthly , a labourer must be diligent , faithfull , and industrious . And such a one must euery Minister shew himself to be . It is required in the a disposers of Gods secrets ( as Ministers are , that a man be found faithfull . Preach the word ( saith the holy Ghost , ) b be in stant , in season and out of season ▪ Cursed is he , c that doth the worke of the Lord negligently . If we be diligent in our owne affaires , how much more diligent should we be in Gods ? d Be diligent ( saith Salomon ) to know the state of thy flocke , and take heed to the heards . Must men looke to their cattell with diligence , & shall not Ministers look diligently to the soules of men ? Idlenesse for a time may be pleasing , but in the end thereof it will bite like a Cockatrice , and hurt like a Serpent . If men bee carefull to saue their sheepe from dogges , wolues an● foxes , if they be diligent to preserue their corne from being cropt and wasted with birds and beasts , and to keepe their houses from being burnt with fire , or beate downe with tempests ; how faithfull and laborious should all the Lords Ministers bee to preserue his corne from being eaten vp or troden downe ? How carefull should they be to defend his house from the fire of contention and schisme ? And if fire haue taken hold on it ▪ how painfull ought they to be in ●●aking of it , and hindering it from proceeding further ? If the Diuell e compasse the earth to and fro , and like a ramping and roaring f Lyon seeke whom hee may deuoure ; If the g Pharisees would compasse sea and land to make one Proselyte , one of their faith and faction ; And if Popish priests ( whose faith and alleagiance is pinned , vpon Antichrists backe ) doe venture life and liberty to subuert the true faith , and to increase the number of Romish Catholickes ; what paines should the Ministers of Christ Iesus take ? what labour should they refuse to maintaine the faith , to saue the soules of men , and to increase the number of true Beleeuers , true Catholikes , orthodoxall Christians ? They looke for hire , therefore they ought to labour : no worke , no wages . h Indeed he that keepeth the fig-tree , shall eate of the fruite thereof : and he , that waiteth vpon his office , is worthy maintenance : but he which i will not labour ( and can labour ) must not eate , though hee would eate . Possidonius writeth of Augustine Bishop of Hippo , that he taught and preached priuatly and publickly , in the house and in the Church ; resembling the practise of Paul , who ( like a faithfull Teacher ) k kept backe nothing , that was profitable , and in three yeares space reuealed all the counsell of God ( behold his diligence ) teaching openly , and throughout euery house , and by the space of three yeares ceased not to warne euery one both night and day with teares : behold his fidelity , industry , and compassionate affection . Chrysostome saith , that the Minister of the word ought to be diligent as an Husbandman , and carefull as a shepheard . As diligently ( sayth Latimer ) as the husbandman plougheth for the sustentation of his body , so diligently must Prelates and Ministers labour for the feeding of the soule : both the ●loughes must be st●●l going , ● most necessary for man. And againe : The Scripture calleth it ( the preaching of the word ) meate , and not Strawberries that come but once a yeare , and ●●r● not long , but are soone gone . But ●t ●● meate , it is no dainties . The people must haue meate that must be familiar , con●inuall , and daily giuen then to feed vpon This was the iudgement of that ho●● Martyr : and his practise was not different . For ( as M. Fox saith ) he preached for the most part euery Sunday twise , yea when he was 67. yeares o● age , and had receiued a bruise by the fall of a tree . Like was the practise o● Ambrose Bishop of Millain , who● Augustine heard ( as he doth report ) preach the word of truth soundly ( Omni Dominico ) euery Lords day . This was the practise of tho●e blessed Saints . This is the will of God , and the duty of al godly Ministers ; as doth euidently appeare by the consideration of Pauls exhortation to the Elders ( or Ministers ) of the Church o● Ephesus . l Take heed ( saith he ) to all the flocke , whereof the holy Ghost hath made you ouerseers , to feed the Church of God , which he hath purchased with that his bloud . First , let vs consider that wee are the Ministers , not of man , but of God omnipotent , who will kindly reward all that come vnto him , and labour for him with an honest heart , & a good intention , 1. Pet. 5.4 . Secondly , let vs also remember that we did not thrust our selues into his seruice , but that he chose and called vs ; and therefore our labours are not arbitrary , but at his disposement and dispensation . Thirdly , we are not called to liue in idlenesse , but to attend , to ouersee and feed . Fourthly , our labours are not spent vpon beasts , but vpon men like our selues , and not about earthly things , but heauenly . Fiftly , our paines belong properly & principally to Gods m owne people , euen vnto such as his Sonne hath redeemed with his owne bloud , his best bloud , his hart-bloud . If Iacob was consumed in the day with heat , n & with frost in the night ; if hee endured such hardnesse for Sheepe , for beasts , yea for his Father in lawes sheepe ; shall wee take no paines for men ? Shall we neglect the Sheepe of Christ Iesus ? Shall we bestow no paines vpon the people of God , who is our most gracious father , and more tender hearted then our naturall fathers are , or can be to vs ? Sixtly , we should consider , that these about whome we labour , are subiect to many dangers . Satan & his Angels , the world & their owne corruptions are all of them mortall and most pernicious enemies vnto their soules . And our labours are through the operation of the Spirit very helpfull and commodious both to preserue them from euill , and to conserue and strengthen them in that which is good , yea and to pull them out of the iawes of the Diuell , and out of the briars of wickednesse . And therefore we should take the greater paines , and thinke no time nor trauell mispent , which we shall spend this wa● . Seauenthly , we preach against the idlenesse of men in all other callings , and that not without good cause : for it was o one of the sinnes of Sodome , & is vnprofitable to all states . Wherefore we ought in no case addict our selues to so base a sinne . For otherwise we shall weaken our owne credits , and expose our selues to shame and obloquy . A blacke spot is soone espied in white paper : Ministers are much marked : and few trauellers there are , if any at all , which would not haue their waies as faire as their Neighbors . Moreouer , the Scripture calleth vs Pastors . But Pastors must p feed their sheepe , and not forsake , nor flea them , nor starue them through indiligence and oscitancy . The flocke must be more regarded then the fleece . Paule sought q them , and not theirs : the men , and not the money . And , r Woe vnto me ( saith he ) if I preach not the Gospell . He was exceeding ſ toylesome in his Ministery , in labours abundant . Iude saith , that he gaue t All diligence to write of the commune saluation . The u Angell of the Church of Ephesus was by Christ commended for his workes and labour . The ancient Prophets , & those worthy men of God , which he raised vp for the reuealing of that man of sinne , and the restoration of the truth , as Luther , Zuinglius , Oecolampadius , Bucer , Caluin , Martyr , Iewell , &c. were exceeding diligent and laborious . It is sayd of that blessed Martyr of God Maister Bradford , that he preached the time , that he remained prisoner in the Counter twise a day continually , except sicknesse hindered him . Being therefore compassed and couered with such a cloude of painefull Ministers , let vs breake through all obstacles , and runne the race of our glorious calling , performing whatsoeuer doth appertaine vnto vs with all patience , diligence , and fidelity . All , euen all is little inough , and too little . Honor is set before vs : the Speare of vengeance is shaken at vs : the Cannon of Gods wrath is planted against vs : the Constitutions of the Church doe call vpon vs : the Commandement of the great God doth vrge vs : and the holy Scriptures do spurre vs to the quicke , and affoord many firme and inuincible arguments to prouoke and perswade vs to the vigilant , faithfull , and laborious execution of our office ; Let vs therefore respect and tend it , and behaue our selues like Labourers , that need not be ashamed . Salomon saith , He that withdraweth the u corne ( which is the foode of the body ) the people will curse him ; and shall we thinke that he can escape a curse , which refuseth to preach , and so with-holdeth the corne and the foode , wherewith the soule should be sed ? But as blessing shall be vpon his head , that selleth corne : so he that preacheth the word of trueth , and bringeth foorth like a good Steward , both new and olde out of his treasure vnto the people , and breaketh vnto them that bread , that doth relieue the hungry soule ( if he do it with care and conscience , and with a purpose to glorifie God and to benefit his Church ) he shall without doubt receiue a blessing both from God and Man. The Lord from heauen shall blesse him , and his people shall applaude and laud him . And as x Salomon saith that the seruant which waiteth vpon his Maister , shall come to honour : euen so surely they , which attend vpon their Ministery , shall be aduanced . They shall haue honour in the hearts of the people . And if God see them fit for further honour , they shall not want it . Let them therefore be watchfull and industrious . And indeed , there is no time since the light of the Gospell brake out vnto vs , wherein greater diligence and fidelity is required at the hands of all Gods Ministers , then now . For Probitas laudatur , & alget : vertue is commended in word , but contemned in deed . Learning is little respected : Vice flourisheth , wickednesse increaseth : Papisme sprouteth afresh : Atheists and Epicures swarme like the y flies of Egypt : and of z our owne selues do many men arise speaking peruerse things , to drawe disciples after them ; being ready to say with those in Esay ; a Stand aloofe , come not neare me : for I am more holie then thou ; being selfe-conceited , and distracted with phantastick questions , and impertinent affaires , and possest with an erroneous , turbulent , vnstable and blind spirit ; leauing Ierusalem in stead of Babel , euen their mother that brought them forth & bare them ; because , they say , she is clad with a Babylonish garment , and not with one of their spinning . Wherefore greater diligence and attendance should bee giuen , least Gods house be fired ouer our heads , least his plants be spoyled , least his vines be broken downe , least his flowers be rooted vp , and his garden be defaced and ouergrowne with weedes . For howsoeuer Atheists , Papists , and Schismatiques be loose in their heads , yet are they tied fast together by the tailes ( like b Samsons foxes ) with a fire-brand of mischiefe in the middest to spoile and burne vp Gods corne , and to set fire on his rickes , if they be not with great care and labour preuented . But yet , though euery Pastor must be painefull , it doth not therefore follow that they should all be equall in paines . For there are diuersity of gifts , variety of ages , distinction of places , and difference of strength and ablenesse . But if they doe that , which is fit for them , and which God claimes of them ; if there be c a willing mind to performe that , which they can , it is accepted with him , who accounteth the good wil for the worke it selfe . Neither is all labour the same labour . There is hand-labour as well as lip-labour . And he , that sitteth at the helme , may labour as wel● as he that is vpon the hatches . But let no man flatter himselfe . For d God is not ( neither wil be ) mocked . He e searcheth the heart , and recompenseth euery man according to his workes . Thou dost but dance in a net , and delude thy selfe . His eyes are neuer shut , and f all things are naked before them . There is not a g thought hid from his knowledge . Fig-leaues , friuolous & feigned excuses , subtill and sophisticall euasions cannot serue thy turne , they cannot couer thee . He will find thee out : and h it is a fearfull thing to fall into his hands . CHAP. 10. Ministers must be cheerfull in discharging their office . FIftly , a Labourer should be cheerefull and alacrious in his businesse , delighting to see his worke go forward . And this alacrity must be in all Gods Ministers . a God loueth a cheerefull giuer : euen so likewise he loueth a cheerefull workman . Men must not giue their almes grudgingly or of necessity : so Ministers shold not grudge the Lord of their labours , but be free of them . Christ dyed freely for his sheep , without the least constraint ; why then should not his Ministers feede them freely without compulsion or grudging ? To feede them is farre lesse then to dye for them . Dauid and his subiects offered b willingly to the building of a materiall Temple for the Lord ; why then should not we labour willingly , that he may haue a spirituall Temple to dwell in ? yea by how much the spirituall is more excellent thē the material , euen so much more willingly we ought to labor that the building therof may go forward . Euery man is willing to receiue wages , then let him be willing to worke . Paul saith , that c hee hath a reward if he preach the Gospell willingly . Men are vsually very cheerefull about their owne affaires , as in seking worldly promotion , profites & pleasures ; and is it seemely for Ministers to be liue-lesse and leaden-spirited about spirituall and celestiall labours , as in building Gods Temple , and in bringing men to promotion in heauen and to the perpetuall pleasures of that blis-full paradice ? Shall the Diuell labour alacriously to seduce and peruert men , and shall not they striue as stoutly and as cheerefully to conuert and saue men ? The wicked are very forward to commit the works of wickednesse ; and shall they be backward to sm●te down wickednesse , and to practise the workes of godlinesse ? Shall wickednesse be d sweete to the wicked ? Can they not sleepe , except they haue done euill ? Doth their sleepe leaue them , except they cause some to fall by them ? Are they so cheerefull in euill ? And shall not we be as cheerefull in the workes of our calling , that we may make some to rise from sinne , and surcease from wickednesse , and come out of the pit-fall , and snare of Sathan ? Why should not our labours be sweete and pleasing to vs , seeing they be commodious , commendable , and commanded ? A man will gladly saue his Oxen from perishing , and his sheepe from rotting ; and shall not we labour as gladly to saue men from destruction , and to keepe the sheepe of Christ Iesus frō rotting in their sins ? Wilt thou willingly helpe thy sheep out of the ditch , and saue her from drowning ; and wilt thou not as willingly labour to drawe forth one of Christs sheepe out of the ditch of iniquity , that it be not drowned with the waters of wickednesse , and be stifled with the mudde of sinfulnesse ? A man is very nimble and ready to preserue his fields from spoyling , his house from burning , and his children from pining ; and shall not we be as nimble , as alacrious , and as ready to preserue Gods field from being wasted , his house from being burnt , and his children from perishing and pining away sor want of food to comfort and vphold them ? Willingly will euery faithfull shepheard feede and gouerne his flocke , which is committed to him . And so Peter speaking to the shepheards of that Arch-pastor Christ Iesus , exhorteth them to performe their duty with alacrity . f Feed the flocke of God , which dependeth on you , caring for it not by constraint , but Willingly : not for filthy lucre , but as of a Ready Minde . g I passe not at all , ( saith Paul ) neither is my life deere vnto me , so that I may fulfill my course with ioy . CHAP. II. Ministers must be valorus , not timerous . SIxtly , a labourer ought to be couragious and hardy . No discouragemēt , nothing at all must daunt him , nothing must fray him from his worke , and put him out of his right byas . And they , that are to contend and encounter with that roaring Lyon , had neede to be Lyon-like , valorous and vndauntable . The a Builders of the ruined walles of Ierusalem did their worke with one hand , and with the other held a sword . Euen so those , whom God hath called to repaire Ierusalem the praise of the world , should builde with the armour of the Spirit about them , being full of Christian zeale and fortitude , and wise to preuent the stratagems and assaults of all Sanballates , Arabians and Ammonites . They were not cowards that built those walles : neither should they be cowards that work in this building . For here want no enemies : here is both fraud and force . b We wrestle not against flesh & bloud , but against Principalities , against powers , against worldly Gouernors , the Princes of the darknesse of this world , against spiritual wickednesses which are in high places ; euen against Sathan & all the Yeomen of the black Guard. And therefore we had neede to be full of spirit , and spirituall valour . Ieremy was forbidden vnder the paine of death to c feare their faces , to whom he was to Prophecy . And the Lord speaking to Ezekiel saith ; I haue made thy forehead as the d Adamant , and harder then the flint . Feare them not therfore , neither be afraid of their looks . By which we see that God would not haue his messengers out-faced , but that they should boldly deliuer their message to his people . He which winketh at false doctrine , and reprehendeth not the sins of the time and place wherein he liueth , and dares not for feare of contempt or disgrace admonish the persons that offend , is vnworthy and vnfit to be a Minister : who ought to be zealous and couragious , dreading e no mans face , but should speake , exhort , and f conuince in all authority , and shew the people their g enormities without feare or partiality . Yea hee , that wincketh at wickednesse , and hereticall doctrine , and doth not oppose himselfe vnto it , is guilty of it : and is in minde a Fugitiue , though he moue not from his charge in person . Quia tacuisti , fugisti : tacuisti , quia timuisti : Thou hast fled ( saith Austen ) because thou hast held thy tongue . Veritatem negat , qui eam non libere praedicat : He denieth the truth ( saith Chrysostome ) which doth not preach it boldly . Although ( saith Austen ) he liue well , and yet be either ashamed or afrayed to reproue them , that liue ill ( cum omnibus , qui eo tacente pereunt , perit . ) He perisheth with all those , which perish whiles he sees and sayes nothing . Aug. grad . 1. Abus . I am full of power by the Spirit of the Lord ( saith Micah ) h and of iudgement and of strength , to declare vnto Iacob his transgression , and to Israel his sinne . Eliiah told Ahab to his i face , that it was he , and his fathers house , that troubled Israel . Michaiah likewise boldly told him , that he should not returne in peace from fighting against the Syrians , though his speech vexed him . k Nathan told Dauid plainely of his vncleannes and murther , & that without feare . Isaiah saith , that he had l set his face as a flint . And so it seemeth : for he payd them home , he feared no colours , but was as bold in taxing , as they were in offending , m He gaue his backe to the smiters , and his cheekes to the nippers , and hid nor his face from shame and spitting ; reprouing ( notwithstanding all disgraces ) both the Princes and the People with great feruency and boldnesse of speech . This was the practise of Iohn Baptist : Christ ▪ Paul , and of all the holy Prophets , and ought as occasion serueth , to be imitated n wisely of all the Ministers of God. This serueth to condemne the coldnesse and fearfulnesse of those face-fearers , that dare not rebuke sinne , especially in the audience of the sinner : and which teacheth the truth through feare ( as it were ) in riddles , ambiguously and in the cloudes , running ( as I may say ) betweene the skin and the flesh . But such feare is not the feare of God , but the feare of Man. And ( as Bishop Iewel speaketh ) accursed be that modesty , that drowneth or hideth the truth of God. And accursed ( I say ) be that feare , which makes a man silent , when he ought to speake : and dumme , when he should o lift vp his voyce , like a trumpet , and shew the people their sinnes . Yet here we must all remember that our zeale be directed by knowledge , which should alway go before and make way , and that wisedome and pity go with our valour , that all our reproofes and admonitions be performed in loue and in the p spirit of meeknesse , with long suffering and patience , without rage and rankor . Esay might cry , but not roare . We our selues are men , and may erre . And if we stand , when others fall , it is by Gods grace , and not through our owne goodnesse . Neither is it lawfull to rebuke sinne with sinne , and to make our selues sinners by disorderly taxing of sinners . CHAP. 12. Ministers must perseuere in the faithfull execution of their function . SEuenthly , a labourer must be constant , and not giue ouer , till his taske inioyned him be fully finished . So the Minister of God shold continue constant in his labours for God. The loue of the world must not make him leaue his labours . He must not leaue without the leaue and liking of his Lord , that called him . His owne conceipts must yeelde vnto his calling : and his fancies must not make him craze his faith . It is better to beate them , as Abraham beat the a Birds , that hindred him , then by bending to them , to breake lose from his calling , or to be beat from his businesse , as being vnworthy of it , or vnfit for it . And in a word no feare must fray him : no terror must amaze him : nothing must make him flie oft of the hookes . Shall the obstinacy of the people ? Although ( saith Chrysostome ) I be not ignorant that I speake in vaine , yet will I not giue ouer : for so doing I shall be excused before God , although no body would heare me , in 3. Chap. Ioh. And it may be with continual shewring vpon them , their harts will at length relent and waxe soft . Shall their rage , their choler ? The frantique ( saith Augustine ) will not be bound , neither would such , as are troubled with a lethargie , be roused : but charity perseuereth to castigate the frantique , to stirre vp the lethargique , to loue thē both . Both are offended , but both are loued . Both of thē being molested , so long as their disease cōtinueth , doth take it ill that you shold so trouble thē : but both of them being cured they do reioyce . Shall threats & disgraces ? Shall the malice & enuy of the wicked ? was not Christ disgraced , maligned , calumnized , & euill in●reated ? Were not all his Apostles hated & persecuted ? Shall pouerty driue thee frō thy calling , or make thee to faint in thy calling ? Was not Christ poore to Man , that he might make thee rich to God ? And were not his Apostles poore ? Gloriosa in sacerdotibus Domini paupertas : Pouerty ( saith Ambros● ) is glorious in the Priestes of God. A crosse it may be to them , but not a curse . Paul was a man of much affliction , yet saith he , b Seeing we haue this ministery , as we haue receiued mercy , we faint not . Non fecisse , sed perfecisse virtutis est : To worke is not so commendable , as to continue constant in working , till the work be brought to perfection . Ministers must be like the salt waters , which hauing once begun to flow , continue flowing , till they come to their full sloud . A candle being once lighted , burneth on so long as it lasteth , except it be put out with violence . Euen so they ( as candles ) being once lighted , & set in the church , as in a candle-sticke , to giue light vnto the people , by holding out the lampe of light , that is , c the word of God , they shold burne bright continually ; Aliis inseruientes , semet●psos consumentes , spending themselues , like lamps or torches , in seruing & shining vnto others . Salomon left not building of a temple for the Lord made of lifelesse stones , vntill it was built vp . So should they continue cōstant in building his tēple made of d liuing stones , till it be brought to perfection , if in this life it were possible . They should do their best indeauour , and languish not . e Vt desint vires , tamen est laudanda voluntas . Paul laboured constantly in his calling , till God cald him away by death . Possidonius saith that Augustine preached the word of God cōstantly ( Vsque ad ipsam suam extremam aegritudinem ) vnto the extremity of his sicknes . Fox saith of Bradford that preaching , reading and prayer was his whole life . These are good patternes , and worthy imitation . Peter saith that he ought in equity f to put them in mind of their duty , whiles he continueth in his earthy tabernacle . The Minister and his Ministery should cease together , and not one before another . Paul commandeth g Timothy to exercise himselfe in , and to ad●i●● himselfe vnto reading , exhortation and doctrine , and to continue in learning . If wee would duly consider that by preaching the couenant of grace is reuealed , that Gods oracles are explained , and his dispersed sheepe brought home and nourished , that faith is thereby wrought and confirmed , and the children of God begotten and conserued , that his house is builded , his field is eared , his scepter erected , his throne established , his kingdome augmented and Sathan eiected ; vndoubtedly it would moue vs to a continuall and constant execution of our office , without either fainting in it , or forsaking of it . The Sun ( we see ) neuer ceaseth moueing all the while his course is vnfinished . The Laborers in the parable wrought vnto the h euening , euen till their Lord set and sent his Steward to call them from their worke . So we , that are the Lords labourers appointed by him to worke in his vineyard , and set in the Church , as the Sunne in the heauens , to giue light vnto his people , must labour constantly and moue continually till our course be finished , and our taske be ended ; we must not giue ouer till our houre-glasse be runne out , till our Sunne be set , and the Euening of our life be shut in , or vntill our Lord and Maister shall call vs from our worke , or send a Messenger to fetch vs. Salomon saith ; In the morning I i sowe thy seede , and in the euening let not thine hand rest . All men ought to be constant in their labou●s , and neuer be k weary of well doing ; much more therefore Ministers , whose labours are most excellent & commodious , & who ought to be to al other men , as that cloudy l and fiery pillar was vnto the Israelites , which led thē , and let them see their way to Canaan God commaunded that there should be m Light alway shining in the Tabernacle . The Church militant is Gods spirituall n Tabernacle . Ministers are the Light , that must shine vnto all the members of the Church , yea to those , that yet sit in darknesse & in the shadow of death ; and that constantly , alwaies and without intermission . The Lord required a sacrifice of 2 Lambes to be offered day by day o continually And it were not vnfitting , if ministers did daily in their prayers present and consecrate their people ( like those Lambes ) vnto the Lord. Their duty consisteth not wholy in preaching to them , but also in praying for them , & for the prosperous estate of the whole Church . p I haue set watchmen vpon thy walles , O Ierusalem ( saith the Lord ) which all the day and all the night continually shall not ce●se . Ye tha● are mindfull of the Lord keepe not silence , & giue him no rest , till he repaire and set vp Ierusalem the praise of the world . q No man ( saith Christ ) that putteth his hand to the Plough , and looketh backe , is apt to the kingdome of God. He is in truth neither a fit man for the kingdome of grace , nor a fit Minister for the Gospell of the kingdome . The Lord hath put the sword of his Spirit into our hands . He will haue vs to hold it constantly , and to shake and brandish it continually neuer ceasing to kill the sins of the people with it , and causing them continually to die an euerlasting death to sin in this world , that they may liue an euelasting life from sin in the world to come ; and that being couered with the Canopy of Gods grace in this life , they may be clothed with the robes of his glory in the life to come . Finally , the Lord hath put his Booke into our handes . Wee must vpon all iust occasions open and expound it . We must constantly hold it vp , and out vnto his People . We must not lay it aside , nor cast it into corners . Our hands in holding it must neuer faint , least the enemies of God and his Church should preuaile and conquer . And so much for the properties of a good workeman . CHAP. 13. Ministers ought to be peaceable and louing to each other : but yet the refractarie must be bridled . Doct. 6 LAbourers together . ) Seeing that wee worke together with and for the Lord : seeing all faithful Ministers are the Lords Labourers , appointed by God to husband his field , and to repaire and build vp his House , we should all agree and loue one another entirely , that our worke may go the faster forward , and that so we may receiue greater comfort and ioy . The Psalmist describing the wicked , saith , that a they smite downe Gods people , and trouble his heritage . b Their throat ( saith Dauid ) is an open sepulchre , and their mouth is full of cursing . c Destruction ( saith Esay ) is in their pathes , and they know not the way of peace . But these things do nothing beseeme the Ministers of God , who are , or ought to be ( Praecones pietatis ) the preachers of peace and piety , and not d fighters and strikers , but meeke , gentle , and studious of concord and amity . The Word , and not the sword is committed by the Lord vnto them ▪ the word of grace , the word of reconcilement , the sword of the Spirit , and not the sword of Reuenge . If his workmen fall to wrangling , how shal his worke go forward ? God hath hired vs to worke , and not to wrangle , praedicare , non praeliari . If any man lust to be e contentious , we haue no such custome ( saith Paul ) neither the Churches of God. It is mery with wolues and foxes when the shepheards are together by the eates one with another . Lamentable are those flockes , miserable are those sheepe . We should rather bend then band , and bowe rather then breake , Ferentes non ferientes , bearing one with another , and not biting or beating one another , lest we be deuoured one of another . If the builders and plowmen quarrell one with another , their worke must needs be hindred . If a kingdome ( saith Christ ) f be deuided against it selfe , that kingdome cannot stand : or if an house be deuided against it selfe , that house cannot continue . Euen so Gods kingdome vpon earth cannot but be much weakened , and the rearing of his house much hindred , if Ministers ( which either are , or ought to be his chiefest instruments to build his house , and to propagate and vphold his kingdome ( be deuided one against another in factions and hostile manner . Diuide , et regna : Deuide and reigne is no rule for vs to practise amongst our selues . It was not the true , but the counterfeit mother of the child , that said , g Let it be neither thine , nor mine , but diuide it . If the builders of old Ierusalem in the daies of h Nehemiah had contended one against another , it had bene easiy for their enimies to haue destroyed both them and their building . So if the Builders of new Ierusalem , of spirituall and mysticall Ierulem , do fight and biker one with another , they do without doubt expose themselues and their building to the danger of the enimie , that taketh all oportunity to worke a mischiefe . Diuide a ship , and how shall it saile ? Diuide the Church , and how shall she hold out vpon the waters , and not be drowned ? There is little got , but much lost by contention . Nimium altercando veritas amittitur : Ouer-hot contention loseth the truth ; and ouer-great dissention amongst the sheepheards scattereth and disquieteth the sheepe . The dissention of the i captaines was the destruction of Ierusalem . But ( pace florent omnia ) true peace ( like Aprill shewers ) makes all thinges flourish . Vires vnitae sunt fortiores . A three-fold cord is hardly crackt asunder . A sheafe of arrowes is hardly broken . Thorefore as Labourers of one Lord , as Builders of one House , as plowers of one fielde , as shepheards of one fold , as keepers of one garden , as dressers of one vineyard , as workemen in one haruest , as watchmen of one city , as souldiers of one captaine , as seruants of one maister , and as sonnes of one father , let vs all agree one with another , being coupled fast together by one spirit , like linkes of one chaine , and as if there were but one temperature of all our bodies , and but one soule within them all . And accordingly let vs ( vnitis viribus , ac toto conatu ) ioyntly labour with might & maine , that Gods worke may goe forward , that the powers of darknesse may be shaken , that the gates of Hell may be flung from their hinges , and that ( sin and sathan beeing dismounted from their thrones ) the scepter of Christ Iesus may be set vp in the hearts of his people ? If we must loue k all men , and if we must be gentle towards all men , is it seemely for vs to hate one another ? Shall we be spitefull and crabbed one vnto another ? God is l loue , and the well-spring of true peace : and the Diuell is the father of hatred and enmity ; therefore it behoueth all the Ministers of God to be peaceable and louing , that so they may be like the Lord , & vnlike the Diuell . If we should labor to m haue peace with all men , how earnestly should we striue to haue it amongst our selues : n Nec minor est virtus , quam quaerere , parta tueri . Are all men bound to o be of the like affection one towards another , and is it fit for vs , that are , or ought to be lights and guides vnto others , to be of a contrary affection one to another : Ought not the p strong to beare the infirmities of the weake , and not to please themselues : Wisedome and lenitie will say so . And ought not the weake labour to see their infirmity , and to waxe weary of their weaknesse , that so there may be a simpathy , and no antipathy , peace and not passions , concord and not hostility ? It is one thing to be weake , and another thing to affect weaknesse . It is one thing to shew weaknesse , and another thing to shroud and shield it . It is good to confesse it , but bad to professe it . There is a strong weakenesse , and there is a weaknesse , that is weake indeed . All weaknesse is vncomme●dable , but affected and sturdy weaknesse is vntollerable . This is the peace-breaker , and he must be bridled . Easie salues are for easie soares : b●t gangrenes must be pared off , and fisiulaes must be bitten . The Leper mus● keepe his house . And he , that hath the plague about him , must not come abroad . Melius est vt pereat vnus , quam vnitas . It is better to want one , then lose all . It is better to cut off a finger , then to lose the hand . And an honorable warre is better then a seruile peace . We must defend our heads , and maintaine our free-holds . q Naboth would not part from his vineyard . He is another Esau that will part with his birth-right for a messe of pottage . As we must be r innocent as Doues , so we must be wise as Serpents , and stout as Lyons , and beware that too much patience make not the enemy proud and raging . But to returne from whence we haue digressed , shall Paul pray for the Romanes , for other men , that GOD would ſ make them to be like-minded one towards another , and shal not we pray for our selues , and labour by all good meanes , that we may our selues bee so affected one with another ? Members of one body are at peace with themselues . The Church of God is a t Body , euen the mysticall body of his sonne Christ Iesus . Now faithfull Ministers are Members of this body ; therefore they ought like fellow-members to embrace and agree with one another , u endeuouring to keepe the vnity of the Spirit , in the bond of peace , not prouoking and enuying one another , but being subiect to one another in the feare of Christ . It were a prodigious sight to see the Pillars of a Temple remoue , and rush one against another . The Church is Gods spirituall Temple : and godly Ministers are as Pillars to beare it vp . Therefore they should stand peaceably one by another , and not iustle one with another . The ministers and instruments of Sathan can conspire together against God. Wherefore then should not the Ministers of God concord & agree together for God ? w Herod & Pilate , the Iewes & the Romanes , could ioyne against Christ : why should not we then consent and labour together for Christ , that the Gospell might flourish in the Christian world , and that Christian religion might spreade throughout the whole world ? As x Paul wished the Romanes one heart , that they might with one minde and one mouth praise GOD : euen so should we that are Ministers , tune all the strings of our sinfull soules , and labour for the sweet concent and harmony of all the affections of our hearts , that with one mind & mouth wee may celebrate and preach the Lord , and proclaime the glad tidings of saluation to the sonnes of men by Iesus Christ . Neither is it enough if some of vs be thus affected : but wee must all ( all without exception ) put on this minde . In an Instrument wee see that one or two strings out of tune marre all the musicke : and that in a Quire of voyces one or two being out of order , doe spoyle the melody : One iangling bell marres the whole ring . Euen so a few factious , turbulent and combustiue spirites , that ( like Salamanders or Fire-flies ) delight in the firy flames of contention , and are in trauell with their home-bred conceits , till they haue thrust them out ( which are somthing like thornes in a dogges foot , which neuer leaues licking till hee haue got thē out ) I say , a few such disorderly & vnquiet spirits , are able & apt ( if they be not turned or taken quite away ) to marre the musicke of the Church , and to kindle a fire in it . For by nature we are too like to Gun-powder or Tinder ; a few sparkes are able , and would set vs all on fire , if neither Gods grace , nor seuere lawes and strength of authority did preuent & hinder vs. And that I may conclude this point , if tenne men did carry a great and weighty burthen , & if some of them should kicke or buffet one another , their pace would be slakened , their businesse hindred , & their burthen endangered to fall vnto the ground . The Church of God is a weighty burthen , and Ministers are appointed by God , to beare it vpon their backes . Now if they beate and spurne at one another : or if some of them shall contemne kicke or busset one another , though others behaue themselues discreetly and orderly : their businesse must needes be hindered , the Chu●ch is like rot onely to shake and totter , but in danger also to fall and breake . y One scabbed sheepe may infect a flocke , a little fire may make a great flame , a little leauen doth leauen a whole lump of dough , and one Fox may marre a fold . Either therefore let all agree , let all that beare the burthē , con●aine themselues in order , or let them that trouble the rest , bee thrust out by order . Better it were that nine did beare it alone in peace , th●n with a ten●h , ( though his shoulders were as good as Miloes , as strong as Sam●ons ) that were quarrelous , tr●ublesom● and vnquiet . As we therefore desire the peace of Sion , and the we●fare and prosperity of Ierusalem : as we would that the workes of the diuell should be dissolued , his power weakned , and his kingdome lessened : as we loue to see Gods corne to thriue , his vines to flourish , and his building to go forward ; let vs z haue peace amongst our selues , and let vs tye our hea●ts fast together with the linkes of loue . It is an a amiable thing for brethren to dwell together in vnity . It is a louely sight to see Ministers ( br●th●en by adoption , and brethren by offi●e : brethren in regard of Gods grace and place ) to liue together in loue , as it were in a wedlock of loue . Then should they be known to be b Christs disciples , then should God be glorified , his people more aboundantly edified , his kingdome enlarged , his enemies scattered , and their owne ioyes increased . We conclude therefore , c Nulla salus bello , pacem te poscimus omnes . CHAP. 14. God is the Architect , Ministers are inferiour Agents . OF God ) For as much as Ministers are the Lords Synergi , his Coworkers , his Helpers , or helping instrumēts , elected by him , not for any necessity ( as if he were not able of himselfe to saue mē without their assistance ) but of his free pleasure , for the manifestation of his wisedome , power , grace and authority , and for the triall of our obedience , faith & humility , from hence we learne these lessons . Doct. 7 First ; that God alone is the principall Husbander of his field , and the onely Architect of his building . My a Father ( saith C●rist ) is the Husbandman . And he that buildeth b all things is God. Paul planteth , and Apollos watereth , but God c giueth the increase . It is the Lord that calleth men to his worke , and directeth thē in his work , and giueth good successe vnto their worke . d Except the Lord build the house , they labour but in vaine that build it . e I laboured ( saith Paul ) more then they all : yet not I , but the grace of God , which is with me . Hence it is that f Peter commends the founding and establishing of the faithfull vnto GOD. And looke what GOD founds , Sathan shall neuer confound . The Word preached sincerely is not like a physicke medicine , which hath vertue in it by nature to cure a disease : but is as a Conduit-pipe , by which God the fountaine of grace conueieth his grace into the cisterne of our hearts , when as he pleaseth . Neither are Ministers to be reputed as principall Agents , or authors of mans saluation , but as the liuely instruments of God , to whom he hath committed the g word of reconciliation , & the sword of his spirit , to cut downe the sinnes of his children , and to slaughter their carnall lusts and corrupt affections through the mighty working of his spirit , accompanying their ministery . And though Paul take vnto him the name of an h Architect or master work man : yet he doth not meane that he is so indeed simply & without comparison . But he was an Architect in regard of inferiour Ministers : or because he layed the first stone amongst the Corinths , and planted Christian religion amongst them , as there hee sheweth . CHAP. 15. Godly Ministers may assure themselues of Gods protection . Doct. 8 SEcondly , seeing Ministers worke for God ( as Factors vnder a Merchant ) they may well expect his diuine protection in the faithfull performance of their office . A Lord will maintaine the lawfull quarrel of his Labourers ; specially if it arise of the diligent and honest executiō of their duty , by him enioyned . A puissant and magnanimious Prince will defend his Embassadour so long as he carrieth his message discreetly . And shall we thinke that the Lord of Lords , & Prince of all Princes will not defend & protect his faithful seruants & Embassadours ? Yea he will both protect their persons ( as the eye of his wisdome shal see fit ) & prosper their message in the thing , that a pleaseth him , either to the mollifying of mens minds , as the fire doth wax , or to the hardening of their hearts , as the Sun doth clay ; so as that they are vnto him the sweet sauour of Christ , b in them that are saued , & in them that perish : vnto these the sauour of death vnto death , and vnto the other the sauour of life vnto life . And this protection & blessing of God his faithful Ministers in all ages haue euer receiued according to his benigne admeasurement , who aymeth alwaies at his own glory which is the vtmost marke of all his thoghts . Esay being assured of diuine protection saith ; c The Lord will helpe me ; therefore shall I not be confounded : therefore haue I set my face as a flint , & I know that I shal not be ashamed . And the Lord encouraging Ieremy to speake his word boldly , saith , d I am with thee to deliuer thee . This day haue I made thee a defenced city , and an iron pillar , and walles of brasse against the whole Land. They shall fight against thee , but they shall not preuaile against thee . Behold ( saith the Lord to e Ezekiel ) I haue made thy face strong against their faces , & thy forehead hard against their foreheads . The Lord hath promised that he will not leaue vs , f nor forsake vs : so that we may boldly say ; The Lord is mine h●lper , neither will I feare what man can do vnto me . If wee did seriously consider the vndaunted courage of Paul and Luther , their great dangers and deliuerances , and the admirable good successe of their labours , we may see sufficiently , how the Lord graced and guarded their persons , and watered their Labours with a floud of blessings . Now the Lord is the h same , that euer he was ; as potent , and as gratious . For i with him there is no change . His counsel shall stand : and whatsoeuer he hath determined , it shall be done : his purpose cannot but be performed . Therefore we must not be fainted-hearted , but confident in his mercy . He will couer vs with the wings of his grace , and cary vs vpō the back of his power ouer all our enimies . He is our Buckler , and Shield of defence ; why should we feare ? What need we dread ? If God be on our side , who can , or who dare be against vs ? k O Lord of Hostes , blessed is the man that trusteth in thee . CHAP. 16 Faithful Ministers shall be well rewarded Doct. 9 THirdly , we must not onely looke for his assistance and protection : but we may also assure our selues of a Reward from him , if we discharge our office with care and conscience as in his sight . A good king will reward and honour a good Embassadour : and a kind Maister will not be vnkind vnto his fairhfull seruant . Euen so vndoubtedly , the Lord ( that hath both heauen and earth at command ) will honour , countenance and kindly reward all his seruants , all his Embassadours , that execute their office , and carry their message wisely , sincerely , and in loue vnto his Maiesty . Their reward is with God , they shall want no recompence . a Euery one of them sha ; ll receiue his wages according to his labour . They that turne many vnto righteousnesse shall shine as the stars for euer and euer . b I haue fought a good fight ( saith Paul ) I haue finished my course , c from henceforth is laid vp ( in store for me ) the crowne of righteousnesse : not a crowne of gold , but of glory , of immortall glo●y , and of glorious immortality , purchased by the righteousnesse of Iesus Christ , and promised by the righteous God in mercy , but performed in iustice , hauing past his word to giue it . Peter saith that good Ministers shall receiue ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) an incorruptible crowne of glory : h a Garland that shall neuer wither , a Crowne that shall neuer be corrupted . He that e receiueth a Prophet in the name of a Prophet , shall receiue a Prophets reward . By which it is euident that faithfull Prophets shall not goe vnrewarded . And if they that entertaine a Prophet , because he is a Prophet , shall not misse a reward , then there is little reason to thinke that the Prophet himselfe ( behauing himselfe as a Prophet of God ought to do ) shal not be rewarded . The Labourers in the parable receiued their f wages of the Lord of the vineyard , wherein they wrought , so soone as the euening came , and were called from their worke by the steward . In like manner so soone as the Lord doth send his Messenger ●eath to fetch vs out of his vineyard , and to cal vs away from our worke , he will faithfully pay vs our wages ; I say not , which we haue deserued ( for merita nostra , misericordia Domini ) but which he of his meere benignity hath from all eternity decreed to bestow vpon vs. The consideration hereof teacheth vs to be diligent , and chearefull in our calling . Our labour is not lost : a reward will come : we shall haue wages for our worke : we shall haue pleasures for our paines . All our water shall be turned into wine : and our sorrowes into solace . Our Lord is louing , and wil not forget the labours of our loue , and the toyle which we take for him . We haue his fauour , and wee shall see his face : we do now enioy his grace , and wee shall one day be pertakers of his glory . CHAP. 17. Ministers are greatly obliged vnto God : and therfore they should be thankefull vnto him . Doct. 10 FOurthly , seeing God hath made vs his Ministers ( of the a new Testament ) & hath giuē vnto vs the b Ministery of Reconciliation : seeing ( I say ) that God hath made vs Instruments for him to labour for him in his House and Vineyard : seeing we are become his labourers , his seruants that is the Lord of all creatures , both Men and Angels ; we are euery one taught , ingenuously to confesse our selues to be greatly indebted to him . It is no small fauour that an earthly king sheweth , when out of his whole kingdome he chuseth some few to be his principall Officers : or shal take one out of many , & make him his Embassadour . And shall we thinke it a smal honor , whē God that heauenly Monarch and King of all Kings , shall elect vs ( c Wormes in respect of himselfe ) and make vs his chiefe Officers in his Church , and his Embassadours to carry the ioyfull message of redemption by Iesus Christ vnto his people ? Is it not exceeding great fauour , when he that d inhabiteth the eternity , swayeth the scepter of the whole world , shall make e one of a thousand his Messenger and Interpreter , to declare vnto man his righteousnesse , and to the sonnes of men their happinesse , to call them out of the kingdome of darknesse , & to leade them the way into heauenly Canaan , a land that floweth with milk and hony , with ioyes vnspeakeable ▪ with pleasures innumerable , yea with all the good things , and with greater then any man doth comprehend . ●his his kindnesse vnto vs , vndeseruing it , deserues the gratitude o● our hearts demonstrated to him both in word and worke . f What sh●● I render vnto the Lord ( saith Dauid ) for all his benefits towards me ? I will offer a sacrifice of praise , and will call vpon the name of the Lord. I g will blesse thee dayly , and praise thy Name for euer and euer . h Teach me to do thy will : for thou art my God : let thy good Spirit leade me into the land of righteousnesse . So should we meditate : so should wee purpose : and so we ought to pray . God hath honoured vs : let not vs dishonour him , but in all things let vs seeke his honour , and set forth his praise ; neither committing , nor admitting anything which we know to be derogatory to his glory , and disgracefull to our glorious calling . i Those that honour me ( saith the Lord ) I will honour , and they that despise me , shall be despised . If we will not feare to dishonor God , we may iustly feare that he will honour himselfe by vs , although it be to our great dishonour . For as Moses said to Aaron , vpon the death of his two sonnes for offending God ; k This is it , that the Lord spake , saying : I will be sanctified in them that come neare me , and before all the people I will be glorified . And who come so neare to GOD as Ministers , who are his Watchmen , his Stewards , his Nurses , his Obstetrices , the wayting-men , and dressers of his dearest Spouse ; vnto whom he hath committed the keyes of his treasure , the dispēsation of his secrets , the promulgation of his promise , the interpretation of his Oracles , & the administration of his Sacraments ? They therefore of all other should be most carefull to honour him , and most fearefull to dishonour and offend him . CHAP. 18. Ministers should be like the Lord their Maister . Doct. 11 FIftly , seeing wee are the Lords Labourers , working together with him , and vnder him in his Field & Palace of delight , he himselfe being our Maister and director , and the onely absolute Architect of that sumptuous building : we are all put in minde to striue to resemble him . For amongst workmen the meanest ( if honestly wise ) will endeauour to be like the chiefest , not in skill onely , but in sober and good conditions , if they see any in him : that so they may win his loue , and procure the countenance and approbation of all men , with whom they do conuerse . And indeed it is no credit for a good maister to entertaine or haue bad men , vnlike him in his vertues , though they be ●●ke him in skill . The child labours to be like his father : the hand-mayd striues to be like her Mistresse : the seruant will follow his Maister as soone as any man : and the Scholler studies to imitate his Teacher : yea and the Instruments of the Diuell are very like him : wherefore then should not all Gods Ministers labour to be like him ? He is their Father , their Lord , their teacher , and their Maister . It is no shame to resemble him : it is no disgrace at all ( but glory rather ) to be sayed to be like him . He is ouer all and vnder none ; his perfection is absolute : his skill is admirable , and the depth of his wisedome cannot be sounded . All Christians are bound to a follow God : therefore much more all Christian Ministers , who in all things ought to shew themselues b Examples of good workes , with vncorrupt doctrine , with grauity , integrity , and with the wholesome word , which cannot be condemned , that he which withstandeth may be ashamed , hauing nothing concerning them to speake euill of . Do we not see how the world is followed of the mē of this world ? Do we not see many men imitate great persons in their vanities ? Do we not see how one country followes another in foolish and new-fangled fashions ? Why then should not we that come neare to God by ●ur office , striue to draw neare vnto him by goodnesse and ve●tuous moralities ? Why should we flye farre from him this way , that come so neare to him that way ? The Ministers of Sathan are farre differing from the Lord our Maister : therefore if wee will not be like them , we must striue to be like him . And vndoubtedly , if Ministers wold carefully labor to resemble their maister in patience , pitty , charity , truth , righteousnesse , holinesse , gentlenesse , goodnesse , and in such like properties , they should not onely please him , and feele comfort in their consciences , but also win greater estimation to their calling , and lessen their contempt in the world . CHAP. 19. The chiefest care of a Minister ought to be , to study how to please the Lord. Doct. 12 SIxtly , seeing that we are Gods Workemen , we must beware that wee p●each not our selues , nor the fantastike adinuentions of men , but in a all things we must approue our selues vnto God : and our onely care must be to please his Maiesty ( who hath entertained vs into his speciall seruice ) contending by all possible meanes within the lists and limits of our calling , that his affaires committed to our faith , may aboue all earthly and outward things whatsoeuer , proceed and prosper . Pastoris est pascere , non piscari : a sheepheard should not be fishing , when he ought to be feeding his sheepe . Hired Laborers must not hinder their maisters businesse to further their owne . He that vndertakes to helpe a man , must not absent himselfe when hee should be present : and when he is present , he ought to mind that chiefly , for which his presence is required . b No man ( saith Paul ) that warreth , entangleth him●elfe with the aff●ires of this life , because he would please him that hath chosen him to be a Souldier . An honest and discreet Souldier will not cumber himselfe with those things which may make him vnseruiceable to his Capt●ine , & vnfit for military labours . Ministers are Souldiers : God is their grand Captaine : his Coates they weare , and vnder his Banner they fight against the blacke Prince c that ruleth in the ayre , and against all his troupe . The weapons of their warfare are not carnall , but d mighty through God to deturbe the fortress●s of the diuell , and to ruinate the Castles of iniquity , and the Turrets of all sublimious and transcendent imaginations . Therefore they ought to liue like Souldiers , minding their warfare ( for their enemy is very puissant and politike , full of stratagems and wiles ) and aboue all things labouring to please their Generall , that great Commander of the world , intāgling themselues with nothing , which may let their faithfull seruice to him . The Apostles thought it not meet to leaue the word of God e to serue the tables . Maister Tindall saith , that to preach Gods word is too much for halfe a man : it requireth a whole man. Age quod tui muneris est : Do that ( saith Valentinian to Ambrose ) which belongs to thy office . Verbi es Minister , hoc age : thou art a Minister , minde that : let thy principall care be fixed vpon thine owne calling . If many yrons be in the fire at once , some are in danger to be burnt . A calling that is so high , cannot endure that he which is called to it , should ( like an Earth-worme ) carry his nose vnto the ground , and addict himselfe to the things that are so lowe . For f Amor rerum terrenarum viscus est spiritualium pennarum : the too much minding and the loue of worldly things , are as Bird-lime to the wings of the soule , that a man cannot mount vp to heauen , and execute the workes of this heauenly office , as he ought to do . Let vs heare , what Musculus saith . Vis cognoscere verum Christi Ministrum : Wilt thou ( saith he ) know a true Minister of Christ ? Then see if he be so vtterly seuered from all other businesse , that he doth meditate , work , or liue in none other thing whatsoeuer , but in preaching and making manifest & plaine the Gospel of Christ , and serue therein by all strength and power whatsoeuer , that is in him . But yet no man must from hence conclude , that all ca●e and gouerment of secular affaires is vtterly forbidden vnto Ministers . Indeed they may not vsurpe authority : neither may they be carefull , and yet they must not be carelesse . They must care , but they may not carke . Onely it is required that their secular affaires hinder not their constant care of the Church , & the faithfull & alacrious performance of their office . For g if their be any that prouideth not for his owne , and especially for them that are of his owne family , he denieth the faith , and is worse then an infidell . The h Disciples vsed their nets sometimes , after that Christ had entertained thē to be his followers . And did not Christ himselfe somtimes handle the i Axe ? Paul forgot not his k cloake , which he left at Troas : and as necessity vrged , sometimes l wrought with his owne hands . It is required in a Bishop , that he do not onely care for the Church of God , but also that he be able m To rule his owne house honestly . Ministers are men : they haue not only soules , but bodies . Samuel was a faithfull Prophet , and yet was able besides his prophecying to do somethings else without impeachment of his credit , or disgrace vnto his calling . Yet let vs alwaies remember that the edification of the Church by our Ministery ( whether gubernatiue or operatiue ) is the principall worke , which we ought all to follow , the hiest mark , at which we ought to leuell . CHAP. 20 Sundry reasons are alledged against the peoples factious and irregular conceipts and fancying of their Ministers , in diuerse places . Doct. 13 SEuenthly , considering that all faithful Ministers do labour for the Lord , it is a thing both vnequal and vnconuenient that the people should contemne or neglect any of them through their preposterous & vngrounded conceipts , and so addict themselues to some , as that they nothing or little respect others , though their doctrine be found and their conuersation blamelesse . This was one of the faults , for which the Corinthians were reprehended Secondly , this sin is a make-bate : it causeth contention , and stirreth vp strife among brethren . The fire is great inough without this brand , these bellowes . It were better to cast on water , then to poure in oyle . Thirdly , this sin is an enemy to Christ , and his Gospell , and argueth selfe-loue , & weaknesse of iudgment . Fourthly , it giues the Diuell aduantage , who is very vigilant and industrious to worke a mischiefe , and is glad of the smallest opportunity : euer ready to take an Ell , when ●n Inch is but giuen him . Fiftly , it scandalizeth many weake ones , and increaseth the number of Mocke-gods . Sixtly , it is a meanes to make those to faint , which are contemned , vnlesse their courage be the greater : and an ocasion to puffe vp the other , if their humility and wisedome be no better then their factious and vnorderly followers . And lastly our sin will be the rather increased , if we wil be tainted with it , seeing we know that it was taxed as a weakenesse in the Corinthians . Let vs therefore be wise , and wisely beware of all preposterous and vnequal opinions of the Ministers of God. They do all of them work vnder him in his haruest , there is no reason therfore that any of them should be despised . Amongst many builders , sowers and reapers , none that are discreet and diligent , are contemned or basely reckoned of , though there be greater dexterity , skill , and hability in some thē in others . Candles that giue good light are not cast away , though they be not so great , and cast not so much light , as some others do . A Lamp is seruiceable , though it blaze not so much as a Torch : neither is there any mettall contemned , though all mettall be not gold . CHAP. 21. The people should loue , honour , and pray for their Ministers . Doct. 14 FInally , forsomuch as good Ministers are Gods labourers , and Adiutors ( for so the a Greek word signifieth , as the learned know ) all men are taught to loue them , to pray for them , and to honour them . We beseech you ( brethren ) b to know them , which labour among you , & haue the ouer sight of you in the Lord , and admonish you , that ye haue them in high reputation , in loue for their worke . The Apostle hauing commended his brother Epaphroditus to the Philippians , he commanded them by his Apostolical authority , to c receiue him in the Lord with all gladnesse , and to make much of ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or honour and highly to prize such as he was . The Minister of the Church ( saith Chrysostome ) ought to be honoured of thee , because he praieth for thee , because he ministreth spiritually vnto thee , visiteth thee , exhorteth and admonisheth thee , and commeth to thee , if thou call him , at midnight . d Honour thy father , saith the commandement . Ministers are our spiritual fathers . They do e beget vs to God in Christ by the preaching of the Gospell . They are our Priests . For by the word of God , as by a sacrifising knife , they kill our sins , and offer vs vp to God ( vpon that their high Altar Iesus ) as a sacrifice of sweet sauour , and acceptable to him . They are Gods mouth to vs : and our mouth to God. They pray for vs ; wherefore then should not we pray for them ? Paul requesteth the Romans to striue wi●h him f by praier to God for him , that he might be deliuered from the vnbeleeuing Iewes , and that his seruice might be accepted of the Saints . And he willeth the g Ephesians to be instant in their praiers , that he may open his mouth freely to vtter the secrets ●f the Gospell . They are our Pastours apointed by God to feed vs with the word of truth , our heauenly Manna , & to refresh our thirsty soules with the sweet and cleare waters of the gospell of life . They are our h Watchmen and i Ouerseers , ordained to watch ouer vs , to view vs , and to care for vs. They are the Lords Trumpeters , sounding in our eares continually the two Trumpets of his Law and Gospell ▪ and a warlike Defiance vnto all our spiritual enemies . They are his Champions : they fight his battels for vs against Sathan and Sinne , two mighty Princes , and too potent for vs. They are his k Angels and Embassadors to declare his will vnto vs. Worthy therfore are they in these regards to be respected and highly honored of vs. If the Embassador of an earthly Prince , be worthy honour ; how much more honorable then are they , that are the faithfull Embassadors of Iesus Christ , that heauenly Prince l and King of all Kings of the earth ? The Elders that rule well ( saith Paul ) m let them be had in double honour : especially they which labour in the word and doctrine . The Galathians did so entirely honour and affect Paul , as that they receiued him as an n Angell of God , yea as Christ himselfe , and would haue plucked out their eyes , if it might haue bene , and haue giuen them vnto him . Eusebius writeth , that Constantine iudged the Ministers which he called to him ( semper honore praecipuo dignos : ) worthy alwaies of singular honor , and that hee did reuerence them ( Omni officio ) with all dutifulnesse , and omitted no point of kindnesse or courtesie ( nihil benignitatis aut humanitatis ) towards those that were deuout & godly . Syracides would haue vs to o honour the Physitian of the body : much more therefore should we honour the Physitians and Chirourgians of our soules . And we shall leese nothing by our loue . For ( as our Sauiour saith ) He which p receiueth a Prophet in the name of a Prophet , shall receiue the reward of a Prophet , Now looke what Christ ( who is q truth it selfe ) doth affirme in word , he will also ( being r Might it selfe ) confirme in deed . Heauen and Earth shall rather faile , then his word shall fall , and not be fulfilled . Now this honour , which is due to Gods Ministers ( of what place or stile soeuer ) may be performed six sundry waies . First , by reuerencing their persons : secondly , by obeying their Ministery : thirdly , by imitating their vertues : fourthly , by concealing their infirmites : fiftly , by countenancing and backing them : and sixtly by maintaining their estates . And of all these we will briefly speake , and in order , as they lye . CHAP. 22. Ministers must be reuerenced of the people . FIrst then , it is fit that Ministers should haue all seemly reuerence due by desert to so sublimious and reuerend a calling . And it must begin in the hart , and be testified in the life by reuerent behauiour , by comely gestures , and by temperate & good language both of them & to them . Men must a speake euill of no man , but must be moderate , and shew all meekenesse towards all men ; therfore they should in no case speak ill of Gods Ministers , but vse them kindly , & with al courtesie . Courtesie shewed to a Minister , as he is a Minister , is shewed euē to Christ himselfe , whose Minister he is ; & it is so reputed . Ieremy accompteth it one of their plagues , that their b enemies reuerenced not the face of their Priests . The Lord esteemeth a disgrace done vnto his faithfull Ministers , as done vnto himselfe . Princes , we see , take to thēselues those words , or workes of dishonor , which are spoken or done despightfully to their Agents & Embassadours , for deliuering their message truly , as it was giuen them in charge . When Dauids Messengers which he sent in courtesie to Hanun King of Ammon , were dishonorably intreated , and misused of him and his people ; the story saith , that c they stanke in the sight of Dauid for abusing them so vilely . Euen so do they stinke ( as loathsome carrions ) in the nosthrils of the Lord , ( be they what they will be ) that disgrace and abuse his Ministers whom he kindly sendeth to them to preach his will , and to proclaime his Son to be their king . God tooke the reprochfull and rayling language of Senacherib against d Ierusalem and Hezekiah , as spoken against himselfe . They which misuse a seruant of a noble man , as he is his seruant , dishonour the noble man himselfe . Christ maketh the e killing and contemning of Gods Prophets , the highest staire of rebellion . And vndoubtedly God will be reuenged on those that disgrace and abuse his Ministers ( vnlesse they do repent maturely ) as Dauid was of the Ammonites for disgracing his Messengers . We know how by two f Beares he did destroy two and forty children ▪ for mis-calling the Prophet Elishah : and he is as iust and terrible now , and as ready to punish sin as euer he was . For with him there is no g variablene●s ; he wil wound the head of his enemies , h & will wash his feet in the bloud of the wicked . CHAP. 23. The people must obey the ministery of their Ministers . SEcondly , the people honor their Ministers when they submit thēselues vnto their Ministery . Reuerence without obedience , is a ceremony without substance , a body without a soule ; a stick without strength ; and not vnlike the commō complements of this age . a Obey them ( saith the Holy Ghost ) that haue the ouersight of you , and submit your selues . Paul looked that the b Corinthians should be obediēt to him in all things . And in truth men cannot better commend their Ministers , then when by being obedient vnto their Ministery , they liue religously , and are fruitfull in good works . Whē a child doth thriue well , and is strong and lusty , the praise redounds to the nurse : and it is a reall commendation of a Sheepheard , when his sheep are fat and sound . Euen so shall wee greatly commend & honour our Ministers , if we shall submit our selues vnto their voyce , and shall by that means grow in grace , abound in knowledge & true zeale , & shine by our vertuous liues among men . But this our obedience and submission must be in the Lord ; to wit , so long as they keepe themselues to the Law and to the Testimony , to the word of God : which is the Touch-stone of truth , the rule of teligion , the squire of faith , the line of loue , the Met-wand of obedience , & as a Salomons sword to decide a controuersie . For to Gods word alone were the c Prophets and Apostles tyed by their commission . What I shall command thee , that shalt thou speake . Ye shall teach whatsoeuer I haue commanded you . He which then heareth them , heareth God and he which dispiseth & disobeyeth them , despiseth and disobeyeth God that sent thē , & d resisteth his Spirit speaking by them . The Lord reckoneth this among the e sins of the Israelites , that they sate before his Prophet , & heard his words , but would not do them . f Zachary saith , that because they would not heare the voyce of God in his Prophets , therefore he would not heare them , when they cried to him . And because the Israelits mocked Gods g messēgers & despised his words deliuered by thē , & misused them , he brought vpon thē the Caldean king , by whom he scourged their cōtempt and rebellion with fowre fearefull iudgements . First , hee permitted him to kill both old and yong without pitty . Secondly , he let him rob them of their goods , and cary away their treasure . Thirdly , he suffered him to burne their Temple , and to breake downe the walles of Ierusalem , and to fire her Palaces . Fourthly , he was content that he should make slaues of them in his owne country , that had escaped his sword . As we therefore h dread the iudgements of God , and would not haue him count vs misusers of his Ministers , and despisers of his message , let vs reuerence their persons and regard their Ministery . Yea but will some say ; I would willingly heare my Minister , but that he is prophan● and vitious , and so pulleth that downe with the left hand of his bad life , which he set's vp with the right hand of his good doctrine . The more lamentable is his ease , and the greater is his sinne , if this be true thou speakest ; like the Cow that spils the milk , that before shee gaue : and like a Mule , that carrieth costly things for others , and none for her selfe . But what is this to thee ? i Euery man shall beare his owne burthen : and that k soule shall dy , that sinneth . Shall l Elijah refuse his meate because a Rauen brought it ? Shall Sampson m refuse his drinke , because it came out of the Iaw-bone of an Asse ? And wilt thou refuse the Nectar and Ambrosia o● thy soule , thy spirituall food , thy celestiall Manna , because it is brought vnto thee by Iudas , or by one that is of wicked conuersation ? He surely is not very hungry that re●useth his meat , because an vncleanly Seruitor brings it to him . That thy Minister teacheth well , it is of God : that he liueth ill , it is of the ●iuell , & of his owne corruption ; therfore embrace his doctrine , but eschew his deeds : follow his preaching , but auoide his practise , and pray for his amendment . Insult not ouer him : be not high minded but feare : God may conuert him , and he may stand , when thou thy selfe shalt fall . For thy nature is as ill , as his : it is grace alone , that makes the difference , This was our Sauiours counsell to his disciples . n The Scribes and Pharises sit ( saith he ) in Moses chaire : all therfore , whatsoeuer they bid you obserue ( out of Moses ) that obserue and do , but after their works do not ; for they say , and do not . So long as they teach the truth , they must be heard . Thy Ministers wickednesse must not make thee wilfull : his folly may not make thee froward . Balaam must heare his Asse speake , because God ruled her tongue , and made her speake vnto him . Why , but if his conuersation be profane , it is in vaine to heare him , because it pleaseth not God to worke effectually the graces of his Spirit by the Ministery of wicked men . Not so : for then Iudas , who was a wicked wretch , should not haue ben heard . Water , which comes through a wooddē pipe , may moystē the ground as well as that which runs through a pipe of lead , or siluer . A seale of brasle or yron will make the same impression vpon waxe , that a seale of gold will , if the mark be alike . Not the honesty , but the skill of the Physitian cureth the Patient . It is not so much , the vertue as the Iudgement and cunning of the Counsellour , which relieues the perplexed Client . The grace of God ( saith Chrysostome ) worketh by the vnworthy , not for them , but for those who are to be holpen . And againe ; God worketh ( per omnes ) by all ( salutem populi moliens ) seeking the saluation of the people , ( non illorum intuens merita ) not regarding their desarts . Euen as light ( saith Augustine ) is not defiled though it passe by filthy places , and men enioy it voide of all defilement : so it is in the Ministery . Men may receiue benefite by the pure word of God , though it come out of an vnpure mouth . Neither is good doctrine defiled by bad manners : neither doth God conferre grace , because the Minister is a godly man : nor disdaine to giue it , because he is profaine . It were indeed to be wished , that all Ministers were holy , as their Maister : but neuerthelesse we know , that it was not the holinesse of those shipwrights which built Noahs Arke , nor the good life of a Surgean that heales a wound . Yea , but he teacheth false doctrine oftentimes , and is full of foolish and friuolous fables . What then ? We are not Apostles now , that we cannot erre . The best are but men , and subiect vnto erour . Humanum est errare : indeed , Belluinum est perseuerare : Gods word ought ( I confesse to be preached truly without errour , and purely without mixture . o ( Nam purum est , quod nihil habet alieni : ) and it is their sin , that do corrupt it , or handle it vnseemely . But if some tares or cockle , some dust or darnell come with the good seed , thou must let thē go ( like things vnprofitable & fit for the fire ) but thou maist not contemne & cast away the good for the euill . Thou must not refuse the corne for the chaffe , but rather sift and winnow them . A wise man will not cast away good meate for a few moats . Thou wilt not cast away good siluer , because there is some drosse in it , or some copper peeces amongst it . Thou wilt not contemne a bag of gold , because there is some counters in it ; wherefore then shouldst thou reiect profitable instructions , and wholesome doctrines and admonitions , because they come with some vnsauory stuffe , and are mixed with some vanity ? Hearken to the counsel of Saint Paul , whose pen was guided by Gods owne hand : p Despise not prophecying , saith he . Now because some might say , that the Prophet may mixe some of his owne leauen with Gods dough , and so make soure bread , & preach linsi-wolsy sermons ; he doth therefore immediately adde : Try all things , & keepe that which is good . Wee must not be like a bottom-lesse bagge , that holds nothing : nor like the scuttle , that holds both the wheat & the chaffe together : nor like the Cernicle , or Boulter , that lets the fine flower go , and keepes in the branne : but we should bee like the Skrie , that seuereth the good from the badde . We should bee wise to discerne betwixt true doctrine and errours : and we should haue our wits exercised to iudge betwixt good and euill : and when we see the difference betweene them being both obiected to vs , we should wisely elect the good , and reiect the bad . CHAP. 24. The people ought to imitate the godly vertues of their Ministers . THirdly , honour is exhibited to Gods Ministers by imitating their Christian vertues , which doe shine within them as the Lampes did in the Tabernacle , and do ( as the candle out of the lant-horne ) giue light to those that loue the light . It is one way , whereby we honour those that are departed in the faith , when we resemble them in those heauenly graces , ( which like the starres of heauen ) did shine within them , while they were aliue . And indeed we do performe an act of honour vnto any man , when we striue to imitate his good conditions , and to walke exactly in his foot-steps . This honour the holy Ghost giueth to all godly Ministers , when he exhorteth vs saying : a Remember thē that haue the ouersight ouer you , which haue declared vnto you the word of God : whose faith follow . And Saint Paul claimeth it of the b Corinthians , where he saith : Be ye followers of me , euen as I am of Christ . Ministers ought to make themselues Ensamples for vs to follow : and when they do so , we shall both dishonour them , and displease the Lord , if we do not labour to be like them . Their good examples should be as spurres in our sides to make vs run more liuely in our Christian race : and they should be as sauce to make vs affect and digest our meate the better . And if we will not study to resemble them , we shall both manifest a peruerse and illiberall disposition , and make our selues the more vnexcusable when God shall iudge vs. Therefore as the Painter doth draw an image in his head first , and then with his hand according to the patterne set before him , and conceiued in his mind : so should we set the vertues of godly Ministers before our eyes , as patternes for to follow ; and hauing conceiued and entertained them in our heades and hearts , wee should expresse them in our liues by the actions of our hands , and in the continuall current of our conuersations . And so shall we commend our selues without one word of commendation : so shall we honour and animate them : so shall we dignifie our profession , and glorifie him that ordained c all things for his glory . CHAP 25. Men should wisely conceale the infirmities of their Ministers , and not blaze them abroade . FOurthly , Ministers are honored , when their infirmities are not published ( in Gath ) to their dishonour , but buried by loue in the graue of silence and obliuion . a In many things ( saith Iames ) we sinne all . The purest gold hath some drosse within it . Nulla facies sine ruga : The fairest face is not without a wrinckle , a mole or freckle . The clearest glasse is subiect vnto soyling . There is no soule without some sinne , b no man without a fault . And therefore as we ought to beare with one another , and patiently pardon all slips of weaknesse ( c for loue couereth a multitude of trespasses ) so especially ought we to conceale & forgiue the infirmities of Ministers , in their words , workes and gestures . And so we shall shew our selues the children of wisedome , the followers of peace and amity , true louers of God and his children , faithfull and good schollers , and vnlike many wretches , that are euen heart-merry when they can spy a moate in a Misters eye , or an hole in his coate , at which they may mocke and iest : vngodly d Chams ; that discouer and sport at their fathers nakednesse . CHAP. 26. Ministers are to be countenanced and maintained . FIftly , men do honor the Ministers of Christ , when they countenance them , and take part with them against their malitious and wicked enemies , and when they labour to defend their credits and good name against all their back-biters , traducers and maligners , and are not ashamed to acknowledge and assist them , notwithstanding the greatnesse or the multitude of their vngodly aduersaries which set themselues against God & all goodnes . And this all men ought to do for their Ministers ( euer remembring that they passe not the precincts of their calling , and be not transported with a preposterous zeale , and a vaine conceit of enmity and hostile persecution , when there is no such matter ) that so they may confirme their loue vnto them , which they do in shew professe , and encourage thē to go on constantly in their ministery , that they may be faithfull in Gods house , as a Moses was : and finally , that they may manifest their zeale to God house , and their loue of his worship , and might shew themselues enemies to the Diuell and his wicked Instruments , which coniure and band themselues against Christ and his kingdome . Sixtly , honour ( and true loue the scaturidge thereof ) is shewed to godly Ministers , when their estates ( in respect of their places , persons , and dependants ) are well maintained . They are the b Chariots & Horse-men of Israel ▪ therefore are they worthy to be maintained . They are the Lords warriours , and standard-bearers . They fight for the Church , they bestow themselues vpon the Church ; therefore it is very fit , that the Church should keepe them . It is a thing honest and acceptable before God , for children to c recompence their fathers and progenitors . Ministers are our spiritual fathers ; In Christ d Iesus saith Paul , I haue begotten you ( to God ) through the Gospell . In which respect we owe euen our selues vnto them : as Paul sheweth in a speach to e Philemon his spirituall sonne . How much more then owe we them our worldly pelfe to maintaine & relieue them ? Haue they by their ministery procured our spirituall life , and shall not we prouide for their naturall life ? Religion , right and reason claime it , and require it of vs. The Lord hath ordained that they f which preach the Gospel , should liue of the Gospell . They which wait at the altar , are partakers with the Altar : & they which minister about holy things , eate of the things of the Temple . g The Labourer is worthy of his wages : The workman is worthy of his meate . The Oxes mouth that h treadeth out the corne , must not be muzled . He that planteth a Vine-yard , is worthy to eate of the grapes : he that keepeth the Vine , may drinke of the wine : i and he that keepeth the stock , may drinke of the milke . k Beware ( saith God ) that thou forsake not the Leuite so long as thou shalt liue on the earth . Much lesse then are the Ministers of the Gospell to be forsaken . For their ministery is farre more excellent . l Let him ( saith Paul ) that is taught in the word , make him that hath taught him , partaker of all his goods . It is a precept and not a bare permission . If they haue sowne to vs m spirituall things , is it a great matter if they reape our carnall things ? If they bring vs to the pleasures of heauen , is it much for vs to bring them of the profits of the earth ? If they leade vs the way into Canaan , and conduct vs into the land of promise , the land of the liuing , a paradice of perpetuall pleasures , & pleasing perpetuity , what a matter is it , if we maintaine them , whi●es we walk and wander with them in the wildernesse ? If they prouide for our soules , why should not we prouide for their bodies ? If we must n do good to all men , how much more to our Ministers , by whō we are brought o to beleeue , by whom we haue bene conuerted from our sins to serue that God that made vs , that Lord that saued vs , & that spirit which doth reuiue and fine vs ? Chrysostome would that Ministers should haue necessary maintenance , that they might worke spirituall things , and haue no ( distractiue ) regard of secular affaires . And he saith also : A necess●ry liuing ought plentifully to be ministered vnto the Teachers , lest they should be discomfited , and that they might not depriue themselues and others of great things by being busied about the smallest . They haue great labours ( saith Latimer ) and therefore they ought to hauge good liuings . Paul p would haue them hospitall and harborous : and therefore it is fit that they should haue good maintenance , whereby they may shew hospitality , and procure the loue of the poore by almes deedes , and courteous entertainement . Here then two sorts of men are to be reproued . First , they that will q part from little or nothing towards the maintenance of the ministery . Foure hundred false r Prophets were prouided for at Iezebels table . And the age before vs could maintaine many Monkes and Friers , and other superstitious persons , which preached and prophesied hereticall and hellish doctrine , proceeding wholly from the forge of mans braine , and coined vpon the anuill of their own inuention ▪ yet the most in these dayes can with patiēce endure the learned & faithful Ministers of Christ Iesus to want sufficient maintenance . The very slaues of Antichrist fared , and yet fare in some countries , farre better then the most faithfull seruants of Christ do amōgst vs in many places of this Iland . Yea that may be as truly saied in this presēt case , of many thousands in this Natiō , which s Iob speaketh of some in his time : that they which make oyle between their walles , and treade their wine-presses , do suffer thirst . Lamentable is the pouerty of many painfull & godly Ministers that tread the wine-presse of Gods word vnto the people cōtinually , & affoord thē the oyly drops of the Gospell , and the wine of diuine instructions , counsels , comforts and exhortations . I say , lamentable is their want and without compassion beheld of many . But their reward is with God , their labours shall retire into their owne bosomes , God will shew the greater mercy to them in the end . Many men are franke and lauish in keeping t Haukes , Houndes , Horses , and in maintaining Players , and making belly-cheere , and vaine attire , but as sordide and illiberall , when they shold impart any thing towards the maintenance of their Pastors and Preachers . Which argueth their base , thanklesse , and earthly disposition : If the law ( for the Lord they regard not ) did not constraine many men to giue , their deuotion is so cold , & their ingratitude so great , as that they would contribute nothing at al this way , except it were for very shame , or for some by-respect . So hard frozen are their hearts , and so fast wedged into the earth . Whereas common reason sheweth , that they which spend themselues like lampes to giue light to others , and labour for the common good of all , should be maintained of the common stock by all . Ministers are commanded to u giue attendance to reading , teaching , and exhorting , and to addict themselues vnto them ; therefore it is conuenient , yea and necessarie that all ( which are able ) doe giue towards their competent and all-sufficient maintenance , that so they may employ themselues in their calling without distraction , and husband their talents to the greatest aduantage of their Maister . Secondly , those are to be condemded , which do w rob the Church of her right , and do sacrilegiously ( whether it be by fraud or by force ) deteine from , or depriue their Ministers of that , which in all equity is due vnto them , euen by the Law. There are too many ready now to say with those in the Psalme ; x Come , and let vs take the houses of God in possession . Men were not of old so ready to giue to the Church , but they are as ready now to ake away . The Israelites were so liberall in contributing towards the Sanctuary , as that y Moses caused a Proclamatiō to be made to stay the people from offering . But now men are so forward to defraud their Ministers , and to strip them of their due , and so backward to contribute vnto the maintenance of the worship of God , as that there had need be more then a proclamation to stay the forwardnesse of the one , & to remoue the backwardnesse of the other . And many neuer recken of it , if they can sl●●y beguile them of their tithes , and n●● be perceiued ; forgetting that God z beholds them , and seeth whatsoeuer is done in corners , and will bring them to an account , and render vnto them according to their deeds . But destruction shall be vnto the workers of iniquity , how cunningly soeuer they carry the matter before mē . The good a Galatians could haue found in their hearts to haue plucked their very eyes out of their heads , & to haue giuen them to Paul , if they would haue done him any good . But alas , alas , the deuotion and loue of this age is so extreeme cold , as that we will hardly part with that , which we are tyed to part with ; yea a many of vs are ready to pull from them , what we can pull by hooke or by crooke . It is written of Hanun that he tooke b Dauids Messengers , and shaued off halfe their beardes , and cut off their garments in the middle . So their are a number of sacrilegious wretches in this rotten age of the world , which pill the Church , and curtaile the maintenance of their Ministers , and are euen heart-glad , when they can proue a custome , how corrupt and senselesse soeuer it be , to hold back their tithes . Which argues a spirituall dropsy , or else a basenesse of minde , and intollerable vnthankfulnesse for the Gospell . The Lord by Malachy told the Israelites , that they c spoiled him , because they payed not their tithes truly : yea he told thē further , that they were cursed with a curse for so doing . Are not the faithful Ministers of the Gospell as worthy to be maintained , as the Priests were vnder the Law ? Are they not as worthy of plentifull prouision , as they were ? Yea no doubt in many respects . How then do they spoile and rob the Lord , that do not pay theis tithes and offerings truly vnto his Ministers , but deceiptfully and vntruly ? Let them looke vnto it , and that before it be too late . Let them either forsake their sacriledge , or expect his curse . For without doubt the Lord doth abhorre such wickednesse : and he will not alwaies winke at it . The Lord is not so slow , but he is as sure . Lento gradu ad vindictam ira diuina procedit , sed tarditatem supplicij grauitate iudicii compensat . Though it be long before he strike , yet he striketh home , when he doth strike , and recompenseth his slacknesse with his sharpnesse It will not serue their turnes , when they haue committed sacriledge , to wipe their mouthes with the adulterous woman , and to say ; d Wee haue not committed iniquity : or to thinke with those in the e Psalme ; God hideth away his face and will neuer see . For the Lord regardeth all that is done . f His eyes are vpon all the waies of men . g His throne ( saith Dauid ) is in the heauen : his eies will consider : his eie-liddes will try the children of men . The wicked , and him that loueth iniquity doth his soule abhorre . Wherefore ( brethren ) be now admonished with all lowlinesse and truth of heart to reuerence your Ministers , to obey their Ministery , to imitate their vertues , to countenance them , and pray for them . And robbe them not of that , which in conscience is their right : but rather straine your selues that they may not lacke , but haue sufficient maintenance to mainetaine their estates , to the credit of their calling , which is most honorable and holy . And so doing you shall animate and incite them to walke diligently in their office : you shall remoue m●ny troubles & impediments from them : you shall adorne your high calling : you shall declare your loue to the Gospell , & your subiection to the Word : you shall stop the mouthes of the wicked , and shew your selues vnlike to them , and like to the godly deuout of former ages : you shall demonstrate your honour & honorable conceipts of Gods honorable & holy Embassadours : finally , you shall draw others on to do their duty by your Christian ensample ; and so glorifying God , you shall be glorified of God with that glory , which of his grace in Christ he hath from all eternity prepared for his Saints . This shal suffice for the office and honour of Ministers . It remaineth now to speake of the office and honour of the People , contained in the words ensuing . Trin-vni Deo gloria . 1. COR. 3.9 . Ye are Gods Husbandry : ye are Gods Building . CHAP. 1. The words are explained : and their sense declared . THE Apostle hauing shewed the Corinthians what he was , with the rest of his fellow-ministers , he doth in these words shew them also what they themselues are . Now before we weigh anchor , and launch forward with our vessels into the deepe , it wil be first conuenient for vs to break the ice & by the explicatiō of the words to prepare a way for the collection & application of the doctrines . Ye ) Euen ye Corinthians , ye that are not Iewes , but Gentiles ; yea ye that are ouer-carnall , and something factious ; of what sex or sort soeuer . Are ) Ye are now Gods Husbandry , and Building , notwithstanding those infirmities which I reprehend and dislike in you . Gods ) The word ( God ) vsed properly , is sometimes taken personally ; as in Iohn 3.16 . for God the Father : in the Acts 20.28 . for God the Sonne : and in the Acts. 5.3.4 . for God the holy Ghost . Which three , are a not three seuerall Gods , but three distinct persons subsisting in the Godhead . For b there is but one God in nūber . And sometimes also this word is taken essentially : as in Iohn . 4.24 . And so it may be very fitly taken ( as I thinke ) in this text . And so by God , we may vnderstand all the three persons , to whom the Godhead doth in c common without inequality , diuision , and transmutation , appertaine . For the Scriptures plainly teach , that we are an house belonging to them all . We are the Fathers house , Ephes . 2.22 . And the Sonnes house , Eph. 3.17 . Heb. 3.6 . And the holy Ghosts . 1. Cor. 3.16 . and 6.19 . All things whatsoeuer ( that are not meerely wicked ) belong vnto them equally , by vertue of their absolute Lordship and dominion ouer all . Husbandry ) The originall word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) translated hu●bandry , doth properly signify a field , or peece of ground tilled , husbanded , and wrought vpon : or a field , on which the husband-man bestowes his worke and labour . Building ) the Greeke word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) translated Building hath three distinct significations in the new Testament . First , it signifieth the action of building in a metaphoricall signification , as in the 2. Cor. 10.8 . And in Ephes . 4.12 . Secondly , it signifieth the things which do build , or edify spiritually , as in the 1. Cor. 14.3 . Thirdly , it signifieth a thing builded , or an house : as in Mat. 24.1 . And in the 2. Cor. 5.1 . And so the word is vsed in this text . Now the Church of God ( for this speech of Paul is not exclusiue , but includeth all faithfull Christians in all other Churches besides , as appeareth by comparing this place with Ephes . 2.21 . and 1. Tim. 3.15 . and 1. Pet. 2.5 . ) I say the Church of God may be compared to a field and H●use , for the proportion & congruity that is betwixt them ; which is manifold . First , fields haue their boundes , and houses haue their compasse or limits , which they cannot passe : and so hath Gods Church . Secondly , euery field is layed and limited by some man : & euery house hath her compasse set her by some man or other : so it is with Gods Church . The Lord hath appointed her bounds , & hath giuen her a compasse , which she shall not transcend and passe . Thirdly , euery field is taken in ou● of the open champion or common by some man. For no field can make it selfe ; especially no plowed-field There must needs be a man to make it , and to appoint it to such an vse . And as d euery house is built by some body ; so is the Church . God hath taken her in out of the vast wildernesse of this wicked world , he hath imparked her with the pales of his mercy , he doth fence her in with the quickset hedge of his gracious protection , he doth separate her frō al other grounds and make her the field and garden of his owne delight . And the same God also doth build and reare her vp to be an house or temple . The e Lord ( saith the Psalmist ) doth build vp Ierusalem , and gather together the dispersed of Israel He healeth those that are broken in heart , and bindeth vp their sores . As by him we receiue the life of nature : so likewise by him we do receiue the life of grace . He breatheth into vs the breath of life corporal and spirituall . He is the fountaine of all liuing waters , & the root , from which the iuce of true Christian life doth issue , and proceed vnto vs. And as we are made men by him : so are we also made new men ; and therefore Paul cals vs his f workmanship . For he doth hew vs out of the rocke Christ Iesus . He cuts vs and squares vs out . He reares vs vp , and ioynes vs together by the bond of his Spirit , and by the links of true loue , as it were with pins and with lime , & soulder . And whosoeuer builds , if he prosper not their building with the presence & proppe of his grace , their building is in vaine . Nothing can stand : all will fall , and tumble downe againe like the stone of Sisyphus , or like a wall that is dawbed with vntempered mortar . Therefore we pray with g Peter , that he would make you perfect , confirme , strengthen , stablish , and ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) found you , Fourthly , as fields are vsually laid and inclosed and wrought in by diuerse labourers : & as houses are commonly reared , repaired and wrought in by sundry workmen : one perhaps being the ringleader , the cōmaunder of the rest . Euen so the Church is husbāded , builded & kept by many . Many labour within her and about her . God is the principal Agent . He cals the rest : he directs and rules them . He puts his word into their mouths , and prospers it , as it pleaseth him . It is his Arme , whereby he doth translate men out of the kingdome of sathan into the kingdome of his Son , out of darknesse into light , out of Aegipt into Canaan , out of hell into heauen . It is his Hammer whereby he doth beate down our pride : it is as a Wedge , whereby he doth cleaue vs : his Axe , which hewes vs : & his Rule , which measures vs. It is also his Plough , which breakes vs vp : it is his Cylinder , which smoothes vs , and the seed which he sowes in vs. And all the good successe proceeds from him . Not vnto vs , not vnto vs , but vnto God belongs this honour . It is he that h worketh both the will and the deed : it is he that i giues the increase : it is he that begins and makes an end . The Ministers of the Word & Sacraments , are his Instruments or seruants , k ordained for the reparation of the Sancts , and for the edification of Christs body : that is to say , to worke in Gods house and vineyard , to labour in his Church , that his people may be conuerted , comforted , confirmed & instructed , till they attaine to the perfection of grace , & fulnesse of glory with their Head & Husband Christ Iesus in the heauens . In which respect the Apostle tels the Corinthians , that they are l his work in the Lord. Fiftly , euery house is founded vpon some foundation : so is the Church of God. And her foundation is twofold : principall , & ministeriall . The principall m foundation is Christ : and therefore he is called ( Lapis fundamenti ) the n foundation stone , and ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the o Bottom-corner stone . He is that p Rocke , whereupon the Church is built . He is the author of our goodnesse , and the procurer of all our glory . He hath merited for vs the pardon of sin , the perfection of happinesse , and the perpetuity of all our welfare . And as God did create vs q by him in regard of nature , so he doth create vs againe r in him in regard of grace , and will one day finish vs fully for him in regard of glory . Here is a good foundation ; a foundation that is firme and and not false , sound and not sandy . Whatsoeuer is built vpon this foundation firmely , shall neuer be cast downe wholy . The top shall fare the better for the bottome . The Ministeriall foundation is the preaching of the doctrine of saluatiō , contained in the writings of the Prophets & Apostles . Therfore Paul saith that we are built s vpon the foundation of the Apostles and Prophets . And Saint Ambrose saith accordingly , that the Old and New Testament is the foundation of the Church . And hence it is that the citty of God is said to haue t twelue foundations , in which were written the twelue names of the Apostles of the Lambe . And thus Peter , Iames and Iohn , and all faithfull Pastors may be called Pillars of the Church , to wit , so farrre forth as by their Ministery they do susteine and maintaine the Church of God , & the true profession of the true faith : Christ Iesus onely being the u chiefe corner stone , who onely doth properly and energetically support and hold vp all the building . Sixtly , euery field and house is seated in some place : so is the Church of God. And if we regard her military condition , she is seated vpon the earth , euen in the middest of her enemies , which swarme like Bees about her . And as we see chaffe and wheat mingled together in one heape , and both fish and frogges inclosed in one net : so shall her members be mingled together with the wicked so long as she makes her aboade on the earth , so long as she liues in the Wildernesse , and vntill she receiue her inheritance in celestiall Canaan . Seuenthly , fields serue for tillage and husbandry , and for his vse that occupies and orders them . Euery field hath an owner , and euery house hath an inhabitant , and one to who● she doth belong , and for whose vse she serues . So the Church hath her vse , owner , and inhabitant . w Kno● ye not ( saith Paul ) that ye are the Temple of God , and that the Spirit of God dwelleth in you ? Yea x you are the Temple of the liuing God ; as God sayd ; I will dwell in them , and walke in them . The Lord is her owner and inhabitant : he hath ordained her for his owne glory : and for his vse shee serues . Eightly , as euery field hath a gate or way to come into it : and as euery house hath a doore for men to enter in at : so hath the Church . Christ is the gate and the doore , by whom wee enter into the Church : and if we do not enter in by him , we shall neuer enter so into it , as to be truly of it . The Gospell of Christ is an ordinary outward meanes or way , by which we are brought into the Church and made her members : and Baptisme is a signe of our entrance and admission into it . Ninthly , as a field ha●h diuers parcels and corners in it : and as a faire and goodly building hath many roomes parts , & chambers in it . So the Church of God hath many parts or parcels , as subiects of one kingdome , as members of one body , as parts of one field , as beds of one garden , and chambers of one house . Tenthly , as there is no field , which hath not in it some difference of the mowle or earth , or some diuersity of the plants and hearbs which it beareth . And as houses vsually receiue into them diuers persons , which keepe in them , & belong vnto them . And as ( for the most pa●t ) euery house consisteth of sundry sorts of matter , as wood , stone , lime , clay , &c. Euen so the Church of God ( as a spacious and fruitfull field is full of variety of plants , ( as it were ) and hearbs . Many and diuers are her fruits . And some part of her , some persons that belong vnto her , are more fruitfull and excellent then other , according to the difference of their mowle , or of the cost & labour which is spent vpon them . There is not the same influence of heauenly graces descending from aboue , vpon them all alike . The Sunne of righteousnes doth not send downe the beams of his effectuall operation equally vpon them . And the great Husbandman bestoweth not his paines alike vpon them all . In like manner the Church of God as a sumptuous and stately building , receiueth and entertaineth many into her . God is the principall and commander of all the rest . And all the faithfull ( which being simply by themselues considered are exceeding many ) are his houshold y seruants , which abide and liue in her , and are all maintained & prouided for by the Lord that great house-holder . And as houses are ordinarily made of diuers things : or if there be an house built all of stones , yet one stone differeth from another , either in quantity or in quality , colour or scituation . So in Gods house which is made of z liuing stones , one stone one part , differeth from another . There is a fundamentall and chiefe corner stone , which is Iesus Christ , that a Liuing stone ; euen Life it selfe , and the Wel-spring of all our life : and there are also vpper stones , which are of lesse importance . And of these some are better coloured then others : some are larger , and some are lesser : some exceed others in grace , and shal excell them also in glory . Againe , some are cut out of the Rocke before others , and put into the building first : and many which the builder medleth with last , may be made more comly & glorious , then some others which were hewed out , and set in the building before them . For all their preferment , all their comlinesse is at the free disposement of their Architect . Furthermore , as diuers things must be prepared before a field can be taken in and seuered from other groundes : before it will bee fit for seede and plants , some labour must be spent about it : so before the Lord doth call & take vs to be a field vnto himselfe , out of the barren heath , and wide wildernesse of this sinfull world ; & before he sowes the seeds of his graces , & sets the pleasant plants of true christiā vertues in our hearts , he prepares and fits vs ordinarily by the ministery of his word , ioyning therewith sometimes also crosses and aflictions , and some other things , which he hath prouidently prepared and wisely directeth for our good . And euen as wood , stone , brick , lime , and such like things ▪ as concurre to the making of an house , must be fitted and layed together , before the house can be made : so the Lord doth prepare and vnite the faithfull together , that they may be one indiuidual and entire building . And vntill they be all collected & compacted fast together , Gods house shall not be fully finished . And as stones in an house cannot without mortar be layed fast and firme : neither can the posts , the beames , and spires be well and surely ioyned without pinnes , nailes , or barres of yron : euen so the liuing stones of Gods house , the true members of his Church , cannot be closely coupled , and strongly knit together without true Christian charity , and his most holy Spirit . Againe , as all things concurring to the building of an house , being well composed , do make much for the beauty of that house : so all the faithfull being cunningly compact and laid together of God ( as it were by line & leuell ) do make for the statelinesse and glory of his house , which consisteth onely of Beleeuers . And as all the parts of a field , the variety of hearbes , the diuersity of fruits , and the comly orders and rankes of plants , do greatly commend and set forth the field in which they are : euen so the Church which is Gods field , is greatly beautified and adorned through the multitude & great diuersity of her members , which are ( as it were ) sundry sorts of sets or hearbs ; as also by reason of that comly order , which he ( the Husbandman ) hath set among them . Moreouer , fields are not in their perfect glory so soone as they be taken in : and the plantes and seedes that are set and sowne in them , come not presently , but by degrees to their full perfection , and growth . So the Church is pe●fited by degrees : her plantes grow vp by little and little : and the seedes of Gods graces , which are sowen in our hearts spring vp , grow , and multiply by degrees , and not all at once . The flints , the stones , and stinking weedes , are not all remoued and gathered out of vs at the first . The hardnesse of our hearts , the flintinesse of our affections , and the weeds of wickednesse are not at one instant , but by degrees remoued and taken away . And as no field is inclosed and taken out of the heath or common in one moment of time , but one part after another . So God doth not take in the whole Church , and by effectuall vocation seuer her , and call her out of the world , and inuiron her with his fauour reuealed to her at one point of time ; but he doth it by degrees at seueral times , in that order and maner , which in his wisedome he seeth most beseeming , and which before all time hee did with himselfe decree . In like maner also , as no house is built vp all at once , but by degrees : so is the Church in generall , and we that are her particular members , erected and perfited by peecemeale , and in processe of time . And we do not attaine to our ful perfection whiles we liue heere . b For there is no man iust in the earth , that doth good , and sinneth not . The clearest riuer hath some mudde in the bottome , and the healthiest body hath some corruption in it . So the purest soule is notwithout some sin . Regeneration doth not in this life wholly extirp originall corruption , but onely weaken , abate , and wast it by degrees . For while we liue , sinne shall not dy : but death that receiued life from sin , must be the death of sinne . Our sins and we shall dye together . And when the threed of this momentany life is cut asunder by death , and a dissolution or diuorcement made betwixt those two parts of man , which God did at the first vnite and wedde , to make a perfect man ; the one must for a time returne vnto the earth , and the other shall be taken vp into heauen , thereto receiue both perfect grace & perfect glory : & when God shal after a time repeale & end the separation , & reunite them , then they shal iointly receiue both holines & happines in al perfection without future alteration , in the paradise of God , c In whose presence there is fulnesse of ioy , and at whose right hand are pleasures for euermore . It is true indeed that we are perfect in this life in two respects . First , in regard of the perfection of parts , because ( like in●ants ) we haue all the parts of a christian : God hath giuen vs all his graces : though we haue thē not in their full perfection . And secondly wee are reputed perfect in Christ our head , being clothed with his perfect righteousnesse . And for this cause the d Church is sayed to be faire , beautifull , comly , vndefiled , and pure ; to wit , because she is inuested in the spotlesse and pure robes of Christs absolute & most meritorious holinesse and obedience , which is imputed to her , and accepted as her owne . But if we speake of the perfection of sanctification or of inherent holinesse , we must needes confesse that we are not perfect , but that we arise like a house by degrees , and do e grow till we be compleat . Which shall not be till death , which endeth the battell betwixt the flesh and the spirit , vtterly consuming all the corruptions of our corrupted nature . Againe , as fields are subiect to be annoyed and wasted : and as there is no field without some hurtfull or improfitable thing in it , as stones , weeds and such like : so Gods field is subiect to be wasted and infested . Therefore the f Psalmist saith , that the wicked smite downe Gods people , and trouble his heritage . And Saul g before his conuersion is sayed to waste the Church of God. And there is in ou● hearts ( that are her children ) many sinnes , which are not as yet exi●e● , being noysome vnto vs , as weede and stones are to a corne field . And againe , as there is no house , that is not obnoxious to some danger , either by violence of fire , or by the inundati●n of waters , or through inflammation by lightning , or else by reason of impetuous windes & stormy tempests , besides the subiection , wherein it is of it selfe to fall to ruine , being composed of things that are corruptible . Euen so Gods Church on earth , is subiect in herselfe ( being h black with sinne , and vnmundified here in part ) to ruines and rotten errours , both mentall and morall . Besides , shee is subiect to many perils from without . Sathan with his instruments play their parts against her continually . Sometimes hee sallies vpon her by force like a Lion , raising vp cruell tyrants to persecute & vex her . Sometimes he sets vpon her by fraud like a Leopard , approching to her either with his Syrenian songs , or with his Crocodilian teares , or with a treacherous kisse , as Iudas did vnto his Maister ; assaulting her with the subtill and sophisticall inuentions & engines of Heretikes , and attempting to violate her chastity by the pleasing allurements , and witching enchantments of the world ; who with her whorish eye , and two naked painted breasts of pleasures and profits , doth seeke to inueigle our hearts and make vs yeeld vnto her . Thus Sathan meetes her vpon the stage of this world , and enters combat with her , vsing all meanes to preuaile against her ; sometimes pursuing her with the flouds of persecution , sometimes kindling in her the coales of contention , sometimes seeking to ouercome her with secret machinations , and with faire speeches , & fraudulent perswasions , and somtimes also striuing to daunt her with the dreadfull menacies of the great men of the world , and neuer ceaseth practising against her ; but all in vaine . For i the gates of hell ( saith Christ ) euen sathan and all his strength and stratagems shall not preuaile against her to vanquish and subdue her . Finally , some things may be in a field which are not of the field , as toades , frogges and such like : a wolfe may bee in the same field and fold wherein a company of sheepe are : the enemy with his ●ares may be in a field as well as the right owner of it , and his good seed , and good sets . Euen so if we regard the visible and externall face of the Church , prophane persōs & very reprobats may be in her , albeit they be not of her . They are but as frogges , toades , nettles , bryars , and crowes in a corne-field : or as Wolues and Foxes and madde dogges in a fold or flocke of sheepe : or else as stones and weeds , which trouble and hinder the good corne . And againe , as in a field we see sets , hearbs and seeds oftentimes brought into a field , & set & sown in it , which do not naturally come vp of themselues in it : euen so God doth set the plants of his Spirit , and sow the seeds of his sanctifying graces in our hearts which otherwise would neuer spring vp within vs of themselues , and by the vertue of our nature . And as euery field stands in neede of dressing and keeping , and requires wholesome aire , sweete shewers , and the comfortable heate of the Sunne . Euen so the Church stands in need of husbanding : she hath neede of the heauenly dewe of Gods graces , and of the sweet light and heate of the Sunne of righteousnesse , and that the Northerne and Southerne windes of Gods Spirit should k blow vpon her , that her spices and her fruits might flow out and come forth abundantly . In like manner also , as euery house stands in need of some shilter and reparation , so doth Gods house . For we lye open to wind and water , and haue the ruines of our depraued nature still remaining in vs. And as the Housholder brings many thing into his house which he finds not in it : euen so the Lord inspireth many good things into our hearts , which he finds not in vs , and which we want by nature . And as some things may be in the house which are not of the house , as rats , mise , weasils , yea and treacherous and theeuish persons . Euen so ( if wee consider the outward appearance and name of the Church , which is Gods house ) some may be in it , which belong not to it , and are not truly of it . Therefore l Iohn saith ; they went out of vs , but they were not of vs. Antichrist that man of sinne and sonne of perdition , sits in the Temple of God , but not as a member of it , but as a cruell and proud Tyrant , tyrannizing in it ; as a Theefe in a true mans house , as a Pyrate in a Merchants ship , or as a Wolfe and Fox in a sheepfold . And in a word , as some things may be brought into a field , and planted in it , which as yet are not : & as some may be brought into an house and made seruants in it , which for the present are not : euen so some may be brought into Gods Church , which is his pleasant field and the palace of his pleasure , and may bee made her true members and faithful houshold-seruants , which as yet wander abroad and are not effectually called home . And thus wee see the resemblance , that is betwixt a field or house , and the Church of God. Now she is called Gods Husbandry and Gods building , because hee hath taken her to himselfe and inclosed her , hee doth husband and order her : he doth build and repaire her : he doth possesse & keepe her : and because he doth inhabite and worke within her . And albeit she may be fitly compared to a field and house in the forenamed respects , yet in other regards she is vnlike vnto them . For God is her only Lord & owner , & for his honour only he hath ordained her . And whereas houses and fields are bought with money , she was purchased neither by gold nor siluer , but by the m bloud of God , euen by the precious heart-bloud of that immaculate Lambe Christ Iesus , who is true n God & true o Man in one perfect person . Thirdly , all houses and fields are subiect to vtter and finall desolation . And the day shall come , wherein the p earth , and all the workes therein shall be consumed with fire . But the Church of GOD shall stand for euer . And when all the glory of the world shall vanish quite away , like a flash of fire : and when all her desperate , malicious and irreconciliable enemies shall vtterly be destroyed , then shall she shine as the Sunne , and obtaine her perfect glory , and liue for euer with the Lord in all ease and happinesse , free from all sinfull and earthly miseries whatsoeuer . Fourthly , wheras all other fields and houses are materiall , outward and earthly : this field and this house is mysticall , celestiall and q spirituall : and may bee so called in all these regards ensuing . First because the Spirit of God doth husband her and dwell in her . Secondly , because her whole frame is spirituall , & her chiefest ornamēts are inward and inuisible . r The kings daughter is all glorious within , saith the Psalm . Thirdly , the meanes which God vseth for her building , repairing , trimming , flourishing and c●●tinuing , are not earthly but spirituall , and of a nature far differing from worldly helps , and humane inuentions . Fourthly , the seruice and worship , which ought to be performed in her , is spirituall . And lastly all the good workes , which she doth , are spirituall . All the good workes , which we , or any of her faithfull members do performe , are meerely good so far forth as they do proceed from the Spirit of God , who is goodnesse it selfe , and the author of all our goodnesse . And the euill which is in them commeth from our owne home-bred corruptition , which is not in this life cleansed cleane away , vnlesse it be because it is forgiuen vs , and not imputed to vs. And to conclude ; the Church is said to be a field & an house , not fields and houses . For the Church is but one body , one perfect house , and one entire and absolute field . She hath but one Lord , one Architect , one Redeemer , one absolute Husbandman and Inhabitant , one common saluation , one religion , one Head , one Husband , one way to heauen ; according to that of S Paul , There is one body , one Spirit , one faith , one Lord , one baptisme , one God and father . And this hath also been the doctrine of former ages . Theodoretus saith ( quest . 44. in Num. ) As the Vnicorne hath one horne , so the people truly religious adoreth one onely God. And for the vnity of her head , Gregory saith , that The whole holy vniuersal Church is on Body , set vnder Christ Iesus as her Head. For Christ with his whole Church , both militant & triumphant , is one person . Nazianzene saith ; There is one Christ , one head of the Church . Thirdly , concerning the vnity of the Spirit , Gregory saith that , As there is one soule , which doth quicken the diuerse members of the body , so one Holy Spirit doth quicken and illustrate the whole Church . Fourthly for the vnity of faith and outward confession , Eucherius saith that , As a bundle is bound with bands , so all the company of the Saints are bound together with one and the same faith , hope and charity , & compassed with one muniment of diuine protection . And as Leo teacheth , there is one orison , and one confession of the whole Church . Finally touching the vnity of Baptisme ; There is one faith ( saith Hierome ) & one Baptisme . And so withall for the vnitie of her God , Iustinus saith , There is one true God of all , which is acknowledged in the Father , Sonne , and holy Spirit . Our faith ( saith Cyril ) receiueth no number of Gods , but there is one God the Father , and to the same vnitie pertaineth the Sonne and the Holy Ghost . Hauing now opened the words , and giuen the sense , let vs see what lessons we may learne out of them . CHAP. 2. The Church of God is Gods house and husbandry . Doct. 1 THESE wordes do naturally without wresting affoord vs two notable doctrins . The former is that the true church of God ( which is the cōpany of Beleeuers ) is Gods House and Husbandry . This is plaine by the text , as also by other like places of Scripture . a Know ye not ( saith Paul ) that ye are the Temple of God , and that the Spirit of God dwelleth in you ? And speaking to Timothy he saith ; b These things I write , that thou maist know how to behaue thy sefe in Gods House , which is the Church of the liuing God. And plaine reason sheweth as much . For it is not her owne : she is not the Lady of her selfe . c Ye are not your owne ( saith Paul ) for ye are bought for a price . Neither is the Church a tenement or possession belonging to any Angell , or to any Man , excepting onely the man Christ who is the d Angell of the couenant and her only Lord & Head. She is not the field of the sluggard , which e Salomon speaks of . She is not the house of wickednesse and sinne . For f Christ gaue himselfe for her , that hee might make her holy , and purge her from her sinnes with his bloud . Therefore he saith vnto her ; g Thou art all faire , my loue , and there is no spot in thee . Neither is shee the house and field of the Diuell . For Christ hath purchased her h vnto himselfe . Therefore she saith ; My i welbeloued ( meaning Christ ) is mine , and I am his . I am my welbeloueds , and his desire is towards me . And Christ speaking vnto her ▪ cals her his k loue , his sister ▪ & his spouse ; therefore surely the Liuell hath no interest in her , and no title to her . The conclusion then remaineth firme , that as the Temple of Ierusalem was dedicated to be an house vnto the Lord alone , euen so the Church is built and consecrated vnto him only , that she may be his House to dwel in , & as a field to husband & dispose of , as he in his wisedome seeth most conuenient . Thus much for the doctrine , let vs now se how we may apply it for our benefite and edification . CHAP. 3. Sundry vses are made of the consideration of these two titles together . THe vses , which we ought to make of the former doctrine are of two sorts Some arise from the consideration of these 2 titles ( giuē to the Church ) together : & some frō them being cōsidered apart by themselues . Of the former company are these that follow . First , we haue here one of the roialties and royall priuiledges of the faithfull . For they , and they onely ( to speake properly ) are Gods house & husbandry . For the Father hath elected them only : the Son hath redeemed them onely : the holy Ghost doth regenerate them onely . God ( the Father , Sonne , and holy Ghost ) doth dwell in them onely , in regard of the presence of his speciall grace , and efficatious operation vnto eternall life . For as concerning the Reprobates , they are the very sinks of sin , the dennes of the Diuell , and the quagmyres of iniquity , a predestinated to eternall distruction . Some of them ( I confesse ) may thinke themselues to be of Gods house , and to belong vnto his field : but their imagination is like the fond and false conceipt of some Melancholique persons , that haue thought their bodies to haue beene made of glasse , and that euery faire house was theirs , which they passed by . Yea they may perswade themselues so thereof , as that they may cōceiue a kind of ioy therefore in their hearts , and yet for all they are deceiued . Some that haue suddenly fallen into a swoone haue imagined that they saw goodly sights : and many frantick persons will sing and hallo , as if they were in a very good condition whereas indeed their case is pittifull . Euen so some of the Reprobate may fall into such a fit of spirituall swoone and phantastick phrensie of the mind , as that they may both think better of their estates then they are indeed , and reioyce also within themselues , as if they were right good men and happy ; being neuerthelesse in truth the very Refuse of mankind , the Obiects of Gods wrath , and ( as it were ) the Center of his iudgements . Yea further they may so carry themselues outwardly , as that they may seeme vnto men ( that doe not see the heart ) the true mēbers of the Church , and as plants in Gods fi●ld . But blazing starres are not true starres , but fading meteores : a foot of wood is not a foot indeed : and painted fire is not fire . Euen so what shew soeuer they make , yet are they not indeede her members , they are not GODS plants indeed . They may be in Gods house , but they are not of Gods house : they may be in his field , but they are not of his field . Goates and sheepe may be together in one fold , though they be not of one flocke . Cockle & good come may bee in one Barne ; Theeues and True men may be in one field : strangers and seruants , guests and children in one house . And all is not that which it seemes to be . All is not grasse that looketh greene , nor all bloud that is red . Sathan can transforme himselfe into an Angel of light : all is not gold that glisters : hypocrites may seeme religious , and men of woluish dispositions can for need walke like sheepe , in sheepe-skins . When the great Gold-smith shal come to try them with his Touch-stone , hee will finde them copper , and not good gold . When the windes shall blow hard against them , when the flouds shall come and dash against them , they shall fall flatte downe to the ground , because they are not as liuing stones founded vpon the rock Christ , but weakly built vpon a weake and sandy foundation . And a day will come when the Husbandman will view his field , and will separate the corne of his owne sowing ( and carry it home into his barne ) from the tares of the enemy , how faire and fresh soeuer they seeme to be , and will binde them in a bundle , and cast them into the fire . Now this prerogatiue is not meerly tit●lar and ve●ball , but very commodious , comfortable and excellent . For Christ b dwelleth in this field : the Spirit of God dwelleth in this house c and they that dwell therein shal haue their iniquity forgiuen . And whosoeuer are of this house , of this field , shall continue so for euer . For the d couenant of God made with them is euerlasting . The e gifts and the calling of God are giuen without repentance : and he wil f preserue and guard them by his power through faith vnto saluation . And their mother also , g which is the Church , shall alwaies be the palace and paradise of his delight . He will carry her vpon his backe like an Eagle , he will shadow her with the wings of his grace , and will continue constant in his loue for euer . For his h loue vnto her is euerlasting , and his mercy endureth for euer . Secondly , seeing the Church is Gods House and Husbandry , shee must acknowledge no Lord , no Head , no King but God. Her obedience , her homage , her loyalty , her virginity belongs to him , as to her soueraigne Lord and onely absolute Husband . She is not her owne ; therefore shee must glorifie God , to whom of right she doth pertaine . Thirdly , Ministers ought to be the more diligent , faithfull and alacrious in the execution of their function . For the labour which they take , and the paines they do bestow , are bestowed vpon Gods House , vpon Gods plowed-field . They labour not in mens fields , not in the house of men , but in the house and field of almighty God ( who is able to recompence the faithfull , and to punish the vnfaithfull : ) therefore they should be the more carefull , circumspect & laborious in their calling , taking heed what seede they sow , what plants they set , and both what , and how they build . Fourthly , seeing the Church of God is his field & house , we ought all to labour to be assured that we are of it . For out of it there is no saluation . And when we are in it , we must keep our selues in it , and not straggle out and leaue it . Men take grear delight to dwell in faire houses , and to walke in pleasant fields . The Church of God is a goodly house , and a pleasant and greene field . i My welbeloued , behold , thou art faire and pleasant : also our bed is greene : the beames of our house are cedars . k Christ delighteth and dwelleth in her . Let vs therefore like her , and loue to liue within her . They that leaue her , leaue him . For he is her Husband and Inhabitant : therefore she cals him her l Welbeloved : and he cals her his Spouse : m My spouse is a garden inclosed . And she crying out vnto him saith thus : n O thou that dwellest in the gardens . O fountain of the gardens , O well of liuing waters ! So then he which forsakes her , forsakes him , He which leaues her , leaues his garden : and he which leaues him , leaues her fountaine : euen the welspring of her life , and the scaturidge of all true comfort . Let vs therfore keepe our selues within the borders of the Church , lest we walke in the valley of death . We must needes be either in Gods Temple , or in the diuels Synagogue : either in Gods field or in the diuels field . And whensoeuer wee see the face of a true Church in any place , let vs take heed that we do rend not our selus frō her , and leape out . For this were ( so much as lay in vs ) to runne out of Gods field , and to runne away from Christ , who frequenteth the o flockes of his sheep , and delighteth to be in the assemblies of his people . Let vs therefore be wise , and not forsake the fellowship ( or p aggregation ) that we haue among our selues , as the manner of some is : but let vs exhort one another , & that so much the more , because ye see that the day ( of Christs second coming ) draweth neare . Iude makes it a property of those that were fleshly & had not the Spirit ( what shew soeuer they made ) to be q makers of sects ; men of a schismaticall and contradictorious spirit , that like not the beaten way , but loue to walke in a way by themselues , though it be full of mud and mire . Considering also that the Church is Gods house & husbandry , it were a worke beseeming the honour of Princes and all Potentates , in all their territories and dominions to defend and foster her : that so they may verifie that ancient prophec● recorded by the prophet Esay , that r kings should be her nursing fathers , and that queenes should be her nurces . Yea it beseemes vs all to be kinde vnto her , and to honour her . For she is our mother . She is the house in which we are bred , and borne , and brought vp . She is the field in which we are planted and receiue our growth . Men loue the house wherein they were borne , and trained first vp , and the place in which they drew their first breath , and led the beginning of their life . Let vs therefore loue the Church of God : let vs desire and seeke her welfare . ſ Pray for the peace of Ierusalem : let them prosper that loue thee . Peace be within thy walles , and prosperity within thy palaces . t Giue the Lord no rest till he repaire Ierusalem the praise of the world . For my brethren & neighbours sakes ( saith u Dauid ) I will wish thee now prosperity . Because of the house of the Lord our God , I will procure thy wealth . w Behold ( saith the Lord ) I will lift vp mine hand to the Gentiles , and set vp my standard to the people ; and they shall bring thy sons in their armes , and thy daughters shall be carried vpon the●r shoulders : kings and queenes sha●l worship thee , with their faces towards the earth , and licke vp the dust of thy feete . But we are of the G●ntiles : let vs therefore in our seueral places labour to make good this prophecy . We are all carefull to keepe our owne fields and houses in good case , and shall we neglect the Church , which is the Lords ? Shall we dwell in our seeled houses , and see his house lye wast without griefe of heart ? We looke to our owne gardens and orchards ; let vs not therfore cast off al care of Gods , but let vs rather labour to the vtmost of our power ( keeping vs within the precinct of our calling ) that they may flourish & prosper in the world . And so doing we shall testify our loue to God and his Church : we shall shew our selues to be true natural sons and not bastards : seruants and not slaues : faithfull friends , and not fawning flatterers and false-hearted foes . Sixtly , seeing the Church is Gods field and house , we may be sure that God will husband and repaire her . He will till and dresse her : he will pluck out her weeds & make her fertile : he will manure , and water her with the first and latter raine of his gracious benediction . He will cause the North-wind to blow vpon her , which shall purify the aire about her , & pinch the luxuorious humors within her , & coole the pride of her hart , & the excessiue heat of her spirit . He will also send out the South-wind to cōfort her with his warme blasts , and to water her with his sweet shewers , that she may be fresh and fruitfull . x The Lord ( saith the Psalmist ) couereth the heauen with clouds , and prepareth raine for the earth , and maketh the grasse to grow vpon the mountaines . Euen so the Lord couereth the Church with his loue , he causeth the clouds to breake , he powreth downe the raine of his blessing vpon her ; he moystens her with the dew of heauen , and maketh his graces to sprout vp and flourish within her . Yea he maketh her ( like dry ground ) to thirst after the waters of life : and teacheth her to cry out and say ; y Arise O North , and come O South , and blow vpon my garden , that the spices thereof may flow out . And forsomuch as she is his house , we may know for certaine , that he will in time remoue in-bred ruines and rottennesse , and wil repaire and polish her , til he haue made her perfect & glorious in all respects . And albeit he do often suffer her faithfull and true members to bring forth the weedes of sin , and to fall into the ruines of wickednesse ; yet it is not through his negligence & obliuion , or bcause he hath cast them off : but it is to teach them to distast their pride , and to confesse that they can easily fall of themselues , but are vnable to stand , or rise vp without him . The husbandman sometimes lets his ground lie as if he had forsaken it , and can be for a time content to see it growne with weeds . But he hath a purpose to breake it vp with his plough , and to bestow more cost vpon it , that it may be more fruitfull , then before . He will not see it ouer-grown with weeds : he wil not permit thē to suck out the heart , & to make it altogether barrē ▪ & good for nothing . So likewise we see many men suffer their houses to decay , & for a while to fall to ruine : but their intent is to build them fairer , and to make them stronger then they were before . And thus God sometimes dealeth with his faithfull seruants , as with David , Hezekiah , Peter and others . For he is tied by no law to preserue any man longer then he list . And so great is his grace vnto vs , as that if he suffer vs to fall , yet he will not let vs fall quite a way , but will in due season restore and lift vs vp againe . For Semel et semper , Once and euer are all one with God : whom he hath embraced once , he will embrace z for euer . Moreouer , considering that the Church is Gods house & husbandry , we may be sure that he will patronize and protect her against heritiques , tyrants , and all that by fraud or force do labour to subuert and wast her . a The Lord thy God ( saith Zephany ) in the middest of thee is mighty : he will saue , he will reioyce ouer thee with ioy : he will quiet himselfe in his loue . b He will feed them that spoile thee , with their owne flesh , and they shall be drunken with their owne bloud . For the Lord is c great in counsell , and mighty in worke . His eyes are open vpon all the waies of the sons of men , to giue to euery one according to his waies , and according to the fruit of his workes . And d they that hate Sion , shall be all ashamed , and turned backward . But as the mountains are about Ierusalem , e so the Lord is about his people from henceforth and for euer . Whom shall wee then need to feare ? What danger neede we dread ? For God f that is greater then all , is on our side : he is our shield and tower of defence : & his al-seeing eye doth watch continually for vs. For he g that keepeth Israel doth neither slumber nor sleepe . Are our enemies great and mighty ? The Lord is high h aboue all nations , & his glory is aboue the heauens . Great is our Lord , ; and great is his power and he doth whatsoeuer he will. Are they politique and subtle ? Feare not . God i taketh the wise in their craftinesse , and the counsell of the wicked is made foolish . Their mischiefe shall returne vpon their owne heads , and their cruelty shall fall vpon their owne pates . For the Lord is omnipotent and his k wisdome is infinite . He hath pleasure in his people , and he will make the meeke l glorious by deliuerance . Are they watchful and laborious to work thy ruine ? Be not dismaid . For the Lord , that guardeth thee , will not slumber . The m Lord is thy keeper : he is thy shadow at thy right hand . Do they menace and trouble thee ? Be not discouraged ; for n the eyes of the Lord are vpon thee . Great are the troubles of the righteous : but the Lord diliuereth him out of al. But malice shall slay they wicked : and they that hate the righteous , shall perish . Do they traduce and disgrace thee ? Hearken vnto me ( saith the Lord ) ye o that know righteousnesse , and in whose heart is my law . Feare ye not the reproch of men : neither be ye afraid of their rebukes . For the moth shall eate them vp like a garment , & the worme shal eat thē like wool●l I , euen I am he that comfort you . Who art thou , that thou shouldest feare a mortall man , and the sonne of man , which shall be made as grasse ? Yea but sathan that roaring and hungry Lion doth assault thee , and seeke to deuoure thee . Be nothing daunted , for Christ Iesus , the Lion of the tribe of Iudah , is stronger then he . p His eyes are as a flame of fire , able to discerne his stratagems : his feet are like vnto brasse , able to tread him downe and tame him : and his good will is so great vnto vs , as that q none shall plucke vs from him , and destroy vs. Are we disturbed with temptations ? Doth the flesh contend against vs ? Do false teachers labour to peruert vs ? Yet let vs not leaue our order , and leese our courage . For these may warre against vs , but they shall not win : they may contend , but they shall not conquer : they may disturbe vs , but they shall not de●urbe vs. For God will r confirme vs vnto the end : he will not suffer vs to be s seduced : he will not permit vs to be tempted t aboue our power . Howsoeuer we may be weakened , yet he will not suffer vs to be wholy wasted , but with the temptation he will vouchsafe to giue vs an happy issue . Premip●t●st Ecclesia , non opprimi : oppugnari potest , expugnari non potest . The Church of God may be pressed , but it cannot be oppressed . Sathan may besiege her ▪ but he cannot batter her to the ground , and sack her . He may fight against her , but he cannot u vanquish her . For the Lord will defend and guard her . He will neuer x leaue her , nor forget her . Can a y woman forget her child , and not haue compassion on the sonne of her wombe ? Though they should forget , yet will not I forget thee . Behold I haue grauen thee vpon the palme of mine handes . z I haue loued thee with an euerlasting loue , and I will preserue thee . a The Lord shall reigne for euer for the preseruation of his Church . He hath laid her vpon a firme foundation , and b hath made the barres of her gates strong . Carefull and good husbands haue a speciall regard of their grounds and houses . We are Gods ground , we are his house ; and therefore we may perswade our selues that he hath a very singular care ouer vs to preserue and saue vs. He is the c Sauiour of all men ▪ but especially of those that beleeue . He forsaketh not his Saints ( saith Dauid ) they d shall be preserued for euermore . Though they fall , yet shall they not be cast off , for the Lord putteth vnder his hand to lift them vp againe . Men , when they see their houses weake , & exposed to wind and weather , do vse to vnderprop them , & to plant trees about them to defend them . Euen so vndoubtedly the Lord being priuy to our weakenesse doth support vs with the props of his grace , and doth enuiron vs with the tall and strong Cedars of his power . For e he taketh delight in them that feare him , and attend vppon his mercy . He will neuer turne from them to do them good . f Yea ( saith the Lord ) I will delight in them to do them good . We may not thinke that God will bee carelesse of his house , if forgetfull man be carefull of his . In like manner also wise & thrifty husbands seeing their fields subiect to be wasted with cattell , and their corne to be troden downe and eaten vp , do vse to compasse them with pales or other fences , & to ouersee them . Euen so the Lord doth inclose his Church , and ouersee her for her good , and is exceeding viligant ouer her . He taketh the Foxes , which marre his vines : he killeth the Boares : he driueth out the beasts : he mendeth her hedges : he repaireth her ditches . and hath a speciall care that his corne , his vines , and plants be not tooted vp & spoiled . If men respect their fields so diligently , it were horrible wickednesse for any man to imagine that God will neglect his ; especially considering that he payd so deerely for it as he did , & considering also he is able to keepe it safe without toile or wearinesse , and is not subiect to forgetfulnesse . Eightly , seeing the Church is Gods field and house , we ought in no case to wrong her nor any of her members . For the iniury that is offered vnto her , doth redound vnto him , and he accounteth all the wronges as done vnto himselfe , which are done by their enimies vnto them . g In all their troubles he is troubled : and h they that touch them ( to do them harme ) do touch the very apple of his eye . It were a dishonest and wicked part in any man to spoile his neighbours field , or to pull downe or set fire on his house ; what horrible wickednesse then is it for any man to fire Gods house , & to waste and make hauock in his field ? If i any man shall destroy the Temple of God , him shal God destroy . For the Temple of God ( saith Paul ) is holy , which ye are . The Church of GOD is a citty k sought out , and not forsaken of the Lord. He hath clothed her with the garments of saluatiō , he hath couered her with the robe of righteousnesse ; and as a bride doth tire her selfe with her iewels , so doth the Lord adorne her with his graces , and put the golden chaine of immortality about her necke . Now darest thou oppose thy selfe against her , on whom God hath bestowed so great cost ? Wilt thou maligne her whom he doth loue , and in his loue hath chosen to himselfe ? Wil the l Lord make his Church an eternal glory , and shall she sucke the breasts of Princes ; and ●ilt thou hate and disgrace her or any of her children ? Did Paul persecute Christ m himselfe , because he persecuted his members ? So Christ from heauen told him . Now wilt thou be reputed a persecutor of Christ Iesus ? Hast thou none to persecute , none to maligne , none to trouble but him , that dyed that thou mightest liue & not dye ? What none ? If thou wilt needs persecute & spoile , then persecute thine owne corruptions , spoile them , make hauocke of thy lusts , n which fight against thy soule , and labour to subdue thee . Trouble not the Church of God , do not persecute his people , touch not his annointed , & do his Prophets no harme . Indeed o the wicked practiseth against the iust , and gnasheth his teeth against him ; but wilt thou be so wicked ? Look well to thy selfe . For p in the hand of the Lord is a cup , and the wine is red : it is ful mixt , and he powreth out the same : surely all the wicked of the earth shall wring out and drinke the dregs therof . q He that is vpright in his way , is indeed ( as Salomon teacheth ) an abomination to the wicked ; but shal he be abominable vnto thee ? Wilt thou be that wicked man that will detest and abhorre him ? Looke well about thee . For r the Lord presert●● vpright in heart : but he will destroy all the wicked : the wicked , and him that loueth iniquity doth his soule h●te . Indeed the wicked trouble Gods heritage , and s smite downe his people with the fist of wickednesse . But he will recompence , them their wickednesse , and destroy them in their owne malice , t How oft shall the candle of the wicked be put out ? They shall be as stubble before the wind , & as chaffe that the storme carrieth away . Therefore partake not with them in their sins ▪ lest thou be partaker of their punishments . Trouble not Gods people , do not annoy his field , take heed thou persecute not his Church . For shee shall be a cup of poison vnto all that hate her ▪ and an heauy stone to all her enimes . All that lift it vp shall be torne ; though all the people of the earth be gathered together against it , God will not suffer his Turtle doue to be taken , his Church to be destroyed . Therefore as u Pilats wife sent word vnto him concerning Christ , saying ; Haue thou nothing to do with that iust man : so say I to thee concerning Christ his Church , and , all her members ; Haue nothing to do with them to persecute and wrong them . For she is Gods field , and they are his seed & his sets she is GODS house , and they are his houshold seruants and his children . He loues them deerely , & keeps them very carefully . It were a bold part in a meane person to make spoile in a kings house , and to waste his grounds , and to pull vp his plants , and to treade downe his grasse and corne . What boldnesse were it then for vs , that are but w wormes & wretches , to make spoile in Gods house , & to sp●ile or annoy the plants of GODS owne planting , who is the king of all kings , who hath laid the foundation of the earth . and spanneth the heauens with his hand ? Many men in pitty will not spoile a ground or garden for the plants that are in it , because of their goodnesse and comely order . The Church of God is as a field or garden . Her plants are as an x Orchard of Fomegranats with sweet fruits , as Camphire , Spikenard , Saffran , Calamus , and Cinamon Cinamon with all the trees of incense , Myrre & Aloes , with all the chiefe spices . God hath greatly graced al her members , & hath set al her plants in a comly order ; let vs therefore spare them , & not spoile them : let vs not harme and annoy them . The Church is a faire and sumptuous building : yea she is a y crowne of glory in the hand of the Lord , and a royall diademe in the hand of her God. And dare man maligne her ? Shall the sonne of man whose breath is in his nostrils , seeke to fire her , or pull her downe ? Let them beware they do not . For otherwise the Lord will fan them , the wind shal carry them away , and the whirlewind of his wrath shall scatter them : they shall be burnt with the flames of their owne fire , and compassed about with their owne sparkles . If a man should breake into thy fields , and make spoile amongst thy corne : or if he should beat downe thy house , or fire it ouer thine head , maist thou not iustly be offended , & sue him at the law for his iniury done vnto thee ? There is no question to be made : the case is cleare . And shal we thinke that God will be silent and say nothing to those , that would spoile his field , that treade downe his corne , that cut downe his plants , that breake open his hedges , that annoy his house , and feeke to fire it ouer his head ? Vndoubtedly except they repent and alter their course in time , the Lord will arrest them , he will arraine them at the barre of his iustice , he will pleade against them , and condemne them . For if the sentence of death shal be pronounced against thē z that shewed no kindnesse to his seruants ; what can we thinke shall be the end of those but death ineuitable , which haue bene malicious , cruell and iniurious vnto them ? Let vs therfore take heed that we do not hate & persecute the Church of God , nor any of her children . She is Gods field : she is Gods house : this is reason sufficient to disswade vs from all secret and open machinations against her , though we had no other reason in the world besides . Ninthly , seeing that the Church is Gods house and husbandry , we need not maruell that the diuell doth so maligne and molest her . For because he doth hate the husbandman and the housekeeper , therefore he doth also hate and persecute with mortall hatred and hostility his seruants and all ●hat belong vnto him , to whom he doth in speciall manner confer and manifest his grace . And hence it is also that she hath in all ages receiued hard measure of the world , & that the wicked of the world do persecute & storme against her members ; euen because she is Gods field & habitation , and therefore is not of the world , but a stranger in the world , belonging to another kingdome and common-wealth . It is the fashion of Dogges to barke at strangers ; it is no wonder then that the Dogges of this world do barke at her and fly in her face : it is no maruell though they bite her children , and baulle at them . For they are strangers to them . They are not of them , but among them . They are not cast in one mould together , nor made of one mettall . Foxes are by nature giuen to murder Lambs : and Boares are naturally carried to make hauocke in a vineyard , and to spoile the vines . The wicked through the peruersnesse of their corrupted nature are violently bent against the godly . Beasts are giuen to breake hedges , to leape ouer ditches , and to spoile yong plants , & to treade downe corne . Euen so these ( like vnruly beasts ) are carried hedlong by their drouer , and through the strong streame of their in-bred ma●ice to breake into Gods field , to knopp● his tender plants , and to make wast amongst his corne . Yea they maligne & spite them , because God doth countenance and grace them , because he doth repaire & husband them , & because they see that they are not so ful of weeds and ruines , as they themselues are , a But feare not , thou worme Iacob , and ye men of Israel . I will helpe thee , saith the Lord. b Cast thy burthen vpon the Lord , and he shall nourish thee . The wicked that are strangers and enimies vnto his Church from the wombe , c he will surely punish . He will breake their teeth , and crack their iawes . They shall melt like ice , and cons●me like snailes . He will carry them away , as with a whirlewind in his wrath . d Thou , O God , shalt bring them downe into the pit of corruption : the bloody and deceiptfull men shall not liue out halfe their daies . Finally , seeing we are Gods field & building , we are al taught to loue one another . We are not two houses , but one : we are not two fields , but one . And therfore as one , we ought to loue and embrace one another . It were a prodigious sight to see one stone in a building to iustle with another . We are as e Liuing stones in Gods spirituall building : let vs therefore by loue lie close by one another : let vs not iustle one another . If an house be deuided against it selfe , how shall it stand ? We are Gods house & houshold-seruants : therefore we must not be diuided against our selues , lest his house fall downe vpon our heads . Diuision is a forerunner of destruction . Therefore as one stone in a building beareth vp another , somtimes a little one bearing a greater , and sometime the greater bearing a lesser : euen so let vs beare vp and beare with one another : let vs not fly out of the wall : let vs not stomacke & enuy one another , alwaies remembring that we are the stones of one building , and all laid by one Maister-mason . Corne in one field , plants in one Orchard , trees in one wood , flowers in one garden , and vines in one vineyard , do grow together without molesting and hindring one another . They stand together without discontentment : they shroud and harbour one another . We are the corne of Gods field , the plants of his orchard , the trees of his wood , the flowers of his garden , and the vines of his vineyard : and therefore we should stand together without contempt & discontentmēt : & we ought to shroud and shilter one another . Now f therefore as the elect of God , holy and beloued , put on the bowels of mercy , kindnesse , humility , meekenesse , long suffering . Put away wrath , anger , malice , cursing : and hate not one another . g For he that hateth his brother , is in darkenes . But let vs loue one another , for h loue cōmeth of God , and euery , one that loueth , is borne of God. Wouldest thou know that thou art in the state of life ? Then loue thy brethren . We know ( saith i Iohn ) that we are translated from death to life , because we loue the brethren : he that loueth not his brother , abideth in death . Wouldest thou know that thou louest God ? Then loue the children of God. For k euery one which loueth him , that did beget , loueth him also , which is begotten of him . Wouldest thou abide in the true light ? Then loue thy brother . For l he that loueth his brother , abideth in the light , & there is none occasion of euill in him . Wouldest thou be like the Lord that did beget thee ? Then loue ; for m God is loue : Wouldest thou be obedient vnto God ? Thē loue thy neighbour ; for his n commandement is , that thou shouldest loue thy neighbor as thy selfe . Finally , wouldest thou shew thy selfe a true disciple of Christ thy Sauiour ? Then loue thy fellowes For o by this shall all men know ( saith Christ ) that ye are my disciples , if ye haue loue one vnto another . Let vs therefore affect one another with true loue . We are the sons of one father , the children of one mother , the tēple of one God , the field of one husbandman , the house of one inhabitant , the branches of one vine , the stones of one bilding , and the plants of one field ; let vs therfore keepe peace with our selues , & embrace one another in the armes of amity . So shall Gods house continue , his throne shall endure , his field shall prosper , we our selues shall flourish , our ioys shall be increased , and our enimies shall be defeated of much aduantage . Thus much concerning the instructions which arise out of the consideration of these two titles together . It remaineth now to set downe those that may be gathered from thē , being distinctly considered by themselues . And of the former first . CHAP. 4. We must keepe our selues wholly for God. We must be content with his husbanding . We must striue to be fruitfull in good things . They are to be dispraised that are barren . FIrst , forsomuch as we are GODS field , we must beware that we giue not our selues to any from him , We are not our own to dispose of as we list our selues , but his that hath bought vs , and taken vs in for himselfe . Let vs therefore take heed that we suffer not our selues to be sowne with corrupt seed , & to be set with the plants of wickednesse . Let not the diuell sow the tares of wicked errours and filthy sinnes within thee . Thou art Gods , keepe thy selfe cleane and pure for God. Secondly , seeing we are Gods field , let vs be content with his husbandnig of vs. The ground doth patiently beare the Plowman and his Plow , the sower and his seed without the least resistance . So let vs be content to beare with meekenesse , Gods plough and his ploughmen , his seed and sowers . Let vs endure all things , which he hath in his wisdome ordained to breake vs vp , & to make vs faire and fertile ; his Word , his Sacraments , his Ministers , his Orders . Let vs not repine and storme against them , but subiect our selues , and beare them meekely without resisstance . Thirdly , we are taught to be fruitful vnto God in faith , loue , repentance , and obedience . The good ground , which receiueth good seed , is very profitable to the owner , sending forth plenty of fruit . Euē so we being sowen with the good and wholesome seed of Gods word , we ought to bring forth fruit aboundantly , that our owner may haue a plentiful crop . It is a cursed ground that receiues seed , & yet affoordeth either nothing or nought but weedes . We are Gods field , a●d therefore we should not be like the field of the a sluggard , that is ouergrowne with thornes & nettles . If a field be broken vp with the plough , and if good seed be not sowen therein , it will bring forth more store of weeds , then if it had laine vnplowed . So if the seeds of Christian vertues be not sowne in our heartes , and fructify in our liues now that we haue ben broken vp with the plough of Gods word , we shall more abound with the stinking weedes of wickednesse , then if we had neuer felt that plough . Let vs therefore looke to our selues , and labour to be fruitfull in good thing , b Apply thine heart to instruction , and thine eares to the words of knowledge . c He that followeth after righteousnesse and mercy , shall find life , righteousnesse , and glory . Now that we may be fruitfull , we must performe these duties following . First , we must roote those sinfull weedes out of our hearts , which oppresse and choke them . d Breake vp your fallow ground , and sow not among the thornes , Be circumcised to the Lord , and take away the foreskin of your hearts . Secondly , we must labour to be partakers of Gods word , hungring and thirsting after it , as after food . It is the Plough , that must breake vs vp : it is the beetle that doth beat our clotty hearts : it is the seed that must be scattered vpon them : and it is the raine also , that makes the seed spring vp and grow : It is the meanes ; indeed the blessing is from the Lord. e Wherefore laying aside all maliciousnes , all guile , simulation , enuy , and all euill speaking , as new borne babes desire the sincere milk of the word , that ye may grow thereby . Thirdly , when the seed is sowne , let it find roome within vs. Let vs giue it liberty to roote and spread it selfe in our heartes . As a ship cannot saile without sea-roome : so the seed cannot grow without earth-roome . We must therefore giue the seed of Gods word roome in our heartes : we must yeeld vnto it , we must giue it passage in vs , we must locke it vp in the closet of a faithfull heart , and beleeue it . The word hath bene f vnprofitable to many , because it was not mixed in them with faith . Fourthly , we must not only heare the word , but we must let it worke in our liues , we must expresse it in our conuersations . Be ye doers of the word , g and not hearers onely only ( saith Saint Iames ) deceiuing your owne selues . For if any man heare the word , & do it not , he is like vnto a man , that beholdeth his naturall face in a glasse . For when he hath considered himselfe , he goeth his way , and forgetteth immediately what manner of one he was . He that heares & does not , is like him , that eates and thriues not . Fiftly , because the blessing commeth from aboue , we ought therefore earnestly to begge a blessing of God vpon the knees of our soules , that his word may take deepe roote in our hearts downewards , and bring forth fruit plentifully in our liues vpwards ; and that as the Sunne doth whiten cloth , resolue the snow , melt the hardest yee , and giue light vnto the world , so his word may melt our hearts , and whiten them ; and so dispell the darkenesse of our mindes , as that we may repent of all our sins , and see the riches of his grace , and may haue light to come out of the waies of darkenesse , and to walke before him in the wayes of life . Sixtly , we should set before our eyes that great reward , which God will bestow vpon all such as are fruitfull in good workes , and abound in the fruites of the Spirit . They shall haue heauen , & earth , and all things whatsoeuer are needfull and fitting for them . And the more they doe exceed in grace , the more they shall excell in glory . Seuenthly , we ought to consider diligently the examples of Gods children , dead and aliue , that haue bene & are full of good fruits , good deeds , and who shine in Christian graces before all other men : and hauing their patterns set before vs ( as scholers haue their copies ) we should stir vp ourselues and study to resemble them , yea & go before thē . Many mē thinke skorn that any should go beyond thē in foolish fashions , and vaine attire ; wherefore then should we be content through our dronish & heauy disposition that any should strip vs in the race of Christianity , and be more plentiful and ranke in bearing the fruits of righteousnes , then we our selues are ? especially considering that we haue the plough of Gods word , the seed of wholesome doctrine , & the sweet shewers of heauenly counsels , exhortations , admonitions , and dehortations , as plentifully among vs , as they haue amongst them , and more plentifully too it may be . One man striues to haue as good corne as another : why then should not we labour to be as rich in grace as our brethren ? Lastly , if we would be fruitfull , we must beware of the cares of the world , that they do not like thornes choke the seed that is sowen in vs , & ouershadow it . We must also take heed that it be not washt away with the waters of afflictions , & skorched with the burning heat of persecutions . And finally we must take heed of the examples of the wicked , and that sathan & the birds of hel do not steale it from vs , & pick it out of our hearts . Fourthly , those are to be condemned , that take vpon them the name of Gods field or husbandry , and will needs be reputed his seruants ; and yet are either barren as an heath , or fruitfull in nothing , but in the vnfruitful works of darknes ; as drunkēnesse , ignorance , couetousnesse , malice , enuy , swearing , pride , idlenesse , and vncleannesse . h The field that receiueth the raine , that fals often on it , and brings forth herbes fit for the husbandman , receiueth a blessing of God : but that which bringeth forth thornes & thistles , is reproued , and is neere a curse : and the end of that field is burning . We are Gods field : his plough hath bene amongst vs fifty yeares together , alwaies going vpon vs. His seed hath bene continually scattered vpon vs all this time . He hath watered vs richly with the raine of heauenly instructions , and the Sunne of righteousnesse hath all this time shone vpon vs with his most glorious Gospell . Now if we shall bring forth nothing ( as too many do ) but the thornes of iniquity , the thistles of vngodlinesse , the nettles of fleshly lusts , and the noisome weeds of wickednesse , what can we looke for but a curse ? What do we else deserue , but that he should make vs desolate as a desert , and burne vs vp with the fire of his wrath ? The Lord said concerning his vineyard in Iudea , that because he bestowed much cost vpon it , & it brought forth nothing but wild & sowre grapes , i he would take away the hedge thereof , and breake downe the wall . Yea , saith the Lord , I will lay it wast : briars and thornes shall grow vp : it shall not be cut nor digged : I will also command the cloudes that they raine no raine vpon it . Wee are Gods Vineyard here in England : he hath hedged vs about : he hath built a tower , & made a wine-presse amongst vs : he hath sent his workemen among vs : he hath enuironed vs with many outward blessings : he hath set watchmen to keepe vs : and he hath long expected good grapes , and a fruitfull vinetage . But alas , our grapes are generally sowre and wild : our grapes are the grapes of gall , & our clusters are bitter : our wine is the poison of Dragons , and the cruell gall of aspes . Our ingratitude is great , our enormities are horrible , our wickednesse is abominable . We walke according to the stubbornenesse of our harts : we haue made our browes of brasse , and our foreheads of marble . We draw on sin as it were with cart-ropes , & adde drunkennes vnto thirst . Our dealings do testify as much to our faces . All the toile that hath bene taken with vs , doth seeme to be euen lost in the most . The bellowes are burnt : the lead is consumed in the fire : the founder melteth in vaine . The word of the Prophets is not regarded : the raine of their exhortations runs by vs ▪ and is not receiued . And although we be continually dressed , & daily pruned by the word of God as by a sprittle or pruning knife , yet are we full of superfluous branches , & our fruit is rotten , sowre , vnwholesome , & vnpleasant . What may we now expect of God , if he shall deale with vs , as we haue dealt with him , but that he should pull downe his hedge , breake downe his wal , and lay this vineyard waste , and bestow his paines vpon a people , that will bring forth better fruites ? Let vs therefore repent before it bee too late : let vs labour against our barrennesse vnto good , & against our vnfruitfull ▪ fruitfulnesse in that which is euill . Shall we labour that our soile may be good and fertile , and shall we with patience see our soules sterile & vnfruitfull ? Can we not endure our gardens to be ouergrowne with weedes , and shall we suffer our heartes to be defaced with sin , which is more stinking and infestant then any weed is , or can be ? Shall we desire God to giue vs the first and the latter raine to water our grounds , and shall we not pray him also to water the dry ground of our hearts with the sweet shewers of his graces , and to moisten and soke vs with the water of his Spirit ? Shal we desire God to shew kindnesse vnto vs in giuing vs the timely fruites of the yeare , and shall we be vnkind vnto him in keeping frō him the timely fruits of our hearts ? Do we dislike slerility in our groundes , & barrennesse in our sheep and kine , & shall we not as wel dislike the barrennesse of our hearts , and the spirituall sterility of our soules ? If we would shew our selues to be indeed the field of God , and would not shame his husbandmen , let vs striue against our barrennesse : let vs lay aside all the vnfruitfull works of darkenesse : and let vs labour to bring forth fruits in aboundance beseeming repentance , and those that professe themselues to be the field of the liuing God. And thus much for the first title . CHAP. 5. We ought to trim vp our selues . We may be sure that God will keepe house within vs. THE vses , which we ought to make of the consideration of the second title , are especially two . First , considering that we are Gods house , we are taught so to dresse vp our selues , as that we may be pleasing to him , and not offensiue . To this end we must remoue those things which are displeasing , and deck our selues with such things as he doth delight in . We must therfore tune the disordered strings of our sinfull soules , & labour for a sweet concent in all our affections , that they may be iointly fixed vpon good and not on euill , & that there may be as li●tle discord & iarring in thē as is possible , whiles we continue in these houses of clay . We must yet proceed a little further , labouring with all our power to cleanse our soules & bodies of all filthinesse of sin . We must kill the spiders of a poisonfull and rancorous spirit . We must brush downe the cobwebs of proud and haughty imaginations , which are mounted vp into the turrets of the head , and cleaue ( as it were ) to the seeling of the braine . We must by true repentance sweep out of our hearts the dust of wickednesse , as couetousnesse , worldly cares , and such like , and cleanse out all vncleanenesse of fornication and fleshly desires . We must let out the smoake of iniquity , and purge our selues of al our sins by true remorse , by godly sorrow , and vnfeigned mortification . a O Ierusalem wash thine heart from wickednesse , that thou maist be saued ! How long shall thy wicked thoughts remaine within thee ? Wash you , b make you cleane ( saith the Lord : ) take away the euill of your works from before mine eyes , We must not make our selues , who are Gods house , to be the dennes of sins , which like Theeues rob him of that honour which is due vnto him . Therfore as good c Iosiah , tooke away all the abominations out of all his countries : so let vs by true repentance remoue al our sins , which are al abominable , out of all the corners of our hearts . And as the d Priests and Leuits cleansed all the House of God , and brought out all the vncleanenesse , & threw it into Kidron : so let vs which are spirituall e Priests in Gods spirituall Temple , cleanse the houses of our hearts of all vncleanenesse of our sins , and condemne and cast them into the pit of hell , that sulphirie lake , from whence they came ; that so the workes of the diuell being dissolued & himselfe eiected , he may be past all hope of future entrance and recouery of his former hold ; that howsoeuer he may looke in at the doore , or peep in at the window by his tentations , and dart in a wicked thought , yet he may find no roome swept vp and furnished for him to rest in , and make his mansion . Neither is it sufficient for vs to clense our selues of that which doth defile vs : but we must : also decke and adorne our selues with those things , which are neat and comly ▪ We should therfore strew our hearts with the fresh flowers of Gods graces . We f should decke our selues inwardly with the lowlinesse of mind . We should hang our soules with the rich arras and costly tapestry of holinesse , innocency and sinceritie . We should perfume our hearts with coales of Iuniper and with the frankincense of Gods Spirit . We should set open our windowes , that the blessed Sunne of righteousnesse may shine into vs , to warme and enlighten vs. We should set open the gates of our hearts that the king of glory may come in . And finally we should present our selues vnto him , as a liuing and holy sacrifice . We should prepare the banquet of an honest heart and a good conscience for him . And we should giue him the best entertainement , that we are able , in all respect . And so doing we shall be pleasing to him , and shall reape exceeding comfort to our selues . And therfore al those are to be reproued , which professe themselues to be the houses of the liuing God , and yet wallow in their sins , as hogges in the mire , & are full of the dust of wickednesse , giuing themselues ouer to ignorāce , profanenes , worldlinesse , drunkennes , epicurisme , & all vncleanenes . These are not the Temples of the Spirit but the tents of the diuell . These are not the houses of God , but the tabernacles of wickednesse , the sinks of sin , & the cabbins of vncleane spirits ; hauing not onely the fire of sin within them , but beeing indeed also compassed about with the flames thereof on euery side . And let them in time take heed and come forth . For sin is a fire that burneth to destruction . It worketh both a confusion in the soule , & the confusion of the soule . The wages thereof is the eternall death both of soule and body . Rom. 6 23. Secondly , seeing we are GODS house , we may assure our selues that he will reside and dwell within vs. The Lord will be in his temple for euer . Now what a singular comfort should this be to vs alway , in that we haue the great God of heauen and earth residing in vs ? What an honour is it to vs that the king of kings should keepe his court continually in vs ? Let vs be thankfull to him for this fauour . Be not like the thanklesse swine , that swallowes downe the fruit , but lookes not to the treee from whence it fell . And so much for the first doctrine . CHAP. 6. Men may be Gods House & Husbandry , though they be not so holy as is meet . Doct. 2 SEcondly , in that the Apostle cals the Corinthians ( who were factious , fleshly , litigious , and somthing too disorderly ) Gods field & building ; I cōclude that mē professing Christ , as they did , must not for some enormities be by & by reputed abiects , or men , that are not in grace with God , or as men , that are fallen from God , and cut off from Christ . Dauid , Salomon , Hezekiah and Peter sinned grieuously , but yet they were neuer wholly forsaken of God , nor voyde of true grace ; though for a time it was cast as it were into a swoone , and lay obscure , as fire in ashes , or as the act of reason in a man that is starke drunke , or fast asleepe . Though thou fauour of the smoake of sin , and be vp to the wayst in iniquitie , yet if thou labor to come forth , and dost purge thy selfe by penitency , thy case is not desperate , it is not damnable . If thou beest weake and fleshly , as these Corinthiant were ; yet if thou wilt warre with thy flesh , and contend against thy weaknesse , if thou doest labour constantly to subdue thy lusts , and doest truly repent of thy sinne so soone as thou dost espie it , then despaire not , but assure thy selfe that thou art in Gods fauour , and that thou art one of his plants , & a liuing stone of his spirituall building : and enioying his fauor in this life , thou shalt also see his face to the solace of thy soule in the life to come . Amen . Morning prayer for the Family . O Eternal Lord God , who art great and fearefull , and shewest mercy to them that loue thee , and keep thy commandements : we haue committed iniquity , and haue done wickedly before thine eyes , we haue rebelled against thy Maiesty , & haue transgressed against thy lawes , we haue bin vnmindful of thy mercies , & do continually sin against thee , so that to vs appertaineth open shame , and confusion of face for euer : yet compassion and forgiuenes is in thee , there is mercy with thee that thou maist be feared . Haue mercy therfore vpon vs , we humbly pray thee , and according to the multitude of thy compassions put away our transgressions . Encline thine eare , O Lord , and heare . Looke vpon vs in thy Sonne Christ Iesus , and in him be reconciled to vs. Giue vs the feeling of thy grace , and an assurance of thy princely pardon . Put thy Spirit into our hearts ( wee beseech thee ) and cause vs to walke in thy waies . Breake our marble hearts asunder , take away their stoninesse , and mollify them with the oile of thy grace . Cause vs to hate & leaue our sinnes , and to warre with all our lusts . Draw vs ; and we will run after thee : conuert vs , & we shall be conuerted . Incline our hearts vnto thy testimonies , and keepe vs in thy feare . Teach vs , O Lord , to number our daies , that we may apply our hearts vnto wisedom . Thou art our creatour , forsake not the worke of thine hands . Cause the light of thy countenance to shine vpon vs , and let thy tender mercies come vnto vs. Direct our steps in thy word : stay vs , and we shall be safe . Leaue vs not vnto our selues , but susteine vs by thy grace . Prosper the works of our hands , and giue successe vnto our labours . Let our going out and coming in be blessed , and cause thine Angels to protect vs. Thou art our Father , prouide thou for vs , and preserue vs. Thou hast wedded vs vnto thy selfe as an Husband , suffer vs not to goe an whoring from thee . Thou hast bene beneficial to vs , thou hast giuen vs thy Gospell , thou hast sent vs thy Prophets , thou hast honored vs with peace and prosperity , and hast giuen vs great deliuerances : our health , our friends , our liberty , all our being and well being , all that we haue , euen all is of thee : thou giuest vs our rest in the night , thou makest vs sleepe in safety , and renewest thy mercies to vs in the morning : infinite is thy loue , innumerable are thy fauours toward vs : we beseech thee therefore , O Lord , giue vs thankfull hearts vnto thy Maiesty . Open thou our lips , that our mouths may shew forth thy praise : & grant vs grace to dedicate our selues vnto thee . Blesse ( we pray thee ) thy holy Church , and be good vnto thy people . Giue not the soule of thy Turtle done vnto the Beast . Be fauourable vnto Sion , and build the wals of Ierusalem . Increase thy kingdome , & destroy thine enimes . Blesse thy seruant Iames our noble king : find out his enimies , set thy selfe against them , and make his crowne to flourish on his head . Be mercifull ( we beseech thee ) to all other States amongst vs : giue eare to the cry of thy Saints , & not to the cry of our sins . Grant , O Lord , that we may all of vs serue thee in the vnity of faith with vnanimity of spirit , that so glorifying thy name in this world , we may be glorified of thee for euer in the world to come . Heare vs , O Lord , we beseech thee , and grant vs these our requests for the merits of Iesus Christ alone ; vnto whom with thee and the holy Ghost be rendred all honour , praise , and power this day and for euer . Euening prayer for the Family . GRatious God and mercifull Father in Iesus Christ , we do here bow downe the knees of our soules and bodies in thy presence , offering vp this our Euening sacrifice of praise & praier vnto thee , giuing thee vnfeigned thanks , for all thy fauours towards vs , for electing vs vnto eternall life , for creating vs according to thine image , for redeeming vs by the bloud of thy Son , for sanctifying vs by thine holy Spirit , for our health , peace , and liberty , for clothing and feeding vs , for protecting and prospering of vs this present day , and for that great and admirable deliuerance vouchsafed to this whole State and kingdom from that barbarous and bloudy confusion , plotted & almost performed by the wicked , the children of Babel : thy name ( O Lord ) be praised for these and all other thy mercies . Forgiue vs , we beseech thee , our great vnthankfulnesse and all the rest of our sins , our ignorances , wilfulnesses , negligences , presumptions , & all other our transgressions , & rebellions : O Lord , forgiue them all vnto vs for Iesus Christ his sake . Wash them al away in his bloud , naile them fast vnto his crosse , & bury thē in his graue . Cloth vs ( we pray thee ) with his robes , and honour vs with thy Spirit . Worke in vs godly sorrow and remorsefull spirits . Mortify our sinfull lusts , and adorne vs with all thy graces . Open our eyes , that we may see thy will , and incline our hearts to follow it . Direct vs in thy waies , and keepe vs from declining from thee . Teach vs so to frame our liues before thee in this word , that we may liue for euer with thee in the world to come . Be merciful ( O Lord , we beseech thee ) to thy Church , and to all her faithfull members : comfort them with thy comforts , and inrich them with thy graces . Blesse this kingdome , wherein we liue , pardon the sins of all estates amongst vs , and continue thy Gospell to vs , and to our posterity , to the end of the world . Looke vpon thine annointed Iames our souereigne Lord & king : adorne his heart with all regall and Christian vertues , vphold his scepter , prolong his reigne , & laugh his foes to skorne . Blesse our gracious queene Anne , Prince Henry , and the rest of their princely progeny . Be mercifull to all other orders amongst vs , aswell Ecclesiasticall as Ciuill : and as thou aboundest in thy mercies towards vs , so grant that we may striue to abound in all thankfulnesse towards thee . Finally , O Lord , for our selues ; we beseech thee to take vs to thy fatherly protection : pardon the weakenesse of our praiers , watch thou ouer vs to our good , & giue vs such rest & sleep that we may be the fitter enabled to serue thee the next day in our general and speciall callings . Heare ( holy Father ) from the heauens , and grant vs all these our requests for Iesus Christ his sake , thine onely Sonne , and our onely Sauiour : to whom with thee and thine holy Spirit , one most wise , glorious and eternall God , be rendred all power , praise , & glory this night & for euer . Amen . Trin-vni Deo gloria . FINIS . Notes, typically marginal, from the original text Notes for div A14003-e120 Deut. 32.11 Deut. 32.13 Deut. 32.5 15.21 . Ex. 8 , 3.14 . Nouem . 5. An. 1605. 1. Cor. 3.16 . 1 Thes . 5.23 Notes for div A14003-e1640 a 2. Cor. 11.2 . b Chedia . 1● . c 2. ●●g . 18. d 2. Paulus e Iesse . 1. Salamo . Notes for div A14003-e2000 a Acts. 8.3 . b 1. Tim. 1.12 . c Gal. 1.13 . d Gal. 1.15.16 . e Zach. 2.8 . f 1. Tim. 1.13 . g Ps . 19.13 . i 1. Tim. 13 Acts. 9.1 . k Rom. 11.33.34 . l Is . 50 ▪ 2. a Gal. 1.1 . b 1. Cor. 4.7 c Psa . 75.6 . d 1. Chron 29.12 . Iob. 32.8 . Iam 1.5 . e Prou. 29.23 . Mat. 23.12 Iames. 4.6 . f Iosh . 10.13 . g Isay . 38.8 h Mat. 7.2 i 1. Cor. 3.7 k 1. Pet. 5.5 l Matth. 2. m 1. C●r . 16.10.11 . n Mat. 25. o Gal. 5.13.26 . a 1. Cor. 4.13 . b Exod. 20.18.19 . c Gen. 22.1 . d Gen. 22.12 . e Act. 16.14 . f Luk. 8.15 . g 2. Cor. 4.7 . h Rom. 1.16 i 1. Cor. 1.21 . k Gal. 1.8 . l 1. Cor. 1.21 . m Ps . 68.70 n Amos. 7.15 . o Mat 4 19. p 1. Cor. 4.9.13 . q 2. Cor. 5 20. r 2. Cor. 5.18 . a 2. Tim. 4.10 . a 1. Tim. 3.1 . b Eph. 6.17 c 1. Chron. 15.2 . d Ezeck . 3.20 . a Mat. 20. c Heb. 5.4 . d Luk. 10.2 . e Rom. 10.15 . f Ier. 23.21 g Num. 4.19 . Ministers must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 2. Tim. 2.15 . b 2. Cor. 4.2 . c 2. Cor. 1.12 . d 2. Cor. 2.17 . e 2. Cor. 6.3 . f 2. Tim. 1.13 . g 2. Tim. 2.22 . h 1. Tim. 3.2.3 . In Mat. 25. i Exod. 28.30.36 . k Gen. 6.14 l Exod. 35.38 . m Mat. 7.5 n Ps . 50.16.17 . o Mal. 2.9 . p Reu. 3.1 . q Exod. 27.20 . r Ps . 93.5 . Isay . 52.11 . ſ Ps . 25.14 u Mar. 10. ● . Leuit. 6.13 . x Mat. 5.16 . y Mat. 5.13.14 . z Eccl. 5● . 6.7.10 ▪ a Mar. 6.20 . b 1. Tim. 4 . 1● . c Act. 20 28. d 1. Cor. 9 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e Rom. 2 . 2● . f Lu. 12.47 . g Iam. 4.17 h Ier. 23.15 . i Ier. 23 ▪ 28. a Heb. 4 . 1● b 1. Tim 3.2 . 2. Tim. 2.24 . c 2. Tim. 2 d Math. 6.22 . Mat. 5.14 . e Iam. 1.1 . f Isay . 50.4 . g Mal. 2.7 . h Lam 4.4 . Lam. 2.11 . 12.19 i Pro. 29 . 1● k Mal. 2.7 . l Mat. 15.14 . a 1. Cor. 4.2 . b 2. Tim. 4.2 . c Ier. 48.10 . d Pro. 27.23 . e Iob. 1.7 . f 1. P●t . 5.8 . g Mat. 23.15 . h Pro. 27.18 . i 2. Thes . 3.10 . k Act. 20.20.27.31 . l Act. 20.28 . m Ephes . 4 12. 1. Pet. 5.2 . n Gen. 31.40 . o Ezek. 16.49 . p Pastoris est pascere , n●n deglubere . q 2. Cor. 12 14. r 1 Cor. 9.17 ſ 2. Cor. 11.23 . t Iude. 3. u Reu. 2.2 . u Pro. 11. ●6 . x Pro. 27.18 . y Exod. 8.24 . z Act. 20.30 . a Isa . 65.5 . b Iudg. 15 4. Note . c 2. Cor. 8.12 . d Gal. 6.7 . e Ier. 17.10 . f Heb. 4.13 g Iob 42.2 , h Heb. 10.31 . a 2. Cor. 9.7 . b 1 Chron. 29.6.9 . c 1 Cor. 9.17 . d Iob. 20.12 Prou. 4.16 f 1. Pet. 5 2 g Act. 2● . 24 . a Neh. 4.17 . b Eph. 6.12 c Ier. 1.17 . d Ez. 3.9 . e Ier. ● . 8 . f Tit. 2.15 . g Isai . 58.1 . h Mich. 3 ▪ 8. i Kin. 18.18 . k 2. Sam. 2.9 . l Isay 50.7 m Isay 50.6 . n For sheep ma● be driuen to the ●acks : but Lions must be fed at the staues end , lest ●hey feed on them , that would ●●ed them o Isa . 58.1 p Gal. 6.1 . 2 Tim. 2.25 . a Gen. 15.11 . b 2. Cor 4 ▪ 1. c Psa . 119.105 . d 1. Pet. 2.5 e Ouid. f 2. Pet. 1.13 . g 1. Tim 4 13.15.16 . h Mat. 20.8 . i Eccl. 11.6 . k Gal. 6.9 l Nehe. 9 12. m Ex● 27.20 . n Psal . 15. o Ex. 29.38 . p Isa . 62.6 7. q Luk. 9 ▪ 62. a Psal . 94.4.5 . b Psal . 5.9 . Psal . 10.7 . c Is . 59.8 . d 1. Tim. 3.2 Tit. 1.7 . e 1. Cor. 11.16 . f Mar. 3. 24 ▪ 25 ▪ g 1. king 3.26 h Nehe. 4. i Iosephus k 2. Tim. 3.24 . l 1. Ioh. 4.8 . ● . Thes . 5.22 . m Rom. 12 18. n Ouid. o Rom. 12.16 . p Rom. 15.1 . q 1 kings 21.3 . r Mat. 10.16 . Tit. 1.8 . ſ Rom. 15 ▪ 5. t Eph. 5.23 u Eph. 4.3 . Gal. 5 ▪ 26. Eph 5.27 w Luk. 23.12 . Act. 4.27 . x Rom. 15.6 . y Morbida s●la ●ecus totum ●orrumpit oui●e . z Mark. 9.10 . a Psa . 133.1 . b Ioh. 13.35 . c Virg. a Iohn . 15.1 . b Heb. 3.4 c 1 Cor. 3.6 . d Psal . 127. ●1 . e 1 Cor. 15.10 . f 1 Pet. 5.10 g 2 Cor. 5.19 . h 2 Cor. 2 15.16 . a Isa . 55.11 . b 2. Cor. 2.15.16 . c Isa . 50.7 . d Ier. 1.8.18.19 . e Eze. 2.3 . ● . Acts 18 , 9.10 . f Iosh . 1.5 . Heb 13 ▪ 7. h Heb. 1.12 . i ●am 1.17 . Isa . 46.10.11 . k Psa . 84.12 a 1. Cor. 3 8 b Dan. 12.3 . c 2. Tim. 4.7.8 h Pet. 5.4 e Mat. 10 ●1 . f Mat. 20.8 a 2 Cor. 3 9. b 2 Cor. 5.2 18. Act. 20.28 . 1 Cor. 12.28 c Iob 25.6 d Isa . 57.15 e Iob 33.23 ▪ f Psal . 116.12.17 . g Psa . 145.2 . h Ps● . 4.3.8 . i 1. Sam. 2.30 . k Leuit. 10.3 . a Eph 5.1 . b Tit. 2.7 8. a 1 Thes . 2.2.3.4 . b 2 Tim. 24 c Eph. 6.2 ▪ & 2.2 d 2 Cor. 10 4. e Act. 6.2 f Aug. Note . g 1. Tim. 5.8 . h Ioh. 21.3 ▪ i Mark. 6.3 . k 2. Tim 4.13 . l Act. 20.34 . m 1. Tim. 3.4.5 . a Con●er the 1. Cor 3.6 : with Phil. 2. 25 & 4.3 . b 1. Thes 5 12.13 . c Phi. 2.29 . d Ex. 20.12 e 1 Cor. 4.15 . Philem. 10. f Rom. 15.31 . g Eph. 6.19 . Col. 4.3 . h Isa 62.2 . i Act. 20. ●8 Heb. 13.17 k Mal 3.1 . Reu. 1.20 2. Cor. 5.20 . l Reu ▪ 1.5 . m 1. Tim 5.17 . n Gal. 4 , 14.15 . o Ecclus. 38.1 . p Math. 10.41 . q Ioh. 14 ▪ 6 r Tit. 2.13 . a Tit. 3.2 . b Lam. 4.16 c 2 Sam. 10 d Isay . 37.22.23 . e Math. 23.37 . f 2 King. 2.24 . g Iam. 1.17 Psa . 68.21 . h Psa . 58.10 . a Heb 13 17. b 2. Cor. 2.9 . c Ier. 1.17 . Ez. 33.7 . Mat. 28.20 d Act. 7.52 e Ez. 33 3● f Zach. 7.12 13. Pro. 1.28 . g 2. Chron. 36. h Ier. 6.19 Ier. 7.13.15 Obiect . 1. Sol. i Gal. 6.5 . k Ez. 18.4 l Kin. 17.6 m Iudg. 13. n Mat. 23.2.3 . Obiect . 3. Sol. Obiect . 3 Sol. o Iul. Scal. p 1. Thes . 5 20.21 . a Hebr. 13.8 . b 1 Cor. 11.1 . Phil. 3.17 . 1 Thes 1.6 . 2 Thes . 3.5 1. Pet. 5.3 . c Pro. 16.4 a Iam. 3.2 . b Eccles . 7.22 . c Pro. 10.12 . d Gen. 9.22 . a Heb. 3. ● b 2 King. ● 12 ▪ c 1. Tim. 5 4. d 1 Cor. 4.15 . e ●hilem . 19. f 1 Cor. 9 13.14 . g Luk 10.7 Mat. 10.10 h Deut. 25 4. i 1. Cor. 9.7 . k Deut. 12 19. l Gal. 6.6 . m 1. Cor. 9 n Gal. 6 . 1● o 1. Cor 3.5 . Iu ▪ 1. ad Fin. p 1. Tim. 3.2 . q Tenaces . r 1. K●ng . 18.19 . s Iob. 24.11 . t Vt nil asperius nddam u 1. Tim. ● . 13.15 . w Rapapes . x Psa . 8● . 12 . y Ex. 36.9 z Hebr. 4. P●o. 15 1● 2 Cor. 5 10. Pro. 21.15 a Cal. 4.15 . b 2. Sam. 10.4 . c Mal. 3.8.9 . d Pro. 30.20 . e Psal . 10 11 f Pro. 5.21 . g Psal . 11.4.5 Notes for div A14003-e18760 a 1. Ioh. 5.7 . b Deut. 6.4 . 1. Cor. 8.4 c Vt res suis modis , qui sunt in re . d Hebr. 3.4 . e Psal . 147.2.3 . f Ephe. 2.10 . g 1. Pet. 5 10. h Phil. 2.13 i 1. Cor. 3.6 . Phil. 1.6 . k Eph 4.11.12 . l 1. Cor. 9.2 . m 1. Cor. 3.11 . n Isa . 28.16 o 1. Pet. 2.6 p Mat. 16 18. q Ioh. 1.3 . r Eph. 2.10 s Eph. 2.20 t Reu. 21.14 . u Eph. 2.22 w 1. Cor. 3 16. x 2. Cor. 6.16 . y Ephe. 2.19 . z 1 Pet. 2.5 a 1 Pet. 2.4 b Eccles . 7.22 . c Psa . 16.11 d Cant. 4.1 Cant. 6.3.8 9. e Ephes . 2 21. f Psa . 94.5 g Act 8 , 3. h Cant. 1.4 i Mat. 16 , 18 k Cant. 4.16 l Ioh. 2 . 1● . m Act. 20.28 . 1 Pet. 1.18 19. n Rom 9.5 . o 1 Tim. 2.5 p 2 , Pet. 3.10 . q 1 Pet 2 , 5 , r Psa 45.13 Ephes . 4.4 . In Ps . paeni● Orat. in d. Eu , Vbi supra . In l. Reg. Serm. 3. de ●●iun . 7. ●ens . ●n cap. 4. ad Ephe. a 1 Cor. 3.16 . b 1 Tim. 3 14.15 . c 1 Cor. 6 19. d Mal. 3.1 . Ephes . 5.23 Iude. 4 , e Pro. 24.30 . f Ephes . 5.26 . Reu. 1.5 . g Cant , 4.7 . h Ephes , 5.27 . i Cant , 2 , 16 , and 7 , 10 , k Cant , 4 , 1 9 , Vse . 1. a Pro. 16.4 2 Cor. 11.14 b Cant. 8.13 . c Isa ▪ 33.24 d Ier. 32.4 e Rom. 11 29. f 1 Pe● . 1.5 g Gal. 4 , 2● h Ier. 31.3 Psa . 136.1 , Vse 2. Vse 3. Vse 4. i Cant. 1.15 k Cant. 4.10 . & 8.13 l Can● . 7.11 m Cant. 4.12 . n Cant. 8.13 . Cant. 4.15 o Cant. 1.6.7 . p Heb 10.25 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . q Iude , 19. Vse 5. r Isa . 49.23 ſ Psa , 122 , 6 7. t Isa , 62 , 7. u Psa . 122. ● 9. w Isa . 49.22.23 Vse 6. x Psa 147.8 y Cant. 4.19 . z Ier 32.40 Vse 7. a Zeph. 3.17 b Isa . 49.36 c Ier. 3● . 19 d Psa . 129.5 e ●sa . 125.2 f Ioh. 10.29 . g Psa . 121.4 h Psa . 113.4 Psa . 147.5 . Psa . 115.3 . i Iob. 5.13 , k Psa . 147.5 . l Psa . 149.4 . m Psa . 121.3.5 . n Psa . 34.15 19. 21. o Isa . 51.7.8 11. p Reu. 1.14 15. q Ioh. 10.28 . r Cor. 1.8 s Mat. 24.24 . t 1. Cor. 10 ●1 . u Mat. 16.18 . x Heb. 13.5 y Isa 49.15.16 . z I●● . 31.3 Isa . 49.8 . a Psa 146 . 1● . b Psa . 14 ▪ 1● . c 1 Tim. 4.10 d Psa . 37.24.28 . e Psa . 147.11 . f Ier. 33.11 . Vse . 8. g Isa . 63.9 . h Zach. 2.8 i 1. Cor. 3.17 . k Isa . 62.12 . l Isa . 60.16 . m Act. 9.4 . n 1. Pet. 2.11 . o Psa . 37.12 p Psa . 75.8 . q Pro. 29.27 . r Psa . 7.10 . Psa . 145.20 Psa . 11.5 . s Psa . 94 . 5.2● . t Iob. 21.17.18 . u Mat. 27 19. w Iob. 25. x Cant. 4 12.13 . y Isa . 62.3 . z Mat. 25. Vse . 9. a Isa . 41.14 . b Psa 55.22 c Psa . 58.23 d Psa . 55.23 Vse 10. e 1 Pet ▪ 2.5 f Col. ● . 8.12 . g 1 Ioh. 7 11. h 1 Ioh. 4.7 . i Ioh. 3.14 k 1 Io● . 5.1 l 1 Ioh. 2.10 m 1 Ioh. 4.8 . n Mat. 22.39 . o Ioh. 13.35 . Vse 1. Vse 2. Vse . 3. a Pro. 24.31 . b Pro. 23.12 . c Pro. 21.21 . d Ier. 4.4 e Pet. 2.1.2 . f Heb. 4.2 . g Iam. 1.22 Vse . 4. h Heb. 6.7 8. i Isa . 5.5.6 . Vse . 1. a Ier. 4.14 b Isa . 1.16 c 2 Chron 34.33 . d 2 Chron 29.16.18 . e Reu. 1.6 . f 1 Pet. 5.5 . Vse . 2. Notes for div A14003-e26400 Nouem . 5 Anno. 1605.