couetousnes is â—he cause of filthy lucre as it is the roote of all euill which must not be in the man of God It is required of Gods minister in respect of his family â—uries in respect of his family he be such a one that can gouern his family wel For the gouernment of a family is a great stay of a church and common wealth that is when by the example of the minister others gouerne wel yet there is sufficient doctrine in the word to gouern by Then doth the minister gouerne wel when his whole family is in subiection and obedience of the magistrate and willing to suffer when they offend now if any looke for liberty it is children therfore the apostle putteth children for all saith that they must be in subiection therfore much more seruants that this may not seem a smal matter he saith that it mast be in al honesty or comâ—ines to shewe that there is decenâ—ie in that family when euery childe doth his duety and great comelines is in subiection the reason is if a man cannot rule his own family how can he rule Gods church therefore he is not a minister after the Lords heart that bringeth vp his children dissolutely and here by the way we may see that God doth not require of the minister either a single life or a monkish life nor a whorish adulterous life which whoso leadeth in popery is better accepted then he that liueth in holy estate of matrimony In respect of hiâ— calling to the faith In regard of his calling to the faith it is required that he be not a yong plaÌ„t or a nouice gods church is compared to a vineyard those which are coÌ„uerted are as it were brought out of the field planted in the vineyard now if if these be but as of a years growth or so they are not fit to be ministers lest they being puffed vp as many are fal into temptatioÌ„ of the A man newely conuerted hath not sounde knowledge so falleth by ignorance of his mind to error and so to heresie by pride and so is in the same sin with the deuill nay the apostle saith in the condemnation of the deuil that is to be without a sauior or not to be saued therefore we ought to take heede for the danger is great pride and liking of hart wil bring a man to the diuils sin if it puffe vs vp then are we gone pride keepeth out humility which must needs receiue Christ He that can ascribe confusioÌ„ to himself keepeth out pride or at the least fighteth against it The last property that is required to be in a minister â—espect of â—ngers is in respect of strangers He must haue a good testimony of theÌ„ that are without euen of infidels who are not yet conuerted So he must behaue himselfe that euen froÌ„ the wicked if it be possible he may haue a good report Hee must be curteous to all good and bad not curteous to the faithful austere to the wicked but curteous to al the reason is lest he fal into reproch the snare of the deuil The reson of this duty is drawn froÌ„ the inconuenieÌ„ce that wil folow the contrarie for whom must hee conuert the wicked then if he come into hatred with them hee shall be able to do them no good if they blaspheme God and him And thus by reproch hee is cast into the snares of the deuil either to be dissolute not to care what he doth or else desperate of verie griefe and sorrow of heart by which we may see what danger it is to raise vp slander of any man it is as much as a mans soule is worth for this giueth the deuill occasion to worke vpon a man And a man may speake that which may make an other man come to destruction so much as lieth in him that so speaketh The world is a place where sathaÌ„ hath al snares on ech side therefore we must take heed They that lie in the snares it may be see nothing of all this but those who haue bin in and are gone out doe see them therfore it is needfull to pray Leade vs not into temptation but deliuer vs from euill And thus much for the duties and qualities of a minister in respect of his own person of his family of his calling to the faith and of strangers by which togither with that which hath beene saide of his doctrine it may easily appeare who be ministers according to the Lords heart or liking and who be not It followeth in the text Which shal feede you with knowledge and vnderstanding Now the Lord sheweth what benefit they shà l reape by their pastors namely knowledge and vnderstanding they shall not only be to Gods liking but also for their soules good nay they cannot be pastours to Gods liking except they be also for the benefite of Gods people for God liketh well when his church thâ—â—ueth wel the church thriueth wel when it groweth in knowledge and vnderstanding for that is the way to grow strong in faith repentance loue and in zeale and in patience and in al the â—auing graces of the spirit of God to know and to vnderstand the waies of the Lord. This knowledge is the knowlege of Gods wil reuealed in his worde which sheweth both what his purpose is concerning all men both good and bad wicked and godly the faithful and vnfaithfull the elect and the reprobate the saluation of the one and the damnation of the other the assurance of both the meanes and the causes of both It sheweth also what is required of al men to be beleeued what to be practised for the aduancement of his glory This is called the knowledge of God in Christ Iesus wherein standeth eternall life Iohn chapter seuenteene verse 3. This knowledge of God is the first and chiefest principle in christian religion because without it it is not possible for any man to worship him as he ought to bee worshipped of vs for the Apostle saith how shall we call on him on whom we haue not beleeued and how can we beleeue in him of whom we haue not heard and how shall we heare without a preacher 〈◊〉 10.14 as if hee shoulde say we can doe none of these things without knowledge for knowledge is the end of hearing and of preaching therefore doe we preach and heare not to make the scriptures better as some sencelesse idiots doe immagine but to bring men to the knowledge of the truth Now as the apostle speaketh of faith and prayer which bee twoo especiall parts of Gods worship wee can neither beleeue aright nor pray aright without knowledge so may it bee saide of feare and loue and all other points of the true worship and seruice of God that men can neither feare God aright nor loue God aright nor confes him aright nor acknowledge his gouernment aright without the knowledge of those things And for the
deceiued constancy is wanting in the Iewes which wil crie Crucifige and Hosanna and almost all with a wind so that Christ is executed there wanted in Pharaoes butler thankfull remembrance of his friend so that Ioseph is forgotten mercie in Rehoboam wisedome and discretion in his yong counsellers and a good name in both is wanting so that Quicquid delâ—rant reges plectuntur Achiui The whole land smarted for their folly In al men wanteth somewhat the whole world hath not all things no the worlde hath no interest in vs for wee are chosen out of it by that GOD that saith heere I am your Lorde There are not wanting the contrarie which like scorpions should driue vs from the world to the Lord as the malice of Cain the hatred of Esau the villanie of Ioab the vnkindnes of Haman the trechery of Iudas the cruelty of Iezabell the sicknes of Achab the churlishnes of Nabal the dissembling of Ananias as the breasts of the world are not benointed onely with sower things but the verie milke that it yeeldeth bitternes it selfe for all is but vanity and vexation of spirite There wanteth not ignorance weakenes vnwillingnes vnfaithfulnes in all imperfections in the best nothing certaine but al changable as the moone fading as the flours of the field vanishing as the smoke in the aire al waxe old as a garment and as a vesture shall we all be changed What shal I say the whole world is set on mischiefe But with the Lord our god the case is otherwise for he is almighty therfore of ability to reward the godly to punish the wicked He is our father in Iesus Christ therfore willing to receiue vs when we turne vnto him he is also a iust God therefore wil plague those which wil not turne vnto him he hath al knowledge knoweth al things therfore he will knowe Barrabas from Barnabas Esau from Iacob Bethauen from Bethel Simon Magus from Simon Peter Iudas Iscariot from Iudas the brother of Iames Shibboleth from Sibboleth 〈…〉 12. â—â— 23 â— 10 and who shall deceiue the Lord He is not as the sonne of man that he should change his mind therefore he must needs be constant and his counsell shall stand Psal 135. â— He cannot be letted or his purpose for he is in heauen doth whatsoeuer he wil Esa 49. he cannot forget his children for he hath written them in the palms of his haÌ„ds Psal 121. â— He is always watchful ouer his children for he that keepeth Israell doth neither slumber nor sleepe A second information shal not miscarrie him for hee that knoweth all at once needeth no information No oratour shal turne his mind for he wil neuer alter the decree that is gone out of his mouth yea his counsel must needs stand against whoÌ„ no wisedom no counsel nor strength can preuaile Pro. 21.30 If he hath conceiued any displeasure against his children hee wil soon be intreated vpoÌ„ their repeÌ„tance Psa 103. he calleth vs he perswadeth vs he entreateth vs to turne obey him therfore let vs turne againe he claimeth it as his right it is for our benifit he shal get nothing by our seruice if vve neuer serue him he vvil loose nothing by vs if we be saued he shal be glorified if we be daÌ„ned he vvilbe glorified also for no vvay vvil he loose a iot of his glory therfore let vs turne again obey him he coÌ„mandeth it in his law wheÌ„ he saith Thou shalt haue no other gods but me we coÌ„fes it in our beliefe wheÌ„ vve say I beleeue in God the father almighty we pray for it wheÌ„ we say our father hallowed be thy name c. therfore if we doe not turne againe we breake his law we deny our faith and we mocke God himselfe in our prayers His mercies should moue vs to obedience his promises shuld allure vs to obey him If he correct vs it is that we might obey him if he plague vs it is because we obey him not but if he doth beare with vs and forbeare vs it is to see whether his long suffering and patience will drawe vs to repentance The Lord is our Lord and stil offreth vs mercie we are his children and alwayes owe him duetie hee is our Lorde in goodnes power wisedome iustice mercie prouidence and in himselfe aboue all and therefore let vs turne vnto him God for his mercies sake turne our hearts that he may be still our God and wee may be his people for euer So be it Now let vs pray The second Sermon of God wooing his Church IEREMIE Chap. 3. Verse 14 O ye disobedient children turne againe saith the Lord for I am your Lord and I will take you one of a citie and two of a tribe and will bring you to Zion Verse 15 And I will giue you Pastors according to mine heart which shall feede you with knowledge and vnderstanding IN the former part of this text the Lord hath shewed what authoritie and power hee hath ouer his people by which he might compell them to serue him but now he taketh another course whereas hee might enforce them he doth intreate them and whereas hee might presse them downe with most greeuous iudgements he doth now promise to reward them most liberally and to deale most bountifully with them for he promiseth to endow them with the best and greatest blessings which hee giueth vnto any of the sons of men in this life For first whereas they were in captiuitie and bondage amongst Gods enemies hee promiseth to set them at libertie in their owne countrie and to establish his true religion and worship amongst them And further that they may no more prouoke the wrath of the Lorde against them through their ignoraunce and wandring out of the way for want of lightes and guides hee promiseth to prouide for them such pastours as shall watch ouer them for their good and not see them want anie instruction as if he should say vnto them I will bring you to my own house and during your whole life I will assure you of the best things I haue for you and you shal want nothing if you will obey me this shal be your dowrie And thus we see how frankely the Lord dealeth with them and what large offers he maketh them as one which meaneth to winne them if any thing will wooe them And further lest that such as were well affected and desirous to returne indeede might be discouraged thinking it in vaine to turne except al would turne and because the promise was made to al the whole company it would not auaile them to humble themselues The Lorde to take away that doubt telleth them that though but a few of them do returne yet hee will be as good as his word and if but one of a city and two of a tribe that is very few in comparison of the whole yet if so many shall
meane time shee mourneth for her wantes and seeketh a redresse as she may and sueth as she ought and therefore no doubt is marked on the forehead for the deare spouse of Iesus Christ so long as shee holdeth the foundation in him But suppose that the church of EnglaÌ„d were proued as the church of Rome a very harlot and were adiudged for her continuance worthy to be put into the black book of excommunication which God forbid yet for them to be their owne caruers and bailifes is more then they ought 1 Cor. 5.4 being but priuate men and this is certaine that no particular congregation much lesse a priuate person may excommunicate a whole church Lastly in ioyning these two words together wee are taught to censure sinne in all men but yet to iudge charitably of all And on the other side to iudge charitably of all but so as we winke not at sin in any 〈…〉 19.17 for that were to hate our brother And this are wee taught here while God calleth them disobedient yet still children and children but yet disobedient Many thinke that wee hate them if we tell them of their sinnes taking those for their best friends which do alwaies sooth them vp in their sinnes but these men are much deceiued 〈◊〉 7.6 for the reproofe of a friend is better then the kisse of a flatterer yea if Shimei an enemie shall raile vpon Dauid though that bee Shimei his sinne yet it may be and ought to be Dauids benefit Againe the sweetest words to the eare are not alwaies the wholesomest to the heart no the bitter pill is better to purge then the sweete perfume The boisterous wind will make a man hold his garment fast about him when the gleaming sunne will make him put off al to his shirt The thunder and lightning doe more purifie the aire then the calmest day in summer The greenest herbe doth often couer the foulest toad where the water is stillest there is it deepest the fairest garment doth often couer the filthiest carkas when the baite is most in sight the hooke is least suspected the friendliest kisse in shew is sometime but treason in substance the Bee hath hir honey so hath she a sting and the one shal wound more then the other shall heale when Herodes courtiers shal crie to Herod Oh the voice of God not of man then must Herod come downe with a mischiefe when 400. false prophets shall say to Achab go and prosper then must Achab looke least to thriue neither shal he returne in peace and so much for the persons exhorted in these words O ye disobedient children The persons exhorting are God by Ieremy and the prophet in the name of the Lord and this is of force also to enforce the exhortation as if he should say I doe not of my selfe thus reproue you for then you might thinke me too busie but the Lord set me aworke whose will I must obey and therfore you must heare me with patience Thus Ieremy pleadeth his commission partly for his owne discharge and partly to make his message of more credit and force with them And thus might Ieremy reason He that is but a seruant must do his masters message I am but a seruant therefore I must do my masters message And againe he that doth but his masters message ought not therfore to be blamed I do that and no more and therefore I ought not for that to be blamed And againe whatsoeuer the Lord by his messenger saith that must be beleeued but the Lord by me his messenger saith that you are disobedient promiseth that if you wil turne againe and obey him he wil be your Lord therefore you must beleeue it And againe whatsoeuer the Lord by his messengers doth command that must be obeied but the Lord by me doth commaund you to turne againe therefore see that you obey his commandement as you will answere at your vtmost perill Here then we haue three things to consider of in the ministers of God First their authoritie secondly their dignitie thirdly their dutie Their authoritie is very great 〈…〉 their auâ—â—titie and their commission is very large for behold saith the Lord to Ieremy I haue set thee ouer nations and kingdomes 〈◊〉 11.10 to plucke vp and to root out to destroy and to throw downe to build and to plant 〈…〉 2 But how Exechiel sheweth how Thou sonne of man feare them not nor their wordes although thou remaine among scorpions feare not their lookes for they are a rebellious house verse 7. Therefore thou shalt speake my words vnto them so that it must be done without feare and by speaking the word of God without ceasing The minister of the word therefore hath authoritie to reproue princes 〈◊〉 36.15 27.2 as the prophet saith but not by the sword to remoue princes as the pope saith Iob. 20.23 He hath authoritie in Christs stead to pronounce forgiuenesse of sinnes to the faithful as the Euangelist saith but not to absolue whom he list as the pope saith He hath authoritie to reproue things amisse in the church or the common weale by doctrine as the word saith but not of himselfe to reâ—orme by practise as Brownists saie for deposition of Princes belongs to God only forgiuenesse of sinnes belongeth to God only reformation of churches and common weales belongeth to Princes onely but the reprouing of sin in prince church or coÌ„mon wealth belongeth to ministers also And this in wisedome and discretion they may ought to do Nay bloud for bloud if they do lesse then this if they do more then this and if they do not all this Why then should Moses be murmured at why shuld Michea be smitten or why should Ieremy be imprisoned and al thus troubled for executing their commission haue they not authoritie to speake Nay we say to you if you be angrie with vs for this as your seruants will say for themselues We are but seruants it is nothing to vs agree with our master and wee shall be content wee may speake what his word speaketh for we haue authoritie and so much we must speake for the refore are we put in authoritie And so much briefly for the authoritie of Gods ministers As their authoritie is great so is their calling excellent and honourable in respect of their office and of his person whose mouth they are We can thinke as basely of our selues as any can either think or speak of vs but if it be an excellent thing to bee a kings ambassadour howe much more then to be embassadour to the king of heauen earth Therfore are they called in the scripture by names of great account 〈◊〉 12.1 〈◊〉 2.12 〈◊〉 4.15.18 〈◊〉 4.12 as Angels Stars Fathers Horsemen and Chariots of Israel wherof some be old as Heli was some be young as Timothie was yet all the messengers of the Lord Iesus 〈◊〉 22.3 〈◊〉 4.13 〈◊〉 25.15 〈◊〉 20.2 〈◊〉 9.17 Some
haue tenne talents some haue but one yet all must occupie for their Lords aduantage Some come at the first houre some at the last yet all sent of God Some are like Iames and Iohn the sonnes of thunder 〈◊〉 4.36 〈◊〉 4.7 Cor. 4.1 some like Barnabas the sonne of consolation yet all the messengers of God Some haue receiued a greater measure of gâ—fts some a lesse yet all according to the measure of the gift of Christ And therfore let vs esteeme of them as of the ministers of Christ and the disposers of the secrets of God Men they are as we are that is our benefite for if God himselfe should send forth his voice we must yeeld vp our liues Sinfull they are as others 〈…〉 that is because they are men mortall they are as others are and that is because they are sinfull yet still the messengers of God and beseech vs in Christ his stead to be reconciled vnto God 2. Cor. 5 2â— If this were regarded then Gods ministers shoulde be more regarded and lesse despised more beleeued lesse disgraced better prouided for lesse pinched and not so shamefully slandered and abused of so many as now they are But alas it is not once thought vpon of many and therefore euerie churlish Nabal denieth them maintenaunce euerie couetous Achab is sicke for their liuings 1. King 21. â— euery proud minion and minsiing damsell longeth for their heads in a platter Mat. 26.15 1. King 22.4 euerie Iudas is ready to betray them Zidkijah the kings claw backe will not sticke to take his fist from their cheekes Act. 24.4 5. Tertullus the oratour dareth call them pestilent fellowes and troublers of the state if any man of his courtesie will giue theÌ„ the hearing Festus in his mad mood Act. 26.24 will call them mad men and lay the fault if there be any vpon their learning too 2. Tim 4.10 Demas the wordling will giue them the slip 1 King 17 9. onely the poore widdow of Sarepta is founde releeuing poore banished Eliah And some thanks be to God but not many in respect of the multitude haue the ambassadours of the Lord Iesus in that good account which they should especially for their works sake for do not many grudge our meate number our morsels and reckon our liuings to euery farthing Christ commanded his to carry neither bread nor money 1â— nor to put on two coates he is a rich man nowadayes that hath two coates to put on except some that haue twoo or three benefices for many in the world are turned out of all and yet God be thanked they are deliuered We may say as Paul saide we are afflicted on euery side in pouerty 〈◊〉 4.8 yet not ouercome of pouerty as dead yet aliue as sorrowing yet reioycing as possessing nothing yet hauing all things In the time of popery one congregation did maintaine many masse-priests now many congregations will hardely maintaine one good preacher of the gospel and no maruell for then there were too many foolish Bees that brought all their honny into the popes hiue and nowe wee haue too many droanes that sucke all the hony out of the churches hiue yea too many horse-leaches which alwaies cry 〈◊〉 30.15 Giue giue but neuer say Ho. One crieth giue me the college landes another crieth and mee the landes of cathedrall churches another longeth for the impropriations the fourth must haue an other benefice or two for to buy him bookes withall one is sicke for a deanry and some are sicke of a consumption and a bishoprike or twoo would restore them againe or some other thing that should go to the church and some will not leaue till they haue the deuill and all or till the deuill haue them If men take paines some will rewarde them with a thistle the reward of an Asse others would send away their pastours in worse case then the basest officer in their kitchin without either warning or wages I blame not all but all such Why say some of these men can you not liue as the apostles liued Why say I againe Act. 4.35 Act. 4.2 let them lay downe their goods at the Apostles feete and then let them aske that question Truely many dee as Ananias did if they giue one groat they will brag of two Many aske from whence commeth the fall of the church Indeede it is a question to be moued though the disease wil hardly or neuer be remoued It is said that seuen ilfauoured leane kine deuoured seuen fatte kine and this was Pharaoes dreame Gen. 41.10 but now seuenty times seuen ilfauoured leane kine haue deuoured seauen hundred fatte kine and this is no dreame but a very troth but wherefore I pray you are Gods messengers thus handled Doe they demaunde their dueties No they dare not for the earthen potte dareth not striue against the brasen vessell and menne are nowe like drunken guests which hauing filled their bellies are loath to pay their reckoning What is the cause Any cause will serue the turne in this point Facile inuenias baculum quo canem cedas It is an easie matter to find a staffe to beate a dogge withall When the Pharisies could not abide the doctrine of Christ nor his disciples 〈◊〉 24. they quickly found a iust defence of their quarrell They do that on the sabboth daie which is not lawfull And wot you what that was they plucked the eares of corne Our Pharises also haue taken vp the same accusation against vs for say they we do that on the saboth day that is not lawful And first to begin withal they crie out vpon him rebell he wil not weare the surplis euerie sunday and holy day Againe he will not reade all seruice at all times and therefore whether lawe dispence with him or no for his preaching we haue found sufficient cause to denie him his dutie Againe he will not reade diuine seruice to the walles and the windowes to the stooles and the stones is not this cause sufficient to denie him his dutie Againe they preach against papists Atheists vsurers drunkards swearers lords of missc-rule abuse of apparrell and other profanings of the sabboth day and such like comendable and common excercises of good neighbourhood and is not this a sufficient cause also Lastly if they should pay the minister his dutie the lone of so much money were lost which in many yeares would amount to some round summe and are not all these or any of these sufficient causes thinke you to handle Gods poore ministers and seruaunts as hath beene shewed before But what hath good queene Elizabeth done that she can get nothing of some of them I hope it is not because she hath banished idolatrie and brought in the gospel Some can rob Peter to pay Paul they say but these men can cunningly rob both Peter and Paul too and pay neither of both Well we haue beene all this while but among the eares