and dashed all their ioy and mirth laied it in the dust But was this all Oh no no besides all this they that led vs captiues required of vs songs and mirth when wee had hanged vppe our harpes saying sing vs one of the songs of Zion Oh the wicked Babylonians came scoffingly and tauntingly and mocked them by their religion and flowted at the very name of God which was praised in their songs and this cut the very heart strings of them in twain as the proud Spaniard would scoffe at vs and our religion if the Lord as iustly he might should deliuer vs into their handes Come on you Protestants would they say let vs heare now one of your Geneua psalmes c. Oh this would go to the heart of vs if wee had anie sparke of Gods spirite in vs to heare God thus and his holy religion had in derision of his wicked enemies Here then we may learne that wee neuer see what a benefit it is to haue religion and the ministery of the word vntill it be taken from vs. 〈◊〉 â—4 3 Though Dauid alwayes loued religion yet neuer so much as when hee was in trouble and banishment for then he coulde make his mone vnto God and say that the sparrowes and the swallowes were at a better passe then he because they might come and build their nests neere vnto the altar of the Lord and they could haue a place in the Lords house when hee was shut out Then did his soule long for the presence of the Lord againe 〈◊〉 42.1 As the Hart longeth for water when shee is chased then was his meate nothing but teares and his drincke stil mingled with weeping and then did he poure out his soule vnto God like water and his bones were as it were cut a sunder so great was his griefe then wheÌ„ he remembred how he had gone with the multitude into the house of the Lorde with songs of praise and thanksgiuing as vnto a feast which nowe he could not do Amos. 8.14 And this is that which Amos prophecieth of when the Lord shall bring a famine of the word of god vpon the land theÌ„ shall men run vp and downe from one place vnto another yea from one sea to another and from North to South to seeke it and shal not finde it for he that wanteth meate and health and libertie can best tell what they be worth And the rather to prouoke vs to a loue of these heauenly things we are to note that religion and libertie goe both together The Kings of Iudah neuer prospered better then when they embraced most zealously the worde of the Lorde And most true is that saying of the Lorde Iesus that if wee first seeke as many did the king dome of GOD and the righteousnesse thereof Mat. 6.33 then libertie then peace then health then riches and then all other things shal be cast vpon vs. It foloweth 15 And I will giue you Pastours according to my heart As if he should say whereas before you went into captiuitie you had pastours that were either dumbe dogges that could not teach you at all or false prophets that taught as it stoode with their aduauntage so that you could neither haue knovvledge nor conscience to serue me for which cause I sent you into captiuitie 〈◊〉 5.13 nowe I will not only bring you home againe but I will also giue you wise and godly pastours which may teach you how to serue me rightly and may also call vpon you to serue me faithfully that you may goe no more into captiuity Here then we may note first that a wise and a learned ministerie is a most needful thing in asmuch as without it it is not possible tru religion shoulde continue And therefore when God beganne an ordinary religion he commanded that Aaron and his sonnes and the tribe of Leui should be sanctified to the office of priesthoode to offer sacrifices for the sinnes of the people and to teach and instruct them in the vvill of the Lord shewing thereby that religion could not be vpholden without some special means to teach and direct the people therein According to my heart that is such as I shall like and approue that shall haue their calling from me and their gifts from mee and their allovvance from me and shal teach for me and reproue for me and shall seeke nothing but my glorie and your good such as my selfe shall like of so is Dauid saide to be a man after Gods ovvne heart that is such a one as God taketh delight in and approoueth and that is Gods heart indeed for the Lord hath no heart nor head nor body nor hands nor feete nor eies nor mouth nor eares as man hath and as the grose Papistes haue set him out in their pictures vpon their vvindovves c. But these partes of man are attributed and giuen to God after the manner of men for mans better vnderstanding of the nature of God for euery man knovveth to vvhat vse these partes of mans body serue the eie to see by the eare to heare by the mouth to speake by the hand to worke by the foote to goe by And sometime these partes in man are in the scriptures put for the qualities and properties that be in them and sometime for the actions and deedes that are vvrought by them as appeareth in the fift chapter of the gospel after Saint Matthew vvhere it is said by our sauiour Christ if thy eie offend thee plucke it out or if thy hand offend thee cut it off his meaning is that men should take heede of such things as are done by the hand and by the eâ—e and so by the rest to the offence of God or our neighbour And it is an vsuall thing in our common speaking amongst men vvhen vve see any mans vvriting we say this is such a mannes hand and yet the writing is not his hand but his handy worke When we heare one speake wee vse to say that is such a mans tongue or I knovve him by his tongue and yet his speech is not his tongue but a thing vttered by the meanes of his tongue So likewise in God there are such properties and qualities which are indeed his very essence and being and are described in the Scriptures for our better vnderstanding what the Lorde is vnto vs as knovvledge and wisedome and vnderstanding and might and strength and iustice and mercy and prouidence and loue and hatred and anger and liking and disliking and many moe vvhich are all set foorth eyther vnder the partes of mans body or by other creatures whose natures are very well knowen vnto men And how could we better come vnto the knowledge of Gods vnspeakeable nature so farre as is meete for vs to knovve but by such things as we are familiarly acquainted vvithall our selues for doe not al men know that strength doth vtter her force by the meanes of the arme and that knovvledge and
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
vnderstanding doe enter into the heart by the eie and the eare â—o not men declare their mind by word and by writing doeth not loue and anger lodge in the heart and doth not the countenaunce bevvâ—ay the liking and disliking that is in the heart and who is so simple that knovvetâ— not these things Therefore when the simplest shall heare the scriptures call God a spirite and tell vs withall that a spirit hath no flesh nor bones as men haue and yet shal heare the same Scriptures to attribute vnto God a head a heart together with eies and eares and a mouth and a face and a soule and feete and such like as if he were not a spirit but a man must they not needes conceiue that there is something else meant by such kinde of speeches which they could not so vvell vnderstand nay not at all conceiue if God should vtter himselfe as hee is in himselfe and not by such things as are familiar with mans vnderstanding and not to imagine so grosly as the grose headed idolatrous Papists do that God is a man indeede and hath the parts of mans body indeede Therfore vvhen vve heare of the Lords hand or arme vvhat can we vnderstand thereby but his omnipotent power might and strength vvhereby he is able to do all things which he vvill doe Other arme and other hand the Lorde hath not for he is a spirit When we heare of the Lords eies and eares vvhat can we conceiue thereby but his knowledge vnderstanding which is such that nothing can be hidden from his maiestie but that he seeth and knoweth all things at one instant other eares and other eies the Lord hath not for hee is a spirit When we heare of the mouth of the Lord what else can we vnderstand thereby but the reuelation of his will other mouth the Lord hath not for hee is a spirit When we heare the Lords head is as white as wooll what can we gather thereby but the eternal wisdom of God 〈◊〉 1.14 because wisdome is coÌ„monly attributed to the grey headed other head and haire the Lord hath not for he is a spirit When we hear of the soul or heart of God what can we concerue thereby but the Lords liking or disliking of a thing otherwise the Lord hath neither heart nor soule for hee is a spirit When we heare of the light of Gods countenance 〈◊〉 46. what else can we vnderstand thereby but the tokens of his loue and fauor otherwise the Lord hath no countenance smiling or frowning as men haue for he is a spirit And when we heare that God is a spirit wee must not concerue thereby that God is circumscribed within any certaine place as some heretikes haue thought â—â—stici because a spirit is so but we are to learne thereby that he is of a spirituall substance and inuisible nature but altogether vnspeakeable infinite and incomprehensible And thus we see what is meant by Pastours according to Gods heart that is such as his maiestie shall approoue and like of Nowe let vs see what wee may learne from hence The Lord promising and purposing to do his people good yea the greatest good that can be if they turne to him he saith he wil gaue them pastors according to his liking such as he shall approue and delight in to teach vs that there can come no good vnto Gods people but by such meanes as God doth like of To build vp Gods church in faith and repentance and to keepe the same in the holy obedience of Gods lawes there is more required then to haue pastors and dctours they must be such as God doth like of These are tokens of Gods loue to his people and shal do good in their places and turne many vnto righteousnesse where others are tokens of Gods wrath and are giuen in his wrath as Saul was to the Israelites to be a plague vnto the people These that are approued of God haue their gifts from God and are sent forth with his blessing that they may prosper beget many soules to God The other are made barren and accursed that they can doe nothing but onely supply the place of pastours but the sheepe cannot feede in their pastures it is so sower or if they feede they cannot thriue because it is not blessed for as the body liueth not by bread onely so the soule liueth not by doctrine onely but by the blessing of God vpon both Daniels diet was but water pulse yet with that did hee like better then they which had their porcion from the kings table because it was Gods allowance and went with a blessing So they that haue pastours according to the Lords own heart are many times fed but with plaine yet pure doctrine and their soules are better fed with knowledge their faith is more strong their repentance is more sincere and their life more reformed then theirs that are fed after a more stately and princely manner which ostentation of humane learning and eloquence because it it is gods allowance and goeth with a blessing whereas the other commeth and goeth like the winde which onely puffeth and bloweth at men and so leaueth them as it found them In the twenty three of Ieremy the Lorde doth most notably describe such prophets as are not according to his heart In the 23 hee calleth them liars and dreamers to shewe that there is no credit to be giuen vnto them more then vnto hars neither is there in their doctrine any more certainetie then is in a dreame In the sixe and twentieth verse hee saith they delight in lies which he calleth the deceit of their owne heartes to shewe from what fountaine they draw all their licor euen out of the filthy puddles of their owne braine In the twenty seuen verse hee sheweth what is the fruit of these dreames namely the name of God is forgottten by their meanes amongest the people a most horrible sinne to forget GOD as if the deuill himselfe should teach In the thirtie verse he calleth them theeues because they steale the word of GOD away from the people like those that are still dissembling and discouraging men from the reading of the scripitures after the manner of the popish synagogue for feare that their wickednesse shoulde be descried by the light of the worde They that robbe by the high waie take awaie but mens money or their worldly goodes but these robbe mens soules of the most precious worde of GOD therefore they are the greatest theeues And the better to effect their purpose the Lorde sayth in the one and thirtieth verse that they haue verie sweete tongues and can make the people beleeue that the Lord saith this and the Lord saith that when it is onely the deceit of their owne heart In the two and thirtieth verse he saith they are flatterers and through their flatterie they cause the people to erre in a word he saith that the Lord neuer sent them neither
haue beene deuised since to subuert her by papists and traitours and â—esuites and the vnholy league and all with â—he deuill himselfe hauing sworne vowed â—rdeath yet she raigneth thanked be God â—nd long may she raigne O Lord we bseech â—hee for thy mercies sake in despite of all â—â—y enemies here we may see that verefied â—hat is in the Prouerbs There is no counsaile Pro. 21 3â— â—or wisedome nor strength against the Lord. Pro. 19.21 And in another place he saith Many deuises â—re in a mans heart Ier. 5.25 but the counsell of the Lord â—â—all stand If any thing hinder good things â—rom vs it is our sinne but no deuise of man â—or deuill they shall doe no more then the â—orde hath appointed Our sinnes are the â—hiefe cause and the wicked are instrumenâ—all causes and vsed by the Lord like Ashur â—who was called the staffe of the Lord to â—lague his church withall And therefore â—any take a wrong course to haue the churâ—hes estate bettered they crie out vpon the â—â—me and the state and the Bishops and paâ—â—ons and the dumbe ministers I speake not â—ow in defence of any mans fault or corrupâ—â—on but their owne household are vnreforâ—ed they and their families are ignorant and â—rofane they abuse the good gifts of god alâ—eady bestowed and yet they find fault they â—aue no more like children that cast their â—eate to the dogges and then crie for more â—hey say so long as such and such beare sway in the church neuer a good minister shal be long at rest and I know not what neuer looking what hurt their rashnes and preposterous blind zeale doth procure but they are much deceiued for let those that call vppon the name of God departe from euill and turne vnto the Lorde and then looke what his maiestie hath promised it shall surely be performed though the time be prolonged for the exercise of our faith patieÌ„ce It is sufficieÌ„t for vs if the Lord saith he wil do it though he do not tell vs when and howe he will do it hee hath wayes enow to bring his counsel to passe With this I wil or promise of God let vs learne to arme our selues against all temptations all feares all doubts and all lets whatsoeuer let men take heede how they enterprise any thing against the will of God what meanes soeuer they haue to effect their purpose for if they say they will and the Lord say hee wil not or if they say it shal not be and the Lord saith it shaâ— be all their murmuring banding and consulting â—sac 36.12 and 37.33 and practising will be in vaine Senâ—charib said he would come against Ierusalem with a mightie host and make them tâ— eate their owne dunge and drinke their owâ— pisse but the Lord said he should not shooâ— an arrow into Ierusalem and it came to pasâ— as the Lord said Esau said hee would kill 〈◊〉 brother Iacob but he did not Gâ—â—â—â— â—â— the Iewes vowed neither to eate nor drinke till they hadde killed Paule Aâ—â— 21 1â— but if they had kept their vowe they had starued Herod though to haue killed Christ but hee coulde not and many others haue purposed many other things but the Lord hath disposed of them according to his own wil and pleasure and all to shewe how truely Iob spake when he said The hand of man is not able to accomplish the deuise of his heart As this is a singular consolation at all times so now in this hard time of dearth and scarcitie the Lord doth promise vppon the true repentance of his people to blesse the earth with plentie to satifie the poore with bread let the wretched cornemongers and couetous caterpillers say the price shall not fall the Lord that hath said the word wil do it manger their beards and cause them to fall too with shame inough if they repent not let no man say as the noble man of Samaria said 2. King 7. â—â— Though the Lord should open the windowes of heauen and raine downe wheate c. I will not beleeue the words of the prophet lest he see it but enioy it not as hee did that was troden downe in the gates of the cittie And to conclude seeing as we are readie to take a mans word for any thing if hee be an honest man and of any credit or ability and think our selues safe if the prince or a meaner person say I will giue thee this or thaâ— how much more ought we to take the Lordâ— word for any thing that he promiseth whâ— is all sufficient and faithfull yea if wee doâ— doubt of the matter when he saith I will oâ— presume when hee saith I wil not wee offeâ— his maiestie that iniurie which we our selueâ— would hardly let go vnreuenged at any mans hand if it lay in our power to reuenge the same FINIS
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
what it is that it may be much wished for yes surely for Ignoti nulla cupido there is no desire of that is not knowen And in affecting that which is wanting we are to beware that impatient rashnes draw out our affections beyond the bond of christian charity and godly sobriety lest we forget to bee thankeful for those singular benefits which wee haue already receiued and so for our impatience on the one side and our ingratitude on the other we are rewarded in the ende with the losse of al. Now followeth the reason of the exhortation in these words For I am your Lord. The word Lord in the originall signifieth to coÌ„maund as a Lord or to rule as a husband either is sufficient so the sence be taken as if hee should say it is good reason thou shouldest turne againe for thou hast entred a couenant with me and married thy selfe vnto me and therefore I haue both power our you and interest in you This beeing the sense the doctrine shall be this first that it is neuer in vaine to turne to the Lorde for such is his loue vnto those whose names are once written in his booke of election that finally he will not forsake them but most mercifully will embrace them whensoeuer they shall faithfully turne vnto him Neyther doth he shew vs this fauour because we haue deserued it by our turning againe as the papists say but because of his free vndeserued loue hath made vs this promise If any shal thinke that of himselfe he hath power or will to turne vnto God he deceiueth himselfe for by nature we run from God as Adam did 〈◊〉 3.8 〈◊〉 6.5 〈◊〉 51.10 but it is God that seeketh vs vp againe Naturally our thoughts are euill continually our wordes are vaine our works are filthy but it is God that createth in vs new hearts and that makes our words gracious 〈◊〉 Cor. 3.5 and our works acceptable to himselfe that by Iesus Christ for of our selues we can not so much as thinke a good thought â—â—ilip 2.13 And as God only by his grace preuenteth vs and worketh in vs both the will and the deed â—oh 6.44 so by the same spirit he draweth vs to him or els we neuer come at him and by no other spirit doth he also finish that good work he hath begun in vs that in Iesus Christ And as our repentance is of god so is our faith also for S. Paul saith Philip. 1.29 To you it is giuen both to beleeue suffer S. Iohn saith Ioh. 6.65 It is the work of God to beleeue in Iesus Christ And what haue we that we haue not receiued If we haue receiued al the good we haue from god not from our selues and that of his free grace and mercy without any consideration of our parts why should we not attribute al to him again why should any part of our conuersion or saluation be ascribed to our selues or any creature else in heauen or earth and not wholy to the merits of Christ his death and passion Rom. 5.17 18 19 for shall the disobedience of one man Adam destroy all the world and shal not the obedience of one man Iesus Christ saue al that beleeue shal the work of men of Saints of martires or of Mary all sinfull and imperfect be sufficient and not the workes of Christ Iesus which are most perfect and perfection it selfe Is he the seed of the woman that brake the serpents head and could he not do it without vs Is he that brasen serpent that heales all those that look on him with the eie of a liuely faith must we now licke our selues whole But say the Papists there is righteousnesse in vs as the accident in the subiect To which we answer first though this be true in philosophie yet it is false in diuinity â—â—loss 2.8 and therfore Paul saith Take heede lest any man spoile you through philosophie Secondly there is righteousnes in vs as ther was sin in Christ but in Christ there was no sin really of his owne but of ours by imputation neither haue we any righteousnes of our owne but of Christs and that by imputation also Thirdly God by his good spirit beginneth righteousnes in vs euen in this life but it is imperfect and polluted so soon as it commeth into the stinking vessels of our corrupted nature â—â—a 64.6 but it shall be perfected in the world to come by Iesus Christ only But yet the papists haue another shift as our euill workes are auaileable vnto condemnation so our good workes are auaileable to saluation for say they Contrarierum contraria estratio of contraries there is a contrary reason But I answer the comparison is vnlike and holdeth not for first our sins are of our selues our righteousnes is of God secondly our sinnes are perfectly euill our good is imperfect thirdly he that is guiltie of one commaundement is guiltie of all â—â—m 2.10 and deserueth damnation shall we therfore conclude that he which keepeth one deserueth saluation what more absurd No no both our conuersion and saluation bee the free workes of God Eph. 1.14 Luke 12.31 Heauen is our inheritance ergo no purchase by vs it hath pleased the Father to giue vs the kingdom ergo we get it not by our selues Saint Iohn saith Christ is the dore by which we must enter Ioh. 10.7 Act. 10.12 Peter saith there is no other name vnder heauen whereby we can be saued but onely by the name of the Lorde Iesus And therefore to ioyne Christ with vs and his perfect righteousnes with our broken workes euen vnholinesse it selfe Matt. 9.16 1â— were but to put new cloth in an old garment and so to make the rent worse and to put new wine into old bottles and so to spill all and to build part of the house vpon Christ and part vpon our selues were to set part vpon the foundation 1. Cor. 3.11 and part besides the foundation and so to bring all vnder foote And therefore if we will be wise builders let vs ascribe all wholy and onely to our good God who hath so loued vs in Christ Iesus that albeit we haue beene disobedient to his heuenly maiesty yet if we wil come when he calleth and vse the ordinary means when he offreth them turn again to him with al our hearts he will be stil our Lord that for his promis sake in Iesus Christ our Lord and yet al of his fauor vnde serued and loue vnspeakable wherwithal he loued vs before the foundation of the world 〈…〉 This doctrine is necessary for two sorts of men First for those that are too much oppressed with the burthen of their sinne euen to despaire these men are to know that Christ Iesus spake vnto them when as hee saide 〈◊〉 11.28 Come vnto mee all you that are heauy laden and I will ease you And the Prophet heere speaketh vnto
in trueth returne they shall not loose their labour but the Lord will blesse them and the rest for their sakes Thus the Lord sheweth himself carefull to remooue all causes of doubting from his people and to put in all the prouisoes that may be on their behalfe al to make the conueiaunce of his blessinges as sure as may be vnto them that they may haue nothing to allege for themselues if they shuld vnkindly reiect or neglect this gracious couenant of the Lord so mercifully and vndeseruedly offered vnto them The first thing that from hence wee may learne is this that the sinnes of many shall not hinder the course of Gods mercies vnto the penitent though they be but few The Sodomites were many and their sinnes were as a mightie pile of woode for the wrath of the Lord to burne vpon the crie of them ascended vp vnto the eares of the Lord and the filthinesse of their abhominations had infected the very aire yet all this could not moue the Lord to keep backe his mercy and louing kindenesse from righteous Lot whose soule was vexed within him for their wickednes Gen. 19.29 neither did the Lorde forget his seruant Abraham when the fire of his fierce wrath was flaming vpon those wicked cities In the like gracious manner did hee remember Rahab who gaue entertainement to the spies of Ioshua when Iericho was vtterly destroyed And this is a point of singular comfort to the godly to remember that God in visiting the sinnes of the whole world yet will not forget to shew mercie vnto thousands of them that loue him and keepe his commaundements Yea if there bee but one of a Citie and twoo of a Tribe that doe truely returne to the Lord the Lord wil surely embrace them whatsoeuer others do Againe we are further to obserue heere that the Lorde that is the most righteous Iudge of the world iudging all men in equitie and trueth will not condemne all for the wickednesse of some but will take them as he findeth them if there be but one of a cittie or two of a tribe that feare God they shall be iustified in their vprightnesse and not be condemned with the rest And surely this is a good rule for vs to follow that in censuring and iudging of men we may take heede of rash and hastie iudgement for it is the maner of the peruerse world to cōdemn all for some without any difference or exception If in the ministery they heare of som one or a few that be of lewd and vngodly behauiour straitwayes their bolt is shot ouer the heads of all that are in the ministerie crying out that all be naught they are al such In like sort if any other man that is a professor of the gospel chance to be founde in any fault straitwayes profane Atheists crie out with open mouth that there are none worse then professours but they will take heede I hope how they do make such wry mouthed conclusions against al estates for feare that their necke shoulde pay the price of their tongue For if they should look into the state of Kings and Princes they should finde that some haue beene vsurpers some idolaters some tyrants and some verie vicious and licentious persons will they therefore conclude and say of Kinges and Princes as they doe of the poore ministers and other inferior professors of the Gospel there are none worse then Kings and Princes for such and such were idolaters c. they are all naught No I trow not for feare of a worse matter But doe they thinke in this sort to depraue and condemne the profession of the gospel and the knowledge of the sacred scriptures as the cause of al disorder and the professours of the same as the worst persons that liue as the maner of many is and to escape the Lords hands for this their horible pride and presumptuous rashnes wil not the Lord thinke we be reuenged of such wicked ones that shall so maliciously beare false witnes against Gods church and slander the Lord Iesus in his poore members Is not the Lord as ielous of his owne glorie and of the credit of his people and gospel as Kings and princes are of theirs and their lawes but as Christ said of his disciples so wee may truely say of such swift iudges they knowe not what spirite they are of For the spirit of God taketh an other course hauing to deale with the seauē churches of Asia in the Reuelation he saith thus Apo◠◠I know thy faith and thy patience and thy loue and thy zeale c. that is I commend thee for these good things and I approue thy workes but yet I haue somwhat to say against thee for such a thing and such a thing that is I neither condemne thy good bicause of thy euill nor commend the euill that is in thee because of thy good things this course he taketh with euerie one of them to shew what we should do in such cases if we haue the spirit of god for we so many in the world fallen into two foule extremities at this day first our protestants at large say that because wee haue the gospell plentifully taught in many places of the land and the sacraments many good things the Lord make vs indeede thankfull for them that therefore all is well and nothing is amisse there are no faults nor corruptions in the church ministers or people The Brownists on the other side crie out that because that there are some defects and wantes in the church and euerie thing is not ineuerie respect so purely reformed as it ought to be by the word therefore say they wee haue no church no sacraments no ministers nor any thing that is good but that al our ministers are dum dogges Baals priests and I know not what playing the franticke mans part who because some thing lieth in his way or there is something in the house that is not to his minde therefore laieth about him at euery one that commeth in his way the poore innocent children are beaten the seruaunts driuen out of doores the meate on the table is cast downe to the dogges the fire flung about the house the windowes are broken in peeces and not content with this runneth out and gathereth vppe al the filth and dirt in the streete to cast in his mothers face that bare him and wipeth his handes vppon his fathers face who begate him and all to make them odious to all that shall beholde them And hauing set the house on a fire runneth away by the light thereof crying out to all that they haue infected with the like rage Come out from among them Come out from among them there is no dwelling there is no house there is no meate there is no body to dresse anie thing they are al polluted and defiled all is naught amongst them And hauing made their Proclamation away they fling into another countrey till they haue done as great an
gaue them any authority and therefore they bring no profite vnto the people they preach and studie and take paines to no purpose like the good wife that churmeth and churmeth and can make no butter come As for the people that lâ—ue vnder their ministerie hee sheweth in the 2. verse that they be adulterers and swearers full of wickednes and vngodlines to shew that nothing but wildernesse can grow vppon the ground that is tilled by such as are not according to the Lords liking As for their owne behauiour hee sheweth in the thirteenth and fourteenth verses that it is sutable to their teaching deceitfull and filthie broken out with all manner of botches and blaines of foolishnesse and filthynes and adulterie and vncleanenes and walking in the by-pathes of lies and falshood strengthning the hands of the wicked that none can returne for his wickednesse and in one word more they are all both prophets and people vnto mee but as Sodom a sinke of sinne and as the inhabitants of Gomorrha such an other sinke this they are to me saith the Lord thus they are in my eie whatsoeuer they seeme to be in their owne opinion or in the iudgement of others whome they haue blinded and bewitched Thus we see what vgly creatures they are which runne before the Lord send them which are ministers after mens hearts but not after Gods heart as a number of blind guides amongst vs bee the Lorde taketh no pleasure in them nor in those foolish people that are contented with them and therefore sets them alone to do as they list and turneth them as false children ouer whom he hath no care but lets them runne as it were filth and vermine for waÌ„t of trimming washing with the water of his grace and spirit whereas those that are of his sending forth and such as hee taketh pleasure in he will set them out in the best manner and grace them with good gifts and holie conuersation he will make their words gracious and their ministery to be reuerenced in the eyes and heartes of all that feare God they shall bee mightie and powerfull in deliuerie of their message they shall be fruitfull in the worke of the Lorde and terrible in the consciences of the wicked they shall bee blessed in the strength of the spirit to turne many soules into the wayes of righteousnesse euen so manie as GOD hath appointed yea they and their people shall bee a righteous generation ouer whome the Lorde will haue a watchfull eye continually to renewe and to repaire them with his grace and spirit there shall not so soone any fore seeme to arise in their life or anie corruption in their profession but the Lord with his fauour and grace shall heale it againe they shall be blessed of God to the good of Gods church which are pastours according vnto Gods heart and none else I doe not meane such as are free from all corruption and staine of sinne for such are not to bee looked for in this vale of corruption but such as the Lorde hath sent foorth and furnished with gifts and sanctified for the worke of his church And the like may bee saide of ciuil magistrates and church gouernors that if euer the church of God reape any good by any it is by them that are not after Antichrists heart and lyking or according to the worldes approbation but according to Gods wordes liking for God blesseth no ordinance but his owne This doctrine may haue a good vse in respect of those that bee Pastours or that haue anie publique place of teaching in the church of GOD it maie seeme to admonish them that they approue themselues both for life and doctrine in the sight of GOD to bee such as God liketh of if they will doe any good in the worke of the ministerie and thereupon reape any comfort to their conscience in the day of the Lord. There be two markes that euery minister approued of God must principally aime at not lucre nor gain nor worldly promotion nor the vaine praise of the world as the maner of many is which shoote as rouers doe at many markes and neuer a one certaine But the markes that Gods ministers must shoote at are the glorie of God and the good of Gods church that they may say as Paul said Rom. 10.1 without checke of conscience Our hearts desire and prayer to God is that Israel may be saued And so deere should the glory of God be vnto vs and so great should be our loue vnto the church of God that if it may bee aduaunced in the saluation of our brethren yea of our enemies more then in their destruction we shoulde earnestly craue the same of the Lord yea so earnestly that rather then the Lord should loose any part of his glory therein we ought to craue it with the hazard of our owne saluation as the apostle Paul that singular paterne of zeale and loue did Rom. 9.3 when hee desired to bee accursed for his brethren sake the Iewes which were his brethren according to the flesh Some bende al their endeuor that they may be wel thought of with the Prince or with the court or with some noble man or with the chiefe of their congregation for wealth and authoritie and some desire only to be popular approued of the multitude to bring this to passe they take great paines they studie hard they reade much they currie fauour with one and flatter with another they serue the time and turne with the time watching the tide that they may rovve with the same and if they meet with any of their brethren labouring against their streame him they belabour with their Inuectiues though therein they doe striue against the streame of Gods eternall trueth but what â—â—re they so they may haue the approbation of the world whose glorie they doe hunt after like lusty Nimrods and if they chance to misse of their purpose as sometimes they are crossed as wel as others are they not ready to fall sicke of Hamans disease who was ready to die for sorrowe because Mordecai did not bow the knee vnto him It is a good blessing of God to be gracious in the eies of christian Princes and great states as it was a thing greatly to be reioyced at when Theodosius the Emperor of Rome embraced christian bishops which resorted vnto him And the fauour of Gods people in the Lorde is a good fauour of God which oftentimes hee giueth vnto his seruants when they seek not after the same But yet this is not the thing that Gods seruants must affect but all their care must be both at their first entrance into the ministerie and in the whole course of the same vnto the ende that they may bee found Pastours according to Gods owne heart Both credite and maintenance in the world are the good blessings of the Lorde and it shall be lawfull for Gods ministers to enioy the same so farre foorth as God seeth
sent him must haue his life clothed with robes of holines and righteousnes I mean not that a holy life is essentiall to a minister so that he is no minister that wants it but that it is necessary for a minister for many shall say at the last day to Christ 〈…〉 7.22 Wee haue prophesied in thy name to whom answere shal be made againe depart from me ye workers of iniquitie I know you not The necessitie of it may appeare by many reasons first a minister vnlesse hee bee sanctified hee shall neuer soundely and liuely vnderstand the word of GOD 〈…〉 5 9. for the Lorde reuealeth his will vnto the humble and his counselles vnto them that feare him and to none else Lawyers become cunning by long reading and Phisitions by experience yet no man was euer a perfect found and iudiciall diuine without holines This knowledge is rather feeling then learning in aboundance of bea rt rather then extreame studie sent by God to good men so that hee that can say with Dauid Psal 119.117 I loue thy lawe may say I haue more vnderstanding then my teachers It is the equitie of God vnwilling to obey vnwoorthy to knowe for what should hee do with a talent which wil not vse it Therefore he which forbiddeth pearles to swine staies his hand from casting knowledge to the wicked except so much as shall condemne them Further the ignorant people cannot see the ordinance of God but they vse to iudge of a mans ministery by sensible things which they see in him therefore a good life is necessarie in a minister For they say because he liueth according to his teaching wee will heare him as Herod heard Iohn Baptist Mar. 6.20 because he was a good man and a godly If teachers of humane artes shall tell generall things without examples it is hard to learne of them so if teachers of diuine things shall teach onely without examples it wil be as hard to learn of them therefore the minister must set a copie with his life which the Apostâ—e saint Peter requireth when hee saieth â—et 5.2 3 Feede the flocke of God which dependeth on you caring for it not by constraint but willingly not for filthy lucre but of a ready minde not as though ye were Lordes ouer Gods heritage but that ye may be ensamples of the flocke VVhat manner of examples ministers must bee Saint Paule sheweth 1 Timothie 4.12 when hee saieth Bee vnto them that beleeue an ensample in worde in conuersation in loue in spirite in faith and in purenesse It is said vnto all men Be ye holy but it is enioyned the minister more specially to be adorned both with inward and outward holinesse Inward holinesse standeth in faith and a good conscience which the Apostle Paul would haue to be in Timothie as weapons Tim. 1.19 without which he cannot fight a good fight the first is a perswasion of the trueth or true doctrine the other excuseth a man in euery action â—ron 15.15 and therefore Salomon calleth a good conscience a continuall feast And Paul laboured to keepe that aboue all things â—ct 24.16 for I endeuour my selfe to haue alway a cleare conscience both towards God and towards men Outward holines which must be in the minister of God is set foorth in I. Tim. 3.2 A Bishop must be vnreprooueable Againe there be outward dueties required of him in regard of his person in regard of his familie in regarde of his calling and in regard of strangers First in regarde of his owne person he must be vnblameable so farre from outward crimes and grose sinnes that hee must bee free from all iust cause of suspition because he must reforme others not to be free from sinne for that is not possible in this life Hee must wisely conceale his infirmities from others for being once knowen they are as a barre cast in the way of the people to stumble at And howsoeuer great and foule faultes in an other man seeme to bee but small yet euery light infirmitie in the minister is accompted as a plague-sore running vppon him the which maketh him to be abhorred of the profane and ignorant sort therefore if the minister shoulde make his infirmities knowen vnto them it were all one as if hee shoulde say I haue the plague about me and so make them to abhorre both his person and his doctrine Secondly in regarde of his ovvne person it is required that hee be the husband of one wife for in those times men had twoo wiues and then he might not be a minister because that hee hadde broken the holie ordinaunce of almightie God in himselfe which should see it kept in others If hee had bin such a one and now is single or ioyned onely to one hee may be a christian but not a minister And the like is to be said of him that hath been sometime a Preacher of the gospell and after that fell to be an idolater or a Popish priest and is now a professor of the gospel again the church may vpon his repentance take him for a christian but hee ought not to serue in the publique ministerie of the word as yet many doe because hee is not onely blemished himselfe worse then a man that wanteth a member which in no wise might serue in the worke of the ministery but also is a fowle scarre in the face of the church which must be remoued that the church may looke with a louely and comely countenance that her friends may be in loue with hir and not through hir vgly and deformed visage be occasioned to loathe her and this is that which the Prophet Ezechiel in plaine words hath recorded in this manner â—â—zech 44 10 Thus saith the Lord God No stranger vncircumcised in heart nor vncircumcised in flesh shal enter into my sanctuarie Neither the Leuites that are gone backe from mee when Israel went astray which went astray from me after their idolles but they shall beare their iniquitie And they shal serue in my sanctuarie and keepe the gates of the house and miâ—nister in the house But how shal they minister they shall slay the burnt offering and the sacrifice for the people and they shall stand before them to serue them that is they shall serue as drudges to doe all the seruile worke that belongs to the sanctuarie like the Gibeonites who were appointed by Ioshua to carry wood and draw water and why Iosh 9.27 because they serued before their idolles and caused the house of Israel to fall into iniquitie Ezech. 44.12 Therefore haue I lift vp mine hand against them saith the Lord and they shal beare their iniquitie And they shall not come neere vnto me to do the office of the priest vnto me neither shal they come nere vnto any of mine holy things in the most holy place but they shall beare their shame and their abominations which they haue committed And I will make them keepers of
the watch of the house for all the seruice thereof and for all that shal be done therein Now if any man will obiect against this that hath been spoken that Paul was a persecuter of the gospell and yet afterward was caled to be a preacher of the gospel he may but it will not serue his turne for first Paul was not a preacher before he was a persecuter for then had hee beene a right apostata or backe-slider from the faith as those men were of whom I spake before as namely such as were preachers and professors of the gospel in king Edwards dayes and persecuters of the gospel in Queene Maries dayes then to become preachers of the gospeâ—l againe in Qu. Elizabeths dayes such Apostataes Imeane was Paul neuer neither are they to be admitted into the ministerie nowe Secondly Paul was extraordinarily called and conuerted it doth not therefore follow that any now-adays should looke for an extrâ—â—rdinary calling when the same Apostle hath laied down an ordinarie rule for an ordinarie ministerie and amongst other rules hath laide downe this for one that a minister must be vnrepâ—ooueable but it is verie euident that such apostates and runningates from the fâ—â—rh which haue made also others to fall away with them are very instly to be reprooued Thirdly it is required of a minister of God that he be watchfull because the church of God is subiect to the temptations of heretikes and Sathan therefore he must of necessity be resident vpoÌ„ his charge that he may be acquainted with the natures and conditions opinions of his flock continually so meet with euery inconuenieÌ„ce as it ariseth before it grow to a head Cursed is he that doth the worke of the Lord negligently Ierem. 48.10 If negligence in the Lordes worke be accursed Non-residencie then what blessing can a Non-resident look for vpon his non-residencie for there can be no greater negligence in doing of the Lords work then for a minister to leaue his place standing wherein god hath set him and to commit the care ouer vnto a hireling which was coÌ„mitted to him like the vnkind nurse which turneth ouer the childe to another whom the parents of the childe neuer trusted withall If any wil say they can be but taught as good by one as by another they do but deceiue themselues For if theÌ„selues should commit their owne child to a nurse whom they haue made choice of before another they would not like it well nor take it well if that nurse should take her wages and post it ouer to another and say it can be but kept or it can be but fed and as good by one as by another Besides that the Lord in his word expresly condemneth such kind of dealing in the priests of Israel Ezech. 44. charging theÌ„ to haue broken his couenant and How because they had brought in strangers to pollute the house of God being vocircumcised in flesh and in heart who offered with the bread fat and bloud which the Lord calleth abominations shewing the reason of it for ye haue not kept the ordinaunces of mine holie things but you your selues haue set others to take the charge of my sanctuarie which maketh as directly against Non-residents and their Curates or substitutes as can be for if such care was required of the Leuites and priestes vnder the ceremonies of the lawe which were but shadowes of Christ and the gospel How much more ought the ministers of the gospel to haue this care to looke vnto the worke of God themselues vnto whome is committed not the shadowes but the substance it selfe euen the Son of God who was the ende of those ceremoniall figures and shadowes and the dispensation of the gospel of Christ wherein is exhibited more cleerely vnto the church of God euen Christ Iesus himselfe alredy come and crucified and in heauen glorified which faire exceedeth al those things which were committed to the priests and Leuites which did also exhibite Christ vnto the church but more obscurely and a farre off Now â—f God would not dispense with them for committing the charge of his house then to others much lesse wil he dispense with vs for committing the charge of his house nowe to others And admit that their substitutes be honest men godly learned and painefull too which yet is but seldome though somtime seene if they be not troubled nor called into question as others be yet wee must know that God hath not promised any blessing but to the labours of such as he hath ordained and set ouer his people and not ouer euerie hireling for God will blesse no ordinance but his owne what care and intent soeuer men haue Fourthly it is required of a minister that he be sober that is there must bee a moderation of all his affections and of al his appetites as in eating and drinking in apparrell in recreation in companie keeping and such like vnto which must be ioyned modestie that in good and seemely order his outwarde behauiour must not be offensiue he must be free from all light speeches or shewes hee must learne to beare his person orderly in dignitie and grauitie as becommeth the minister of God It is also required that hee bee harborous and full of hospitalitie according to his abilitie and an entertainer of the faithfull hee must be also apt to teach able to deliuer the word and to apply it aptly and fitly according to time place persons and al occasions as Esay saith he had a tongue to speake words in due season Esa 50.4 which as Salomon saith are like aples of golde with pictures of siluer Pro. 25 1â— most precious and comely whereof one is worth a thousand of others hath more grace then ten thousand There be three foule vices which must be remoued from his person First hee must not be giuen to wine that is alwaies to sit by it as they that take plesure in it like theÌ„ that cannot eate but stil must haue wine Timothy might dâ—nke wine not for pleasure but for his helth for plesure too so it be not ordinarily Secondly he must be no striker if he caÌ„not ouercom his people by exhortation instruction in his publike function hee may not strike them In his family he may strike his seruants and his children when they deserue correction yet with discretion for ther he is both minister and master And in wars also he may strike the enemie when by the magistrate hee shall be thereunto lawfully called for hee is both a minister and a subiect Thirdly he must not bee giuen to filthy lucre as they that liue of the gain of vsury or of cards and dice and other gaming or by any gains that come by hooke or by crook as the prouerbe goeth against the law of God man The reasons are taken from the contrarie causes for strokes come from anger he must bee a man that can bridle his anger and
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
better bringing vp of men in this holy knowledge of God the Lorde hath giuen his statutes vnto Iacob and his ordinaunces vnto Israell which hee hath not vouchsafed vppon all nations for the heathen haue not the knoledge of his waies Psalme a hundred fortie and six And these statutes of God are contained in the bookes of the olde and new Testament called the holie Scriptures by the waie of excellencie which being rightly vnderstoode of vs doe bring vs directly to the true knowledge of God and of our selues And because there are in the scriptures som things that be hard and darke to our vnderstanding therefore the Lord hath ordained pastors doctors whome hee hath also furnished with giftes of knowledge and vtterance and learning and sanctification that they may teach the Lords people the true meaning of the scriptures and so traine them vp in the knowledge and obedience of the Lord. By this then it appeareth how necessarie it is for all Gods children to haue the knowledge of GOD the vnderstanding of the scriptures and the preaching of the word amongst them by a painefull faithfull and learned ministerie And on the other side it be wrayeth the pestilent daunger of ignorance and ignorant ministers and also the barrennesse of bare reading without the tillage of expounding of catechising of doctrine of exhortation and of application the which is the life of doctrine by which holy meanes as it were with the Lords ploughs the fallow groundes of mens hearts are broken vp 〈◊〉 4.4 whereas otherwise the seede is but cast amongst the thornes as Ieremy speakes When the Queen of Ethiopia her chamberlaine was reading the prophet Esay in his chariot â—8 30 Philip asked him if he vnderstoode what he read to shew that a man may reade and reade againe and bee neuer the nearer without an interpreter as that noble man confessed for how can I vnderstand saide he without a guide Therefore Ezra when he had read the scripture he also gaue the sence Nehem. â— 8 and caused the people to vnderstand the reading to shew that bare reading is not sufficient to bring men to vnderstanding And therefore our sauior Christ also when hee had read a place of Esay that concerned himselfe hee closed vp the booke Luke 4.20 and opened the text making application thereof to his hearers whereuppon it followeth in the same place that all that heard him bare him witnes and wondred at the gracious words that proceeded out of his mouth to shewe that preaching giueth grace to reading And when the word read is opened and applied then men beare witnesse of the trueth that is they knowe what to holde and beleeue for trueth and not before This the apostle Paul knew very well and therefore hee did not onely teach the Ephesians openly but priuately also in euery house going from house to house warning Act. 20.20 3â— and exhorting euery one as hee had occasion to shewe what course those sheepeheardes must take that would bring their flocks vnto the green pastures of heauenly comforts and the liuing waters of eternall happinesse both growing and flouring out of the liuely fountaines of knowledge and vnderstanding in the holy word of God And further for the necessity of knowledge vnderstanding what could the lord say more to shew the greatnes therof then to call them by the name of foode or meate and drinke for so he doth I will giue you pastors which shal feed you with knowledge and vnderstanding as if knowledge and vnderstanding were foode of the soule and so they be to teach vs as there is nothing more necessary for the strengthning of the bodie then meate and drinke so there is nothing more necessarie for the sauing of the soule then knowledge and vnderstanding Take away from the bodie ordinary sustenance long and it starueth And take away knowledge and vnderstanding from the soule and it perisheth Therefore as Christ said when he raised vp Iairus daughter giue hir meate so the Lorde saieth when the soule is raised vp to the life of God giue it meate but that must be knowledge and vnderstanding Againe as knowledge and vnderstanding are here called food so pastors are called feeders as if they were nurses the people as babes children which neither know what is good for them nor howe to dresse their meat nor how to feed themselues And therfore many doe not vnfitly compare the bare reading of the scripture vnto a whole loafe set before children which must bee cutte in peeces and be dâ—uided before it can profite them The preachers are also called feeders to shew that they must be like nurses in abilitie in affection and discretion Some haue wherewith to feede their children but they are vnkind and vnnaturall like cruel harlots that kill their children that they may not be troubled with theÌ„ Some beare a good affection to their children but their breastes are drie and they haue no meate to giue them when they crie for it as in the great famine of Samaria Som haue wherwith to feed but for want of discretion to obserue the childes nature and constitution as also the weaknes or strongnes of the stomack the frowardnes tendernes of thinfant and the causes of al it happeneth that much is giuen and little digested great pain is taken to little purpose bicause the child is either misdieted or distempred or handled too tenderly or too rigorously Therefore in the feeders of the soule there ought to bee sufficient store of knowlege there ought to be a louing tender affection tempered with wisedome and discretion that euery one may haue his due portion faithfully distributed vnto him and that in due time and season It is a lamenble hearing to heare the children crie for bread and it shal be answered againe by the Nurse I haue none for thee thou must starue for I haue none to giue thee But it is a thousand times more lameÌ„table to heare the soules mone for want of spiritual foode oh what accompt haue they to make vnto God that take the place of spirituall nurses and haue no milke in their breasts that is know nothing to any purpose is it nothing to starue the Lordes people Is the murthering of mens soules no sin before the Lorde O that the smoky Kemarius of this our age as vnpreaching ministers and non-residents and such like did consider well of this pointâ— then would they not leaue their occupations and trades as many haue done and betake them to the ministerie as their last refuge for liuing and maintenaunce sake but they would leaue the ministerie as fast and betake themselues to some other trade of life againe and wish that their heades were fountaines of teares that they might weep day and night for the slaughter and destruction which they haue made of the Lordes people VVhich they were better to doe nowe while the Lorde doeth allot them a time of repentance then heereafter in
hell from whence there is no redemption Oh that our Patrons and Bishops likewise did enter into the due consideration of this point then should not so many symonaicall and vnworthy worldlings be presented and admitted nor so many godly and painefull pastors be dismissed as ther are to the great woe and sorrowe of many poore soules that haue receiued most sweete comfort from their blessed ministerie and painefull endeuours in the Lord. But now it is time to enter combate and encounter with our aduersaries the Papists nay the aduersaries of Christ and his church about this point who wold beare the world in hand that Ignorance is the mother of deuotion and that there is no necessitie of the scriptures for the common people but that euery one must beleeue as the church beleeueth without any further triall or examination had of the matter by the word of God Which bloudy doctrine and vncomfortable assertion we shall see by Gods grace to fall downe and breake his necke at the sight of the trueth as Dagon the idoll of the Philistimes did at the presence of the Arke Ignorance say the Papists is the mother of Deuotion And Ignorance say the Protestants is the mother of dānation Now ther is great oddes between Deuotion and Damnation as much as is betweene ignorance and knowledge or between light and darknesse Indeede of Popish deuotion whose fruites are idolatrie and superstition and sacrilege and blasphemie and pride and ambition and couetousnesse and treason and all abhominations and in the ende eternall damnation Ignoraunce is the mother but not of true deuotion which pleaseth God Knowledge and Ignorance be contrarie one to another and as they be contrarie causes so their effects must needes be contrary and that by the rule of contraries for Contrariorum contraria est ratio Now if knowledge be the roote of faith and of loue and of zeale and of obedience and of all vertue and goodnesse as it is then is not ignorance the roote of faith but of vnbeleefe not of loue but of hatred not of zeale but of rashnesse and coldnesse not of obedience but of rebellion not of goodnesse but of mischiefe and therefore not of deuotion neyther but of damnation In the ninetie fiue Psalme the Lorde accuseth the Iewes of hardnes of heart tempting of God and continuall rebellion against the Lorde for the space of fortie yeeres and addeth this withall as a reason of all their wickednesse that they knew not the waies of the Lorde for which cause the Lorde sware in his wrath that they shoulde neuer enter into his rest to shew vs what bee the fruites of ignoraunce which if it bee the mother of deuotion it is of such deuotion as bringeth foorth all manner of iniquitie and shutteth men out of eternall felicitie In the fourth Chapiter of the Prophet Hosea in the first second third and fourth verses the Lord hath a controuersy with the inhabitants of Israel because there was no trueth nor mercie nor knowledge of God amongst them but swearing and lying and killing and stealing and whoring and oppression for which things the Lord telleth them that the land shall mourne and euerie one shall be cut off to shew what is to bee looked for where the knowledge of God is wanting When the Prophet Esay reproued the Israelites idolatrie and hypocrisie hee saide Knowest thou nothing as if he should say these are the fruits of ignorance In Philip. the first chapter and the ninth verse the Apostle prayeth God that the church might abound in knowledge and iudgement which hee woulde not haue doone if ignoraunce were the mother of deuotion Our Sauiour Christ commaundeth his church to search the Scriptures adding this as a reason that they beare witnesse of him Ioh. 5.39 and shewe the way to eternall life to shew that ignorance is not the mother of deuotion By this may we see how much we are beholding to the papists for shutting vp the doores of knowledge against the church of God They are like the Philistines that put out the eies of Sampson 〈◊〉 16.21 that so they might the better make sport with him and when the Papists had put out the right eye of knowledge in the church they might then make them doe what they list themselues They are like the cruell Nahash the Ammonite that would make no couenaunt with the Israelites 〈◊〉 11.2 but vppon condition that euerie man woulde put out his right eye The rauen when hee falleth vppon a sheepe the first thing hee doth is to picke out his eies that so he may the more easily deuoure the body so when the Papists fall vpon the sheepe of Christ the first thing they labour to effect is to put out their eies of knowledge that so they may the more easily prey vpon their bodie and goodes too They tell vs forsooth that the searching of the scripture is the cause of errour And our sauiour Christ saith therefore you erre because you knowe not the scriptures 〈◊〉 12.24 which of these must we beleeue the Papists or our Sauiour Christ They tel vs that the scriptures are hard to bee vnderstoode but the Lorde saith Al the words of my mouth are righteous there is no lewdnesse 〈◊〉 8 8 9. nor frowardnesse in them They are all plaine to him that will vnderstand and straight to them that would find knowledge The papists say they are hard and the Lord saith they are plaine and straight which of these now shal we beleeue the papists or the Lord Indeede saint Peter saith that in the writings of his brother Paul there are some things hard to be vnderstoode 2. Pet. 3.1 6 which ignoraunt and vnstable men doe peruert as they doe all other scriptures to their condemnation now if they be hard we see to whome they are hard to the ignorant and vnstable but not to those that desire knowledge to them they are made easie by the Lorde Therefore it must stand vs in hande to bee well repaired and sanctified by fayth and prayer when wee deale with the scriptures and bee truely resolued to bee reformed thereby or else wee may fall into errour as a iust recompence of our pride presumption Exo. 19. VVhen the Israelites shoulde come before the Lord they must be sanctified to day and to morrow saith the Lord when we come to the handling of the scriptures wee come before the Lorde and therefore wee must bee throughly sanctified and with Moses wee must put off the shooes of our carnall affections when wee come to deale with the booke of GOD for the scriptures are the mount from which God doth shew himselfe and the bush out of which goeth a flame of fire In them the Lord speaketh to vs and wee heare the words of euerlasting life wee must therefore strip off all our affections and fall downe before the Lorde with feare and knowe who it is that speaketh His worde is holy let vs take heede therefore into
what hearts we put it wee may not receiue it to puffe vp our hearts to waxe proud with knowledge we may not vse it to maintaine debate and contention to vaunt our selues or to make shew of our cunning His worde teacheth lowlinesse of mind to know our selues If wee learne not humility we learne nothing The scriptures are Gods mysteries therefore bee not too curious they are Gods sea therefore take heede that wee bee not drowned in them They are Gods fire therefore take we heed that wee bee not burned in them They are the glorious sunne of the Lorde to giue light to them that sit in darkenesse and shadow of death but they that gaze ouer hardly vppon the sunne take blemish in their eie sight Now if wee come to the worde of God with that feare and reuerence paier and faith and repentance and loue zeale and humilitie that should be in vs wee shall easily proue the papists liars in saying the scriptures are hard aboue the reach of the people as Iulian the heretike saide whom Saint Augustine therefore reproueth verie sharpely in writing against him August li. 5. Ca. 1. cont Iuliâ— And great reason had hee for it for God himself telles vs otherwise In Deuteronomie chapter 30. 11 12 13 14. verses he saith This commandement which I giue thee this day is not hidden from thee neither is it farre off It is not in heauen that thou shouldest say who shall goe vp for vs to heauen and bring it vs and cause vs to heare it that woe may dooe it Neither is it beyonde the Sea that thou shouldest saie who shall goe ouer the sea for vs and bring it vs and cause vs to heare it that wee may doe it But the worde is very neare vnto thee euen in thy mouth and in thy heart for to do it And in the nineteenth Psalme he saith Psalme 19 7. that the law of the Lord is perfect conuerting the soule the testimonie of the Lorde is sure and giueth wisedome vnto the simple the statutes of the Lorde are right and reioyce the heart the commaundement of the Lorde is pure and giueth light vnto the eies Dauid saith The word of the Lorde is a lanterne vnto his feete Psal 118.108 and a light vnto his pathes and hee and wee must goe all by one light Nowe if the light bee darke then what is cleare or what can hee see that cannot see the light It is expedient sayth a reuerend and learned Father that something shoulde be couered to make vs more diligent in reading more desirous to vnderstand â—ell more feruent in prayer more willing to aske the iudgement of others and to presume the lessse vppon our owne iudgement It causeth a man to take that profit by paines which he could not take by negligence And al things saith he are plaine to him that hath sound knowledge but to fools the most easie places seeme hard for how can wisedome enter into a fooles heart or a wicked mans heart both which are enemies vnto wisedome They are like the Owle that cannot see the brightnesse of the sunne not because the sunne beames are darke but because his eies are weake and cannot abide so cleare a light â—â—ctio But the Papists tel vs that they are not for the common people â—onsio as though forsooth the common people were none of gods people or had no souls to saue The scriptures bee bread and drinke which nourisheth vnto euerlasting life saith the same father great cruelty it is saith he to starue Gods people to death But what are they vnfit to haue the scripturs because they bee poore why Christ saith the poore receiue the gospell 〈◊〉 11.5 and blessed are the poore in spirit for theirs is the kingdome of heauen 〈◊〉 5.3 if the kingdome of heauen bee theirs why shoulde they not haue the scriptures as their euidence to shewe for the saide inheritance What then Are they vnfit to haue the scriptures because they are vnlearned why the apostle saith 1. Cor. 2.2 I esteem to know nothing but Christ and him crucified our sauiour Christ saith that his father hath hid these things from the wise learned of the world and reuealed them vnto babes and simple ones And the Apostles were sent to all creatures learned and vnlearned poore and rich There is none too poore nor too rich nor too olde nor too yong but whosoeuer hath eare to heare hath learning inough to be a hearer The wisest and the learned men in matters of this worlde haue not alwaies prooued the readiest to set forth the glory of God for who resisted Moses and Aron not the people but the king the chief of Egypt Who stoode against Elias but the priests of Baal who stoned the prophets but the wisest in Israel who crucified Christ but the Scribes and Pharisees not the common people wherein wee may see that fulfilled which the apostle alleadged out of the prophet speaking in the person of God 1. Cor. 1.19 I will destroy the wisedome of the wise and wil cast away the vnderstaÌ„ding of the prudent where is the wise where is the scribe where is the disputer of this world hath not God made the wisedom of this world foolishnes for seeing that the world by wisedome knew not God in the wisedome of God it pleased God by the foolishnesse of preaching to saue those that beleeue whether they be poore or rich learned or vnlearned that is no matter so they beleeue they shall be saued by the means of preaching which by the wisedom of the world is condemned for foolishnesse And thus we see the Papists condemned of most horrible crueltie and murther for that they woulde of their chariâ—ie starue Gods church by withholding the food of knowledge and vnderstanding from them It is further to be obserued that those pastors are promised of the Lord to come as a gift both to shew how vnworthy wee are of such a blessing as also to teach vs how thaÌ„kfully we should receiue it at the hands of the Lord that is the giuer I wil giue you pastors c. as if he should say when you haue them you must not take them as due vnto you for your deseruings for you deserue no good thing of me but I will freely bestowe them vpon my church Amongst temporal benefites there is none like a good wife and amongst spiritual benefits there is none like a good pastor And both are sent from God to those that feare him with this posie vpon them donum Dei the gift of God that if a maÌ„ should aske Who giueth this woman to be married to this man the Lord doth reach his hand as is were from heauen saying that do I so if any man aske who gaue this pastour to this congregation and other such to the rest of his church the Lord doth answere from heauen and saith that do I he is my
gift And to those that turne vnto me I will giue pastours according to my heart for house and riches are the inheritance of the fathers saith Salomon but a prudent wife commeth of the Lord Pr. 19 14. So a good pastor comes not as house and land by inheritance but as a good wife comes and that is of the Lord. Such pastours and teachers are sent as speciall loue tokens to the godly whereby they may knowe how the Lorde doth loue them But ignorant ministers and Non-residents and time-seruers idoll shepherds and such like are sent of God to the wicked as Saul was giuen to Israell in his wrath to plague them withal and to strengthen them in their sinnes and so to seale vp their condemnation as Salomon saith of a harlot Prouerb 22 The lippes of a strange woman are as a deep pit and he with whom the Lord is angrie shall fall into the same so may it be saide of wicked pastors and blinde guides they and their people goe together into the ditch and they whome the Lord is angrie with shal be plagued with such The Apostle Paul saith that Christ ascending vp on high gaue gifts vnto men some to be apostles some to be pastours and doctors c. and those he gaue to his church for the gathering together his saints to teach vs that they are not sent of God like marchandise for our money as Simen Magus thought of the gifts of the holie-ghost but they are sent as gifts 〈…〉 20. and are to be receiued as the gifts of the Lord. The only way to obtaine such gifts 〈◊〉 9.37 38. is by prayer The haruest is great saith Christ and the labourers are few pray ye therefore to the Lorde of the haruest and he shall send foorth labourers to shew that God will haue his giftes drawen from him by prayer that is he vell be knowen and acknowledged to be the giuer of them as men will say if hee had asked it of me I would haue giuen it him so doth the Lord say if they had asked such pastors of me I would haue giuen them such This therefore is the cause why there are so fewe true labourers in the Lordes haruest and so many wicked loiterers because the church in generall and congregations and christians in particular are not earnest enough in prayer vnto God for them for as Esay saith We should not giue the Lorde any rest 〈◊〉 2.7 but as it were wearie him with our prayers vntill he repaire the decayed places of Zion and build vp Ierusalem in her perfect beautie which is the praise of the worlde Neither are good pastors gotten nor bad ones displaced by railing and libelling against Bishops and the gouernours of the church as some haue thought nor by factious and seditious drawing of multitudes to practise against the sworde of authoritie nor by robbing the church of her children nor by scismaticall seperating of our selues from the church as hereticall schismatikes doe thinke nor by withdrawing of their liuings as couetous worldlings imagin but by humble suing to God with prayer and supplications for so are his gifts obtained so that if men woulde leaue their scurrilous libelling and their vnseemely railing and their vaine talking and their scismaticall seperating and their seditious banding and their cruell dealing and now another while trie the Lord by turning vnto him as here he requireth vs and plie him with our humble prayers as Christ hath commaunded vs there is no doubt but it would goe better with the poore church of Christ then it doth for if we do that which is required of vs most certainely the Lorde will performe that which hee hath promised Nowe where the Lord hath bestowed such pastors and planted the meanes of saluation there is much no doubt required againe What is requiâ—â— of them that haue good pastours Two things doth the Lord expect and looke for at their hands which haue receiued such gifts of the Lorde namely loue and obedience for loue requires loue againâ— and seeing these gifts are sent froÌ„ the Lord as special tokens of his loue fauor toward vs his maiestie lookes for great loue again of vs towards the gift for his sake that gaue it towards the giuer for his own goodnes sake which only moued him to giue the gift And sith he giueth them to feede vs with knowledge vnderstanding he laboreth that we should grow and thriue therby that is to be the better reformed both in iudgements also in our maners But that it may appeare the better what loue we owe to the Lord in this respect we ought to consider the greatnes goodnes value of the gift wherby we shal al see the great loue and goodnes of him that is the giuer Euery man is friend vnto him that giueth gifts â—orerb 19.6 then euery man should loue the Lord for none giueth so many gifts as he doth yea for the gifts which men giue the Lord is to be loued bicause they had neither what to giue nor wil to giue vntill the Lord giue both Al the gifts of the Lord are either bodily or spiritual teÌ„poral or eternal general or special some are common to man beast some are common to good and bad to the reprobate the elect as meate drinke apparel appetite and digestion houses and lands cattel and corne gold siluer health and welth wife children beuty honor peace and plenty learning and wit wisdom and policy frends and promotion and many such like the least wherof deserueth and requireth that wee shoulde loue and feare the Lord with al our harts with al our strength but besides these the daily giftes which the Lord giueth to man and to the earth the sea and the heauens yea the whole world for mans vse they are infinit that to go about to nuÌ„ber them were to measure the sea with a spoon for which we return nothing but our sins which are mo then his benefits yet such is his goodnes that giueth al forgiueth al. But amongst al the Lords gifts there is none comparable to pastors that feed mens soules with knoledge vnderstanding When Dauid would set out the greatnes of this gift he reherseth many works of god shewed in his church for which he is to be praised Psal 147.13 1 Praise the Lord O IerusaleÌ„ praise thy God O Zion for he hath made the bars of thy gates stroÌ„g hath blessed thy children within thee he setteth peace in thy borders satisfieth thee with the flour of wheat When he considereth the benefit of Gods word he saith He sheweth his word vnto Iacob his statutes and iudgements vnto Israel he hath not dealt so with euery nation to shew that the word of God is a speciall blessing and not to be reckoned amongst such things as are common to all nations of the world When the Apostle saint Paul would set out the greatnesse