with the fingers kissing the Aultar breathing vppon the Hoast crossing the bread and cup shutting the eye and counterfeyting a sléepe striking the breast and â—yfting vp the Hoast betwixte two false â—andes euen as Christe was crucified betwixt two Théeues When the eyes are thus caried away then the other sences doo followe after The smelling is delighted with the swéet odours and perfumes of the incense and Frankencense the eares are tickled with the sounde of Organs and of Belles and with the chaunting bleating of Himnes and Anthemes in an vnknowen tongue And when the tongue the eyes the eares and all the sences of the body are thus by little little caried away from God then is the heart lulled a sléepe it is stollen away from worshipping the Lord in spirit and trueth it is drawne to worshippe Idols and Images it is drawne to honour the wheâ—ten God Rom. 1.25 ascribing that vnto the Creature which is due vnto the Creator whose name be blessed for euer and euer And thus if we first committe Idolatrie in the temples of our owne bodies which Christe hath consecrated sanctified to be the temples of the holy ghost then we wil not sticke afterward to commit Idolatrie in the Temple and Congregation of the Church of God and that we can not auoid the euill vnlesse also we auoide the occasions thereof Gen. 34.1 Dina the daughter of Iacob which was rauished by force of the sonne of Hamar the king of Sichè did not in harâ— coÌ„sent vnto that wicked acte and yet notwithstanding she was not free from the â—rime of whordome neither was she to â—e reputed for any thing but a strumpet For if she had taried at home within her Fathers house and not strayed abroade to sée the Daughters of that Countrey she might haue auoided the great inconuenience whereby she fell into so great dishonour and shame And therfore Paule commaundeth vs To abstaine 1. The. 5.22 not only from euill but also from all occasion and all appearaunce of euil And we are coÌ„maunded by God himself Isa 48.20 52.11 2. Cor. 6.17 that we come out of Babiâ—on and slie from the Caldaeans Depart ye from theÌ„ce and touch no vncleane thing goe out of the middest of her and be ye cleane ye that beare the vesselles of the Lord. Now there are thrée kindes of comming out of Babilon The first is in body onely the seconde is in heart onelie the third is â—othe in body and in heart And this is the safest and surest way for euery Christian Of the first sort which are come out of Babilon in theyr bodyes and yet haue theyr mindes styll in the middest thereof I am afearde least there are many of them at this tyme héere present amongst vs which haue drawne theyr bodyes out of Egipt and yet haue not vtterlie forsaken the manners and fashions of the Egiptians and for this comming out they are neuer the better it is an occasion of their damnation and not of their saluation For it were farre better to beâ—e Israelite and to worship God purelie in the lande of Egipt then to be an Egiptian and an Idolatour in the Desert and in the lande of Canaan Exod. 32.6 and there to woorship golden Calues and to long for the Onions Num. 11.5 and Garlike and fleshpottes of Egipt It were farre better to call vppon God in Egipt and to beare patiently the tyranny of Pharao Exod. 2.23 then beeing out of Egipt to murmure against God and to blaspheme his trueth as did the auncient Idolatours Israelites by name but Egiptians in deede hauing their bodyes without Egipt and their heartes with in it and as many doo nowe which beeing delyuered from the bondage of Pharao doo long for the flesh-pottes of Egipt and lothe the sweet Manna the woord of the euerliuing God The seconde sort is of them Which come out of Babilon in heart but not in body which can verie hardlie be in any Christian for where the heart is there will the body be also And it can not be that the heart should â—e truelie turned vnto God but it must â—éedes draw the obedience of his wil. But â—e safest and surest and the onelie true â—ay for a Christian is to come out of Baâ—ilon bothe spirituallie and corporallie bothe in heart and bodie Ephe. 5.11 and to haue no fellowshippe with vnfruitfull workes of darknesse For What fellowshippe hath righteousnesse vvith vnrighteousnesse 2. Cor. 6.14 What CoÌ„munion hath lyght with darknesse what concord hath Christe with Beâ—all what part hath the beleeuer with the â—nfidel or what agreement hath the Temple of God with Idolles wherfore come â—ut from among them and seperate your selues sayth the Lorde and touch no vnâ—leane thing and I will receyue you I will â—e your Father and you shal be my sonnes and daughters sayth the Lord almightie There are some which to prooue that a man maye come out of Babilon in heart although he doo not come out in bodie and that a man may dissemble with the toÌ„gue and yet haue a true faith in Christe doo â—lleadge the exsamples of Naaman the Syâ—rian of Saint Paule and of Nicodemus 2. Reg. 5.17 1. Cor. 9.22 Iohn 3.2 Of Naaman because when he was conuerted to the true God of Israel he sayde to Elisieus Thy seruaunt will from hencefoorth offer neither burnt Sacrifice nor offering to any other God saue vnto the Lord. Heerein the Lord be mercifull vnto thy seruaunt that when my Maister goeth into the house of Remmon to worshippe there he leaneth on my hande and I bowe my selfe in the house of Remmon when I bowe downe my selfe I say in the house of Remmon the Lord be mercifull vnto thy seruaunt in this point Elisaeus séemeth to graunt thus much vnto him for he dooth not reprooue it but fayth 2. Reg. 5.19 Goe in peace As though he would permitte it to be lawfull for him to enter into the house of Remmon into the Temple of Idols and to be present at the sacrifice of the Heathen people so that he worshipped the Lord God onely in his heart But we must consider that Naaman was Captaine of the host and Seruitor to the King of Aram and he was in his Maisters company not to committe Idolatrie with him or to allowe his Idolatrie but according to his duetie to doo him seruice in his necessitie and therfore he dooth not require of Elizaeus that he might haue leaue to bowe downe to worship the God Remmon in body and notwithstanding â—o worship in heart the true God of Israel But he requireth that for a time he might do â—eruice vnto the Heathen Prince who was â—ount to knéele before the God Remmon And because the King when he bowed downe did alwayes leane vpon his seruiâ—our he could not leane vpoÌ„ him vnlesse â—e bowed also therefore he asketh leaue to bow downe not to worship the god ReÌ„mon but as he sayth him selfe that his
the prayse of men more then the prayse of God Thou art peradueÌ„ture ashamed to séeme holy before a coÌ„pany and great assemblie but the holie Scripture sayth Mark 8.38 that Whosoeuer shall be ashamed of Christe and of his woords among this adulterous sinfull generation of him shall the sonne of man be ashamed also when he commeth in the glorie of his Father with his holie Angelles Thou art afeard least thou shalt be mocked and scorned of wicked worldlinges I aunswer with the Apostle that If thou seeke to please men Gal. 1.10 thou canst neuer be the seruaunt of Christe And therefore whosoeuer for feare of man doth hold his peace in such offences the woorde of God dooth testifie against the thoughts of his heart that he looueth the prayse of maÌ„ more then the glorie of God and who soeuer for feare of daunger ensuing dooth refuse to confesse the Lord Iesus with his mouth he hath his damnation pronounced that the sonne of God shall neuer confesse him before his father and before his holie Angelles in Heauen And therfore 1. Tim. 6.12 â—f euer we looke to fight the good fight of faith or to lay holde on eternall life we must also professe a good profession before many witnesses A carnall man may thinke it a small offence to dissemble with the mouth that a man may so dissemble with the tongue that notwithstanding the heart maye be kept faithfull vnto God But we must take héede that we deceiue not our selues nor suffer our selues to be deceyued with such fonde imaginations There are many sinnes which séeme vnto vs to be of â—mall waight because eyther we haue no faith to beléeue the woord of God or else we iudge of them according to the corrupt affection of our flesh but if we could iudge according to the iudgement of the spirite of God we should finde that those sinnes which we estéeme light are most gréeuous â—nd abhominable in the sight of God We must take héede least the subtill Serpent â—eceyue vs as he did Adam and Eue 2. Cor. 11.3 who â—hought it could be but a small offence to â—ste of the fruite of a Trée but in the end â—hey prooued the contrarie for they were â—r this their disobedience cast out of Paâ—dize a place of all pleasures into all miserie and mischéefe which they we and all posterity may for euer rue and lament We must especiallie take héede of the beginning and first entraunce of sinne for if we doo a little giue place vnto it it will shortlie after take further possession of vs. We must take heede of giuing the bridle vnto the fleshe for if it once catch the bit into the teethe and feele the bridle loose vpon the necke it will carie vs headlong into all sinne and wickednesse Deut. 5.32.33 We must take héede of going out of the way although it be neuer so little for if we once misse our way goe astray the further we goe forewarde the further we goe out of our way and the more hardly shal we returne into the way againe We must retyre from the Riuers of sinne for if we goe vp and downe careleslie in the streame of wickednesse we are likelie at the last to fall into such a whirlepoole and bottomlesse pitte of mischéefe as whosoeuer is plunged therein can not be recouered We must take héede not onelie of touching sinne but also of approching néere vnto it for it is a plague so infectious and a venim so pestilent and a disease so daungerous that although we flie from it as farre as we can it can not be but that â—e shall be some thing infected therwith Eph. 5.7.11 â—e must drawe no acquaintaunce with â—ne For if we once ioyne our selues in â—itie and fréendship with sinne it will 〈◊〉 come so familliar vnto vs that we shall â—rdlie dispatch our handes of it and therâ—e if with our tongues spéech we conâ—nt vnto Idolatry wickednes and so afâ—r a sort draw acquaintauÌ„ce with it it caÌ„â—ot be but that we shall afterward grow â—to greater familiaritie with it so run â—eadlong into greater mischéefe Isa 1.21 Iere 3 1. Eze. 15.15 But that 〈◊〉 may shew you an ensample to teach you 〈◊〉 giue neither your tongue nor any part â—f your body to Idolatry to coÌ„mit spirituâ—ll fornicatioÌ„ against God coÌ„sider I pray â—ou by what meanes an harlot dooth come 〈◊〉 the vttermost degrée of her infamie and â—bhomination She dooth not become a coÌ„mon struÌ„pet at â—he first day 1. Tim. 2.9 but first she beginneth to pas â—he limits bonds of that shamefastnes modesty which ought to be in a vertuous â—oman the feareth God 1. Cor. 15.33 then she delighteth â—o heare and to vtter lewde and vnchaste â—alke and to sing filthy Rimes of ribauâ—rie Afterwarde she taketh pleasure in â—auncing and to be conuersauÌ„t with lusty â—onkars Eccl. 9.4.5 to féede bothe her eies with their iestures countenaunces and her eares with their lasciuious amorous spéeches And when she hath thus abandoned her tongue her eyes and her eares she is no more chaste nor holie Math. 5.28 For true chastitie must consist in the heart in the soule yea and in euerie part and member of the body After that the tongue eyes and eares are thus possessed of Satan then there follow touchinges and contractions which doo more defile her body and more inflame her vnto wickednesse And when her chastitie is thus crackt and violated hitherto then shortlie after it dooth perish altogether by most abhominable filthy fornication Notwithstanding at the beginning she hath some shame left and she dealeth as secretlie as she can to kéepe it close from the sight of men but in processe of time and by long custome of sinning this shame also falleth away by little and little so that at the last the secrete strumpet becoÌ„meth a knowen common strumpet and hath no regarde reuerence nor feare either of God in heauen or of men in earth or of the deuilles in hell Euen so it is also in spirituall fornication A man dooth not become an open idolatours at the first but by little and little â—irst â— Tim. 3.3 4.3.4 he delighteth to heare the blaspheâ—ies of wicked men wherewith they â—aspheme the trueth of God and layeth â—s eares open to their lyes and forgeries â—en he giueth his tongue to slaundering â—nd giuing at the profession of the Gospel â—nd to maintaine grosse errours for dispuâ—ations sake Afterward he delighteth his eyes with â—he glorious shew of gylded Crosses painâ—ed Images goodly Tapers precious Orâ—aments Coapes and Vestments and all â—he superstitious iestures vsed at the Masse â—s masking and mumming turning and â—alfe turning some times at the right side â—f the Aultar some times at the lefte some â—imes crying out some times whispering â—oftlie some times looking vp some times â—owking downe besides all their other â—oyes and foolishe iestures as twinckâ—ing
and by Saint Iohn 1. Ioh. â— not to receyue them into their houses nor to bydde them God spéede much lesse to ioyne them selues in any league or amitie with them or to suffer such to haue any dealing vnder them Abraham refused to take of the King of Sodom so much as a thread Gen. 14.23 or a shoâ— latchet least he should say Eâ—dr 4.3 I haue enritched Abraham Zerobabell would not suffer the Samaritanes to lay lyme and stone in the building of the Lord. 1. Reg. 13.16.18 The young Prophete for eating bread with the wicked olde Prophete was denowreâ— of a Lion Euse lib. 4. Cap. 14. Nicepb lib. 3. Cap. 14. Euse in vit Const lib. 1 Cap 11. Iohn the EuaÌ„gelist would not tarie in the same house with the heretique Cerinthus Constantinus to trie his men commaunded that all which would not doo sacrifice to Idolles should be thrust out of his seruice and when many for feare obeyed the coÌ„maundement he put them all away Psa 110.6.7 for he would suffer none to serue him which would not also serue the Lord and he knewe that they could not be faithfull to men which were vnfaithfull vnto God Theo. lib. 2. Cap. 6. Liberius going into banishment refused all the gifts of the Emperor and his wife saying Let them giue those thinges to Auxentius and Epictetus their Arrian heretiques Ephe. 5.11 2. Cor 6.14 we must haue no fellowship with the vnfruitfull workes of darknesse nor any way yoake our selues with Infidelles Leuit. 19.19 We are commauÌ„ded by the lawe of God not to plowe with an Oxe and with an Asse nor to sowe our ground with diuers seede nor to make our garmentes of Linsey wolsey Wherefore we must auoide all mingling of contraie Religions and in no wise ioyne our selues with the wicked but endeuour our selues that we may say with Dauid Psal 110.6.7 Mine eyes shall be vnto the faithfull of the lande that they may dwell with me he that walketh in a perfite way he shall serue me There shall no deceiptfull personne dwell within my house he that telleth lyes shall not remayne in my sight O Lorde doo not I hate them which hate thee Psa 139.21.22 and doo not I earnestly contend against those that rise vp against thee yea I hate them with a perfect and vnfeyned hatred as they were mine vtter enimies But what is the cause why these pollitique worldlie wise men doo so familllarlie ioyne them selues with the wicked and so many wayes withdrawe them selues from the true confessing of the Lorde Iesus Surely this is onelie the cause for that they are afeard least a chaunge should shortlie come whereby they might be compelled eyther with shame to turne their coates or else incurre great daunger of suffering for the name of Iesus Christ Saint Iohn sheweth Ioh. 12.48 howe many of the chéefe Rulers beléeued in Christe but because of the Phariseis they durst not confesse him least they should be cast out of the Sinagogue for they looued the prayse of men more then the prayse of God As many there are nowe which would gladly professe the true faith of Christe and yet because they are eyther TenauÌ„ts to such Landlordes or Seruaunts to such Maisters as are backwarde in Religion and frowardlie bent to superstition or else because they are afeard of afterclaps and perilles which may héereafter ensue they dare not with their mouth confesse the Lord Iesus These doo not consider that which our Sauiour Christe sayth That who soeuer will be his Disciple Math. 16.24 Luk. 14.27 must take vp his crosse and followe him Nor that which the Apostle sayth That we must through many afflictions Acts. 14.22 enter into the kingdome of God and that they which will liue godlie in Christ Iesu must suffer persecutioÌ„ Neither doo they consider 2. Tim. 3.5.12 that trouble and affliction is profitable yea and necessary for the Church of God For whome the Lord looueth he chasteneth Pro. 3.11 Apo. 3.17 Hebr. 12.6.7.8 and scourgeth euerie Sonne that he receyueth If ye endure chastening God offereth him selfe vnto you as vnto sonnes For what Sonne is he whome the Father dooth not chasten If therfore ye be without correction whereof all are partakers then are ye bastardes and not sonnes Psa 119.67.71 Before I was afflicted sayeth Dauid I went astraye but nowe I keepe thy woorde it is good for mee that I haue beene afflicted that I may learne thy statutes Iohn 15.2 When the Vine groweth out of order it must be husbanded pared and drest when the bodie aboundeth with euill humours Eccle. 2.5 1. Pet. 1.7 it must be purged Golde must be tryed in the fire before any precious worke be made thereof Stones must be hewed and Tymber must be squared before wée can rayse vp any buylding Corne must be thresht Grapes must be prest before we can haue eyther bread or wine And all this is wrought in vs by trouble and affliction for affliction is the sickle which dooth pare and dresse the braunches it is the purgation which doth purge our soules from our former wickednesse and driue vs to repentaunce and amendment of life it is fire wherein the Golde is tried it is the toole whereby we are hewed and squared and made sit for the building of the Lord it is the instrument whereby we are thresht and prest and made as pure spiritual wheate fit for the Garner and storehouse of euerlasting ioyes And therefore Ignatius sayde when he was brought to be cast into the den of Lions Thus it behoueth me to be grounde with the teethe of Lions that I may be made a sweete manchette for the Lord. The Faith of a Christian is compared to Camamill which the more it is tread vpon the more it dooth florishe and the better it dooth prosper as Paule sheweth Howe the outward man must perishe before the inwarde man can be renued 2. Cor. 4.10.16 and we must beare in our bodyes the dying of the Lorde Iesus that the lyfe of Christe maye be made manifest in vs. And what is the cause now why many doo liue so careleslie and carnallie setting their mindes wholie vppon the glorie and riches and vaine pleasures of this world and hauing no care at all eyther of the honour due vnto the name of the immortall God and the setting forwarde of the glorious Gospell of Christe or of the saluation of their owne soules Surely the cause is onely this for that they are drunken with too much prosperity the outward man dooth not perishe they doo not carie about in their bodies the dying of the Lord Iesus For I am fullie perswaded that there are a great nuÌ„ber in England which nowe doo shewe them selues carnall and carelesse which if GOD should laye vppon them his rodde of correction would become much more holie and farre more zealous for the trueth of God Our Lord God hath two waies
they professe they knowe God Titus 1.16 but in their workes they deny him 2. Pet. 2.1.3 and therefore Saint Peter dooth call them Hereticks which deny the Lord that bought them which Heretikes Paul dooth bid vs reiect and auoyde after once or twise admonition Titus 3.10 The Papists doo teach this doctrine very earnestly that Hereticks ought to be auoyded and for this cause with their reasons of refusall and their Popish shauelings créeping frō place to place they perswade mē to absent them selues from the church teaching them that it is a damnable thing to commmunicate with Hereticks Then in this point we agrée bothe in one that Hereticks if they can by no meanes be reclaimed must be reiected But héere onely lyeth the question who are they which by Gods word are cōdemned for Heretikes Tertull. Quodcunque aduersus veritatem sapit est Haeresis etiam vetus consuetudo Whatsoeuer dooth sauour against the trueth if it be obstinately defended it is an Hearesie although it be neuer so auncient a custome But the Apostle Saint Peter ◠Peter 1.3 dooth more perfectlye discribe an Hereticke by two markes and propertyes There shall be saith he false teachers among you which shall hring in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damnable Heresies first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denying the Lord that hath bought them and secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall for lucres sake make Marchandise of you with fayned wordes Nowe who séeth not that these two points are plainely and fully accomplished in our aduersaries for firste they deny that the Lord hath bought them they call the Lord Iesus their Sauiour they confesse that he dyed vpon the Crosse but they denye that he bought them with his death for if he bought them with his owne moste precious bloud what néede they to bee bought againe with Popes Pardons Indulgences Mans Merits Masses Dirges Trentals or any such paultrie deuises and lewde inuentions of man And who knoweth not that all these thinges are nothing but subtill practises too picke mennes purses and too make Marchaundise of Soules for coueytous Lucre. Then thease are the Hereticques whiche we must auoyde which denye the Lorde that bought them which to inritch themselues defende such monstrous opinions as do all derogate frō the death and passion of Christ Titus 1.16 which professe that they knowe God but in their works they deny him Our Sauiour Christ is annoynted of God to be our Kinge our Priest Luke 1.33 and our Prophet Our King as the Angell saide to Marie he shall raigne ouer the house of Iacob for euer and of his kingdome shall be no ende Psal 110.4 Hebr. 4.14 7.26 Our Priest as the Prophet saith the Lord hath sworne and will not repent thou art a Priest for euer after the order of Melchizedec And our Prophet Luke 4.18 Math. 17.5 Iohn 1.18 Hebr. 1.2 because the spirite of the Lorde hath annoynted him to preach the Gospell vnto the poore and he is the belooued sonne of God whom only we must heare who beeing in the bosome of the Father hath declared him vnto vs. Then whosoeuer doo teach vs that any man can rule the hearts of men Psalm 2.9 Math. 9.6 Colos 1.13 Psal 110.1 Rom. 16.20 Rom. 6.6 Mich. 7.19 1. Cor. 15.55 1. Peter 1.3 or forgiue sinnes or destroy the power of darkenesse or make his enemies his footestoole or treade downe Sathan vnder his féete or kill the olde man with all his concupiscence with the power of his spirite or raise vp the new man in holinesse and righteousnesse or vanquish sinne Hell Death and damnation or establish in vs a hope of the inheritaunce of euerlasting life but only our Lorde and Sauiour Iesus Christe that man denyeth the kingdome of Christe And whosoeuer dooth offer Sacrifice for the quicke and the dead but onely the Lord Iesus who béeing the last Priest the Priest for euer did offer himself once vpon the Crosse for the sinnes of all mankinde as the Apostle saith Heb. 9 2◠He appeared once to put away sinne by the sacrifice of himselfe and Heb. 10.10.14 Sanctificati sumus per oblationem Iesu Christi semel factam we are sanctified by the offering of the body of Iesus Christ once made for with one offering hath he consecrated for euer them that are sanctified he denyeth the eternall Priesthood of Christe and whosoeuer affirmeth that anye mortall man can dispence with the worde of God or that the Bible ought to be locked vp and that our faithe ought to be grounded vpon the Popes decrées decretales or vpon any Dunses or Doctors or Fathers or Counsels whatsoeuer he denyeth our Sauiour Christ Math. 17.5 to be our Prophet the welbelooued sonne of God whom onely we must heare and therefore the Papists howsoeuer they haue the name of Iesus often in their mouthes 2. Pet. 2.2 yet indéede they deny the Lord that bought them and therfore Titus 3.10 are suche Heretiques as are to be auoyded But we must confesse our Sauiour Christ to be onely our kynge to gouerne the heartes of his electe people with the vertue of his holy Spirit and as for the wicked Rom. 8.14 to crush them with a Scepter of Iron Psalm 2.5 to break them in peeces like a Potters Vessell onely the Priest which offered hymselfe without spot to God Hebr. 9.14 to purge our consciences from dead workes to serue the lyuyng Lorde and onely the Prophet by whom in these last dayes Hebr. 2.2 Deut. 18.18 the Lord doth speake vnto vs and whome God promised to Moyses that he would raise him vp amonge his Brethren whome who so euer should heare Gen. 3.15 12.3 should not be destroyed We must confesse that he onely is the seede of the woman which hath brused the Serpents head Isa 7.14 the seede of Abraham in whom all the Nations of the world should be blessed The Childe whiche a Virgyn should conceiue and beare call his name Emanuell whome many kynges and Prophetes haue desired to sée we must confesse him to be our Iesus by whom we are saued and that vnder Heauen there is no other name giuen nothyng in Earth nothyng vnder the Earth nothyng in Heauen nor in the Heauen of Heauens Actes 4.10 no vertue no power no strength no name els that is named in which or by which we can be saued but onely by the name of Iesus of Nazareth Math. 3.17 Iohn 1.1 2. Cor. 4.4 1. Cor. 1.24 Actes 3.15 Hebru 2.10 12.2 1. Cor. 2.8 Iohn 10.11 14 We must confesse him onely to be the welbelooued sonne in whom the Father is well pleased the woord of God the Image of God the power and wisdome of God the Prince of life the Prince of saluation the Prince of faithe the Lorde of glorie the Heir of all things in Heauen and earth We must confesse him to be the onely good Shéepeheard by
holy holy Lord God of Hoasts glory be to thee O God most high To the which heauenly company and confession the Lord hasten vs all for the merits of his welbelooued sonne Iesus Christe to whom with the Father and the holy ghost be all prayse and dominion for euer and euer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16.27 A GODLY and Learned Sermon Containing a charge and Instruction for all vnlearned negligent and dissolute Ministers And an Exhortation to the common people to séeke their amendment by Prayer vnto GOD. Preached at Manchester in Lancastershire before a great and worshipfull Audience by occasion of certaine Parsons there at that present appointed as then to be made Ministers By Simon Harwarde Preacher of the worde of God and Maister of Art late of New Colledge in Oxforde Hilar. lib. 8. de Trinitate Non statim boni atque vtilis Sacerdotis est aut tantummodo innocenter agere aut tantummodo scienter praedicare cum innocens sibi tantum proficiat nisi doctus sit et doctus sinc doctrinae sit authoritate nisi innocens sit vita cius ornetur docendo Doctrina viuendo A learned Sermon of Instructions to the Ministerie Luke 10. verse 2. ¶ The Haruest is great but the labourers are but few pray therfore the Lorde of the Haruest to sende forth Labourers into his Haruest THE occasion of these wordes of our Sauiour Christ right reuerende and dearely beloued is that which is set downe in the verse last goynge before how the Lord appointed 70. Disciples and sent them two two before him into euerie cittie place where he himselfe should come wherein we haue first to consider how all the dooinges of our Lord and Sauiour were not onely fore-toulde by the Prophesies but also fore-shadowed by the deedes of the Patriarkes and holy Prophetes of God For as the posteritie of Iacob had the twelue Patriarkes Apoc. 21.14 Gen. 46.27 Num. 11.16 as the chiefe fountaynes from the which their offspringe was deriued euen so hath Christe sent forth his Apostles to the foundation of his church as Iacob went down into Egipt with seuenty soules as God coÌ„maunded Moses to chuse out seauentye of the Elders of Israel to beare the burthen of the people with him which gouernment was in a maner afterwarde renewed when the people were retourned from Babilon for they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was afterward corruptly called Sanedrin consistinge of 71. Seniors whiche had the hearing of most waighty affaires eueÌ„ so our Sauiour Christ Colos 2.16 Heb. 10.1 doth here seÌ„d forth 70. disciples before him into euery citie place where he himselfe should come thus is our Sauiour become the truth of al figures the body of all shadowes Gen. 2.22 He is the secoÌ„d Adam which was as it were cast on sleepe for a time when he lay in the Sepulchre vntil the Spouse his church was framed out of his side He is the AbrahaÌ„ Gen 13.16 whose seed is as the stars of heaueÌ„ as the dust of the earth in nuÌ„ber He is the Priest for euer after the order of Melchizedec Psal 110.4 Exod. 12.13 He is the pascal lamb the lamb of god Iohn 1 29. Naâ— 21.9 Iohn 3.14 Gen. 28.12 slain froÌ„ the begiÌ„ning of the world He is the Brasen Serpent which was lift vp vpoÌ„ the cros to cure all our maladies He is the Ladder which Iacob saw wherby only Gen. 1â— 17 22.9 we must asceÌ„d into heaueÌ„ He is that Isaac which being born against the course of nature was sacrifised vpon the Alter of the Crosse Gen. 37.28 43.30 45.3 yet remained safe and sounde He is that pitifull Ioseph which was soulde of his Brethren yet so louingly affected that he afterwarde being aduaunced in glorie was not ashamed to confesse his Bretheren Iohn 1.13 He is that valiaÌ„t Iosua which leadeth vs into the Land of Canaan flowing with milk and hony He is that Dauid which being persecuted by Saule his enemies became a worme and not a man Psal 22.1.14.15.16.18 a very shame of men and the contempt of the people whose harte was molten lyke waxe in the middest of his bowels and his strength dried vp lyke a potsharde whose handes and feete they pearced and cast lots vpon his garments so that he was compelled to crie out my God my God why hast thou forsaken mee 1. Reg. 10.23 Iud. 16.30 He is that wise Salomon which ruleth his people with peace and tranquillitie He is the couragious Sampson who by his death ouerthroweth all his enimies Num. 11.17 And héere hee is that carefull Moses which for the profit and comfort of his people doth chuse out seuentie Disciples to beare the burthen with him sendeth them out two and two into euery Cittie and place where hee himselfe should come Héere also we haue to learne the vnity and louing agréement which ought to bée amongst the Ministers and Preachers of the Gospell of Christ Our Sauiour sedeth sorth his Disciples by two and two signifiyng vnto them the mutual agréemeÌ„t which they ought to haue one with another how they ought one to aide and assist another and in al their dooinges to goe as it were hand in hand togeather So the Euangelist Saint Marke sheweth how Christ sent foorth his Apostles also by two and two Mark 6.7 and when hee chose his Apostles hee called them two and two For first he called Simon Peeter and Andrew his Brother Mat. 4.18 And going a litle farther he saw two other Bretheren Iames the sonne of Zebedaeus and Iohn his Brother mending their Nets in a Ship With Zebedaeus their Father and he called them Wherby wee are admonished of a Brotherlye loue which ought to bee as amongst all meÌ„ so especially amongst the preachers of the Gospell of Christ Let vs then of the Ministerie learne héere to lay aside al hatred and malice not to enuy or maligne our fellâ—w brethren not to seeke to supplant one an other not to deuide our selues one from another with vaine vnprofitable contentions as many doo to the great slaunder of the Gospell but to goe all as it were hand in hand together with one hart and one voice to glorifye God the father of our Lord Iesus Christ Let vs say one to another as Abraham sayde to Lot I pray thee Gen. 13.8 let there bee no strife betweene thee and mee neither betweene my Heardmen and thy Heardmen for wee are all Brethren We are all Bretheren Brethren by nature Brethen by callynge Brethren in Religion all made by one God al redéemed by one Iesus Christ all called to the same office and ministerie all braunches of one vine all shéepe of the same shéepfold all members of the same bodye all fellow seruantes of the same housholde all partakers of the same baptisme of the same faith of the same hope of euerlasting
the Thornie cares of this worlde nor burnt vp with the heate of perâ—ion but that it may battle as in good grounde and bring forth fruite an hundred foulde that so ye may be a plentifull Haruest vnto the Lorde not bringing foorth the Tares of sinne and wickednesse but in the fruite of good workes aunswerable to that husbandrie which the Lorde hath bestowed vpon you And the Lord pardon both in you and in vs all our offences and all our sins so especially our dull spirits in prayer and giue grace héereafter bothe to Pastoure and to people that we may pray earnestly from the hart vnto the Lorde of the Haruest to sende foorth Labourers into his Haruest that so wée may be taught and so wee may liue in this world that at the last daye when wée shall appeare beefore the Throne of Christ the Angels of God may gather vs not as the wicked which shall be collected as faggots and cast into the Fyre but as pure Wheate which is gathered into the Barnes of euerlasting rest that we may inherit the heauenly Ierusalem the Lande of Canaan flowing with Milke and Hony where there shall bee no more Tares nor Wéedes nor Thornes nor Thistles nor heate of Sunne to parche nor stormes nor tempestes but wée shall remaine for euer a glorious Haruest vnto the Lorde where there shall be no more hunger nor thirste nor colde nor sicknesse nor temptation nor torment nor myserie nor mischife nor enuye nor malice nor griefe nor paine but the Lorde shall wipe away all teares from our eyes where we shall enioy suche ioyes as eye neuer saw eare neuer harde neither euer could enter into the harte of man To the which ioyes the eternall God and Father of our Lord Iesus Christ both happylye and spéedely bring vs all for the mearites of his deare Sonne our most mercyfull Sauiour to whom with the Father and the Holye Ghost thrée parsons and one true and euerlyuing god be all honor glorye maiestie power and Dominion both now and euer Amen FINIS The Printer to the Christian Reader CHristian Reader if thou finde any faultes escaped in the Printing either in mistaking of any Note in the Margent or otherwise I beseech thee not to impute them to the Author for that he was absent at the time of the imprinting heereof but onely to the Printers necligence who humblie requesteth thee with thy Pen to amend them as occasion shall require ¶ HILLARIVS contra Auxentium Arrianum Primum miserari licet nostrae aetatis laborem et praesentium temporum opiniones praesentes ingemiscere quibus patrocinari Deo humana creduntur et ad tuendam Christi ecclesiam ambitione seculari laboratur Oro vos Episcopos qui hoc vos esse creditis quibusnam suffragijs ad praedicandum Euangelium Apostoli vsi sunt quibus adiuti potestatibus Christum praedicauerunt geÌ„tesque fere omnes ex idolis ad Deum transtulerunt Anne aliquam sibi sumereÌ„t ex patatio dignitatem hymnum Deo in carcere inter catenas post flagella cantantes Edictis ne Regis Paulus cum in Theatre spectaculum ipse estet Christo ecclesiam congregabat Nerone se aut Vespasiano aut Decio patrocinantibus tuebatur quorum in nos odijs confessio diuinae pietatis effloruit Illi manu atque opere se alentes inter caenacula secretaque coeuntes vicos castella gentesque fere omnes terram maria contra senatus consulta et regum edicta peragrantes claues regni caelorum non habebant An non manifesta se tum Dei virtus contra odia humana porrexit cum tanto magis Christus praedicaretur quanto magis praedicari inhiberetur At nunc proh dolor diuinam fidem suffragia commendant inopsque virtutis suae Christus dum ambitio nomini suo conciliatur arguitur terret exiliis et carceribus ecclesia credique sibi cogit quae exiliis et carceribus est credita pendet ad dignationem communicaÌ„tium quae persequentium est consecrata terrore diligique se gloriatur a mundo quae Christi esse non potâ— nisi cam mundus odisset ¶ CYRIL in Ioh lib. 5. cap. 12. Idiotae et simplices caelum rapuint nos autem doct cum scientiis nostris ad inferna demergimur qui scilicet nos inflant non a difiâ—no ¶ HIERON ad Nepotianum Non confundant opera tua sermonem tuum ne cum in ecclesia loqueris tacitus quilibet respondeat cur ergo haec quae dicis ipse non facis ¶ Idem in primum ad Titum Tom. 9. Qua libertate peccantem corripere potest cum tacitus ipse sibi respondeat eadem se admisisse quae corripit ¶ BERNARD de conuers ad Clericos cap. 29. Curritur passim ad sacros ordines reuerenda ipsis quoque spiritibus Angelicis Ministeria sine reuerentia sine consideratione in quibus regnat auaritia ambitio imperat dominatur superbia ¶ Idem Paulo ante cap. 27. Vae Ministris infidelibus qui nondum reconciliati reconciliationis alienae negotia apprehendunt vâ— filijs irae qui se ministros gratiae profitentur ¶ AT LONDON Printed by Richard Ihones and Iohn Charlewood 1582.
lyfe and all shall be iudged at the last day of the same Iudge wtout respect of persons And therefore let there bée no contention amonge vs wée are fellow-seruantes we are Brethren Dauid compareth Loue to the precious oyntment which was powred vpō Aarons head Psal 133 2. running downe vpon the Bearde and from thence vnto skirts of his clothing Signifiyng thereby that loue can neuer be in the borders of the Garment that is in the common people vnlesse it first be in the heads that is in the Maiestrats Ministers therefore that it ought first to be powred vpō Aarons head vppon the Rulers of the common wealth and vppon the Ministers of the Church of God least the heades beinge infected the whole body be the worse for it we especially ought to take héede that wée agrée one with another comfort one another assist one another as it were goe hand in hand together in the worke of the Lord. Againe in that the Disciples were sent out by two and two we are to consider the equalytie which ought to be in the Ministers of the word of God Christ graunteth to none of them any prymacie or supremacye but sendeth thē forth with equall authoritie two by two Apoc. 21.14 The Church is said to haue twelue foundations the twelue Apostles of the Lambe where Peter is made no head corner stone but all the Apostles equaly Eph. 2.22 foundations as Paul sayth Ye are built vpon the foundation of the Apostles and Prophets Iesus Christ himselfe being the chiefe corner Stone And our Sauiour seemeth to signifie an equallity when he saithe Math. 19.28 that they shall sit vpon twelue Thrones iudging the twelue Tribes of Israell And a little after when the rest of the Apostles beganne to disdaine Iames and Iohn he reprooued thē saying Math. 20.25 The Lords of the Gentils haue dominion ouer them and they are great and exercise authoritie but it shall not be so among you but whosoeur will be great among you let him be your seruaunt and whosoeuer will be chiefe among you let him be your Minister euen as the sonne of man came not to be serued but to serue Mat. 28.19 and to giue his life for the raunsome of many And when he gaue vnto them the commission and authoritie of their Apostleship he gaue it equally and generally to them all saying Go therefore and teach all nations Baptizing them in the name of the Father and of the Sonne and of the holy Ghost And Saint Iohn saithe Ioh. 20.19.22 that Christe stoode in the midst of his Disciples and sayde Receaue the holy Ghoste who so euers sinnes ye remitte they are remitted and who so euers sinnes ye retaine they are retayned He leaned not to Peter nor to Iames nor to Iohn but stoode in the midst of them neither did hée giue the authoritie of binding and loosinge particulerly to Peter but generally to them all and when the holy Ghost came doune in clouen tongues Act. 2.3 like fyre the Text sayeth It sate vpon ech of them and they were all filled with the holy Ghost and began to speake with diuers Languages euen as the same spirite gaue them vtteraunce It hath bin taught in times past that the absoluing of sinnes did consist in the worthynesse of the person a simple Priest might absolue but certen small sinnes other greater did belong to the Byshop the Archbyshop claymed an other higher sort but the greatest and fowlest sinnes were reserued to be forgiuen onely by the Pope and his Cardinals But this deuision was brought in by their greedy coueitousnesse to enrich them selues and not by any warrant of the worde of God For we know assuredly that the authoritie of binding and loosing by the word of God the administration of the Sacramentes and the efectuall operation of the spirit by the preaching of the Gospell is equally committed to all Ministers whether they bee Archebyshops or Byshops or Pastours by what name or title so euer they be called Ministers haue better knowledge and vtteraunce some then other but their Ministerie is of equall dignitie And therfore the Priuiledges and superiorities which Byshops haue aboue other Ministers are rather granted by man for maintaining of better order quietnesse in common wealthes then chalenged by the office of their Ministerie They may haue some thing in commission from the Prince which wée are bounde to obay not for feare but for Conscience sake and how so euer for the auoyding of disorder and confusion there may be some Bishops and Superintendents as it were particuler heads of certene congregations yet this dooth nothing prooue 1. Pet. 5.4 Eph. 1.22 4.15 that any man may challenge to him selfe the name of vniuersal Byshop or head of the whole Church which is only proper to our Lord Sauiour Iesus Christ And therfore whosoeuer dooth arrogate to him selfe this name or title he must néedes be that lying Antichrist 2. Thesa 2.4 whiche as Saint Paule sayth Doth exalte him selfe against all that is called God or that is worshipped so that he dooth sit in the Temple of God as God shewing himselfe that he is God Greg. Mag. Epist 30. ad mauritum Imper. and therefore it was well sayde of Gregory Ego confidenter dico quod quisquis se vniuersalem sacerdotem vocat vel vocari desiderat in elatione sua Antichristum proecurrit quia superbiēdo se coeteris praeponit In that our sauiour Christ dooth sende forth seauentie Disciples where as before he sent foorth but twelue we haue moreouer to consider that the multitude of Ministers is bounde to no certaine number Some affirme that there ought to bée no more Ministers then there are Congregatiōs and indéede to haue any vacabound Ministers to wāder about without charges I fynde it altogether repugnaunt to the worde of God yet notwithstanding séeing that the Congregations and Parishes in this Countrie are so vnequally deuided that some may be better gouerned by one then others may bee with ten it is necessarie that many pastours amōgst vs should haue many assistants and therefore good people maruaile not though there be many Ministers at this time to bee ordained before you to whō I am now to giue their charge but rather séeing that there are none admitted but such as are called to their seuerall flocks as I my selfe dare auouch beinge oculatus testis hauing séene the same testified by the Letters of diuers worshipfull who as my Lord is perswaded will in no wise abuse him I beséech you praye to god together with vs that he will prowre vpon them the dew of his holy spirit and so blesse them with the heauenly giftes of knowledge with wisdome zeale and vtteraunce that they may become profytable labourers in the Lords Haruest for the Haruest is great and the Labourers are but few Moreouer in that Christe did sende foorth his seauētie Disciples before him into euery
God continually Who more wretched sinners then Publicanes Math 9.9 Luke 19.6 yet were Mathew and Zacheus the faithfull children of God Who more blinde and obstinate then the Pharisies yet was there amōgst them a godly Nicodemus Ioh. 3.3 7.50 19.39 which was desirous to be instructed by Christ and resisted his companions the Pharisies and thought nothing to déere to be bestowed to the honouring of his Lord and Sauiour Who were more wilfully bēt to withstande Christ the true Messias then were the Iewes to whom he was sent As the Scripture saithe Iohn 1.11.47 he came vnto his owne and his owne receaued him not Yet were there some Nathaniels true Isralites Lu. 2.25.37.38 in whom there was no guile some Symeons which feared God and looked for the consolation of Israel and some godly Annas which serued God day and night with fastings and prayer and confessed the Lord Iesus to all that looked for redemption in Ierusalem so that howsoeuer the seuentie Disciples might imagine the Haruest to be but small yet indéede as Christ telleth them héere the Haruest was great Then dearely belooued we are héere to learne not to measure the Haruest of Christe according to our owne fancies 1. Re. 19.10.18 for if the spirite of Elias could not discerne one when in déede there were seuen thousand how much lesse are we able to perceaue the greatnes of Gods Haruest whose eyes are nothing so bright nor iudgement so cléere nor knowledge so perfect as was in the holy Prophet of God But rather we ought to prayse God continually for the great increase which hee dayly addeth vnto his Haruest and for the blessing which he giueth to the course of his holye worde making the same to fructifye and increase to hundreds and thousands and to praye vnto him incessantlye that as he hath alreadye drawne a great parte of Christendome from vnder the Yoake of Antichriste so it would please him to continue his goodnes and to increase his Haruest daily more and more to the glorie of his holy name and the aduauncement of his kingdome which the Lorde of his infinite mercy graunt for the merits and intercession of his dearely belooued sonne Iesus Christ and thus much for the first part how the Haruest is great Now that our Sauiour Christ hath told his Disciples of the greatnesse of the Haruest he sheweth them in the next place of the small number of the labourers the Labourers saith he are but few By this worde Labourers he meaneth true and faithful Pastors for otherwise of other labourers the Iewes did want no store they had their Leuits they had infinite Sinagogues and therin a great company of Lawyers and Scribes they had their Priestes which challenged to sit in the Chayre of Moyses they had their Pharesies the expounders of the Lawe which were in great estimation of learning and holynesse and how then were the Labourers but fewe Wee must vnderstande that our Sauiour speaketh not of false Hierlings but of true Pastors not of those which beare an ydle name and title of Pastoures beeing Pastores a pascendo tanquam montes a mouendo that is feeders of feeding as mountaines of moouing but of those that doo carefully and painefully feede the flock of Christe And of these the number is very small so that God may still say as he saithe in Ezechiell Ezech. 34.6 Dispersus est grex meus c. My flock is scattered through all the earth and there is none that doth seeke and search after them This phrase of spéeche to call the Ministers Labourers and their Office a labour is often vsed in the holy Scriptures Nos sumus cooperarij Dei saythe Paul 1. Cor. 3.9 We together are Gods Labourers I am in feare of you Gala. 4.11 least I haue bestowed on you my labour in vaine Si quis Episcopatum desiderat 1. Tim. 3.1 bonum opus desiderat If any man desire the office of a Bishop he desireth a good worke It is a worke non honos sed onus not an honour but a burthen or if it be an honour yet hath it alwayes a burthen annexed 1. Tim. 5.17 The Elders which rule well are worthie of double honour Maxime ij qui laborant verbo doctrina especially they which labour in worde and doctrine By all which places we of the Ministery are admonished of our dutie that we ought to be labourers not loyterers not to liue idely and securely but to be painefull workemen in the Haruest of the Lorde Saint Paul had no better reason to perswade the Elders of the Church of Ephesus Actes 20.28 to take heede vnto themselues and to all the flock whereof the holy Ghost had made them ouerseers then to tell them that the Church which they had the charge of was the Church of Christe which he had purchased with his owne bloud neither can there be any thing which ought more to stirre vp vs which be héer present to painefull labour and carefull diligence then to remember that we are appointed labourers to worke in the Haruest not of men but of the Lord and in that Field which Christ hath purchased with his owne most precious bloud We are called the Salt of the earth Math. 5.13 and therefore we ought to season the people of God with the knowledge of his holy word we are called Math. 5.14 Math. 6.22 Apoc. 1.20 the eies of the body the stars of heauē the light of the world therefore we must séeke to driue away all ignoraunce and darkenesse not putting our lightes vnder a Bushell but setting them vpon a Candlestick Isa 56.10 to giue light to all the housholde We are called Watchmen and therefore we must not let the enemie come in while we sléepe and delight in sleeping for as God saith by the Prophet Ezechiel Ezech. 33.6 If the Watchman see the Sword comming and blow not the Trumpet and the people be not warned and so they perish with the Sworde they are perished for their iniquitie but their bloud will I require at the watchmans hand We are called heere Labourers and therefore we ought to labour in the Lordes Haruest dilligently and faithfully Ier. 48.10 For as the Prophet saithe Cursed is he that dooth the worke of the Lorde negligently if this be the worke of the Lorde to punish the wicked and destroye them with the sworde as the Prophet dooth in that place describe then howe much more shall we accompt it to be the worke of the Lord to edifie the soules of the simple to sowe in their hearts the seede of Gods worde to bringe them to repentaunce and amendmēt of life this is the worke of the Lord and cursed is he that dooth the worke of the Lord negligently We are called the Angels and Messengers of the Lord of Hoastes Math. 2.7 the Ministers of Christ 1. Cor. 4.1 and dispensers of the secrets of God and
with the vnbeléeuers thou shalt be cast as an vnprofitable seruaunt Mark 9.44 Ezech. 34.1 1. Cor. 9.16 Luk. 16.26 Apoc. 14.11 into vtter darkenesse where shall be weeping gnashing of teeth where the worme neuer dyeth and the flame neuer goeth out where woes thou shalt finde on euery side and nothing but woes and of all woes this is the greatest that there shal be no ende of thy woes Where thou shalt alwaies consume and yet neuer be consumed alwayes burne and yet neuer be burnt away alwayes die and yet neuer giue ouer to death but haue paines vnquencheable intollerable easelesse endlesse and hopelesse from the which the Lord of his infinite mercy for his sonne Christ his sake deliuer vs all and giue vs grace so to vse our Talents in this vale of miserie that when our accompts shal be made we may be founde acceptable in his sight and héere that ioyfull saying O ye good and faithfull seruaunts Math. 25.21.23.34 yee haue beene faithfull in little I wil make you Maysters of much enter into the ioyes of your Lorde come ye blessed of my father possesse the kingdome prepared for you froÌ„ the beginning of the world Thus deerely belooued ye see the thyrde propertie which is required in him that shall labour in the Lords Haruest that Luk. 12.46.45 he must be dilligent and that if he let any perish for want of foode then doth he smite his fellow seruaunts and murder them with a murder which before God is of all others most horrible and therefore if when we haue murdered a man although it be but by chaunce medley yet the remembraunce of it dooth gréeue vs vexe vs terrifie vs torment vs and make our flesh to quiuer shake and tremble how much more ought ye to auoyde the wilfull murder of so many thousand soules which perishing by your wilful negligence and ignoraunce 2. Thes 1.8.9 because they know not God are thrown headlong into euerlasting perdition and if the bloud of meÌ„ that are slaine béeing behoulden with the eies of the body dooth moue pitty and compassion howe much more ought it to gréeue the eyes of your hearts and spirits to sée the bloudshed of the soules 2. Sam. 22.15 which bringeth death eternall When Dauid in the Haruest time being in the Caue of Adullam did greatly longe to drinke of the water of Bethlehem sayd O that some man would giue me to drinke of the waters of Bethlehem there could not well any water be fetched because the Garrison of the Philistines which were Dauids enemies were then in Bethlehem Notwithstanding when thrée of Dauids mighty Captaines saw how greatly their King loÌ„ged for that water they valiauntly brake thorough the Hoaste of the Philistines and drew water out of the Wel of Bethlehem and brought it vnto Dauid when Dauid sawe what they had done he refused to drinke of it and sayde O Lord be it farre from me that I should doo this Is not this the bloud of the men which went in daunger of their liues And so he would not drinke of it but powred it out for an offering vnto the Lorde Now if Dauid would not drinke once of the water of Bethlehem because it was brought vnto him with the ieopardie of thrée mens liues how much lesse ought ye not onely to eate and drinke but also to cloathe your selues yea and delight your selues in pastimes and plesures not once but euery day not with the dauÌ„ger of thrée mens liues but with the manifest murder of so many hundred soules And therefore as in the Solemnization of Matrimonie in this Church of Englande the Minister dooth firste charge the parties that are to be maried as they will aunswer at the dreadfull day of iudgement when the secrets of all hearts shall be opened that if either of them doo knowe in themselues any impediment why they may not lawfully be joyned together in Matrimonie that they confesse it Euen so I am to charge you before the Lord Iesus Christ and as you will aunswer at his appearaunce that if any of you doo know in your selues any secret impechment that either ye want the inward calling not to respect the liuing but to doo good in the Church of God or els that ye haue not the giftes of Nature fitte for that function or that yee feele not your selues so mortified with the spirite of sanctification that ye haue good hope to liue according to your profession to despise the worlde and painefully to discharge your duties that ye vtter it or at the least wise withdrawe your selues from rashelye entring into so high a calling Otherwise assure your selues that ye doo nothing els but plucke the vengeaunce of God vpon your owne heads But some of you say that ye haue no other way to liue and therefore vnlesse ye â—e nows made Ministers ye must néedes he brought to extreame beggerie I aunswer Ps 33 19. 34 8. 112.1 â— 3 that if the Lord be willing to deliuer you from pouertie he is able to deliuer you and he will deliuer you by a farre more lawfull meanes if ye will serue him and feare him 1 Tim. 1.5 1. Pet. 3.16.21 Tit. 1.15 and although he should neuer bring you out of it yet how much better were if for you to liue here in perpetuall begger is with a quiet conscience then with the best benefice in this Realme to haue a hell in your consciences in this worlde and euerlasting death in the worlde to come for then Mar. 8.36.37 what will it profit a man to win the whole world and loose his own soule or what shall a man giue for his soule ye must remember the counsell which Paul giueth to Timothie 1. Tim. 5.22 Psalm 38.4 not to be partakers of other mens sinnes our own sinnes are a burthen too heauie for vs to beare and altogether intollerable then what a desperate case are we in if we doo also charge and loade our selues with a heape of sinnes committed by other men Ezech. 3.18 whose bloud must be required at our hands if they be not dilligently lye warned and reclaymed from their wickednes that they may repent liue The fourth propertie which must be in the labourer is that he labour with bothe hands that is both with life and doctrine for otherwise if he be painfull in teaching and haue no care to expresse the same in life and conuersation then dooth he but build with the one hand and pluck downe with the other with the one hand he gathereth together and with the other hand he scattereth abroade and then he is no good labourer in the Haruest of the Lorde and therefore Saint Paul biddeth Timothy 1. Tim. 4.15 Act. 20.28 take heede vnto himselfe and to his doctrine and continue therein for in so dooing he should saue himselfe and theÌ„ that heard him And he willeth Titus Tit. â— 7 abooue all things to shew himselfe an ensample
they be sent we must continually beare in minde this cōmaūdement of our Sauiour Christ that we praye vnto the Lord of the Haruest to send foorth Labourers into his Haruest Which cōmaundement because Christ gaue it in this place to his 70. Disciples Let vs of the Ministery firste apply it to our selues and learne heere our dutye which is that with all laboures we ioyne our prayers vnto the Lorde of the Haruest For if in temporall things nothing can prosper without the blessing of the Lorde as the Prophet Dauid saithe Psal 127.1 Except the Lord build the house their labour is but lost that builde except the Lorde keepe the Cittie the Watchemen watcheth but in vaine It is in vaine for you to rise vp earely and to lye downe late and to eate the bread of carefulnesse as we sée by experience euery day many rise early and lay downe late and eate the bread of carefulnesse but they prosper not because the Lord doth not build the house if worldly riches be the blessing of the Lord as Salomon saith it is the blessing of the Lorde which maketh men riche if in fishing in the Sea Luke 5.5 Peter may fishe all night catch nothing vntil our Sauiour Christe voutchsafe to come into the barge thē how much lesse shall we think that we can build the Lords house or watch ouer the flock of Christ or gather a rich haruest vnto the lord or catch the soules of mē with the spiritual net of gods word vnlesse with our rising early lying downe late eating the bread of carefulnes we alwaies let our praier supplicatiō be made to God with thāksgiuing Phil. 4.6 Iob. 31.27 Iobe saithe If my heart did flatter me in secret or if my mouthe did kisse mine hand this had bin an iniquity to be condemned for I had denyed the Lorde aboue where Iob maketh the ascribing of our temporall goods to our owne handie worke and saying Haec sunt opera manuum mearum these are the workes of mine owne hands to be nothing els but a denying of the Lord aboue How much more then doo we deny the Lorde aboue if in spirituall graces we doo not confesse and acknowledge that it is nothing for Paul 1. Cor. 3.6 2. Cor. 3.5 to Plant and Appollo to water except the Lord doo giue the encrease that we are not sufficient of our selues to thinke one good thought as of our selues but all our sufficiencie commeth of God who hath made vs able Ministers of the new Testament that Isa 6.5.7 Ierm 1.6.9 the Prophet Isay is a man of polluted lippes bēfore the Lorde doo purge them that Ieremie is but a Childe and cannot speake before the Lord doo put his woords into his mouthe and therefore that in all our endeuours we trust not to our owne wisdome to our owne learning to our owne pollicie to our owne gifts of nature but that in all our laboures we doo in feruencie of spirite Psalm 51 1◠pray with Dauid O Lorde open thou my lippes and then my mouthe shall shew foorth thy praise Héere also in that our Sauiour dooth commaund his Disciples to pray the Lord of the Haruest to send foorth labourers into his Haruest we haue to consider the tender care which euery Minister ought to haue of the Church of God still to pray vnto God for the same and not onely to pray vnto God but also with great griefe of hart to remember as well the small number of the faithfull labourers as also the great number of the peoples sinnes This vehement zeale and tender care for the Haruest of the Lord was in Moyses when he prayed so earnestly for the people that he sayde Exod. 32.32 O Lord pardon their sinnes or els raze me out of the booke which thou hast written Gen. 18 24. This was in Abraham for when he saw how the sinnes of the Sodomites had prouoked the scourge of God against them he prayed vnto the Lord and sayd Lord if there be but fiftie righteous in the Citie wilt thou destroy the place and not spare it for the fiftie righteous and againe behould I haue begonne to speake vnto the Lord and am but duste and Asshes If there lack fiue of fiftie wilt thou destroy them for fiue And againe what if but fortie And againe what if thirtie what if twentie And againe let not my Lord be angrie if I speake once againe what if but ten shewing thereby sufficiently the earnest zeale which he had 2. Pet. 2.7 for the saluation of the people This was in Lot who was vexed with the vncleane conuersation of the wicked for béeing righteous and dwelling among them in séeing and heareing vexed his righteous soule from day to daye with their vncleane and foule déedes This zealous care for the Lords Haruest was also in Samuel 1. Sam. 7.9 Psal 119.136 who cried vnto the Lord for Israell And in Dauid whose eyes gusht out with Riuers of water because his people kept not the Lawe of God This was in the Prophet Isay Isa 22.4 who in the aboundance of looue bewayled his bretheren which would needes perishe saying Turne away from me I will weepe bitterly labour not to comfort me for the destruction of the Daughter of my people Ierm 9.1 Ierem. 14.17 This was in Ieremy who cryed out O that my head were full of Water and mine eyes a Fountaine of Teares that I might weepe day and night for the slaine of the daughter of my people Let myne eyes droppe downe teares night and daye without ceasing Dan. 9.7.16.18.19 This was in the Prophet Daniel who when he heard out of Ieremie that the Captiuitie should continue seauentie yeares he turned his face vnto the Lord with fasting with Sackcloth and Ashes and prayed saying To thee O Lorde belongeth righteousnes to vs open shame and confusion O Lord I beseeche thee let thine anger be turned away from thy Cittie Ierusalem thine holy Mountaine We doo not present our selues vnto thee trusting in our owne righteousnesse but in thy great and tender mercyes O Lorde heare O Lorde forgiue O Lord consider and doo it not for our sake but for thyne owne sake O my God This was in the holye Apostle Sainte Paule Actes 20.31 Phil. 3.18 Rom. 9.1 who ceased not to warne euery man bothe daye and night with Teares and hee called God to wytnesse that hee spake the trueth howe hee had great heauynesse and contynuall sorrowe of heart for hys Bretheren and that for their sakes Luk. 19.41 he wished himselfe to be seperate from Iesus Christe This was also in the chéefe Shéepheard our Sauiour Christ who when he beheld the Citty Ierusalem and the iniquitie thereof he wept ouer it and cried out with gréefe of heart O if thou hadst knowen at the least in this thy day these things which belong vnto thy peace but nowe they are hidde from thine eyes and this ought
nurture and correct but also to feede the Childe Then if Iustices of Peace and Magistrates will punish the people for their sinnes as their murders Thefts and such other crimes and in the meane time neuer sée them fedde with the sincéere Milke of Gods worde then they are not Nurcing Fathers and Nurcing mothers but Stepfathers stepmothers for they beate but they doo not feede Pharao was a cruell tyraunt yet when all his people were so oppressed with hunger that they were compelled to sell their Cattle and grouÌ„d for Corne whereby all the Countrey was come into the Kings hands yet he would not onely not suffer the Priests to sell their possessions nor séeke any gaine by their hinderaunce but also of his owne costes he prouided for them Gen. 47. â— for the Text saith The Priests had an ordinarie of Pharao and they did eate the ordinary which Pharao gaue them and therefore they did not sell their ground Iezabell 1. Reg. 18.9 so prouided for the Préests of the Groues that she kept foure hundred at her owne Table The papists haue thought nothing too much to be bestowed on the maintenauÌ„ce of their foolish superstition and all the Heathen people in the world are bountifull and liberall vnto their Priests and Southsayers how much more then ought we Christians to be carefull to prouide not for idolatrous Massing Priests nor Heathenish Southsayers but for faithfull labourers in the Lordes Haruest to feede the flock of Christe which he hath purchased with his bloud for otherwise moste certainely the blinde deuotion of the Papists and Infidels will condemne vs and it will be more easie for them then for vs at the dreadfull daye of iudgement for as nothing ought to be more deare to the Minister then his flock that he may say vnto them Phil. 1.8 4.1 as Paul saith vnto the Philippians God is my record how I long after you all froÌ„ the verye hart roote in Iesus Christ my brethren belooued and longed for ye are my ioy and my crowne continue in the Lord my belooued So on the other side the people should haue ioy in nothing so much as in the Ministers and therfore God saith to the Church Isa 49.17.18 1. Thes 5.13 by the Prophet Esay Thy builders make hast as I liue saith the Lord thou shalt surely put them all vpon thee as a Garment and girde thy selfe with them as a Bride shewing thereby that the ioye and Crowne of the Church ought to be the good and godly estate of the builders therof that they may be able according to the word of God 1. Cor. 9.4.5 1. Tim. 3.2.4 â— Cor. 9.14 not onely to sustaine themselues with meate and drinke but to maintaine a wife being a sister as Paul saith to keepe Hospitallity to the credit of their calling to prouide for their children liuing vnder obedience with all honesty in all points wel and honestly to liue of the Gospel and not to be brought to such miseryas they are now in a maner to beg from dore to dore And thus ye see it is your dutie not onely to pray for faithfull labourers but to seeke by al meanes possible to maintaine faithful Labourers and likewise to keepe out all Hierlings theeues and murderers And therfore you my Lorde are here also admonished not to regard the pittifull and lamentable complaints of those which alledge their charges heeretofore and their present pouertie that vnlesse their sonnes be nowe admitted they must needes take them from the Schole and set them to the Plowe and Carte but to aunswer them as Vlisses answered Andromache intreating for her boy Astianax Thy teares O woman moue me much but the teares of my countrey-women ought to mooue me more your coÌ„plaints indeede are lamentable but muche more pittiful are the teares of the Church the spouse of Iesus Christ And last of all ye that are the parents are here to learne to weigh the gifts ability of your childreÌ„ before ye seek to bring theÌ„ into the Ministery It is a common vse custome among you if your children haue any good gifts of nature or any great token of towardlinesse then to set theÌ„ to some occupation or to place them in seruice with some Gentleman but if they be good for nothing then to seeke by countenaunce of letters to make them Ministers to serue the Church of God so that with the best ye will serue the world and God must take that which is left whereas indéede ye ought to thinke none to good to serue the Lorde although ye had but one 1. Sam. 1.22 and him as deere vnto you as Samuell was to Elcana and Anna but to accompt it as King Dauid did a more honorable thing to be a dorekeeper in the house of his God Psalm 84.10 then to dwell in the tabernacles of wickednesse what more vile office then a dorekeeper Yet Dauid béeing a King had rather be a doore keeper in the house of his God then to dwell in the Palaces and Tents of vngodlinesse The scornefull kéeping back of the worthy and the carelesse and impudent thrusting in of the vnworthy is a manifest signe that ye haue not that care for the Lords Haruest which ye ought to haue séeing that ye séeke to place therein loyterers thrust in by your selues and not labourers sent from God Ye sée by the words of Christ in this place that none ought to labour in the Lords Haruest vnlesse he be sent of God which is the Lorde of the Haruest Rom. 10.15 therefore Paul saith How shall they heare without a Preacher or how shall they preach vnlesse they be sent No man taketh this honour vnto him but he that is called of God euen as Aaron was Hebâ— 5. â— Now they only are truely sent and called of God which inwardly haue God the Author of their calling and be fully perswaded in hart that God hath chosen them to be fit Labourers for the profit and benefit of his Church outwardly haue the Church or the Elders therof by the ordinance of God to lay this office vpon them If any doo thrust in them selues before they be thus sent of God doo preache the worde or Minister the Sacraments being either men which are not called or women which may not be called to that publique function 1. Tim. â— 11 1â— Numb 16.31 they are no better then Core Dathan and Abiram who with two hundred fifty men offered Incense to the Lorde without calling but the earth claue vnder their feete and opening her mouthe swallowed vp both them and their Tabernacles and a fier comming foorth from the Lord consumed the two hundred fiftie meÌ„ which offered the Incense and therefore although there be great want of Labourers in the Lords Haruest and few to Preach the word of God yet none ought to intrude themselues 1. Thes 5. â—1 Iam. 5.19 Deut. â— 7 before they be called and sent