them the dew of his holy spirite and make them fruitefull labourers in his Haruest that they may not gather with the one hand and scatter with the other but labour profitably with bothe hands bothe with worde and life Tit. 2.7 1. Tim. 4.16 Exod. 28.3 with Vrim and Thummim with light and perfection with exhortation and conuersation And héere cōmeth in the last part which conteyneth the dutie bothe of Minister and people to flie vnto God by prayer that séeing the Haruest is great and the labourers are but few we should praye vnto the Lorde of the Haruest to sende foorth labourers into his Haruest where firste we must learne what those labourers were for whom our sauiour would haue them pray to be sent foorth into the Lords Haruest They are set downe all in one verse by Saint Paule Ephe. 4.11 some Apostles some Prophets others Euangelists others Pastors to the knitting together of the Saints to the worke of the Ministrie and to the building of the body of Christ The seauen Popish orders Then to be a labourer in the Lordes Haruest is not to chaunt and bleat in Quiers it is not to iangle the Bels and to looke to the Vestery as was in time past the office of the Porter it is not to reade and singe lessons and to hallow bread and all greene fruite as was the charge of the Reader it is not to Charme or to Coniure as was the office of the Exorcist it is not to carye Candlesticks and light Tapers as the Acolites it is not to prouide water against Masse to wash the corporasse clothes to vow chastity to giue the Chalice couer to the Deacon as the Subdeacons it is not to serue at the Altar to read the Gospell for the quick and the dead as was wickedly placed for the office of Deacons it is not to mumble vp Masses and to offer vp sacrifice for the quick and the dead as the shaueling Priests it is not to sit Imperiously with the Maiesty of a Triple Crowne and to dispose kingdoms nor to beare a Crosier staffe and blesse and challenge power to giue the holy Ghoste remit sinnes at their owne pleasure as the Pope and his Bishops it is not to weare a Cardinals Hat nor to lyue vnto themselues and their own bellies as the swimish Cloister mē Abbots Priors Munkes Friers it is not to serue mēs humors as elbow Chaplaines but to be a labourer in the Lords Haruest is Phil. 2.25 Act. 14.14 1. Cor. 11.4 Actes 13.1 Actes 21.8 2. Tim. 4.5 to feede the flocke of Christe with the heauenly foode of his blessed worde as did the Apostles Prophets and Euangelists in the primitiue Church as is now required of Pastors such Elders or Bishops which are appointed as watchmē ouer certain flocks congregations to rule and gouerne the same by the preaching of the Gospell Tit. 1.5.7 Actes 20.28 by the administring of the Sacraments by the exercising of Ecclesiasticall discipline of the Doctors whose charge is especially to expound the right sence vnderstāding of the Scriptures to instruct those which are Catechumenoi in the points principles of christiā religiō But what néede we of these Pastors Doctors Obiectio 1 séeing that the holy ghost is promised to be our Doctor Iohn 16.13 Ioel. 2.28 to leade vs into all truth I answer that although it be the peculiar office of the holy Ghost to lighten vs within to lead vs into all trueth yet the outward Ministerie of the word is necessary because God vseth the same as an inferiour a secōdary mean to bring vs therunto The light of the sū cā nothing helpe blinde eyes nor the lowdenes of the sound profit deafe eares no more cā the word pearce the hardnes of the hart vnlesse it be mollified by Gods holy spirite but bothe must goe together firste to haue the eyes opened and then the Sunne to shine and giue light and therfore the spirite of God and his word are by Christ bothe ioyned together when he saithe to his Disciples Iohn 15.26 the Comforter shall come and teache you all things Quaecunque dixi vobis whatsoeuer I haue tolde you where you sée how with the working of the holy ghost he ioyneth his worde No Text no glose no Scripture no spirite What then shall we say to that place of Saint Iohn Ye knowe all things Obiectio 2 1. Ioh. 2.20.27 the annointing which ye haue receaued dwelleth with you and you neede not that any man should teache you therefore it should séeme to be néedelesse to haue any labourers in the Lords Haruest But Iohn writeth not this vnto them to signifie that they had no néede of teaching for then to what purpose should he haue written his Epistle vnto them if they had no néede of teaching but he sheweth them that they were not rude Scholers and altogether ignoraunt but well skilled and of great knowledge in the matters which he propounded vnto them and therefore that he did not so at large set foorth these points as though they were altogether vnknowne vnto them but that he did onely bring these things to minde that they might remember them as Peter saythe 2. Peter 1.12 I will not be negligent to put you alwayes in remembraunce of these things though that ye haue knowledge and be established in the present trueth Another doubt may arise of that place in Ieremie where the Lorde saithe thus Obiectio 3 And they shall teache no more euery man his neighbour Ierem. 31.34 and euery man his brother saying Know ye the Lord for they shall know me from the least euen to the greatest this is ment of the state of the Church vnder the new Testamēt therefore there néedeth no labourers in this haruest I answer that indéede God maketh there a comparison betwixt the people vnder the Lawe and the other vnder the Gospell that the light of the Gospell of Christe should be common and familiar vnto all whereas in the law it was darkely figured by tipes and shadowes But he sayeth not simplye that there shall neede no more teaching but he addeth saying Know the Lord they shall no more néede to be taught the first A.B.C. and first Principles of Christian religion Gala. 4.1 as the old fathers which were as yonge Children ignorant of the first rudiments but they shall haue greater knowledge and yet notwithstanding diligently indeuour to go forwarde more and more Isa 2.3 and say as is in the Prophet Come and let vs go vp into the Mountaine of the Lorde into the house of the God of Iacob and he will teach vs his wayes then this is a perpetuall decrée and ordinaunce of Christ vnder the Gospell that his people should be taught from time to time Rom. 10.14 that so◠faithe may come by hearing and hearing by the worde preached and because none can preache vnlesse
make publique confession of their faith in the blood of Iesus Christ to pray for things necessarie to heare the sacred and blessed woord of God to be thankfull to him for all his benefites to receyue his holie Sacraments And he which slieth from these thinges which are so often commaunded by the Lord God in flying from the Church he flyeth from the Celestial Ierusalem he flyeth from his own saluation he flyeth from God him selfe What caused the Iewes to lament so pittifullie to wéep by the Riuers of Babilon and to hang their Instrumentes vpon the Willowes Psa 137.1.2.3 saying How shall we sing the song of the Lorde in a â—traunge lande If I forgette thee O Ierusalem let my right hand forgette to play â—f I do not remember thee let my tongue leaue vnto the roofe of my mouth if I â—oo not remember Ierusalem in all my mirth No doubt when they were captiues â—n Babilon they prayed vnto the Lorde â—ut therefore they wept by the waters of Babilon because they could not visite the Temple of GOD in Ierusalem there to make publique confession of their Faith â—nd openlie to magnifie the name of the God of Iacob And in the same place the Rulers enuying that Daniel should be set â—uer them caused the King to confirme â—nd seale a decrée that Dan. 6.7.10 Whosoeuer should â—ke any peticioÌ„ of any other God sauing â—nly of the King for the space of thirtie â—nyes he should be cast into a den of LioÌ„s 〈◊〉 man might thinke it to be but a small â—ffence to abstaine from praying openly or the space of thirty dayes Daniel might â—r so short a time haue prayed to God in â—eart onely or he might haue prayed seâ—retlie in his bed and in his Closet But he knewe that his whole body was made to glorifie the name of God and therefore when the decrée was published he went into his house and his windowe béeing open in his Chamber towardes Ierusalem he knéeled vpon his knées thrée times a daye and prayed and praysed his God as he had done aforetime He opened the windowe towards the Cittie that all men might sée that he serued the Lord his God not with heart onelie but with the tongue the knées and the whole body Peter denied his maister in mouth But no doubt Math. 26.70 in heart he beléeued in him and he denied him not for feare of loosing his worldlie goodes but for feare of present death not willinglie and of set purpose but through the infirmitie of his flesh because he sawe his Maister forsaken of his fréendes and taken of his enimies and therefore could finde out no other way to saue his lyfe but in heart he styll beléeued in the Lord. Héere some peraduenture may iudge this fault of Peter to be somewhat excusable But moste certainlie it was a wicked and an heinous offence and vnlesse the Lorde had looked vppon him wherby he went foorth and wept bitterly no doubt it had béene to his vtter condemnation and destruction bothe of body and soule Math. 10.33 For our sauiour sayth Who soeuer shall deny me before men him will I also deny before my Father which is in heaâ—en And it is not sufficient not to deny Christ vnlesse we doo in all places openly confesse him fréely reprooue those which blaspheme his holy name For we are not â—orne to our selues but first to the glorie of God as Christe commaundeth vs To let our lyght so shine before men Math. 5.16 1. Pet. 2.12 4 11. that they may see our good workes and gloriâ—ie our father in heauen And secondlie to â—he edifying of our Brethren and to win them vnto Christe as Paule sayth Exâ—ort one another and edifie one another 1. The. 5.11 And Saint Iames sayth If any man hath â—rred from the way Iam. 5.19 and some man hath conuerted him let him knowe that he which hath conuerted a sinner from going a stray out of his way shall saue a soule from death This is the lawe of God in Leuitticus Thou shalt not hate thy brother in thine heart Leuit. 19.17 but thou shalt plainly â—ebuke thy neighbour and suffer him not â—o sinne Where the Lord dooth accoumpt â—t the extréemest hatred that can be to â—atter our neighbours in their sinnes We are coÌ„maunded by the woord of God â—hat For as much as we are all members of â—he same body in Iesus Christe we should be charitable one to an other and doo good one to an other by all meanes possible Nowe if it be accoumpted charitie to féede the body howe much more is this charitie to féede the soule with holy admonitions and godlie instructions And if we be bounden by the law of God Exod. 23.4 That when wa see our enimies Oxe or Asse going astray we shall bring it home againe Howe much more ought we when we sée the soule of our brother going astray to séeke by all meanes possible to bring it home againe Saint Iohn willeth vs That if any man bring not the doctrine of Christe 1. Ioh. 2.10.11 we receyue him not into our houses neyther byd him God speede for he that biddeth him God speede is pertakar of his euill deedes And therefore if thou heare or sée a man which holdeth any wicked opinions and heresies if thou doo not instruct him to the vttermost of the power but sufferest him to continew in his errour and blindnesse and biddest him God spéede thou art partaker of his wickednesse And if thou heare any man blaspheme the glorious name of Christe if thou doo not saye vnto him Exod 20.7 Thou shalt not take the name of the Lord thy God in vaine Eccl. 23.11 A man that vseth much swearing shall be fylled with wickednesse and the plague of God shall neuer depart from his house Thou art partaker of his iniquitie and the same plague which hangeth ouer him for his blasphemie in speaking the same is due vnto thée for thy silence in hearing For if thou doo not confesse Christe thou doost denie him as our Sauiour sayeth He that is not with mee is against mee Luk. 11.23 and hee that gathereth not hee scattereth And therefore we must euerie one of vs in such manner confesse the Lorde Iesus with our mouthes that by our confession other may be edified and the greater that the assemblie is the more boldnesse should be in our confession There are many of vs which before one or two will paraduenture rebuke a swearer which blasphemeth the name of Christe But if it be in a Feast or in a Banquet or otherwise before many then wée are verie mannerlie and ciuill we dare not speake for feare of offence we accoumpt it a point of modestie to beare with their wickednesse But what is this else but to kéepe the honour of God for holes and préeuie corners and to offer vp sacrifice openlie to the deuill Iohn 12.43 What is this else But to looue
this can neuer be vnlesse we haue a desire to sowe in our hearts Luke 8.11 the Seede of Gods worde for therefore is the worde of God called Seede because in the Séede is all the hope of the Haruest Sowe litle reape litle sowe sparingly reape sparingly sowe nothing reape nothing and therfore let vs neuer thinke that we can reape the Haruest of euerlasting life vnlesse we haue a care to sowe in our hearts the Seede of Gods worde for without faith no man can be saued neither can any man haue faithe but Rom. 10.14 by hearing the worde of God for how shall they beléeue on him of whom they haue not heard or how shall they heare without a Preacher Vnlesse the ground doo giue Sap vnto the Tree the Tree must needes wither Iohn 4.14 Math. 25.8 Vnlesse the Springe doo Minister Water vnto the Riuer the Riuer must needes be dryed vp If Oyle be not still powred into the Lampe the Lamp will go out take Fish out of the water it wil dye to be briefe there is no liuing thing but if ye take from it the foode and nourishment due vnto it it must of necessitie dye and perrishe euen so the faithe of a Christian vnlesse it receaue Sap continually from the ground of Gods worde and be watered with the Fountayne of lyfe and haue the Oyle of the sweete promises of Christ often powred into it and be dayly fedde with the bread of God Iohn 6.33 which commeth downe from Heauen and giueth lyfe vnto the world it must néedes be wythered dryed vp extinguished it must néedes die perrish and vtterly consume for euer If these things were duly considered they would make vs to hunger thirste for the word of God Psalm 19.11 and to accompt it as Dauid did more to be desired then Gould yea then much fine Gould sweeter also then the Hony and the Hony Combe they would make vs to say with the Prophet Isay Isa 52.7 Rom. 10.15 O how beautifull are the feete of them which bring glad tidings of peace And according to the commaundement of Christe in this place to pray to the Lorde of the Haruest Colos 3.16 to send foorth Labourers into his Haruest that the worde of Christe may dwell plentifully in vs in all wisdome Hebr. 6.1 wherby we may not onely learne the Doctryne of repentaunce from dead workes and the firste instructions of of faith towards God but also to go on forward to perfection and to go thorowe all the chiefe principles of religion so that we may be able alwaies 1. Pet. 3.15 to giue an answer to euery mā that asketh vs a reasō of the hope that is in vs for this dooth the word of God require of euery Christiā If these reasons cānot stir vp our harts so many sweete odours and pleasaunt Flowers more gorgeously cloathed then Salomon in all his royalty The ground yeelding foorth Grasse for the Cattell and Hearbe for the vse of man Psalm 104.10 and Wine that maketh gladde the heart of man and Oyle to make him a cheerefull countenaunce and bread to strengthen mans heart The hiding of the treasures of the Snowe and bringing foorth the hoarie Frostes Psa 147.8.16 the couering the heauens with Cloudes and bringing foorth the winds out of their places The wonderfull woorkemanship of God in man which is as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a litle world Wherein the glory of the workeman dooth most appéere the mighty operation of God bothe in man and Beast as well in the sharpnesse of their senses as in their stomacke which digesteth all things Iob. 12.7 Isa 10.42 and yet dooth not digest it selfe and sundrye other such workes of God doo shew his power and Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make them in excusable which are Gentils and know not God Rom. 1.20 and therefore the Prophet Dauid saith The Heauens declare the power of God and the Firmament sheweth the woorke of his hands Psal 19.1 daye vnto daye vttereth the same and night vnto night teacheth knowledge there is no speach nor language where their voyce is not heard Whose voyce the voyce of the heauens the Firmamēt the vnchaingeable course of daye night Summer Winter their voice is heard euery where they preache the power of God So that we cannot say If we had known God we would haue feared him serued him for the Heauēs as Dauid saith are as it were a line capitall letter to set before vs the power wisdom God that knowing there is a God if we will not feare him as God Psal 19.4 we may be made all inexcusable an other reason which Saint Paule vseth is the lawe of nature which God hath ingrauen in the hearts of men whereby their owne conscience dooth heare them witnesse and their owne thoughts either accuse or excuse for Nulla est tam barbara natio Rom. 2.14.15 Cic. de nat deor nulla gens tam efferata cui non insideat haec persuasio esse Deum And therefore the moste wicked howsoeuer sometimes they foolishlye saye in their hearts there is no God Psalm 14. ◠yet doth the feare terror which they continually cary in their brests the iudgmēts of God which they dayly sée before their eyes compell them will they nill they to confesse that there is a God in heauen whom they haue contemned As we read of C. Caligula Suetonius although he was a bloody tyrant and a moste dasperate contenmer of God yet when as by the terrible thūdering and lightnings he saw a token of Gods wrath he couered himselfe in corners and crept vnder the Beds for the feare and terrour thereof Whereof came this same but that his owne conscience tould him that there was a God aboue whose voice he heard and whom he had despised who in the end would surely be reuenged By these reasons good people ye sée that if ye wāt faithful labourers in the Lordes Haruest yet your ignoraunce shall not excuse you but that Prou. 29.18 where prophecie ceaseth there the people perrish and the Lorde will powre out his vengeaunce euen vpon them which by his worde haue neuer knowne him For he saith by the Prophet Ezech. 3 18. 33.6 If thou doo not warne the wicked man of his sinnes his bloud will I require at thy hand but he saythe therewithall that the wicked shall die in his iniquitie the wicked is taken away for his sinnes but his bloud I will also require at the Watchemans hands so that bothe shall perrish bothe the negligent watchmen the ignorant people bothe the blinde leader the blinde follower as Christ saithe Math. 15.14 If the blinde leade the blinde they shall bothe fall into the Ditche And therefore séeing your ignoraunce dooth not onely not excuse you 2. Thes 1.8 ◠but also throw you headlong into the pit of destruction there to
all excusable And secoÌ„dly by the lawe of nature which God hath ingrafted in their hearts their owne consciences eyther accusing or excusing them The Iewes he condempneth by the written lawe of God which they read and heard continuallie yet not withstanding were daylie transgressours of the same so that they which were without the lawe did perish without the lawe and they which were vnder the lawe were iudged by the lawe and therefore that bothe Iewes and Gentiles were all sinners and depriued of the glorie of God were iustified fréely by grace through the redemptioÌ„ that is in Christ Iesus which he prooueth bothe by the ensample of Abraham who about fouretéene yéeres before he was circumcized was counted iust only by faith and by the sentence of Dauid who pronouÌ„ceth That man only blessed whose iniquities are for giuen whose offences are couered and to whome the Lorde dooth not impute his sin Afterward he maketh a comparisoÌ„ of Christ with Adam of Death with Life of the Lawe with Grace In the sixt Chap. he descendeth from Iustification to Sanctification shewing them by an argument taken of Baptisme That they which were baptized in Christe were baptized into his death And therefore as Christe was raysed vp from the dead by the glorie of God the Father so they also should walke in newnesse of life not giuing their members seruaunts to vncleannes and iniquitie but making them seruants to righteousnes and holines of life Which that they might the better doo he sheweth them in the next Chapter of the right vse of the Lawe and of the bent ready will which euerie Christian ought to haue to the vttermost of his power to performe the law of God and with the vertue of his spirit to striue against the flesh And then he setteth downe the conclusion of the first part of his Epistle next after his salutation to wit That there is no condempnation to them which are in Christ Iesu which walk not after the flesh but after the spirit because the spirite of adoption which they haue receyued in their harts wherby they cried Abba Father dooth so seale in them the hope of euerlasting life that nothing â—s able to seperate theÌ„ froÌ„ the loue of God which is in Iesus Christe their Lord. Now in the thrée Chapters following the .9.10 â— 11 He disputeth Of the iust reiecting of the Iewes and of the free calling of the Gentiles Wherein after that he hath in the last Chapter layde downe the foundation thereof in the frée election purpose of God Who will haue mercy on whome he will haue mercie and whome he will he hardeneth and dooth of the same luÌ„pe of clay make some vesselles of honour some of dishonor some vesselles of mercy to shewe foorth his goodnesse and some vesselles of destruction to be glorified in his power Now in this tenth Chapter least God should séeme vniust in reiecting those whome he had ordained to be vessels of wrath He sheweth an other seconde cause of the casting away of the Iewes because they were ignoraunt of the righteousnes of God and went about to establish their owne righteousnes and would not submit them selues to the righteousnes of God And because the Apostle S. Paul did long for nothing so much Rom. 10.3.4.5 as that Israel might be saued so that for their sakes he desired to be seperated from Christe for his brethren which were his kinsmen according vnto the flesh He therefore beginneth héere to instruct them in the faith of Christe teaching them That Christe was the end of the lawe for righteousnes vnto al beleeuers And shewing them that the promise of God in Deuteronomy Deut. 30.14 The woord is verie neere vnto thee euen in thy mouth and in thy heart for to do it Was it therfore spoke because they were not able of them selues to performe the â—awe of God and to obtaine righteousnes thereby but that in that place God dooth signifie the woord of faith which we doo preache which is néere vnto thée in thy mouth and in thy heart for If thou shalt confesse with thy mouth the Lord Iesus and beleeue in thine hart that God raised him againe from the dead thou shalt be saued In which péece of Scripture we haue two thinges to consider first That we are iustified only by faith in the death and resurrection of Christ Iesus SecoÌ„dly That we must shewe foorth the fruite of our faith to confesse him with our mouthes But because the confession of our mouthes is first set downe in this place as well in the sentence of Paul and also in the woords in Deuteronomy The woord 〈◊〉 neere vnto thee euen in thy mouth and â—n thy heart I haue thought it best at this â—me to followe the same order which the â—oly Ghost dooth vse in this place and to speake first Of the fruite of confession And secondly Of the tree of faith rooted and grounded vpon the death and resurrection of Christe Rom. 10.9 If thou shalt with thy mouth coÌ„fesse the Lord Iesus c. The Apostle beginneth héere first with the Mouth because the Tongue is one of the principallest partes of mans body as S. Iames sayth If a man sinne not in woord he is a perfect man able to bridle the whole body For if the tongue be well vsed he compareth it to a little bit which ruleth the Horse be he neuer so fierce vntamed and to a rudder which though it be small yet it gouerneth the huge Ships béeing tossed assaulted with many blustering stormes and tempests But if it be ill vsed he sayth It is a world of wickednes it defileth the whole body it setteth a fire the course of nature and is it selfe set on fire of hell And therfore Anacharsis the Philosopher béeing asked What was the best wholsomest part of any thing and what the wurst and most vnholsome When it was thought that he would haue made aunswer of two seuerall partes to a double question he aunswered in one single woorde saying The Tongue Because béeing well vsed it is of all partes of mans body the best and on the other side béeing yll vsed the wurst and therefore if we imagine the case â—o be thus that we should carie about with vs two boxes whereof the one conteyneth most deadlie Poyson and the other a soueraigne Remedy against all diseases what great héede would we take vnto them least if the one of them should run out we should be most daungerouslie infected or if any of the other should be spilt we should loose so precious a Iewel In the Tongue there is bothe there is venemous Poyson and there is also a soueraigne Medicine for all infirmities and maladies and therefore what great care â—ought we to haue least eyther by abusing it we be infected or otherwise by out negligence loose the right vse thereof To rehearse all the poysons of the Tongue as Rayling vaine babling filthy talke lying slaundering cursing
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
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
be endewed with power from an high they are not fit Pastors for the Church of Christ This then is the first thing which is required in vs that are appointed to be labourers in the Lordes Haruest that we vnderstand the misteries of God â— Tim. 2.5.6.7.15 and know how to labour For as Paul sheweth Timothie as he which striueth for a Maisterie is not crowned except he striue as he ought to doo no more can the Husbandman reape any fruite vnlesse he labour as he ought to doo and therefore he prayeth the Lorde to giue him vnderstanding in all things that he may be able to shew himselfe a workeman that néedeth not to be ashamed rightly deuiding the word of truth For if the Ministers be not able thus to deuide the worde of trueth then are they nothing els but labourers without tooles Stewards without Talents Teachers without doctrine Sheepeheards without Pastures Bels without Clappers Cryers without voyces Watchemen without eyes builders without handes Captaines without weapons Fishers without Nets Lanternes without lights Embassadours without tongues Feâ—rs without meate Sowere without Seede leaders without sight Salâ—e without sauour and therefore good for nothing but to be troden vnder foote to be cast out of none and throwen vpon the Dounghill The second thing which is required in a Labourer is Luk. 12.42 1. Cor. 4.2 that he doo his worke faithfully without all fraude and deceit Who is a good and faithfull Steward say the Christe and Paule affirmeth this to be required in all the dispensers of Gods worde Colos 1.7 Hebr. 3.5 that euery one be found faithfull such alone was Epaphras a faithfull Minister of Christ such a one was Moses who was faithfull in all his house and such ought all Ministers to be to doo the worke of the Lord faithfully Saint Paule teacheth vs 2. Cor. 2.17 not to make marchandise of the worde of God 2. Cor. 4.2 but to speake of Christ in sincerity as of God in the sight of God and to cast from vs the cloakes of shame not to walke in craftines neither to handle the worde of God deceitfully but in the declaration of the trueth to approoue our selues to euery maÌ„s coÌ„science in the sight of God Hereby then is condemned all wresting of the holy scriptures to satisfie our owne humours also all ouercurious haÌ„dling of the word of God 2. Cor. 12.3 2. Cor. 4.5 1. Cor. 2.1.2.4.15 wherby the minds of meÌ„ are corrupted froÌ„ the simplicity that is in Christ And therefore we ought to preache not our selues but Christ to preach him not in excelleÌ„cy of words nor in painted eloquence nor in the intising speach of mans wisdom but in plaine euidence of the spirit and power confessing that we knowe nothing but Iesus Christ and him crucified Saint Paule will haue the Ministers not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 2.17 Cauponantes vel adulterantes verbum Dei not to mingle it as Vintners doo their Wine and as false Huksters doo their wares but to preach it in sinceritie and trueth Héereby then is condemned the vnaduised mingling of prophane writers and inuentions of men with the heauenly worde of God as many nowe a dayes doo running vp and downe from Scriptures to Doctors from Prophets to Poets from Peter to Ouid from Paule to Horacâ— from Christ to Virgil to the great derogating from the authoritie and maiestie of our Sauiour Christ and his glorious Gospell whereas Heb. 4.12 â—phe 6.17 â— Cor. 10.5 indéede onely the woord of God is the Sworde whereby we must cut downe sinne and wickednesse and bring into captiuitie euery thought vnto the obedience of Christ and the câ—use why there appeareth so small fruite of many of our Preachings is because wee trust not to that weaponâ— which God dooth deliuer vs. Ierem. 23.22 For so sayeth God by the Prophet If they had stood in my counsell and had declared my words vnto my people theÌ„ they should haue turned them from their euill way and from the wickednes of their owne inuentions And therefore why the labour that we take in the Lords Haruest is often in vaine is because we labour not with the right toole and instrument the worde of God which as it is there set downe by Ieremy is onely Ier. 23.29 the Hammer to bruse the stonie heart I confesse that to illustrate and make plaine the trueth the Preacher may vse what comparisons he can as Christ drew his Parables from the Haruest the ground the Seede the Viniarde and such other things as are moste familiar and best knowne vnto the common people he may also vse the sayings and sentences of Doctours and Fathers yea and of prophaine Philosophers Poets sometimes as Saint Paul dooth alledge somtimes halfe verses sometimes whole verses out of Aratus Menander Acte 17.28 1. Cor. 15.33 Tit. 1.12 Exod. 3.22 and Epimenides which were all prophane and Heathnish Poets and by this meanes we may as it were spoile the Aegiptians of their Iewels But this must be doone sparinglie seldome and with great iudgement not so much to establish and confirme the trueth as to illustrate and make plaine the trueth Iohn 20.31 Rom. 1.16 2. Tim. 3.16.17 For otherwise for the confyrmation of any doctrine we ought to leane onely to the authoritie of the word which dooth fully perfectly coÌ„taine althings necessary to our saluatioÌ„ is the power of God to saluation to all beleeuers And therfore they are no faithful Embassadors which wil do the message which their Prince neuer gaue them in coÌ„missioÌ„ neither are they faithfull labourers which will neglect that which their Maister coÌ„maundeth doo what séemeth good in their own phantasies Héere then the Papists are condeÌ„ned for vnfaithfull Stewards whose doctrine is altogether either a cleane coÌ„trary alteration or els a wicked additioÌ„ vnto the word of God so that God may say vnto theÌ„ as he saith by the propher Esay Isa 1.12 Acte 8.28 17.11 2. Peter 1.19 Who required these things at your hands Who required this at your hands that ye should cause my holy blessed word to be locked vp the decrées of Antichrist to be placed in stéede therof Who required this of you to take your obedieÌ„ce froÌ„ your naturall Prince Rom. 15.1 to whom it is due Tit. 3.1 1. Peter 2.13 to giue it to a proud Prelate of Rome that he by his pensions and Pardons and Peterpence 1. Cor. 14.14.15.16 may impouerish the whole lande Who required this at your hands to patter vp prayers in an vnknowne tongue which ye vnderstaÌ„d as well with your héeles as with your hearts and to make your prayers not to me the Father of Heauen Psal 50.14 Ioâ— 2.32 whoÌ„ am onely to be called vpon but to giue mine honour to Angels and Saints to Idols and Images to stocks and stones to blockes Bones Math. 26.27 1. Cor. 11.25 Who
be punished with euerlasting perdition from the presence of God and from the glory of his power great cause ye haue to lift vp your harts vnto the Lord earely and late and continually to praye vnto the Lorde of the Haruest to sende foorth labourers into his Haruest and not onely to praye for labourers but also to praye that the labours and paines of the labourers may be profitable vnto you Actes 16.14 For except the Lorde doo open the hart of Lydia she cannot so much as marke those things which Paul speaketh Neither can the word of God any thing profit you vnlesse with the planting of Paul 1. Cor. 3.6 and watering of Appollo God doo giue the increase and as the Prophet saith Ezech. 11.19 put a new spirit within your bowels and take away your stonie hearts and giue you hearts of flesh And therfore whensoeuer the séede of Gods word is sowen in your hearts praye vnto God that he will so water it with the dew of his holy spirit that it may take such déepe roote that Sathan be neuer able to plucke it awaye assuring your selues that the Diuill dooth goe about nothing so dilligently as to keepe you in ignoraunce and blindnesse 〈◊〉 and to snatche the seede of the worde Luke 8.12 out of your heartes least ye should beleeue and be saued When a mā hath taken away the weapon from his enemy then may he worke his pleasure and use him as he will Euē so if Sathan can pluck away our weapon The sworde of the spirit out of our hands then may he handle vs as he wil when we know not the trueth Ephe. 6.17 he may intangle vs in his snares at his owne will drawe vs vnto all wickednesse and mischiefe 1 Tim. 2.25.26 and therefore his chéefe endeuour hath euer béene to kéepe the people vnarmed and to maintaine his Bulwarke of ignoraunce blindenesse for this cause he sendeth his Messengers to sowe this doctrine in the hearts of men that Ignoraunce is the mother of deuocion that the Bible ought to be lockt vp and nothing to be heard but the traditions of his sonne the Pope that it is Heresie to heare the word of God that the people may indeede come to the Church to be Christened to be Maryed and to be buryed but in no case to pray or to heare the Gospell of Christ And thus the God of this world hath blinded their eies that 2. Cor. 4.4 the light of the glorious gospell of Christe which is the Image of God should not shine vpon thē Others thinke that if they come to the Church orderly customably to pray that then they haue gon far enough as for hearing the worde of God they make small accompts of it therefore if they can get such as can read thē morning euening prayer they care for no other labourers in the Haruest But these doo not consider that which Salomon saithe Hee which turneth awaye his eare from hearing the law euen his praier shal be abhominable Prou. 28.9 although hee patter vp neuer so many prayers yet vnlesse he shew therwithall a zeale to héer the word of God his praier is abhominable in the sight of God this is a plague of all plagues that that prayer whereby we should aske all good things at Gods hands that prayer shall be come abhominable An other spiritual plague is the taking away of the foode of our soules and the depriuing vs of the Gospell of Christ which the Lorde dooth threaten to all the contemners of his word Amos. 8.11 Behould the dayes come sayth the Lorde God that I will send a famine in the Lande not a famine of bread nor a thirst for water but a famine of hearing the worde of God and they shall wander from the North vnto the West from one Sea to another they shall runne too and fro to seeke the worde of God and shall not finde it Math. 21.43 And Christ dooth threaten the Iewes that for their vnthankfulnesse the kingdome of God the preaching of the Gospell should be taken from them and giuen to an other nation which should bring foorth the fruite thereof And surely if we consider our owne vnthankfulnesse in this Realme of England we shal be compelled to confesse that we haue deserued long a go to haue this plague to be brought vpon vs that the worde of God should be taken from vs and giuen to an other nation which shall bring forth the fruite therof For what one among a thousande hath any care for the heauenly foode of his soule what one among a thousand doth praye earnestly to the Lord of the Haruest to sende foorth labourers into his Haruest Naye we are rather glutted with it it is but a vile meate thinke we Numb 11.5 we had rather returne into Aegipt to feede on our Onyons Leekes and Garleeke then to taste of the sweet Manna the worde of the euerliuing God Iohn 1.10 The light came into the world and men looued darkenesse more then light The Lorde of his aboundant mercy Luk. 19.42.44 open our eyes that we may once sée those things which belong to our peace and know the time of our visitation that by our vnthankfulnes wee neuer deserue to haue the glorious Gospell of Christ to be taken from vs. Alas déere brethren we consider not the heauie iudgements of God which hange ouer our heads and shall moste certainely be powred vpon vs vnlesse we repent vs of this our vnthankfull contempt of the word of God It did nothing gréeue the Sodomites Gen. 19.16 when Lot was departed from them The olde world made no accompt of it Gen. 7.1 when Noah the Preacher of righteousnesse went from them entered into the Arke Amo◠7.10 Exod. 32.6 1. Cor. 10.17 All the lande of Iurie was not able to abide the words of Amos when Moses was away then were the people of Israell all merry they sate downe to eate drinke and rose againe to playe And so also it is with vs we rather wish that these labourers which we haue already should be taken away then that the number of them should be increased we had rather haue their absence then their presence their roome then theyr cōpany But I beséech you consider how in the end they were all most miserably plagued The Sodomites with fier brimstone from Heauen The old world with the floud ouerwelming the whole earth Exod. 32.27 2◠The Isralits with a lamentable murther staying euery man his brother and euery man his companion and euery man his neighbour The Iewes with a miserable captiuity in Babilō for the cause of their destruction was onely the despising of the Prophets of God as the Lord sheweth by his Prophet Ierm 29.18 I wil persecure them with the sworde and I will make them a terrour for all Kingdoms of the earth and a curse and astonishment and an