A commentarie vpon the epistle of Saint Paule to Philemon VVherein, the Apostle handling a meane and low subiect, intreating for a fraudulent and fugitiue seruant, mounteth aloft vnto God, and deliuereth sundry high misteries of true religion, and the practise of duties œconomicall. Politicall. Ecclesiasticall. As of persecution for righteousnesse sake. ... And of the force and fruit of the ministery. Mouing all the ministers of the Gospell, to a diligent labouring in the spirituall haruest ... Written by William Attersoll, minister of the word of God, at Isfield in Suffex.

Verse 10. I beseech thee for my son Onesimus, whom I haue begotten in my bonds.

* 1.1 HItherto we haue spoken of the description of Paule, crauing to be heard and respected in regard of his age and office, which is the second part of the sentence before remembred. Now, we are to obserue the third point, which is concerning Onesimus, whom he setteth forth; first, by a note of rela∣tion, [My Sonne;] then by the cause, [Whom I haue begotten in my bonds.] The Apostle in this Verse beginneth to enter into his suite, shewing for whom he doth intreat, and afterward for what he doth entreate. To his request, hee annexeth diuers reasons: first, because he begat him; that is, brought him by the preaching of the Gospell, to the true Christian faith, and therefore he is earnest to intreat for him. Secondly, because his Maister should now finde him profitable vnto him; that is, faithfull, trusty, and seruiceable, for so will true Christian seruants be; whereas such as are vngodly, will be vnfaithful, and such as haue not the feare of God before them, cannot answere the trust that is reposed in them for Conscience sake. Thirdly, because Paul loued One∣simus tenderly and deerely, as his owne bowelles, not as a seruant, but as his son; not onely as a Brother, but as his owne bowels. This is the order of the words.

* 1.2 Let vs breefely see the Interpretation of this Verse, and reserue the rest to his proper place. First of all, when hee calleth Onesimus his sonne, hee meaneth it not in respect of the naturall birth and generation, but of the spi∣rituall and super-naturall. So that by a borrowed speech he meaneth, one brought to his Faith by his Ministry. Likewise when he saith, [Whom I haue begotten,] the meaning is, whom God by mee did effectually call to embrace and beleeue the Gospell. It is not the worke of a mortall man to frame and reforme the soule vnto the Image of God. He onely nameth himself as the au∣thor of his regeneration, which he doth not to oppose himselfe to God, but only to shew what God doth by the ministry of man. Lastly, when he addeth, [In my bonds,] he meaneth, when he was a prisoner, and lay in prison. This Verse according to this exposition of the wordes, is thus much in effect, as if he had said, Hauing thus prepared thee for that which I am to intreate from thy hands, if now thou wouldst know the party or person for whom it is, sure∣ly it is thy runnagate seruant Onesimus, and vpon these grounds, he is my spi∣rituall sonne, for I haue begotten him in the time of my captiuity, to the true profession and obedience of the Gospell.

* 1.3 Before wee come to handle the Doctrines and instructions arising out of this verse, it shall not bee amisse to set downe diuers profitable obseruations that may be considered. First, we see heer a Rhetorical repitition of the same word, I beseech thee being aged and a prisoner, I beseech thee for my Sonne Onesimus. This redoubling of his prayer, and intreating (vsed also k 1.4 else∣where) sheweth the desire, and manifesteth the earnestnesse of his minde: he was not colde in his suite, as if he regarded not whether hee obtained it, but prosecuted it with his whole desire and full purpose, so that he contenteth not himselfe once to beseech him, but beseecheth him againe.

Secondly, we see, that the person of him, whom we will commend to any man, hath great force to moue him, and to preuaile with him, to graunt vn∣to vs that which we craue and desire at his handes. Wherefore, whosoeuer would be commended vnto any, must looke to himselfe that he haue in him somewhat woorthy commendation. For, as another mans mouth shoulde praise vs, & not our own; so the matter of praise must be in our selues. A false praise, is a true dispraise; and a wrongful commending, is a reall discommen∣ding. The praise that commeth from others, must proceede from a due de∣sert in our selues. If the Apostle had not found a great alteration, he would neuer haue giuen this commendation to Onesimus. Thirdly, we see an ex∣ample in Paule, of wonderfull humility, and lowlinesse of minde. See heer the difference betweene Paule the Apostle, and the proud Byshop of Rome. Paule beseecheth where he might command; but he commaundeth where he hath no warrant to beseech. For the Pope vsurpeth authoritie ouer Princes and Kinges; hee cursseth and banneth, hee threatneth and thundereth out his ex∣communications. It is not so with our Apostle, for such is his exceeding modestie and mildnesse of Spirit, that he abaseth himselfe to bee a false and fugitiue seruant, whom hee embraceth as his owne Sonne. What coulde bee more reproachfull, then to robbe his Maister, and then to play the run∣nagate, that so he might runne on in his euill course, and deliuer himselfe from punnishment? Yet wee see, the Apostle is not ashamed of him, is not ashamed to cal him his Sonne, that Philemon might not be ashamed to receiue and to accept him as his Seruant. For if he be the sonne of Paule, he may bee esteemed the seruant of Philemon.

Fourthly, wee see how effectuall the sounde conuersion of a sinner to God ought to bee, and how forcible it should bee to preuayle with vs, to winne our Loue towardes him, and cause vs to performe all the duties be∣longing vnto him. For wee may not bee ashamed to account him ey∣ther as a Sonne, or as a Brother, whome GOD accounteth for his owne

sonne and seruant. We are most vnworthy to be called the sonnes of God, if we refuse his children to be our brethren. But if we marke this aright, we shal find the number of those to be few, which regard the Faith, conuersion, salua∣tion, & other spiritual blessings bestowed vpon their brethren, as they ought, and therefore testify no loue, shew no ioy, performe no duties, when they be∣hold sinners conuerted vnto God. Fiftly, we see that the name and praise of a spirituall Father (which is proper to God alone) is communicated to the Apostles and Ministers of God: whereas God onely doth renew and regene∣rate vs by the power of his spirit, the Ministry onely is mans, whether hee be Pastor or Apostle. Our Sauior teacheth vs, l 1.5 to cal no man Father vpon earth. It is no worke of man (be hee neuer so excellent) to frame and reforme the soule into the Image of God. But because we are borne anew by Faith, and Faith commeth by hearing, the Minister as the disposer of the Mysteries of God, doth vnder God perfourme the dutie of a Father. So then, seeing the word of God preached by the mouth and Ministery of man, is the immortall seede of eternall life, it is no maruell if he bee called by the Title of a Father, from whose lippes we conceiue that seede, and receiue that worde. Thus much is to be obserued of vs in general out of this verse. Now let vs come to the particular Doctrines.

[I beseech thee for my sonne Onesimus, &c.]

Wee are heere to marke the scope and purpose of the Apostle in these words. We see he vseth exceeding earnestnesse and importunity to haue him receiued to his Maisters fauor. The condition of Onesimus was this, he was a seruant of the basest calling. For men Seruants and Maid-seruants in those dayes were not as they be nowe: Men had them not for Wages and hire, as they that wer bound to do no more then Couenant, but they were Bondslaues, to bee bought and sold in the Market, and their Maisters possessed them as Oxen and Cattle, and hadde power ouer them of life and death. Now, albeit he were a seruant of this kind and con∣dition, and had beene besides a runnagate and a Theefe, deseruing greeuous punishment, euen death; yet he pleadeth his cause being conuerted, with as great force and feruency as can be expressed. * 1.6 We learne, from this loue ap∣pearing in the Apostle, that the basest person in the Church, truly conuerted & brought vnto Christ, should not be contemned, but most louingly, tenderly, and Brotherly regarded. The least & lowest member that belongeth to God, ought not to be reiected and debased, but highly for Christs sake to be hono∣red and respected. We see how Christ calleth vnto him all that are weary and heauy laden, m 1.7 promising to ease and refresh them. Likewise he embraceth the poore and simple, as louingly and cheerefully as the rich and wise of the world. The Publicans and sinners are accepted of him, that were hated of the Iewes. The Woman taken in adultry, accused by the Pharises, is exhor∣ted by him to repentance. The Blinde man restored to his sight, n 1.8 and cast out of the Synagogue, is sought out by Christ, and taught to beleeue, and broght to be a true member of the Church. The penitent Theefe hanging o 1.9 vppon the Crosse, and hearing Christ preach, is conuerted to the Faith, and receiued into paradise. It is not the will of p 1.10 our heauenly Father, that one of these lit∣tle ones should perish. When the prodigall sonne had wasted his wealth, and his strength in riotous liuing, q 1.11 so that necessity fell vppon him, and Famine constrained him to eate of the huskes wherewith he fed his Swine, his Father receiued him into his fauour, and had compassion vpon him: hee willed him not to returne backe to his Harlots, and to betake himself to his former com∣panions, but while he was yet a farre off, he reioyced to see him, and embra∣ced him when he saw him, saying; This my sonne was dead, but is aliue againe, he was lost, but he is found; and they began to be merry. The incestuous Corinthian swept out of the Church, by the censures thereof, r 1.12 and deliuered vp to Satan, for the destruction of the flesh, that the Spirit may be saued in the day of the

Lord Iesus, and wandering as a stray Sheepe from the sheepe-fold, is brought againe into the house of God, and into the assembly of the faithfull. The A∣postle hearing of his sorrow for his sinne, and of his vnfaigned repentaunce, saith; It is sufficient vnto the same man, that he was rebuked of many, so that nowe contrary wise, yee ought rather to forgiue him, and comfort him, least the same should be swallowed vp with ouermuch heauinesse. The like we see, & might say of Mary Magdalen, who was infamous in life, out of whome Christ cast sea∣uen diuels. Of the Cananitish woman, whom he heard and helped: of the Cripple that lay at the Poole, whom when Iesus founde in the Temple, s 1.13 hee exhorted to sinne no more, being now made whole, least a worse thing come vnto him. Likewise the Euangelists declare, that by the power and loue of Christ, t 1.14 the blind had their sight restored, the Leapers were clensed, the dead were raised, the halt walked, the sicke were healed, and the poore receiued the Gospell. So the Apostle willeth u 1.15 seruants that are vnder the yoke, to ac∣count their Maisters worthy of all honour, that the name of God & his Doc∣trine be not euil spoken of. All these places of Scripture, serue to teach vs, that such as are of meanest account, and least estimation, beeing conuerted to the Faith, and belonging to Christ, are greatly to bee regarded, and entirely to be beloued.

* 1.16 This shall not seeme any thing strange vnto vs, if we marke the Reasons whereupon it is grounded. For first, those that are least esteemed, and are of lowest condition, were bought with as great and high a price as others, and were redeemed not with corruptible things, as Siluer and Gold, but with the deare and precious bloode of Christ. Rich and poore, high and lowe, great and small, had all one price paide for their ransome. This is the reason x 1.17 vrged by Christ, See that ye despise not one of these little ones, for I say vnto you, that in Heauen their Angels alwaies behold the face of my Father which is in heauen: for the sonne of man is come to saue that which was lost. If then, the least be redee∣med by his death, and saued by faith in him, as well as the greatest; it follow∣eth, that al should bee regarded, none contemned; all loued, none despised. Hence it is also, that the Apostle chargeth those that are strong, to receiue vn∣to them y 1.18 the weaker sort, and not to despise them whom God hath receiued and for whom Christ hath dyed.

* 1.19 Secondly, there is no respect of persons with God. He doth not esteeme men for accidentall things; as for pouertie, or riches; for honor, or dishonour. The poore, the fatherlesse, the widdow, the stranger, the seruant, are as deare to him, and as greatly respected of him, as those that are set in high places, & are honoured with great callings. When we speake of a person in our talke and communication, me meane some man, or some woman; but the Scrip∣ture meaneth a more speciall thing, to wit; the outward quality or condition of man, which may purchase him grace or disgrace, fauour or disfauor. When God wil cal vs to his truth, and bestow his graces vppon vs, it is done accor∣ding to his holy wil and good pleasure; he is not moued to it by the outward appearance and condition of the person, he respecteth not Country, or sex, or birth, or riches, or pouertie, or Nobility, or wisedome, or learning, or friends. This is it which the Apostle teacheth, z 1.20 Al ye that are baptized into Christ, haue put on Christ, there is neither Iew, nor Grecian; there is neither bond nor free; there is neither male nor female; for ye are all one in Christ Iesus. And to the same pur∣pose Peter speaketh, a 1.21 Of a truth I perceiue that God is no accepter of persons, but in euerie Nation he that feareth him, and worketh righteousnesse, is accepted vvith him. Seeing then, God accepteth the person of no man, he wold haue no man reiected for the meannesse of his person.

* 1.22 Thirdly, they shal receiue with others the same recompence of reward, the same kingdome of heauen, the same measure of glory. The differences that now are in this life, shal cease. As there is now the same precious faith, so then

there shall be the same precious felicity. The poorest members of Christ haue the same spirituall graces that are necessary to saluation, and therefore shalbe partakers of the same inheritance. This the Apostle Iames setteth downe, chap. 2. b 1.23 Harken my beloued Brethren, hath not GOD chosen the poore of this world, that they should be rich in faith, and heires of the kingdome which he promi∣sed to them that loue him? He hath not prepared and prouided one place of glorie for those that are Rich, and another place for those that are poore; he hath not left one inheritance for the Noble, and another for the vnnoble; but as they haue one Faith to apprehend Christ, so they shall haue one glorie to be like vnto Christ. The Lord Iesus himselfe testifieth this, c 1.24 In my Fathers house are many mansion places, if it were not so, I would haue tolde you, I go to pre∣pare a place for you. If then, wee consider these points, that the lowest in the Church, and the most vnworthy to be of the Church, are bought with one & the same price, that God accepteth and respecteth no mans person, and that they shall receiue with others an eternall waight of glory and immortalitie, we may conclude this as a necessary truth, that we ought not to bee ashamed of any, though of the lowest sort, and poorest estate, and meanest condition, to whom God hath imparted and vouchsafed this mercie to beleeue in Christ, and to be a member of his bodie, and to be in the number of true beleeuers.

* 1.25 The Doctrine being made euident, the Vses will be as apparent. First, see∣ing we are bound to loue the lowest in the Church that belong to Christ, we learne that our affections must bee carried most earnestly, and in the greatest measure to those that haue the greatest measure of heauenly graces, not re∣garding Riches, or Kindred, or outward respects, before the other. It is a sound and sanctified loue that is wrought in vs toward those that are faithfull. The Apostle in this place, was so farre from beeing ashamed of Onesimus conuer∣ted to Christ, and gayned to the Gospell, though he were a Seruant, and had beene a Theefe and a Runnagate, that he glorieth in his Faith, reioyceth in his Conuersion, accounteth him as his Sonne, and respecteth him as his owne bowelles. This affection no lesse then fatherly toward him, hee expresseth afterward, d 1.26 Receiue him, not nowe as a Seruant, but aboue a seruant, euen as a Brother beloued, specially to me, how much more then vnto thee, both in the Flesh, and in the Lord? If therfore thou count our things common, receiue him as my self. He saw in this man being a Proselite, newly conuerted to the Faith, such fruits of sanctification, as seales of his conuersion, that he loued him most dearely, and sought by all meanes to procure fauour for him with his Maister. What∣soeuer the former life of men hath beene, when once they make Conscience of their waies, beginning to leade an holy life, and to blot out the infamy & reproach of their conuersation led in the time of their ignorance, it is our du∣ty to begin to loue them as entirely as our Brethren in Christ, and as children with vs of the same Father.

The practise heereof we see in Christ our Sauiour, and haue this instruction giuen vs from his owne mouth, Mathew 12. when it was tolde him, as hee was preaching his word to the multitude that came to heare him, that his Mo∣ther and Bretheren stoode without, desiring to speake with him, hee answe∣red, e 1.27 Who is my Mother, and who are my Brethren? And he stretched foorth his hand toward his Disciples, and said, Beholde my Mother and my Brethren: for whosoeuer shall do my Fathers will which is in heauen, the same is my Brother, and Sister, and Mother. To this purpose the Prophet Dauid speaketh, f 1.28 All my de∣light is in the Saints that are vpon the earth. The Godly must be most dear vn∣to vs, and we are bound to be kind to them, as to our Kin. For if they ought to be vnto euery one of vs, as the Mother & brethren, yea as the flesh & members of Christ, they ought not to be neglected or contemned, but to be cherished. Heereby g 1.29 we shall know that we are translated from death to life, if we loue the bretheren. On the other side, we ought to mourne and lament for such

as remaine in ignorance of God, lie vnder the dominion of sinne, and conti∣nue in the prophanenesse and abominations of their youth. It is noted by the Prophet, h 1.30 that his eyes gushed out with riuers of waters because they kept not the law of God. Christ Iesus mourned for the hardnesse of heart that ap∣peared in his hearnrs, he wept for Ierusalem when he came neere vnto it. Righteous Lot was vexed day by day, when he beheld the vncleane conuer∣sation of the sinfull Sodomites. The Apostle told the Phillippians of vaine walkers, and that with teares, that they are the enemies of the Crosse of Christ. We see by common and daily experience, when any of our friendes and fa∣miliars are dead or lye at the point of death, a naturall affection toward them causeth vs to weepe and lament for them, and draweth oftentimes from vs abundance of teares; how much more ought it to go neere vs, and make vs sob and sigh from the very depth and bottom of our hearts to see our brethe∣ren lie dead in sinne, and as it were rotting in the Graue of their corruptions, or else to walke in the paths of death that bring with it certaine destruction and eternall damnation. If a man should come into a field where he should behold thousands slaine with the sword, wallowing in their bloud, and others hauing receiued their deaths wound to languish in paine and to striue and struggle for life, who would not account it a lamentable shew and most piti∣full sight? But thus is it with vs, and this is the condition of many thousands that glory that they abide in health, and yet are most dangerously sicke and diseased; that thinke they are aliue, and yet behold they are a company of dead carcasses, that boast they are farre from the Gates of death, and yet (alasse) they lie gaping and gasping for breath which is ready to be gone? If there be in vs any life of Gods spirit, or any loue of Godlinesse, it cannot but greeue our soules to behold the desolations that are in the earth, i 1.31 and the languishing of many ready to die; nay, which are already dead in sinne, and stinke in the nostrils of God and man. For as a man hauing escaped shipwracke and got∣ten into an Hauen and Harbour, reioyseth in his owne safety, and comforteth himselfe in his deliuerance, but when he behouldeth the misery of his brother suffering shipwracke and cast away by the violence of the stormes and Tem∣pestes that beat vpon his barke, which drowne both it and him in the Seas, he cannot but greatly be greeued, and exceedingly perplexed. So ought it to be with vs, howsoeuer the escaping from the filthinesse of the world, and the vni∣ting of vs with Christ our head, doth breed in vs matter of great ioy, and may worthily cause vs to reioyce, yet when we see the bondage of our bretheren vnder k 1.32 sinne, and the ruines into which they are come, it cannot but worke in vs great anguish of spirit. If we perceiue them to wander out of the way and to go astray from the simplicity of the Gospell and from the fold of Christ and fellowship of the faithfull, it is our part to turne them backe and to gather them home. For how l 1.33 thinke yee? If a man haue an hundred sheepe, and one of them be gone astray, doth he not leaue ninety and nine, and goe into the Mountains, and seeke that which is gone astray? and if so be that he finde it, verily I say vnto you, he reioyseth more of that sheep, then of the ninety and nine which went not astray, so is it not the will of your father which is in Heauen, that one of these little ones should perish. This loue toward the lowest that are conuerted to the faith and coupled to Christ, reproueth two sorts of men. First, such as are ashamed of the poore Saintes, who being without the comfort of friendes, but not with∣out contempt of the world, are not regarded or esteemed. He that despiseth his poore brother redeemed with the bloud of Christ, would also despise and despight Christ himselfe if he walked vpon the earth. He that honoureth not a faithfull man of low degree, doth dishonour the faith it selfe and reprocheth the Gospell that he professeth; yea, he despiseth the Church, and shameth such as are members of it. This the Apostle Iames teacheth, m 1.34 If there come into your company a man with a Gold Ring and in goodly apparell, and there come

in also apoore man in vile raiment, and ye haue a respect to him that weareth the gay clothing, and say vnto him, Sit thou heere in a goodly place: and say vnto the poore, Stand thou there, or sit heere vnder my Footstoole. Are ye not partiall in your selues, and become Iudges of euill thoughts? The needy seruants of God and poore afflicted Saintes are ashamed and blamed of the world, they are scorned and scoffed at by the vngodly: shall we then, that are of the same Religion, profession, and communion, ioyne hand in hand with them, and contemne the faithfull that deserue to be honoured; thereby adding more sorrow to their affliction, and doubling the misery that is vpon them. For it must needes lie heauy vpon them and euen oppresse them with anguish, to finde this measure at our handes, of whom they looked for comfort and counsell. This appeareth in the saying of the Prophet, n 1.35 Surely mine ene∣my did not defame me, for I could haue borne it, neither did mine aduersary ex∣alt himselfe against me, for I would haue hid me from him, but it was thou (O man) euen my companion, my guide, and my familiar. It is made a note and marke whereby we may try our selues whether we belong to the Church of God, and shall be receiued into the Kingdome of glory, o 1.36 that a vile per∣son is contemned in their eyes, but they honour them that feare the Lord. But the practise of many men is directly contrary, who as they are of this world, they magnifie and make much of the vngodly, but tread and tram∣ple vnder their feet the Children of God, as if they were a thing of no value. The Apostle blameth the Corinthians, and noteth it as a blot and blemish in them, p 1.37 that they put the poore to shame, separating themselues from them, and refusing to partake the supper of the Lord with them.

Secondly, it reproueth such as contemne those that haue once sinned and fallen into grosse and greeuous sinnes, and albeit they be come out of the mire in which they wallowed, and renounce the wickednesse in which they walked, yet they alwaies remember them to their reproach, and speake of them to their infamy. But when once their sinnes become bitter vn∣to them, and they haue giuen good Testimony of their vnfaigned repen∣tance, we must not be vnmercifull and without compassion toward them, q 1.38 but rather restore them with the spirit of meeknesse, considering our selues, least we also be tempted. The former failings in faith or obedience are not to be obiected, or they reiected with reproach after repentance. God remembreth their sinnes no more, and therefore we ought to forgiue and forget them. They that truely turne vnto God, and repent of their sinnes from the bottom of their hearts, haue blotted out the staine of it before men, and must be esteemed of vs, as if they had not fallen or offended. For euen as the Prophet teacheth, r 1.39 that if the Righteous turne away from his righteousnesse, and commit iniquity, all the righteousnesse that hee hath done, shall not be mentioned, but in the transgression that he hath com∣mitted, and in the sinne that he hath sinned, in them he shall die: so if the wicked shall returne from all his sinnes that he hath committed, and keepe all the statutes of God, and do that which is lawfull and right, he shall sure∣ly liue and shall not die, all his transgressions that he hath committed, they shall not be mentioned vnto him, but in his righteousnesse that he hath done he shall liue. Sinne indeed bringeth a wound with it, but when once repen∣tance commeth, the wound is cured, and the scarre is healed, and the re∣membrance of it is abolished, for God will blot it out of his booke of re∣membrance.

* 1.40 Secondly, seeing euery mēber of Christ must be much esteemed, be he neuer so meane, it teacheth vs not to haue the religion of God & the faith of Christ in acceptatiō of persons. We must esteem of the faith that is grounded on our Lord

Iesus Christ simply, according to the excellency and sincerity thereof, and not regard it, in one more, and in an other lesse, according to the condition of one aboue another in outward things. This corrupt opinion and deceitfull iudgement is reproued by the Apostle Iames in his Epistle s 1.41 Chap. 2. My bre∣theren haue not the faith of our Lord Iesus Christ in respect of persons. Where he teacheth, that the profession of the faith ought to be esteemed with a sin∣gle eye and a simple affection, and that partiall affection of one before ano∣ther is to be auoided. * 1.42 But may we not preferre one before another, and is it vnlawfull to haue respect of degrees among men? may I not honour a wicked man with honour due to him, and set vp the vngodly in higher place aboue the Godly? * 1.43 yes, in outward respects euery one is to be aduanced and reuerenced according to his calling without respect of his Godlinesse or vn∣godlinesse; of his Religion or superstition; of his faith or infidelity. For to whomsoeuer God hath giuen preheminence, it is our duty to yeeld them obedience. A wicked father is to be honoured no lesse then a Godly, an hard Maister is to be feared no lesse then a gentle, a wicked Prince is to be serued no lesse then a faithfull. It is Gods Ordinance that hath lifted them vp aboue others. The purpose of the Apostle is not to take away, no not from euill men their externall dignity, or to draw others to deny them duty, but his meaning is, that we ought not to measure the soundnesse of faith, or the truth of Religion, by outward prerogatiues, or to conclude that such haue a right profession and true beleefe, because they haue Riches, and are men of authority; and the faith of others contemned, because they are poore in goodes, few in number, weake in strength, low in degree, base in birth, and meane in all outward thinges, which are greatly accounted off in the world. This reproueth such as stand vpon mens outward persons, and make the quallity and condition of the outward appearance a rule to try and exa∣mine their faith and Religion. These are such as build vpon the Sand, and set their house vpon a slight and slender foundation, which is soone shaken and suddainly falleth to the ground. These are such as measure the matters of faith by the deceitfull line of mens persons. Hence it is, that if a man per∣swade his brother that he houldeth an errour, and moue him to embrace the truth, though he be conuinced by the Testimony of the Prophets and Apo∣stles, yet he will readily reply and answeare; you are not learned, you are no Scholler, you haue not beene at the Vniuersity, other great men are of ano∣ther mind, who are before you in age, aboue you in knowledge, and beyond you in iudgement. Exhort a man in these daies to heare the word with all dilligence, and to attend vnto it with all carefulnesse, as to the Ordinance of God, and the ordinary meanes to worke in vs saluation, t 1.44 tell him that he that is of God must heare Gods word, u 1.45 shew him that euery man should be swift to heare, slow to speake, and slow to wrath, x 1.46 conuince his conscience that he must desire the sincere milke of the word that he might grow thereby, he is wise in his owne conceit to shift off all these instructions, and to deceiue himselfe: saying, If this were so needfull and necessary a duty, we should not haue so many great men, and rich men, neglect the word: They like not this so much preaching and precisenesse, we see such are great Clearks and pro∣found Diuines do preach seldome, some once or twice a yeare, others once a moneth, why cannot we be content to follow them? They know their duty they read the Scriptures, they are deepe learned men, they would preach oft∣ner, if it were required of vs to heare oftner? These are they that build vp∣on men, and thinke to excuse themselues by other mens corrupt examples. These are they that looke onely to others, and reioyce to follow a multitude to do euill. These are they that are like to the Pharisies mentioned in the Gospell, who said to their Officers sent out to apprehend Christ, returning empty againe, y 1.47 Are ye also deceiued? do any of the Rulers beleeue in him, or of

the Pharisies? but this people which know not the Law are cursed. We must not, hang vpon the pleasure of men, though they be great in the world, noble in birth, rich in wealth, high in calling, many in number, mighty in strength, glorious in account and reputation of others. We must consider, not so much whether great and learned men like and approue of it, as whether it be agreeable to the truth of the word of God or not. One man defending a truth is to be preferred before an hundreth others, holding and vpholding an error or heresie, and we are rather to beleeue z 1.48 a poore and silly man groun∣ding himselfe vpon the scriptures, before a thousand Doctors building vpon humane Traditions and vnwritten verities. If these men that are blinde themselues, and looke vpon all things through other mens spectacles, had liued in the daies of Eliah, Micaiah, and Ieremy, when the truth of God was so often contradicted and ouerswaied by multitudes of men, a 1.49 when for one true Prophet of God there were fiue hundreth false Prophets, whom would they haue beleeued? whom would they haue receiued? whom would they haue condemned? It would haue gone hard with the truth and beene euill spoken off by the euill mouths and malicious tongues of these partiall Iudges. They would haue said, Eliah is but one, the Prophets against him are many, are not they liker to see the truth then he? Thus the faith of Christ and pure Religion is not waighed in the ballance of the Sanctuary, nor mea∣sured with a iust Ephah and a true Hin, but with false waights and deceitfull ballances, which are an abomination vnto the Lord. In all causes and que∣stions that rise, the word of God must iudge.

* 1.50 Thirdly, this giueth comfort and contentment to the meanest & smallest of Gods Saints, and putteth them in remembrance not to be discomforted and out of heart for their meane calling or for their low estate, for they are no∣thing the lesse regarded of God or to be esteemed of his Church. They haue as great an interest in all Gods blessings, as the richest sort, and many times a greater; they haue as great a portion in Christ, as the mightiest men, and many times a greater. For God b 1.51 hath put downe the mighty from their seates and exalted them of low degree, he hath filled the hungry with good things, and sent away the rich empty. What grace of God, what meanes of saluation, is hidden from these poore little ones, so accounted off by the men of this world? They haue interest in the word and Sacraments, they haue free ac∣cesse to come into the glorious presence of God, to pray vnto him, and to poure out their supplications before him, as well as they that swell with riches and abound in earthly thinges. When God had made a couenant with A∣braham, and planted his Church in his family, he gaue Circumcision as a signe and seale thereof, not onely to Abraham, but to all his house, and comman∣ded him to Circumcise c 1.52 not onely himselfe and his seed, but all the men of his houshold, both borne in his house, and bought with money of the stran∣ger. Whereby we see, that the lowest of his seruants and bondmen that be∣longed vnto him, haue as great right to the Couenant, and as good a Title to the promises of God as he had; in asmuch as they were assured by the com∣mandement of God, that the visible signe that was in their flesh was not in vaine. The like we see in the Apostle writing to the Corinthians, d 1.53 Moreo∣uer bretheren, I would not haue you ignorant, that all our fathers were vnder that Cloud, and all passed through that Sea, and were all baptized vnto Moses in that Cloud and in that Sea, and did all eate the same spirituall meate, and did all drinke the same spirituall drink, for they dranke of the spirituall Rocke that followed them, and the Rocke was Christ. This people was a great body standing of many members, some of them were the Elders of the people, and the heads of the families, others were of the lower sort and of inferiour degree, yet they had alike priuiledge in the Sacraments, and the Apostle fiue times remembreth that all of them were partakers of them. This is it that e 1.54 made him say in a∣nother

place, Art thou called being a setuant? Care not for it; for hee that is called in the Lord being a seruant, is the Lords free-man; likewise also, he that is called being free, is Christs seruant. We see this in the members of our natural bodies, some members are more high and honourable then others, yet none are contemned. We haue a care, not onely of the head and hart, of the hands and liuely parts, but of the least and smallest that belong to the body; e 1.55 Yea, much rather those Members of the bodie which seeme to be more feeble are necessa∣ry: and vpon those Members of the Body which we thinke most vnhonest, put wee more honestie on, and our vncomely partes haue more comlinesse on: for our come∣ly parts neede it not, but GOD hath tempered the bodie together, and hath giuen the more Honour to that part which lacked, least there should bee any diuision in the bodie, but that the Members should haue the same care one for another. So ought none that belong to Christ Iesus to bee neglected. Hee contemneth Christ himselfe, whosoeuer contemneth the least member that belongeth vn∣to him. This Christ our Sauiour sheweth, f 1.56 Whosoeuer shall offend one of these little ones which beleeue in mee, it were better for him ehat a Mill-stone were hanged about his Necke, and that hee were drowned in the depth of the Sea. As this causeth contentment in the poor, so it worketh Humility in the rich, considering that their Honour, Wealth, Authoritie, and such like priuiled∣ges of the flesh, cannot commend the more to God, or to the Saintes, but their soundnesse in Faith, and sincerity in life, according to the saying of the Apostle Iames, g 1.57 Let the Brother of low degree, reioyce in that he is exalted. A∣gaine, He that is rich in that he is made low, for as the flower of the grasse shall be vanish away. The poorest man that is of base account and reckoning in the World, hath as great and as good a Title to Christ, as the greatest men that be. They haue not so great a portion in outward blessings, but they haue as great a part in Heauenly Graces. Hee that hath Christ is a Rich man, hee bringeth with him all thinges else; for in him are hidde, all treasures which we are bound to seeke after. He that wanteth Christ, h 1.58 is a poore begger, if he had his house full of Siluer and Gold, and possessed Mountains of Pearles and precious Stones. The Apostle teacheth, i 1.59 that If we be Christes, then we are Abrahams seede, and heyres by promise; so, that the poorest person that is in the Church, if hee beleeue in Christ, is in the place of Abraham, and succeedeth him in the inheritance of the Kingdome of Heauen, which is a greater Honour and preferment vnto them, then the want of outward be∣nefites can bring abasement. This is a most woorthy and excellent com∣fort, whereof we shall be assured, if wee walke in the steppes of faithfull A∣braham, if we repent and beleeue in Christ, and walke woorthy of our cal∣ling.

[I beseech thee for my Sonne Onesimus.]

The party for whom the Apostle entreateth, is in these words both named and described. Hee is described, first by relation, when he calleth him His Sonne; secondly, by the meanes and manner how he is his sonne, by a spirituall generation, through the immortal seed of the Gospell, and through the ministry of the worde in the time of his restraint and imprisonment at Rome. Touching the former point, which is the Title giuen vnto Onesimus, hee esteemeth him as his Sonne, and therefore accounteth himselfe as his Father. If then Onesimus be his sonne, the Apo∣stle must needs be his Father; and if Paul be his Father, he must needs be his son. For the Father & the Son haue mutual reference one to another, & can∣not consist one without the other. * 1.60 We learne from this name giuen vnto O∣nesimus conuerted to the Faith, that there ought to be the same affection be∣tweene the Pastour and the people, which is betweene the Father and the Sonne. The same loue that is betweene Parents and their Childeren, ought to be betweene the Shepheard and his flocke, betweene the Steward & the houshold, between the Master & the Scholler, between the Minister &

the people, betweene him that winneth, and them that are won to the Faith of the Gospell. The Apostle Paule writing to Timothy and Titus, calleth them his k 1.61 naturall and beloued sonnes, according to the common Faith, be∣cause he had begotten them by the seede of the Gospell to bee the Children of God, without which new byrth, they could not belong to his kingdome. So, when the King of Israell came to the Prophet Elisha, who lay sicke in his bed, he wept vpon his face, and said, l 1.62 O my Father, my Father, the Charriot of Israell, and the Horsemen of the same. Likewise, Iohn writing vnto his belo∣ued Gaius, declareth that he reioyced greatly when the brethren came & te∣stified how he walked in the trueth, and addeth; m 1.63 I haue no greater ioy then these, to heare that my sonnes walke in verity. And Paule writing to the Corin∣thians, toucheth this at large, n 1.64 I write not these things to shame you, but as my beloued children I admonish you; for though ye haue tenne thousand instructers in Christ, yet haue ye not many fathers, for in Christ Iesus I haue begotten you through the Gospell. To this purpose he also speaketh to the Thessalonians, o 1.65 Wee vvere gentle among you, euen as a Nurse cherisheth her children: Thus beeing affectio∣ned toward you, our good will was to haue dealt vnto you, not the Gospell of GOD onely, but also our owne soules, because ye were deere vnto vs. And afterwardes in the same Chapter, Ye know how that we exhorted you, and comforted, & besought euery one of you (as a Father his children) that ye would walke worthy of God, who hath called you vnto his kingdom and glory. These allegations are so many wit∣nesses of this doctrine, teaching that it is a most tender affection of Loue and compassion that ought to be between him that teacheth, and them that are taught in the word.

* 1.66 This will farther appeare by the Reasons whereby it is confirmed vnto our Consciences. First, the Ministers of God giue as a beeing in Christ, and consequently to bee the children of God, which is the best being and byrth that can be bestowed vpon vs, the word of God being the precious and im∣mortal seed, and they by teaching and applying it, are the Instruments, wher∣by through Gods blessing we are begotten to be new borne babes in Christ, and of the children of men, or rather the children of the Deuil, are made the sons and daughters of almighty God. Hence it is, that the Apostle saith, p 1.67 In Christ Iesus I haue begotten you through the Gospell. And Peter in his first Epi∣stle sheweth, q 1.68 That we are borne againe, not of mortal seed, but of immortall, by the word of God, who liueth and endureth for euer. So then, by their Ministry we are made aliue, that before were dead; we are made sonnes that before were enemies; we are made Cittizens that before were strangers; wee are made heyres, that before were Aliants.

* 1.69 Secondly, the Ministers of the Gospell are as our Mothers, and doe con∣ceiue vs in their wombe, trauell with vs in paine, and bring vs forth as with labour of Childbed, to fashion vs in grace, and to perfect vs in Christ. We know the Sorrowes, the Paines, the Passions, and the perilles of a Womans trauaile to be exceeding great: so the measure of the Ministeriall paines and labour is maruellous great, r 1.70 which the Apostle expresseth, 2 Cor. 11, 23. He endured labours abundantly, stripes vnmeasurably, imprisonment plenteously, the danger of death continually. Eliah, being raised vp of God to restore Religion, to pull downe Idolatry, to destroy Baals Priests, and to set himselfe against the enemies of God, was at length so worne with care, so wasted with sor∣rowes, and so wearied in this busines, s 1.71 that he desired the Lord to take him out of the world, saying; It is now enough, O Lord, take my soule, for I am no better then my Fathers.

The paines and perplexity of the Prophet Esay, made him cry out alowde with great anguish of spirite, t 1.72 My leunnesse, my leaunesse. So Ieremy cryeth out, u 1.73 My belly, my bellie, I am pained at the verie heart, mine heart is troubled within me; declaring thereby, that his gripings and greefes in his Ministerie

were so great, that they were like the paines of a vehement Colicke. Like∣wise the Apostle, being carefull to bring backe the Galathians to the trueth of the Gospell which they had forsaken, saith; x 1.74 My little children, of whom I trauell in birth againe, till Christ be formed in you; meaning, that hee endured much trouble, and sustained great paines, to fit them & frame them to Gods kingdome. Seeing then, the Ministers of Christ be as spirituall Fathers and Mothers; Fathers to beget vs, and Mothers to beare vs, and bring vs forth, we may conclvde, that the Pastours and people haue as neere a coniunction betweene them, as Parents and their children.

But because somewhat may be obiected against this truth, we wil remoue those doubts, and take away those Obiections, before we proceed any fur∣ther, or handle the Vses that are to be learned of vs. * 1.75 First, our Sauiour sayeth, Math. 23, 9. Call no man your Father vpon the earth, y 1.76 for there is but one your Father, which is in heauen: Bee not called Doctours, for one is your Doctor, euen Christ. If then, God onely be our Father, and no man is to bee called by this name, either we must account the Ministers Goddes, which were blasphe∣my; or debarre and deny them this Title, which were contrary vnto other Scriptures. * 1.77 I answere, Christ doth not in these words forbid the denomina∣tion, but restraine the ambition of men, as appeareth by the conclusion of the words, Verse 12. Whosoeuer will exalt himselfe shall bee brought lowe, and whosoeuer will humble himselfe shall be exalted. Hence it is, that the Apostle calleth himselfe z 1.78 as well the Doctor of the Gentiles, as the Father of the Co∣rinthians. It is one thing to haue the name, and another thing greedily to hunt after it, and proudly to challenge it to our selues. Besides, touching the fountaine of our first birth, and the foundation of our faith and regenerati∣on; he is our onely Father, we ascribe it to no man vpon the earth. But euen as touching our naturall being, hee hath ordained subordinate causes as his Instruments and fellow-workers, to beget vs, and bring vs into this world, and to giue vs life, a 1.79 whom he doth honor with the titles of Fathers and Mo∣ther. So touching our new birth, although it be the sole worke of the spirite, and therefore proper to God, yet because he worketh it by the word & Sa∣craments, the preaching and dispensation whereof, he hath committed to the Ministers, and appointed to be conueyed to men by their meanes, he dooth communicate to them the appellation of Fathers, as those whom he vseth, to bring vs & beget vs vnto God. So then, Paul so giueth himselfe the name of Father, as that he neither robbeth God, nor taketh from him the least iot of the honor that is due to his name. For it is a common rule, that they are not contrary, which are subordinate. When one is vnder another, and inferiorly ordered & ordained to another, there is a good agreement betweene them. God is the choise cause, Paule is the Instrumentall.

* 1.80 Againe, the Apostle depresseth and derogateth from the Ministerie, and sayth, b 1.81 I haue planted, Apollos watered, but God gaue the encrease. So then, neither is he thar planteth any thing, neyther he that watereth, but God that giueth the encrease. How then doth it come to passe, that he doeth there so much debase them, and heere so greatly honour them, as to make them fel∣low workers, yea, fellow-fathers with God? He may seeme to be vnconstant as a Reede shaken with the winde, and to lift vp and cast downe at his owne pleasure. * 1.82 I answere, the contrariety is not in the wordes of the Apostle, the difference is in the persons with whom he dealeth, and to whom he writeth. So there seemeth a contradiction betweene Paule and Iames, in the matters of Faith and Good-works, c 1.83 Paule saith, We are not iustified by workes; Iames, saith, We are iustified by Workes; Paule saith, We are not iustified but by Faith; Iames sayeth, We are not iustified by Faith onely. Heere is a shew of dissen∣tion, but it is onely in shew, not in trueth: for then, in one of them should be no truth. The Reason why they vse a different order of teaching, is the

diuersity of the Schollers, which they instructed, and the contrary affection of such as they taught and informed. Paule had to do with Iusticiaries that sought to be iustified partly by faith, and partly by works; partly by Christ, & partly by themselues; partly by somwhat in another, and partly by somwhat in themselues; partly by the merits of another, and partly by their own strength and merits. Iames had not to do with such persons, but with Libertines and loose liuers, which confessed in wordes free Iustification thorough Faith in Christ, yet they were deceiued and had not learned, that all those that are iu∣stifyed, are also sanctified, that all that are in Christ, are become newe Crea∣tures, that they are borne anew, and walke not after the flesh, but after the spirit, and therefore thought workes needlesse and fruitlesse. Thus Paul dealt in this place. If at any time he saw so much honour giuen to the Ministers, as that Gods honour was diminished, or any way obscured, and so hee robbed of his glory; then hee pulled downe their estimation, that God might haue his right, and be vnto vs all in all. But if on the other side, they were deba∣sed and disgraced (as in these dayes they are) whereby the word also was ab∣horred, and God, the Author of it, and the ordainer of them dishonoured; they ought to haue their due, they are to magnify their office, and to be estee∣med as the Ministers of Christ. As for example, when we haue to deale either with the Anabaptists, that wait for reuelations, and vtterly reiect the Mini∣stry & Ministers of the worde, or with those prophane Atheists of our time, who contemn them, and count them idle and of no vse, and so haue no regard of them, or respect vnto them: wee are to shew in what an high calling God hath seated them. He saith of them, d 1.84 It is not you that speake, but the spirite in you. He saith of them, He that heareth you, heareth me; and he that despiseth you, despiseth me. He saith of them, Whose sinnes ye remit, they are remitted; & whose sinnes ye retaine, they are retained. This serueth to stop the mouthes of carnall men, and alloweth vs to know our selues, when the worlde will not know vs, or acknowledge vs. But when we haue to deale with those of the Church of Rome, who make their Pope a God on earth, and set their Cardi∣nals and Clergy aboue the word, we are to be taught what the Ministry is of it self, being separated from the spirit of God; an empty sound without force, and a bare Instrument without effect in the hand of the workeman, that can do nothing of it selfe, but as it is vsed and applied by the worke-man. Thus much of the remoouing of such Obiections, as might hinder the vse and pro∣fit of this Doctrine.

* 1.85 Now let vs come to consider the Vses, which are either general, belonging ioyntly both to the Pastors & people; or special, belonging to either of them. First, seeing the Minister and people ought to loue as Father and Sonne, it teacheth them to cut off all occasions of discord and diuision, and to nourish loue and mutuall concorde one with another. It may bee many occasions may arise, which if by wisedome they be not smothered and suppressed in the beginning, they are as little sparkes that quickly break out into a flame, and the flame suffered to continue consumeth al things that are neere vnto it. We must shew our selues ready to bring water to quench this fire. We must stop the Flood-gates, that the streames of contention doo not ouer-flow, and in the end drowne vs as in the deepe waters. It is a deceitfull snare, and won∣derfull subtilty of Satan, to cast matters of dissention betweene the Minister and people (as it were a bone to gnaw vpon) that so though the word bee a∣mong them, yet that it may by that meanes be with lesse fruit and profit with them. Well doth this enemy of mankind know, that where there is hatred to the person, there can be no loue to his preaching: and where there is desire of contention, there can be no hope of edification. For whome the people hate, they regard not to heare; and where there is no liking to the man, there will follow a loathing of his Ministry. We see this in the example of Ahab

toward Eliah and Micaiah, e 1.86 whom he hated to the death, and professeth his enmity toward them, and therefore despised the word that came from their mouths. When Eliah reproued him for killing of Naboth, and taking posses∣sion of the Vineyard, he saide, Hast thou found me, O mine enemy? So when Iehoshaphat asked, if there were not a Prophet of the Lord that they might en∣quire of him, Ahab who had sold himselfe to worke wickednesse in the sight of the Lord, aunswered; There is yet one man, Michaiah the Sonne of Imlah, by whom we may aske counsell of the Lord, but I hate him, for hee dooth not prophesie good vnto me, but euill. Where we see, he hated the Prophet, and therfore ab∣horred his prophesie, and regarded not to haue him in his presence. We may behold this in the example of the Scribes and Pharisees toward Paule, they could not abide him nor his doctrine, so that he was employed principally a∣mong the Gentiles. On the other side, as the people loue the Ministers from the heart, so for the most part they profit by them. The Apostle giueth this Testimony of the Galathians, that they loued him exceedingly, and therefore regarded his Doctrine accordingly, f 1.87 The triall of me which was in my flesh ye despised not, neither abhorred; but ye receiued me as an Angell of GOD, yea, as Christ Iesus: what was then your felicity? For I beare ye record, that if it had bin possible, ye would haue plucked out your owne eyes, and haue giuen them vnto mee. Hence it is, that Christ and his Apostles labour to plant this truth, and to set∣tle this perswasion in the hearts of those whome they taught, that they vvere dearely beloued to them. When the Disciples were afraid at Christs words, he answered again & said vnto them, g 1.88 Children, how hard is it for them that trust in riches, to enter into the kingdome of God. So the Prophet Esay speaketh, h 1.89 Be∣hold, I and the children whom the Lord hath giuen mee, are as signes and as won∣ders in Israel.

Thus do the Apostles write in this manner to the Churches, calling them beloued brethren, and deare children. As we haue louing words in our mou∣thes, so we should haue louing affections in our hearts. It is a pittiful sight, & lamentable condition, when the Pastor in any place setteth himselfe against the people, and the people against the Pastor; when they that should loue to∣gether as Father and Son, do wrangle together as Cats and Dogs, and are e∣uer snarling and byting one of another. If a priuate house be diuided against it selfe, it cannot stand; so, if a particular Church, be in a bitter mutiny, it run∣neth to ruine, and is miserably torn in peeces. It is a great praise of that con∣gregation, where they are at peace and vnity, ioyne together in the word & Sacraments, and sing the Psalmes and songs of God, to his endlesse praise. It is a comfortable thing, when the people reioyce in their Minister, & the Mi∣nister in his people: when the people desire and delight in the companie of their Minister, and the Minister in the company of his people, and so take comfort in the sweet society one of another. This reproueth those, that vpon euery slight occasion, for euery slender profit, yea for euery toy & trifle, fol∣low suits of Law, and bring actions of trespasse one against another, whereby they trouble not onely their neighbours at home, but the Countrey abroad. These haue forgotten the words of Abraham to Lot, when a debate arose a∣mong their Heard-men, i 1.90 Let there be no strife, I pray thee, betweene thee & me, neither betweene mine Heard-men, and thine Heard-men, for wee are Bretheren. It is therefore a great shame and reproach to heare of such iarres and ciuill wars as are in many parishes. It is a plaine argument that there is little loue betweene them, and lesse good wrought among them. The Minister accoun∣teth them not as his Sonnes and Daughters, he seeketh not to winne them to the faith, he esteemeth them not as his Crown in the day of the Lord. On the other side, the people do not reuerence their Minister as their father, but hate him as their enemy. God is not among such Ministers and people, but is gon farre from them, and they are departed farre from him. God is k 1.91 loue, & they

that dwell in loue, dwell in God, and God in them. If we loue one another, God dwelleth in vs, and his loue is perfect in vs. The Deuill is the Father & foun∣taine of all debate and hatred, c 1.92 For where enuying and strife is, there is sedition, and all manner of euill workes. How then can wee otherwise thinke, but that Sathan beareth rule among them, and possesseth the cheefe holde of their hearts, seeing so small tokens of loue, and so great fruits of the Old man, nay of the old Serpent, appeare among them? Wherefore, to return thither from whence we began, we must remember the amiable names giuen to the Pastor and people, they must consider they are as Father and Son, neerely coupled and ioyned together, and thereby stirre vppe themselues, and admonish one another of their duties, to open their hearts in loue, and againe to shut them vp, that hatred haue no entrance into them, hnd that mallice do not abide in them.

* 1.93 Secondly, these most louing Titles applied to the Minister and people, shew the duties required of Pastors toward their charge, and teach them to loue them as their children, to tender their good, to exhort them to lay vp for themselues spirituall riches. Great is the loue of Parents towardes their Children. If the Childe be sicke or wayward, they doe not cast him out of doores, or withdraw their affections from him. Hence it is, that Christ when he saw the people scattered abroad, and dispersed heere and there as Sheepe without a Shepheard, d 1.94 He had compassion vpon them, and shewed great loue to∣ward them. We see how Christ applyeth this to the Conscience of Peter, & e 1.95 willeth him to try his loue toward him, by feeding his Sheepe and Lambes, thereby assuring him, that if he perswaded himselfe to loue Christ Iesus, and yet was not carefull to teach his people, he deceiued himselfe, and lyed to the Holy-Ghost, who would finde him out in his sinne. This serueth to reproue sundry corruptions, and to meete with many abuses in the Ministers, that make them vnworthy of the name of Fathers, and testifie that their hearts are empty of this vnfaigned loue, that ought to bee in them towards Gods peo∣ple, whom they should affect as deare Children. First, f 1.96 it condemneth the wilfull and ordinary absence of the Pastor from his flocke that is committed to his care and charge, whereby the duties of teaching, and example of life, in his owne person are neglected. True it is, there may iust and lawfull cau∣ses of the Pastors absence sometimes fall out, so that the Church be not en∣damaged, but as farre as is possible be sufficiently prouided for: as sickenesse g 1.97 of body, whereby he is restrained; Church affayres, whereby hee is hinde∣red; Persecution, whereby he is enforced to flye; Priuate affaires, whereby he is necessarily constrained for a time to be absent: but a wilfull, long, and continued Non-residency from that particular Congregation enioyned him to feed, is euidently conuinced by many Reasons grounded vpon the word of God, and the practise of the Church of Christ. The Scriptures of the olde and new Testament, do directly forbid it. The Lord saith by his Prophet Esay, h 1.98 I haue set Watchmen vpon the walles, O Ierusalem, which all the day, and all the night continually shall not cease; ye that are mindfull of the Lord, keepe not silence, and giue him no rest, till he repaire, and till he set vp Ierusalem the praise of the world. The Prophet Ezekiell is plentifull in this argument, who speaking of vnfaithfull Leuites, saith; Ye haue not kept the ordinances of mine holy things, but you your selues haue set others to take the charge of my Sanctuary. So the Pro∣phet Zachary setteth downe this as a great iudgement of the Lord, I will raise vp a Shepheard in the Land, which shall not looke for the thnig that is lost, nor seeke the tender Lambes, nor heale that which is hurt, nor feede that which stan∣deth vppe; but hee shall eate the flesh of the fat, and teare their Clawes in peeces. It is noted of Salomon, i 1.99 when hee builded the Temple to bee the place of preaching and Prayer, (which he did according to the word of God) he also builded Houses and Chambers round about the Temple, & ioyned vnto it, to

teach the Priestes and Leuites that they should bee neere vnto their charges.

For this cause also it is expressed; k 1.100 That Eli the Priest of God, sate at the doore of the Tabernacle, to espy the manners, and to aunswere the doubts of those that came and resorted vnto him. And the Apostle Paul expressing the Priests function, saith; l 1.101 They did minister about the holy things, and did wait at the al∣tar: He m 1.102 vseth a word of great force and strength, that bindeth them to a continuall residency and sitting at their charge. If wee come to the New Testament, we shall see sundry directions, importing and implying the Pa∣stours presence with his people. The Apostle speaking to the Elders of Ephesus, n 1.103 saith; Take heed vnto your selues, and to all the Flocke, whereof the ho∣ly Ghost hath made you Ouer-seers, to feede the Church of God which he hath pur∣chased with his owne bloud: for I know this, that after my departing, shall grieuous Wolues enter in among you, not sparing the Flocke. The Apostle Peter likewise exhorteth the Elders, o 1.104 Feede the Flocke of God which dependeth vpon you, ca∣ring for it, not by constraint, but willingly; not for filthy lucre, but of a ready mind. The Apostle to the Hebrewes warneth the Church, p 1.105 To obey them that haue the ouer-sight of them, and submit themselues, for they watch for their Soules, as they that must giue accounts. It is a great wonder, that negligent Pastors reading these places, and considering these charges laid vpon their shoulders, can so easily shake them off, or so slightly passe them ouer, or so soone for∣get them. They may seeme more then sufficient to conuince them of want of loue, of abundance of couetousnesse, of excesse of idlenesse, of hardnesse of heart, of contempt of the word, which they should teach to others. A great and heauy iudgement of God is vpon them, that can passe ouer this duty without feare and trembling, that can see neyther the daunger of their owne soules, nor the danger of the peoples Soules through want of instru∣ction.

Againe, the Titles giuen to the Ministers vnder the Gospell, as also to the Prophets and Priestes vnder the Law, doe vrge diligence, faithfulnesse, and carefull attendance; and consequently, the personall presence of the Pastor. They are called, q 1.106 Shepheards, r 1.107 Watch-men, s 1.108 Stewards, t 1.109 Captains, u 1.110 Buil∣ders, x 1.111 Embassadours, and such like; so that, though they teach oftentimes by themselues, and continually and constantly by others, they are not excu∣sed. The office of the Minister is set forth in the Picture of a Shepheard, who, by reason of the multitude of rauenous Wolus & other hurtfull Beasts, keepeth watch day and night ouer his flocke. He is a Watch-man set in his Watch-Tower to discry the enemy, and to giue warning of the danger. He is a Steward to prouide for the Family, and to giue them their portion of meat in due season. He is a Captaine of the Lords Hoast, to lead them into the obedience of godlinesse, and to goe before them in example of life. He is a Builder, to frame them and fit them to be stones in the Lordes building. He is an Ambassadour, to deliuer the will of him that sent him, and to speak being called, as the words of God. These comparisons, as they serue to teach diligence and continuance in preaching, so they are forcible to presse him to attend vpon his charge, that attendeth vpon him.

Thirdly, the Apostle speaking of the office of the Minister, saith; y 1.112 Who is sufficient for these thinges? When he hath done all he can, and imployed him∣selfe to the vtmost of his power, yet he shall come farre short of his duty: how much more, when hee is ordinarily absent from his charge, which re∣quireth his ordinary presence?

Fourthly, it is against the order of Nature, the rule of reason, and the law of Iustice, to take wages for that worke which he doth not performe; and to eate where he doth not labour. It is a great wrong and iniury done to those that labour in feeding the Flocke, to bee denyed to eate of the Milke of the Flocke: to do the seruice, and another to receiue the reward: to take the

Corne, and to giue others the Straw: to sow spirituall things, and to be de∣priued of temporall thinges: to beare the burden, and to endure the heate of the day, and other to come and take away the penny and price for which they couenanted. It is a kind of theft to eate without labour, and to feed them∣selues without taking paines.

Fiftly, the danger is very great, that groweth both to the Pastors and people, by this sin of absence and want of attendance. For if any of the Soules which belong vnto their charge doe perrish through their negligence, and starue through want of foode, they shall be arraigned as guilty of their death and destruction. The Prophet Ezekell setteth downe the threatning of God, z 1.113 When I shall say vnto the wicked! O wicked man, thou shalt dye the death, if thou dost not speake and admonish the wicked of his way, that wicked man shall dye for his iniquity, but his blood will I require at thine hand. Heereunto accordeth the saying of Christ; a 1.114 If the Blind lead the Blind, both shall fall into the Ditch. The losse of the b 1.115 flocke, is the reproach of the Shepheard: and the peoples destruction, shall be the Pastors confusion. And when the Pastor is absent, the people wil soone decline, from zeale to coldnesse, fall from vertue to vice, turne from the worship of God to Idolatry, reuolt from the workes of piety, to damnable security. Let a man with-hold his hand, and cease from sow∣ing good seede, or vnder-sow his ground by sparing his Corne, Thistles and Weedes will spring vp in stead thereof. Let a man haue food withdrawne from him, and abstaine from nourishment that feedeth the body, he shall be filled with winde, and fall into weaknesse. When Moses was absent from the Children of Istaell but forty daies, while he was talking with God in the Mountain, c 1.116 they committed horrible Idolatry, and turned the glory of God into the similitude of a Calfe that eateth hay. Iehoash the King of Iudah d 1.117 did that which was good in the sight of the Lord, all his time that Iehoiada the Priest was with him, and taught him: but after his death, both, King, and Princes, & people, left the house of the Lorde God of their Fathers, and erected Groues, and serued Idols, so that wrath came vpon them, because of this their trespasse. This also experience taught the Apostle in the Church of the Galathians: while he was present, e 1.118 they kept the Faith, they turned neither to the right hand nor to the left, they did cleaue to the Doctrine of Christs Gospell: but when he was gone, the false Apostles entred, and tooke occasion by his absence, to sow Tares among the Wheat, and to corrupt the truth with Leauen of false Doctrine. When the Shepheard is gone, the Wolues may safely enter into the Sheepefold, not sparing the Flocke. When the Watch-man is gone or fallen asleepe, the Enemy may enter and sacke the Citty. When the Hus∣bandman that sowed good seede in his fielde is departed, f 1.119 the enuious man came and sowed Cockle and Darnell among the Corne. While the people haue the presence and residence of their faithfull Pastor to feede them, and to goe in and out before them, both in Doctrin and example, yet such is the weaknesse of Flesh, the corruption of Nature, the strength of sin, the subtilty of the Enemy, the vanity of the world, the vnconstancy of humane thinges, that they are ready to fall and to giue ouer; albeit I say that he be with thē, and conuersant among them, and remain in the midst of them? If then much euill be done while the Ouer-seers are present, much more will be commit∣ted while they are absent, while there is none to stay them, while the Bridle is cast in their owne neckes. Thus Moses proueth that the people would corrupt themselues, and turn from the right way after his death, because they had beene rebellious and stiffe-necked he being aliue. Deut. 31, 27, 29. I g 1.120 know thy rebellion and thy stiffe-necke: behold, I being yet aliue with you this day, ye are rebellious against the Lord: how much more then after my death?

Sixtly, the necessity of hauing the presence of the Pastour continually to call vpon the people, appeareth heerein, because the danger of the Wolfe is

continuall, and therefore the vse of the Shepheard is continuall. The Apostle telleth the Elders of Ephesus, h 1.121 That he knoweth this, that aftcr his departing, grieuous Wolues would enter in among them, not sparing the Flocke. Besides, Sa∣than is busie in tempting, subtile in vndermining, crafty in deceiuing, mali∣cious in spoyling, and cruell in destroying: he compasseth the earth too and and fro, and walketh vp and downe in it. Now, the more diligent the spi∣rituall enemy is, the more violent and watchfull ought the Pastour to be. If the good man of the House knew at what houre the Theefe would come to rob and to steale, doubtlesse he would watch, and not suffer his house to bee broken downe. Hence it is that Peter saith; Be sober and watch, i 1.122 for your aduersary the Deuill as a roaring Lyon, walketh about seeking whom he may de∣uour. And surely this is the cause, that in some places the people are defiled with all abhominations; in other places they are peruerted and seduced by Iesuits and Seminary Priests, and in all places grow cold and carelesse in Re∣ligion, because they want meanes to guide them and stay them in the right way, they haue not zealous Pastours to stirre them vp to godlinesse, and to driue away the Wolfe farre from them.

Seuenthly, it is of euill report, a note of couetousnesse, or euill suspicion of it, and giueth great offence to the Church of God. For where there is an vnnecessary absence of the Minister from his cure and charge, hee giueth occasion to suspect, that he rather desireth to feed vpon them, then to feed them: to seeke theirs, then them: to prey vppon them, then to pray with them: to possesse their goods, then to win their Soules. We are comman∣ded to abstaine from all appearance of euill. And the Apostle approoueth his Ministery to the consciences of the Corinthians by this, k 1.123 That hee sought not theirs, but them.

Eightly, the inconuenience is great that commeth by this absence, it is the cause of a Vagrant, in-sufficient, idle, and reproachfull Ministery, and an euident occasion of keeping out of sufficient men and able Work-men, both able and apt to teach, and of impouerishing such as are already entred. This is the cause of many wandring Leuites, and of sundry that sit idle for want of imployment.

Lastly, this ordinary absence is against the Statutes of Princes, and the decrees of Counsels, holden not onely in the most pure times, but in the most palpable times, euen as it were at midnight, when the whole earth was ouer-shaddowed with darknesse. These appointed l 1.124 many Cannons and Con∣stitutions, charging the Minister to bee resident in Gods Tabernacle, not to be absent from his Parish, least hee loose that excellent Talent which God hath bestowed vpon him: appointing that no man should be ordained Mini∣ster of two Churches, but limiting him to remaine in that, vnto which hee was first called. If any be called to another charge, let him simply giue ouer the former, and claime no interest in it. If any be otherwise, he shall be pro∣hibited from the Lords Table, and be excommunicated.

Hitherto we haue shewed the necessity of the Pastours presence, and o∣pened the reasons whereby it is confirmed and strengthned. Now it remai∣neth to answere such obiections m 1.125 as are brought, to iustifie the ordinary ab∣sence from the charge which hee hath taken vpon him. There are many thinges brought and alleadged to warrant this absence. Salomon teacheth, that the Sluggard is wiser in his owne conceit, then seauen men that can ren∣der a reason. The causes that are pretended to excuse and defend the Pa∣stours absence, are taken partly from the holy Scripture, and partly from na∣turall reason. * 1.126 First, they say it was lawfull and lawfully practised in Epaphras, who was the Minister of the Colossians; yea, a faithfull Minister, yet absent from that Church. Col. 1, 7. and 4, 12. The like might be said of Epaphrodi∣tus absent from the Phillippians. * 1.127 I answere, first it doth not appeare plainely

and directly, that they were the Pastors of those Churches; rather it seemeth they were Euangelists, that went from place to place, and alwaies seconded the labours of the Apostles. For it is to be thought that Archippus n 1.128 was the Pastour of the Colossians, who is charged to looke to his Ministery that he had receiued in the Lord, that he fulfill it. Secondly, their absence was not wilfull and ordinary, but they were imploied by the necessary occasions of the Church, chosen and enioyned to dispatch the businesse thereof.

* 1.129 Againe, they obiect that hee which preacheth the Gospell, must liue of the Gospell. 1 Cor. 9. but without ioyning Liuing to Liuing, as it were house to house, all cannot liue by reason of the smalnesse and slendernesse of the li∣uing, therefore it is tollerable in some. * 1.130 I aunswere, the want of sufficient prouision, cannot bring with it a sufficient tolleration. It dooth no more warrant the Act, then to do euil, that o 1.131 good may come therof, whose damna∣tion is iust. If there be a rouing Ministery among vs, and a wandring vp and downe of such as offer their seruice for ten shekles of Siluer, and a sute of apparrell, and an ordinary allowance of meate and drinke: it belongeth to the Magistrate to reforme this disorder, and to redresse this mischeefe. Thus it was among the Iewes in the Old Testament: but this misery and calamity fell vpon them, p 1.132 when there was no King in Israell. Secondly, it is better to take some other lawfull meanes in such pouerty of the Church, as to labour with the hands as q 1.133 Paul did, or to practise some other laudable science, which will be without offence to God or Man.

* 1.134 It is in his power to roote vp, that did plant: it belongeth to him to pull downe, that did build: he can destroy, that doth preserue. But the positiue Law of man appointed them their circuit and boundes, and consequently may order them as it thinketh, and may giue leaue of absence.

* 1.135 I aunswere, that Magistrates may not abrogate and abolish Lawes con∣stituted and conformed according to Gods Lawes. Againe, the diuision of Parishes is not from men, but of God. For when the Scripture r 1.136 willeth Elders to bee chosen for euery Church, and that these assemblies should bee with the greatest conuenience of order and comelinesse; it is plaine, that thereby is prescribed, a diuision of nationall Churches into particular Con∣gregations. For this cause Paule left Titus in Creta, that he should conti∣nue to redresse the thinges that remaine, and should ordaine Elders in euery Citty. So the Apostles ordained Elders by election in euery Church.

* 1.137 Againe, it may be said, a man may haue two Liuings, being by Law vni∣ted, Therefore before they be vnited. * 1.138 I answer, if the vnion bee such, that there may bee but one body, and one competent and commodious resort thereof together in one place, so as one Pastour may fitly instruct them, and lead them out and in, in the duties of Religion, in the sanctification of the Sabbaoth, in the practise of holinesse, and in example of life: then it follo∣weth, that albeit it be lawfull to make this coniunction, yet it is not proued lawfull before the vnion. It is lawfull, being made one Congregation, one assembly, one Church, which is vnlawfull so long as it remaineth diuided, & maketh two Congregations, two assemblies, two Churches. For the Mini∣ster may conueniently teach them together, whom he cannot possibly teach asunder; as the Schoole-maister may teach the Schollers that belong to one Schoole, but not those that belong to diuers.

* 1.139 Moreouer, if it bee vnlawfull, then especially in this point, and for this cause, because he receiueth maintenance where he doth not labour. But it is lawfull to take wages, where there is no worke doone, as appeareth 2. Cor. 11, 8. Where Paule saith; I robbed other Churches, and tooke Wages of you to doe you seruice. * 1.140 I answer, the place is to be vnderstood of extraordinary Ministers, and of extraordinary occasions, when, and where, no setled and sufficient maintenance is established, and therefore doth not prooue the mat∣ter

in question. And where as according to our diuision of Parishes, lands, are occupyed by Forrainers and Strangers; and consequently, Tithes and duties taken of them, without any feeding of them, it was ordained to esta∣blish a certaine, knowne, and definite maintenance, and besides the Minister not failing in his calling, they may be partakers of his labour.

* 1.141 Furthermore, it is obiected, that Pastors are not tied to particular places, but are discharged by a generall teaching. It skilleth not where they teach, so they be not idle. They are Ministers of the Church of England, and therefore may preach in any part of the Land, and are blamelesse. There∣fore there is no vnlawfull non-residency. For God hath ordained (saith the s 1.142 Apostle) That they which Preach the Gospell, may liue of the Gospell. * 1.143 I answer, they are not onely Ministers of England, but of such a particular Congre∣gation, and haue their maintenance of such a particular Church, and there∣fore are bound to imploy their labour in that particular place. He that hath not a particular charge and Church to care for, will care indeede for no Church as he ought to care. For if that which is t 1.144 cared for of all, is cared for of none: then he that hath but a generall care, of one place no more then of another, commonly neglecteth all. When God sent Ionah the Prophet to Niniue, u 1.145 he sinned in going to Tarshish. If he had preached neuer so duely and diligently in that Citty, when God called him to another, he had not dis∣charged the duty of a good Prophet. Besides, whereas they say they are Ministers of England, & therefore sufficeth to preach in any corner or quar∣ter of the Land: they may as well say they are Ministers of Europe, and con∣sequently may preach in any part of Europe, and be discharged in conscience of any farther duty to be required of them. Nay, some are so shamelesse, as they dare openly auouch, that they are as much bound to the Church of Ierusalem, if they might haue accesse thereunto, as to that people that called them, and doe maintaine them. Verily, this argueth little learning, and lesse conscience. For this were to change a Pastor into an Apostle, a limi∣ted office into an vnlimited, and as great a wonder as to bring all the world into the circuit and compasse of a little Towne. And we see it is directlie against the order of the Scripture, which calleth them Ministers of such and such a particular Church; x 1.146 as of Ephesus, of Pergamus, of Sardi, and the rest. So when generall teaching y 1.147 is Apostolicall, particular is z 1.148 Pastorall, which is limited to a certaine place. Againe, it is a thing in it selfe vnreasonable, and to the people iniurious, that they shoulde receiue their Wages in one place, and performe their seruice in another place: that one should giue them their hire, and another haue the profit of their paines. Would not a man thinke he had wrong done him, if he hyring a seruant, another shoulde take the labour of his hands? Or should that seruant be excused, who hauing wages paid him by his Maister, should apply himselfe in another mans work? Or, when a man hireth a shepheard to looke to his sheepe, will hee not com∣plaine if they be neglected, and another mans sheepe fed and attended? Or, can such a shepheard thinke his duty discharged, albeit he be neuer so diligent and watching in looking to the sheepe of another? A Shepheard hath a par∣ticular Flocke to attend, which hee must watch: a Seruant must dispatch his worke that hath hired him. Thus it ought to be with euery faithfull Mini∣ster, he hath his speciall ground to Till, his proper house to build, his Flocke to feede, his Citty to watch, his Army to lead, and may not wander out of the boundes and borders limited vnto him.

* 1.149 Others alledge in excuse of this absence, that many of them giue necessa∣ry attendance vpon their Lords and their Families, and being their Houshold Chaplaines, and so doing seruice to great persons, are forced to bee absent from their Cures. * 1.150 I answere, this sauoureth of couetousnesse, or of ambiti∣on, or rather of both. They haue couetous hearts, and aspiring mindes. If

they haue peculiar charges of their owne, Who compelled them to be other mens Chaplaines? Or if they be to attend vpon their Lords, who compelled them to take the charge of Soules? It was an vsuall thing among the godlie Kinges of Iudah, to haue their Prophets at their elbowes to teach them, to stirre them vp to good thinges, and to keepe them from falling into sinne. The Prophet Dauid had Gad the Seer belonging vnto him, a 1.151 who was with him in his banishment, and was as his Counsellour, he was retained both in prosperity and aduersity with him. And it is a commendable thing, not on∣ly in Princes, but in men of State and high place, when they entertaine such for a loue of the truth, to instruct them and their families in the knowledge of godlinesse: when they esteeme them as the Ministers of God, and giue them (not single, but) that double honour which Gods word alloweth them: and when they can be content to heare the Law at their mouthes, and sub∣mit themselues to the obedience of that which is spoken vnto them in the Name of the Lord. Yea, such as are so entertained, may highly aduance Gods glory, and doe great good with such great men, and in such great Fa∣milies, if they regard to doe good seruice to God, rather then to themselues; if they doe not flatter to please men, but deale carefully and conscionably in their places. But such as are of high calling, may haue attendance and suf∣ficient seruice done vnto them by others, that are without Cures, and haue no charge of soules committed vnto them: and as they are willing to enter∣taine them, so they are able to maintaine them, that they shall not liue of the Churches which they doe not instruct.

* 1.152 Lastly, they pretend that they teach commonly by themselues, but conti∣nually by their substitutes. They come often among their people, and teach them by Curates which they haue set in their places: and therefore they sinne not by Non-residency. * 1.153 I aunswer, this often teaching is not sufficient, where continuall watchfulnesse is required. The Lord neuer said vnto him [Teach often:] but preach the word in season, and out of season. He is accursed that doth the worke of the Lord negligently. Iere. 48, 10. Diligence is required, where danger is feared. The flockes that are in danger of the Wolfe, b 1.154 are watched day and night. The Enemy is alwayes at hand, and watcheth his aduantage by the absence of the Pastour. If they could couenant and agree with the aduersary, neuer to assault their charges, but at cettaine times and seasons of the yeare, and bargaine with him not to meddle in their absence, they had some good pretence for their negligence, and might bee ready to meete him when he commeth to tempt and seduce their people.

Againe, they cannot bee discharged by a Deputy, where they are to per∣forme personall duty: neyther are they freed from blame by other mens guifts, where they are to practise their owne guifts. These are like to the Priestes, c 1.155 who beeing commaunded to beare the Arke vppon their owne Shoulders, did set it vpon a Cart, and draw it with Oxen. So ought the Mi∣nisters to feede their Flockes themselues, and not put them to bee fed of o∣thers. Some d 1.156 compare such foolish and idle Pastours that put ouer their charges to others, vnto Harlots, which so soone as they haue brought forth their Children, by and by commit them to be kept and nourished of others, that they may sooner giue themselues to their lusts againe. Others resem∣ble them to a e 1.157 man that doth marry a Wife, and being himselfe vnapt for ge∣neration, or vnwilling to giue due beneuolence, is content she become fruit∣full, and made the Mother of many Children by another Father: so is he ac∣counted and presumed to be as vaine a man, who being espoused and marri∣ed to a Church (as a man to his Wife) doth vse the help of others in getting spirituall Children vnto God. Christ Iesus is the Shepheard, f 1.158 the cheefe and great Shepheard of the Sheepe, all other Pastours are but his Seruants and

Substitutes: and therefore themselues being his Deputies, they cannot make a Deputy, no more then one Seruant discharge himselfe by another. So then, we must know, that they can no more be saide to preach the Word, that preach by others; then to be resident, that are resident by others: or to bee godly that lead a godly life by others; and thus they may be saued by others, and themselues goe to Hell. But as euery man is bound to liue godly him∣selfe, so is euery Pastour bound to preach in his owne person. This ap∣peareth vnder the comparisons and similitudes of Builders, Captaines, Am∣bassadours, Stewards, and Shepheards, which wee spake of before. When a man hath made choyce of a skilfull and cunning Builder to build his house, the Worke-man hath not done his duty, if he put it out to bee finished by another. When a Prince hath made choyce of a Generall to lead his Ar∣my against the Enemy, he may not send another in his roome, and himselfe sit idle at home, but his alleageance bindeth him to goe in his owne person. The like we might say of the rest. Thus we haue seene at large, that the loue betweene the Pastour and people ouerthroweth the ordinary absence, with∣out iust and conscionable causes the one from the other, so that if the Mini∣ster would assure his owne heart that he loueth the sheepe which he hath ta∣ken vpon him to teach, he must shew it by feeding them with the wholesome and heauenly pastures of the word of God.

Secondly, it reprooueth such as outwardly are in sheepes cloathing, but inwardly are rauening Wolues vnto the Flocke; not carefull Pastours, not lo∣uing Parents, but such as haue no prouision, no store, no food, no Bread of Life to breake vnto them, but seeke to starue and famish them through want of Milke and meat to put in their mouthes. If they be resident and remaine with them, and yet doe not instruct them, and preach vnto them, it is all one as if they were absent from them. If there be meat and drinke in the house, and none set vpon the Table or giuen to the Children, they may dye and pe∣rish for hunger.

These idle Drones are no better then Murtherers and Man-slayers; nay, Soule-slayers, which is the greatest and most bloody Murther. For as the Steward that should feede the bodies of such as are in the Family, and pineth them to death, is a Murtherer: and the Nurse, that vndertaketh the nouri∣shing of the Childe, and yet eyther through daintinesse or idlenesse, or wil∣fulnesse, will not draw out the breast, but suffereth the Child to languish and perish, is a Murtherer of the Childe: so such as are Stewards of Gods house, and Nurses of Gods people, yet feede not their Soules, but starue them to death, are Bloud-suckers and Murtherers in the highest degree. They are worse then the Canibals that liue vpon bloud: for these liue vpon the soules of men, and carry them head-long to Hell. The Lord complaineth in the Prophet, g 1.159 That the people perish through want of knowledge. Such as are blindely led, doe fall into the Ditch with their blind Leaders. The bloud of such as perish in their ignorance through want of teaching, h 1.160 shall be requi∣red at the Watch-mans hand. The Prophet Dauid hauing the Water of the well of Bethlehem (that he longed and lusted to tast) brought vnto him, i 1.161 yet would not drinke thereof when he had it, but poured it for an offering vnto the Lord, because it was the bloud of the men that went in ieopardy of their liues. O that these men would consider of their sinne, and had a feeling of their iniquity, that they eate and drinke the bloud of Men, and maintaine themselues by the destruction of their soules. Suppose he lead an vnblameable life, giue good example to others, keepe hospitality, fill their bellies, make peace among his Neighbours, be able priuately to exhort and comfort them, and to performe other common workes of Charity: yet he hath not dischar∣ged the duty of a Minister, vnlesse he preach vnto them diligently and faith∣fully, and diuide the word of truth aright.

* 1.162 Lastly, seeing the Minister and people ought to be as Father and Sonne, this sheweth the duty of the people that are vnder their Ministery, that they regard their Ministers as their Parents, honouring them, yeelding them due recompence, esteeming them as Fellow-workers with God, to beget them to Christ, to turne them to Saluation, to nourish them vp, and continue them in the estate of Christ. Nay, we should account of them (if it be pos∣sible) more then of naturall Parents. Of our Parents wee haue receiued onely to be; Of our Ministers we haue receiued to be well. Of our Parents we haue taken our first birth: of our Ministers we haue obtained our second birth. Of our Parents we haue beene brought into the World by Gene∣ration: of our Ministers we haue bin brought into the Church by Regene∣ration. Our first begetting was to death: our second or new birth, is to Life and Saluation. By the first birth wee are Heires of Wrath: by the se∣cond we are made the Sonnes of God. So then, if it be better for vs to be borne againe of Water and the Holy Ghost, k 1.163 which cannot proceede from the will of the flesh, nor from the will of Man, but of God: we ought to esteeme of those that are Instruments of our Regeneration, as dearelie and tenderly as if they were our Parents, and to say with the Apostle; l 1.164 How beautifull are the Feete of them which bring glad tydings of pcace, and bring glad tydings of good thinges? Hence it is that he speaketh to the Thessalonians, m 1.165 We beseech you Brethren, that ye acknowledge them that labour among you, and are ouer you in the Lord, and admonish you, that ye haue them in singular loue for their workes sake.

The fift Commaundement calleth and comprehendeth, all Pastours vnder the Name of Parents, to teach vs to know those that haue begotten vs vnto the Lorde, and to note the time, the meanes, and the person that hath brought that blessing vpon vs. It hath beene an old and ancient custome, for men to celebrate their birth-day, n 1.166 as we see in Herod, who vsually made a great Feast at it: much more oughtest thou to make thy New-birth day, wherein thou was borne againe and made the Childe of God, a day of so∣lemnity neuer to be forgotten, and to reioyce therein aboue all thinges and times in the World. This reprooueth those, that regard not to heare them, nor care to attend to their Doctrine. For as God condemneth the absence of the Pastour from his owne people; so he reprooueth the absence of the people from their owne Pastour. Some hold of Paule, some of Cephas, some of Apollos, and delight more in the guifts of a Straunger, then in the Ministerie of him whom the Lord hath placed ouer them. * 1.167 But may wee heare none but our owne Pastours? What if they be vnapt to teach, and vn∣able to instruct? * 1.168 I answere, we may heare others, and prooue many Spirits, but we ought not willingly to bee absent from our owne assemblies, where our presence and company is especially required. I am no Patron of vn∣preaching Prelats, I wish them eyther reformed, or remooued: eyther a∣mended or depriued. If a man want foode at home, he may lawfully aske Bread and take releefe abroad: but when a man is plentifully stored, or at least, competently and conueniently prouided for at home, it is a shame to take the Bread that is appointed for others. Be it that other Pastours haue greater guiftes of learning, of zeale, of vtterance, then our owne: yet wee are bound to heare them, to pray for them, to attend vpon them, as they at∣tend vpon vs. He hath commanded euery o 1.169 Man to eate his owne Bread, and to drinke the Water of his owne Cesterne, contenting himselfe with his own estate, not enuying the better estate of another.

Wee see how mercifully the Lord dealeth with those of the lower and poorer sort, who haue little and the same homely prouision of fare, in com∣parison of others that are full fed, and fare deliciously euery day, and are charged with many Children to bring vp; yet p 1.170 both they and their children

are as healthfull in body, and as strong in their Limbes, as comely in coun∣tenance, and as well graced in their outward persons, as they that abound in Wealth, and their Cuppes ouer-flow in all the dainties and delicacies of the World. So we may be well assured, that the Lord will much more prouide for our Soules, and blesse that prouision that he hath appointed for vs, albe∣it it be but meane and simple. When a man is sicke in body, he will pre∣ferre that Phisition which knoweth best the state of his body, who is most likely to doe him most good, although perhaps some other be better learned and deeper skilled. Thus ought it to be with vs, our owne Pastour, which is the Physition of our Soules, knoweth best our estate, seeth whereof wee haue neede, vnderstandeth the Nature of our disease; and consequently, is best able to restore vs to health againe. He that hath more learning, may profit by him that hath lesse, may profit (I say) euen in knowledge. For the Lord speaking by the mouth of his Minister, whom hee hath in some measure furnished with guifts, many times teacheth the wise by the simple, and the great learned man, by him that is inferiour to himselfe. The Lord Iesus q 1.171 was oftentimes present at the Sermons of Iohn. The Prophets that were extraordinarily called, disdained not the Ministery of the Priestes, r 1.172 but were content to learne the law of them. This is the Lordes doing, to aduance his owne glory, and to humble the highest Teachers of the Church. The Apostle hoped to profi•• by the Romaines, as s 1.173 they should by him. Eue∣ry Congregation or Parish, should consist of so many Christians as can meet at one assembly.

The Apostles directed by the Spirit of God, were the Authours of this diuision and distinction; who hauing conuerted many to the Gospell, sepa∣rated them, and ordained them Elders, not onely according to the number of their Citties, t 1.174 but also according to their seuerall multitudes, which are called Churches. For euen as God hath distributed the Ciuill State of the World into Kingdomes, Prouinces, Shires, Citties, and other Dominions, and hath ranged them into seuerall meetings: so he hath diuided his Church into certaine and seuerall assemblies, for the better ordering and edifying of them: and therefore the distinction of particular Churches, is not of humane inuention, but of diuine institution.

Hence it may be concluded and inferred, that one Pastour cannot be ouer all assemblies, nor all assemblies vnder one Pastour. Euery Shepheard must haue his owne Flocke, and euery Flocke must know his owne Shepheard. There is a neere band and mutuall coniunction betweene these two. The Minister is charged with his owne people by the ordinance of God, he must attend the Flock committed to his care and Cure, ouer which the Lord hath made him Watch-man and Ouer-seer. This is the knot that tyeth the peo∣ple fast to their owne Pastour. Euery one in the Ciuill State knoweth his owne Citty, and to what company he and his whole house doth belong. E∣uery Company in the Citty, knoweth to what iurisdiction he belongeth. So it ought to be in the Church of Christ, euery particular Christian should be annexed vnto one certaine assembly, and bee there enrolled as a member of that society, to liue vnder the Ministery and gouernment thereof. For where shall we rather hope to receiue good, then vnder that Ministery which the Lord hath set ouer vs? Or from whom rather shall we expect the blessing of God, then from him whose labours he hath promised to blesse? Hence it is that the Apostle saith; u 1.175 Obey them that haue the ouer-sight of you, and submit your selues, for they watch for your Soules as they that must giue accounts, that they may doe it with ioy, and not with greefe, for that is vnprofitable for you. Heere he addeth many reasons, as it were vpon an heape, to vrge vs to this duty. If they watch for our Soules, we also ought to waite vpon them: If that they must render an account for our Soules, we must also render an

account of their labours bestowed vpon vs. If they must doe it with ioy, and not with greefe, we are charged by our obedience to the Gospell, and by submitting our selues to the Ministery of our owne Pastours, to Minister all comfort, and giue them cause of reioycing in their labours. But if wee seuer our selues from them, and refuse their Ministery; we greeue them, not comfort them: we discourage them, not encourage them: we afflict them, not reioyce them. It is therefore a most vaine pretence, and great folly of such as being reprooued for their negligence, in resorting to their owne Pa∣stours; answere, that they can profit more by another, they can be edifyed better by hearing in another place, whereas peraduenture, they regard not to heare any man, and contemne the Gospell, out of whose mouth soeuer it proceed and be vttered. Besides, we haue greatest hope of receiuing bles∣sing from our owne Pastour, and euery member of the same assembly, must seeke the Lord, and serue him in the place appointed vnto vs for that pur∣pose, and therefore wee ought not to with-draw our selues from thence, where our presence is required. If God haue put the word of x 1.176 Reconci∣liation into his mouth, to say vnto vs in the Name of the Lord, be ye recon∣ciled vnto God, and haue made an Ambassadour to speake in his Name, who is he that shall ouer-rule the ordinance and counsell of God, or refuse to submit himselfe vnto his most holy and mercifull assignement? Secondly, this conuinceth and reprooueth those, that contemne, deride, scorne, abase, abuse, and reuile their Ministers.

These are vngodly and vngratious Children, that thus behaue themselues toward their spirituall Fathers, and bereaue themselues of the blessinges that belong to such as obey their Parents. These are like to curssed Cham, that mocked his Father, and heard an horrible cursse denounced against him, which tooke effect afterward in his season: or to those malicious Children, y 1.177 which mocked the Prophet, scorned him and his calling, and brought vpon themselues the iudgements of God. If we follow their sinne, let vs looke for their end; if we walke in their waies, we must be assured of their wages: and if we imitate their deedes, wee shall be partakers of their destruction. How many are there among vs, that are growne to that hight of sinne, that they regard not the doctrine that is deliuered, but set themselues against the Minister that doth deliuer it? These men are growne to bee shamelesse and impudent, that regard not the meanes of saluation, nor esteeme of the ordi∣nance of God, nor desire to heare of their sinnes. These haue stiffe neckes and hard hearts, they are come to sit downe in the seat of the Scorners, and they shall haue the reward of Scorners. And let all such as will know no∣thing else, learne this as a certaine rule gathered out of a continual Tenor of the Scriptures, and the constant course of Gods iudgements, that when once they beginne to make a mocke of sinne, and of the meanes that should reco∣uer them out of their sinne, then wrath is not farre from them, but is neere vnto them. The more presumptuous and secure they are, the neerer to destruction. We see this in the people of Israell. 2. Chron. 36. 16. When once they began to dally with God; nay, with their owne soules, z 1.178 and moc∣ked the Messengers that the Lord God of their Fathers sent to them, rising early and late (for he had compassion on his people, and on his habitation) he brought vpon them the King of the Caldeans, who spared neither young man nor Virgine, neither auncient nor aged, God gaue all into his handes. This is a fearefull example of his iudgements, that fell vpon this people for their contempt of the word, and misusing the Messengers that were sent vn∣to them; to teach all men to beware, and be warned of falling into the same sinne, and returne betimes, that (if it be possible) his plagues may be preuen∣ted by timely repentance. Few that runne thus farre looke backe againe, to say, what haue we done? When the measure of sinne is perfected, the time

of iudgement is hastned. Howbeit God is able to touch and to turne their hearts; and his word before contemned, if now it be beleeued, is able to saue their Soules.

[Whom I haue begotten in my bondes.]

Before wee heard how the Apostle calleth Onesimus his Sonne. In these wordes he expresseth how he became his Sonne; namely, that by his Ministery hee begat him to God, and turned him to beleeue the Gospell. Hee setteth downe the force and efficacy of the Ministery of the word, and sheweth, that it is not an empty sound, and an idle noyse of wast words vanished in the ayre without fruit or profit, as foolish and franticke Spirits doe blasphemously report, but is an effectuall in∣strument, whereby God worketh the Regeneration, Conuersion, and Sal∣uation of Men. Heereby we learne, a 1.179 that men are regenerated and borne a-new by the Ministery of the Word to bee the Children of God, and Co∣heires with Christ of eternall life, God working by the meanes of his word, and by the Ministery of his Seruants, whereby hee conueyeth it vnto vs, his Spirit being the powerfull Applyer, Blesser, and Effectour of this new-birth. So the Apostle saith, b 1.180 In Christ Iesus through the Gospell I haue begotten you. The Prophet Ieremy teacheth, That his c 1.181 Word is like a fire, and like an Ham∣mer that breaketh the Stones. It is able to burne vp and consume our cor∣ruption, and to mollifie our stony hearts, that we may haue hearts of Flesh. This the Apostle Peter speaketh; d 1.182 Wee are borne againe, not of Mortall, but of immortall Seede, by the word of God which endureth for euer, and this is the word which is preached among you. In like manner Iames saith; e 1.183 Of his owne will begat he vs with the word of truth, that we should be as the first Fruites of his Creatures.

To conclude, Elihu setting downe diuers meanes that God hath, and vseth to instruct Man, and to draw him out of sinne vnto himselfe, maketh this one, and one of the principall; f 1.184 If there be a Messenger with him, or an Interpretour, one of a thousand, to declare vnto man his righteousnesse, then will he haue mercy vpon him, and will say; Deliuer him that he goe not downe into the pit, for I haue receiued a reconciliation. These testimonies, both of the Prophets and Apostles, are plaine to proue, that the word preached is the ordinary In∣strumentall cause of our conuersion and regeneration, and the meanes that God hath sanctified to bring vs to bee members of the Church, and Heires of Saluation.

* 1.185 The Reasons are very plaine to confirme this point of Doctrine. First, the word is of a most powerfull and piercing Nature, it is hotter then the fire, it is stronger then the Hammer, it is sharper then the Sword, it is sweeter then the Hony, it is purer then the Gold: it is better then the Pearles: more nourishable then meate, more forceable then the Leauen, more profitable then the Raine, more comfortable then the Dew that falleth vpon the Herbs. It is able to make a Blinde man see; a Crooked man, straight; a Bond man, free; a poore man, rich; a sicke man, whole; nay, a dead man, it is able to make aliue againe. This is a great worke, it is a wonderfull Miracle that God worketh in the time of the Gospell. We are borne dead in sinnes g 1.186 and trespasses, without Faith, without Repentance, without Grace, with∣out God, without Hope, without Sanctification, without Saluation: but the Word of God is able to bring restoring of sight to the blinde, deliuerance to the Captiue, liberty to the bruised, healing to the broken hearted, and life to the dead. This is noted, as the end of Paules calling and sending to Preach the Gospell; h 1.187 To open their Eyes, that they may turne from darknesse to light, and from the power of Sathan vnto God, that they may receiue forgiue∣nesse of sinnes, and an inheritance among them that are sanctified by Faith in Christ Iesus.

Thus also the Author of the Epistle to the Hebrewes writeth; i 1.188 The word of God is liuely and mighty in operation, and sharper then any two-edged sword, and entreth through, euen vnto the diuiding asunder of the soule and the spirit, of the ioynts and the marrow, and is a discerner of the thoughts and intents of the heart. If any aske the question how it hath this power? I answer, not by any inhe∣rent quality in it selfe, nor by any force it receiueth from man that preacheth it, but from the Supernaturall power of God, k 1.189 who is mighty in the hearts of men, reioycing the heart, conuerting the Soule, giuing wisedome to the simple, graunting light vnto the eyes, and keeping from presumptuous sinnes by it.

* 1.190 Secondly, that way whereby God worketh Faith in vs, by the same meanes he beginneth our new-birth, and maketh vs his owne Children. But the ordi∣nary meanes to worke Faith in vs, is the preaching of the word; For how shall they l 1.191 call on him, in whom they haue not beleeued? And how shall they beleeue in him, of whom they haue not heard? And how shall they heare without a Preacher? And how shall they Preach, except they be sent? So then Faith is by hearing, and hearing by the word of God. We see heereby, that Faith is the cause and be∣ginning of repentance: we see also that Faith is wrought by the word, and therfore by necessary consequence, repentance must come by the word. Here are three things offered to our considerations; the Word, Faith, and Rege∣neration. Regeneration is a fruit of Faith: Faith is an effect of the Word; the Word is preached by the Minister. Now, it is a true rule, m 1.192 that the cause of the cause, is also the cause of the effect, and therefore the preaching of the Word beeing the cause of Faith, which causeth Repentance and Regenera∣tion, must also needes be the cause of Repentance, and of Regeneration.

* 1.193 Thirdly, it is the ordinance of God to worke this good worke of Rege∣neration in vs, because we cannot by our wisedome, or any naturall guifts in our selues (though most esteemed in our owne eyes, and greatly magnified by others) attaine sanctification of life, or beleeue vnto saluation. This the Apostle testifieth. 1 Cor. 1. and maketh this the reason why God will saue vs by the hearing of Faith preached; n 1.194 Seeing the World by it owne wisedome, knew not God in the wisedome of God, it pleased God by the foolishnesse of preaching to saue them that beleeue. There is a double knowledge of God, and a dou∣ble way to know him: one, Naturall, the other Spirituall. Naturall, by the sight of the Creatures, by the view of the world, by beholding the heauens, o 1.195 which declare the glory of God, whereby the eternity, the Maiesty, the power, the wisedome, the greatnesse, the goodnesse of God doe appeare. Spirituall, by hearing and hearkning vnto the word of God, which not one∣ly beareth witnesse to those essentiall properties of God, more sufficiently and fully then the former, but setteth down distinctly the Trinity of the per∣sons, and the mercy of God toward the elect, promised and performed vnto them for Christs sake. Naturall reason is blind in the matters of God, and though it may serue to make vs without excuse, it cannot suffice to bring vs to saluation without a farther and better guide. So then, the Lord, to make the wisedome of the World foolishnesse, and to gaine glory to his owne Name, and to shew that he hath vouchsafed that grace & mercy to vs which he denyed to the wisest among the Gentiles, that were learned and skilfull in all humane knowledge, but were vtterly ignorant of his Word, hath raised vp to vs a light which they neuer saw, and made vs to heare the sound of a voyce which they neuer heard. Seeing therefore the word preached is of so great force, that it causeth Faith in vs, which all the wisedome of the World could neuer worke: it followeth, that this word of God, is the ordinarie cause or Instrument of our conuersion and saluation.

This is so plain, & so pregnant a truth, that it is greatly to be wondred, that any should stumble or stagger at it, and that all doe not submit themselues

vnto it. * 1.196 But because doubts arise, and Obiections are made against this point and principle, plainly proued, and firmely established by reasons out of the Scripture; let vs see what they are, and how they may be answered. * 1.197 First of all, it is obiected, that there are other meanes effectuall, to worke Faith, and to bring to Repentance: as afflictiō, or priuat admonition. Touching afflicti∣on, such as liued in Idolatry, in ignoraunce, in vncleannesse, that fauoured wholly of the flesh, and nothing at all of the spirit, haue bin brought to con∣fesse and forsake their sinnes, and to humble them-selues vnder the mightie hand of God; some being afflicted in body p 1.198 as Manasseth: others, troubled in Conscience, feeling the wound of the spirit, & groaning vnder the stroke of Gods iudgements, q 1.199 as Paule in his conuersion, haue by this meanes had Faith and Repentance giuen vnto them. And touching priuate exhortati∣on, it is made auayleable to turne vs to God. Hence it is, that the Apostle teaching that a beleeuing Husband may with a safe Conscience vse the com∣pany of an vnbeleeuing Wife, and a beleeuing Wife vse the companie of an vnbeleeuing husband, so that the one ought not depart from the other: hee vseth this Reason, q 1.200 For what knowest thou, O Wife, whether thou shalt saue thy Husband? Or what knowest thou (O Man) whether thou shalt saue thy Wife? So the Apostle Peter setting downe the wiues duty toward her husband, saith r 1.201 Let their wiues be subiect to their Husbandes, that euen they which obey not the word, may without the word be wonne by the conuersation of their wiues. Where we see, that some are won to the Faith, without the preaching of the worde. * 1.202 I answere, it is true that God blesseth and sanctifieth many meanes beside the preaching of the word, to the good of his Children, as Meditation, Confe∣rence, priuate instruction, Prayer, feare of Hell, and such like. Notwith∣standing, many that are conuerted to God, are deceiued in the meanes and instrument of their conuersion. For, albeit such as are afflicted are brought to know themselues, and to acknowledge the damnable estate wherein they stood, yet it is not the affliction it selfe that wrought their conuersion. The trouble that they sustained and endured, whether it were in body, or in mind, or in both, was sent by the goodnesse of God vpon them, to bring them to a loue of the word, who before loathed it, and made no account or reckning of it. This is it which the Apostle teacheth, s 1.203 That by the Lawe commeth the knowledge of sinne. So affliction may lay before vs the knowledge of our sins, but it cannot take them away: it may shew vs our wound, but it cannot help vs, and heale vs: it may cast vs downe, but it cannot raise vs vp: it may bee a Schoole-maister to bring vs to Christ, but it cannot make vs partakers of Christ. It is like a sharpe Needle, which doth not, nor cannot sow the cloth, but it is necessarie to prepare the way for the thred; or it is like an eating or a fretting corrasiue which cannot cure, but yet it is profitable to make the way for the healing medicine. So the afflictions that God layeth vpon vs, may bring vs to the sight and knowledge of our sinnes, and to the considera∣tion of the miseries which we deserue, and to the feeling of the flashes of hell fire: but they cannot worke Faith in vs, nor assure vs of pardon, nor apply to vs the promise of God touching the remission of sinnes. It maketh a good beginning, but it cannot bring the worke to perfection. The like may bee saide of priuate admonition, and a godly conuersation, which the Apostles teach may be meanes of saluation to others: it is not spoken to lessen or wea∣ken the authority or efficacy of publicke preaching, as if it were not the ordi∣nary meanes to conceiue, nourish, and encrease faith in vs; neither is it sim∣ply to be vnderstood that they are able to conuert the soule, but onely that they are good occasions, fit inducements, and profitable helpes to drawe vs and allure vs to a liking, and louing, and longing after faith. For when a man that is not a Christian, but an Infidell, beholdeth the holy, pure, & chast con∣uersation of his Wife after her calling to the knowledge of the truth, and hir

subiection and obedience toward himselfe, he may be mooued to embrace the Christian Religion, whereof he seeth such worthy fruites. We haue a no∣table example heerof, in u 1.204 the woman of Samaria, who perswading the men of the Citty to go out and heare Christ, they saide vnto her after they hadde heard his preaching, Now we beleeue, not because of thy saying, for we haue herd him our selues, and know that this is indeede that Christ the Sauior of the world. The exhortation of this woman preuailed with them to heare Christ, and by their hearing they were conuerted: she was the cause of their hearing, their hearing was the cause of their beleeuing; shee was the Instrument that brought them to Christ, and hee wrought Faith in them, when they vvere brought vnto him.

* 1.205 Secondly, it is saide that reading is preaching, and therefore it is a suffici∣ent meanes of saluation. To this purpose they quote, Actes 21. Moses of olde time hath in euery City them that preach him, seeing he is read in the Synagogue euery Saboth day. Loe (say they) he is preached when he is read, therfore the bare reading must needs be preaching; yea, some adde it is better then prea∣ching, because when they heare the Scriptures read, they knowe it is the word of God; but when they heare preaching, it is mens exposition and in∣terpretation, and they know not whether it bee true or false, sound or vn∣sound, right or wrong. * 1.206 I answere, this obiection falleth of it selfe, and it is ouerthrowne by that, whereby it is sought to be strengthned. For if rea∣ding be preaching, then reading cannot be better then preaching, inasmuch as nothing can be better or worse then it selfe. It is not denied but the word (Preaching) may in a general sence include not only the reading of the word x 1.207 but any other way of declaring and publishing the power, truth, glory, and workes of God, Rom. 2, 20, 21. Psal. 19, 1, 2. but then it is not vsed as wee take the word in the state of the question. For wee meane by preaching the expounding of the Scripture, according to the proportion of faith, & apply∣ing thereof according to the capacity of the hearers. And thus they are set downe in the place alledged before, as two distinct things, one accompany∣ing and following the other, according to the ordinance of God, and prac∣tise of the seruants of God. Hence it is, that the Apostle giueth this as a du∣ty and direction belonging to Timothy, y 1.208 Till I come, giue attendance to rea∣ding, to exhortation, and to Doctrine. So it is sayde in the booke of Nehemi∣ah, z 1.209 The Leuites caused the people to vnderstand the Law, and the people stood in their place, and they read in the Booke of the Law of God distinctly, and gaue the sence, and caused them to vnderstand the reading. Likewise when Christ came to Nazareth, where he had beene brought vp, and went into the Synagogue on the Saboth day, he stood vp, He opened the Booke, a 1.210 and read the Scripture: then he closed the Booke, he sate downe, the eyes of all of them were fastned on him, and he began to preach vnto them. Thus also wee see, that when the Apo∣stle Paule wrote his Epistle to the Romaines, hee excused himselfe that hee could not come to preach vnto them, b 1.211 For he longed to see them that he might bestow some spirituall guift among them, and acknowledged himselfe a debter to the Grecians, and to the Barbarians, to the Wisemen, and vnto the vnwise, so that as much as lay in him, hee was ready to preach the Gospell to them also that were at Rome. Whereby we see, that preaching and hearing are not wtiting and reading: and therefore, as the Apostle when hee wrote, did not preach, so the people when they read, did not heare.

Moreouer, if we should reason a little farther with such as preferre simple reading before sound preaching, how do they know that the worde which they heare read, is the word of God? For the Scipture inspired of God is the Originals, the Hebrew of the olde Testament, the Greeke of the newe Te∣stament, in other tongues it speaketh not but by an interpreter; for from these two tongues and languages the Scriptures were turned and translated

by men, into the French by Frenchmen, into the Dutch by Dutchmen, in∣to the English by Englishmen, and so of all other Nations. So that when we read, or heare read the Scriptures in our owne tongues, wee read and heare read the translations of men: as when this word is preached we hear the ex∣positions and interpretations of men. And hence it is, that the translations; euen the best translations which are among vs, may be amended and corre∣cted, according as it pleaseth God to giue greater sight, and better insight in∣to those learned Languages, and as time discouereth the wantes and imper∣fections of them. But the Scriptures themselues are free from all errour, no weaknesse can be discouered in them, they cannot bee made better by the iudgement of men, or by length of time. For al Gods workes are pure and perfect, and no man can controule any thing in them. If this be true (may some say) that the translations of the Scriptures are in some sort the worke of man, how shall the people know when they haue and heare the worde of God, and when they haue and heare the word of man? This may seeme to leaue them in a maze and mammering, and to hang their Faith vpon the will of men, that they shall not knowe what to beleeue. I aunswere, they must haue in all doubts that arise, and in all Controuersies that do trouble them, they must haue (I say) recourse to their faithfull and learned Pastors, whose care ouer them, and loue vnto them, may giue them hope that their senses are exercised in the wise discerning betweene good and euill. Whereby, by the way we may see, the necessitie of hauing Pastours and Teachers, able to teach, to conuince, to correct, to instruct, to comfort, to resolue such doubts and demaunds as are mooued vnto them. Besides, the people of God haue for their direction, both the helpe of comparing one place of Scripture with another, and the assistance of the spirit, to lead them vnto all truth that shall be necessary for them to saluation.

Moreouer, if we should demaund of these men that are wise in their own eyes, how they know the word read to be the holy Scripture, what will they answere? Will they say, by the authoritie of the Church, or by the testimo∣ny of the spirit? But whatsoeuer they speake, they must speak against them∣selues. If they say by the Church, the Church also setteth foorth the preach∣ing of the Gospell, and chargeth vs to heare the same at the mouth of the Minister. Will they say by the Spirit? the same Spirit will lead them into all truth, and open their hearts to attend the preaching Ministry, if they be led by the spirit of God. Wherefore to conclude, and to returne to the former obiection, such as hold reading to be preaching, or better then preaching, are either such as are Idoll-Shepheardes that cannot preach, or idle Shep∣heards that will not preach, or ignorant people that cannot iudge, or carnall Gospellers, that regard not to heare, or such conceited sluggards, as liue vn∣der a reading Ministry. These are they that condemne the Priests and Pro∣phets, nay Christ and his Apostles of want of wisedome and discretion, to choose the best meanes; or of ignorance to knowe and vnderstand what is most profitable; or of malice and enuy, to hide from them that which is most profitable, or of malice and enuy to hide from them that which is most a∣uaileable for their soules health. For, if reading be better, they are to bee blamed that vse the worse, and refuse the better. Surely, they would ne∣uer haue preached at all, if the naked reading had beene as effectuall. More∣ouer, the reading Minister by this reason, should be the best Minister, & rea∣ding, a better guift then preaching; yea, euery childe might be a better Mi∣nister then he that preacheth the word. And then, what should we do with Vniuersities and Schooles of Learning, which are the Nurses and Semina∣ries of the Church, to traine vp able men, and to furnish them with giftes of knowledge. But the guiftes which Christ bestowed for the edification of his Church, when hee ascended on high, and ledde Captiuitie Captiue,

c 1.212 are all preaching guifts. The want of guifts which the Prophets complaine to haue beene in the guides of the people, d 1.213 was not of reading and reciting the words out of the booke, but the guifts of preaching and expounding the Scriptures. Hence it is, that God reiecteth those that be ignorant, as vnfit and vnable Instruments of saluation, e 1.214 My people are destroyed for lacke of know∣ledge, because thou hast refused knowledge; I will also refuse thee, that thou shalt be no Priest to me. And in another place, f 1.215 The Priests lips should preserue know∣ledge, and they shall seeke the Lawe at his Mouth, for hee is the Messenger of the Lord of hoasts. Lastly, the preaching of the word is acknowledged & confes∣sed to be the onely g 1.216 essential mark of the Church, so that it alone is of force to worke faith and saluation.

* 1.217 Thirdly, if reading of the Scriptures be not an ordinary meanes to worke Faith in Christ, and Repentance from dead works, as well as the liuely prea∣ching of them, it will follow that the Ministers themselues want the ordina∣ry meanes, because they by reading doe furnish themselues to preach to o∣thers, but seldome do heare others preach. * 1.218 I answere, they want not the or∣dinarie meanes from their owne preaching, though they haue no other, though they heare no other. They haue faith before they enter into that cal∣ling, but it is confirmed by their owne Ministry. Hence it is, that the A∣postle mouing Timothy to giue himselfe to reading, to be diligent in exhor∣tation, to plant sound Doctrine, and to encrease in such guiftes as were be∣stowed vpon him, addeth, h 1.219 Take heede to thy selfe, and vnto learning: continue therein, for in doing thus, thou shalt saue both thy selfe, and them that hear thee. Where we see, he sheweth that his Ministry should be a meanes not only to saue others, but to saue himselfe. And there is no faithfull Minister, but in re∣prouing, he reproueth himselfe; in teaching, he teacheth himself; in threat∣ning, he threatneth himselfe; in comforting, hee comforteth himselfe; in strengthning others, he strengthneth himselfe; yea, hee findeth and feeleth his owne Ministry as forcible and powerfull to his own soule, as euer he per∣ceiued the Ministry of another. The threatninges of God denounced by his owne mouth in the name of GOD, haue made him shake: the consolations that he hath pronounced, haue entred into his soule, and refreshed his bow∣els. And of this we haue from time to time to our owne comfort, a blessed experience. Besides, if the Lord would blesse other wayes and means to the Minister, who is necessarily restrained by the commandement of God, & the discharge of his calling from the hearing of others, what is that to the peo∣ple, who are charged to heare the Law from their mouthes, and no way hin∣dred from the performance of this duty? so that they must followe the way that God hath left vnto them, that is; to attend to the ordinance which hee hath chalked out vnto them.

* 1.220 Fourthly, it may be saide, that Christ appointed reading to be an ordina∣ry meanes to beget Faith, when he sendeth out his Apostles into the world, to i 1.221 teach all Nations, which includeth a commaundement to teach them by writing, as well as by worde, and consequently implyeth, that the people should be taught as well by reading their writings, as by hearing their prea∣chings to come vnto faith. Heereupon it is, that Christ willeth the people to search k 1.222 the Scripture, because in them they thought to haue eternall life, & they did testifie of him. And the Apostle Iohn saith, These things are written that yee might beleeue, that Iesus is that Christ, that sonne of God, and that in beleeuing ye might haue life through his name. So Abraham saide to the rich man, They haue Moses and the Prophets, let them heare them. * 1.223 I aunswere, the comman∣dement giuen to the Apostles, concerneth principally the preaching of the Gospell by word of mouth, and liuely voice vttered in the hearing of the na∣tions, and therefore some of them wrote more, some of them lesse, some of them nothing at all. But if the commandement had beene as general for wri∣ting

as for preaching, none of the Apostles would haue omitted it, nor could haue stayed their pennes without a manifest breach of their owne duty, and Gods commandement. Now, so farre as their writing was one kind of tea∣ching, and included in that word, the meaning is for confirmation & preser∣uation of that truth which they deliuered & preached among them. Thus the Apostle speaketh to the Corinthians, l 1.224 I declare vnto you the Gospell which I preached vnto you, which ye haue also receiued, and wherein ye continue, & where∣by ye are saued, if ye keepe in memory after what manner I preached vnto you, ex∣cept ye haue beleeued in vaine. Likewise writing to the Romaines, m 1.225 I my selfe am perswaded of you (my Brethren) that ye also are full of goodnesse, & filled with all knowledge, and are able to admonish one another: neuerthelesse, I haue somwhat boldly after a sort, written vnto you as one that putteth you in remembrance, tho∣rough the grace that is giuen me of God. So the Apostle Iohn saith, n 1.226 I haue not written vnto you, because ye know not the truth, but because ye know it, & that no lye is of the truth. Whereby we see, that they wrote to those to whome before they had preached, to confirme them in the truth, which they had im∣braced and receiued. They did not write to them that were wholly igno∣rant of the truth, and had neuer heard the Gospell: but to such as they hadde taught, to the end that either standing in it, they might be established, or be∣ing falne from it, they might be recouered and reclaimed. Thus he commen∣deth o 1.227 the Thessalonians, because they had kept all the ordinances and tradi∣tions receiued from him; and thus he telleth the Galathians, p 1.228 That he maruai∣led much, that they were so soon remoued away vnto another Gospell, from him that had called them in the grace of Christ. It remaineth therefore, to answere such testimonies as are alledged to iustifie the sufficiency of reading, and to make it an ordinary meanes of saluation.

Touching the place, Iohn 5. commanding the searching of the scriptures, Christ Iesus in the same referreth them to the Scriptures or worde written to correct their iudgements touching himselfe, his person, and offices. For, whereas they beleeued not the Sermons of Christ, and the Lord Iesus could not safely referre them to the chaire of the Scribes and Pharisees, who were grossely deceiued, and maliciously blinded in that Mystery, there remayned onely the reading and searching of the Scriptures, that thereby they might learne the truth of his Sermons.

Againe, where the Apostle saith, These things were written that ye might be∣leeue, Iohn 20. it is to be vnderstood of the Myracles of Christ, wrought for confirmation of his Doctrine, and for strengthning of faith, as appeareth in the words immediately going before, q 1.229 Many other signes also did Iesus in the presence of his Diseiples, which are not written in this Booke. And that this is the true and right end of Myracles, apeareth by the Apostle to the Hebrews, where he sheweth, that the Gospell began first to be preached by the Lorde, and afterward was confirmed vnto vs by them that heard him, r 1.230 God bearing witnesse thereto, both with signes and wonders, and with diuers Myracles & gifts of the Holy-ghost, according to his owne will.

Lastly, where it is saide, They haue the Bookes of Moses, and the writings of the Prophets, let them heare them, Luke 16. This is the summe of all our Ser∣mons and preachings, we preach nothing out of the Law and the Prophets, but both Moses and the Prophets, must bee expounded and applyed. The Eunuch f 1.231 sitting in his Chariot, had Moses and the Prophets, and read them as he sat; yet when Phillip came to him, and asked, Ʋnderstandest thou what thou readest? He answered, How can I without a guide? Furthermore, the reading of the Scriptures, is not heere opposed against the preaching of them, but against Visions and Apparitions of the dead, as the Prophet speaketh, t 1.232 When they shall say vnto you, Enquire of them that haue a spirit of diuination, and at the Soothsayers which whisper and murmure, should not a people enquire at their God?

From the liuing to the dead? To the Law, and to the Testimony, if they speake not according to this word, it is because there is no light in them.

* 1.233 Fiftly, if the word preached bee the ordinary meanes of bringing vs vnto sanctification, and so to saluation; then where it is not, there is not ordinari∣ly saluation, and consequently no Church visible, where no Minister is. Heer∣by we shall condemne many particular Congregations to be no visible chur∣ches, because they want the publicke preaching of the word. * 1.234 I answere, let this bee supposed which is not graunted, yet in such assemblies many may appertaine and belong to the Church Catholicke. Secondly, the reputati∣on of the Church, holdeth them to be visible assemblies, which wee are not lightly to esteem or passe ouer, notwithstanding the want of a preaching mi∣nistery, both because they haue the vse of the worde, the administration of the Sacraments, and the exercise of Prayer, which no doubt are auayleable, where more cannot be attained: and because the wants of the Minister, ha∣uing an outward calling, bringeth not a nullity to a Church. Thus no doubt it was in Israell, when they were without a Priest to teach them, euen then God reserued vnto himself seuen thousand that bowed not the knee to Baal. Thus Christ himselfe teacheth, that when the Laborers were few, Mat. 9, 37. yet the Haruest was great. Thus it was in many of the Iewish Synagogues, that were dispersed heere and there among the Nations, u 1.235 where they hadde the Lecture of the Law and the Prophets: and when Paule and Barnabas en∣tted into the Synagogue on the Saboth day, the Rulers of the same sent vnto them, and said; Ye men and Brethren, if ye haue any word of exhortation for the people, say on. Whereby it may be gathered, that vnlesse the Apostles had com at that present, the assembly had bin dismissed without preaching. When Ze∣chariah the Priest, was strucken x 1.236 dumbe by the hand of God, so that he could not speak to the people, yet he continued the time of his course, & the people were present at his ministration. The Priests vnder the law were oftentimes vnlearned and vnsufficient, yet were they not therfore no priests at al, neither did the people refuse the seruice of the tabernacle, being done with their vn∣washen hands. So ought we to do in the want of a preaching ministry, when we cannot haue al that we would, or that we should haue, we must be conten∣ted to take what they can giue, & what we cannot haue at home, we must seek abroad, or rather with Dauid, y 1.237 We must seeke with all care & endeuour with all our power to bring home the Arke of the Lord vnto our owne dwellings. And in the meane season, we may pray with them, we may heare them read the worde of God, and we may receiue the Sacraments at their handes. This is not spoken to defend ignorant Ministers, who are vnwoorthy of the places which they hold, but to shew that we are not to separate for euery want and blemish in the Church, but rather to tollerate that which we are by no meanes able to redresse.

* 1.238 Lastly, it may be saide, that Sermons written by the Minister, and read to the people, may breed Faith and Repentance in vs, and therefore much more the Sermons of the Prophets and Apostles. * 1.239 I answere breefely, first of our Sermons written, and then of the Sermons of the Prophets & Apostles writ∣ten, and then read to the hearers, or by the hearers. First, touching our Ser∣mons written, if they be the right diuiding of the word, and proceede from the guifts of the Minister, enforced thereunto by weaknesse and infirmitie, they are to be held a preaching, and may worke a faith. This is not spoken to be a Patron of ydlenesse, of ignorance, of negligence, of carelesnesse, but it is spoken to support the weake, to moue them to cal vpon God to strengthen them, and to perswade the people not to despise their ministery. Secondly, touching the Sermons recorded and read in the Scriptures preached by the Prophets and Apostles, they are not rehearsed at large as they were deliue∣red, but summarily set downe, with intent to bee diuided and opened by the

Ministers of the Church. So then the comparison holdeth not, from the Ser∣mons of the Ministers that are reade to the Sermons in Scripture, because there we haue not whole Sermons, but only the chiefe points and principall heads, and as it were the contents of them set downe vnto vs. Thus we haue run ouer the obiections that are alledged against this doctrine, and answea∣red them particularly, that no starting hole might be left vnto them that im∣pugne it. For the enemies of this truth, are such as take themselues to be wise, and will not easily receiue satisfaction, z 1.240 like vnto him that was so skilfull in wrastling, or rather in wrangling, that though hee receiued a fall, yet hee would perswade the wrastler that cast him, and the people that behelde him, that he was the Conqueror.

* 1.241 Hauing now cleared the doubtes that were brought against this prin∣ciple which now wee haue taught, and ouer-maistered the enemies thereof, stripping them out of their armour wherein they trusted, and turning them out of their shifts whereof they boasted, let vs com to make vse of this point. First, seeing the preaching of the word is the Instrumentall cause of our re∣generation, we learne for the encreasing of our Faith, that the preaching Mi∣nisterie is necessarie to saluation. No Sonnes without it are begotten vn∣to God. Regeneration is a most needefull grace of Gods spirite, whereof if wee be destitute, it had beene better for vs that we had neuer beene borne. Thou must bee conceyued of another seede, thou must haue another Fa∣ther, thou must feele in thee another byrrh then that which is Naturall, thou must finde another change, and a newe disposition in thy heart, minde, affections, and conuersation, before thou canst turne from sinne to righte∣ousnesse, and come from hell to heauen. This the Apostle Iohn teacheth, a 1.242 Whosoeuer is borne of God sinneth not, but his seede remaineth in him, neyther can hee sinne, because hee is borne of GOD. This is the point wherein Christ instructeth Nicodemus, Verily, verily, I say vnto thee, Except that a Man be borne of Water, and of the Spirit, he cannot enter into the Kingdome of GOD.

This regeneration making a beginning, and giuing vs an entraunce into the kingdome of God, cannot bee attained without the hearing of Gods word preached; and the word it selfe cannot bee published without a prea∣cher, so that Preachers are the soueraigne meanes appointed of God to work Faith, Repentance, and saluation in all his children. To this purpose Salo∣mon speaketh in the Prouerbes, b 1.243 Where there is no vision, the people decay; but he that keepeth the Law is blessed. This necessity of the preaching of Gods ho∣ly word, and our necessary attending vpon it, as vpon the ordinance of God, offereth to our considerations, these three points: First, the miserie of those that want it: Secondly, the fearfull condition of al such as haue it, & yet con∣temne it; that enioy it, and yet make no account of it; that liue vnder it, and yet will not submit themselues vnto it: Lastly, the blessed estate of such as haue this meanes and profit by it.

Touching the first, wee may behold the wretched case of those that are without the preaching of the word; they liue in blindnesse & darknesse, they walke in places of continuall danger, and yet cannot see their way, they liue without the ordinarie meanes of life and saluation, and so without hope to come to repentance, without which there can be no saluation. This is the e∣state of Iewes, of Turkes, and Infidels, that are depriued of the comfortable vse of the word, and they that liue in corners where the sound thereof is not heard. These want the bread of life, and therfore must needs starue & perish. They haue not the words c 1.244 of eternal life, which are the power of God to sal∣uation, & therfore are neer to destruction. For it is the maner of gods dealing d 1.245 to deny vnto men the meanes whereby they should beleeue, when hee hath no purpose that they should beleeue, & he withdrawes from them the instru∣ment

whereby they should be conuerted, when he doth not purpose and in∣tend their conuersion. It was a fearfull cursse when God said to his Apostles, e 1.246 Go not into the way of the Gentiles, and into the Citty of the Samaritans enter ye not. Likewise, when they had gone through Phrygia, and the Region of Ga∣latia, they were forbidden by the Holy-Ghost to preach the worde in Asia; then came they to Mysia, and sought to go into Bithynia, but the spirit suf∣fered them not. So when God vouchsafeth not this mercie vnto vs, to wit; the Ministry of his word; it is a fearefull signe of his heauy indignation, and as much in effect, as if the Lord should say, I will not haue them conuerted, I haue no purpose to bring them to saluation.

This is it which is spoken concerning Israell by the Prophet, f 1.247 Now for a long season Israell hath beene without the true God, and without a Priest to teach, and without Law. And to the same purpose Amos speaketh, g 1.248 Behold, the daies come saith the Lord God, that I will send a famine in the Land, not a famine for Bread, nor a thirst for water, but of hearing the word of the Lorde: and they shall wander from Sea to Sea, and from the North euen vnto the East, shall they runue too and fro to seeke the word of the Lord, and shall not finde it, in that day shall the young Ʋirgins, and the young men perrish for thirst. O that we could consider of these things, and lay before our eyes what daunger it is to want the prea∣ching of the word, that thereby we might be moued to pitty the desolations of so many of our poore Brethren, and to feare the taking of it away for our vnthankfulnesse from our selues, and to magnifie the vnspeakeable mercy of God toward vs, while we do enioy it. Great are the plagues, and horrible are the ruines of the Church in many places. Oh, that we had harts to mourn for it, and to pray to the Lord of the haruest, to thrust forth Labourers into his haruest.

Secondly, it teacheth the fearfull condition of such as contemne this or∣dinance of God, and thinke it too base for them to seeke saluation by it. It is very strange, that so plaine a point as this, should be so proudly gainsayed and resisted. These carnall men will not giue the Lord of heauen leaue to apoint how and by what meanes he will saue vs. Shall flesh and blood presume thus farre, and aduance it selfe against his Creator? If we will be saued, wee must seeke saluation, as it is left vs to seeke, and not after our owne fansie. When God hath saide, Giue attendance to my word; wilt thou answere, I will not attend, and yet haue saluation as well as if thou diddest attend? Take heede thou do not deceiue thy selfe and thine owne soule, and in the end finde thy selfe frustrate of thy saluation. How men will shift off these duties, I knowe not, because I know not their hearts; but this I know, and this I would haue them know and vnderstand, that as there is a God that will bee worshipped after his owne will, and not according to our naturall wit; so this must bee our wisedome, to submit our conceites and immaginations to his heauenlie pleasure. It is the first point in Christian Religion, to be learned, to account thy selfe a Foole, that thou mayest bee wise in Christ, and to throwe downe all thy Naturall parts at his feete, that thou mayest seeke true and Heauenlie Wisedome of him. Thou must account thy selfe starke blinde, and able to perceiue nothing aright in the matters of God, and in the meanes of thy saluation, to the end thou mayest recouer sight, and see thy way where∣in in thou oughtest to walke. Hence it is, that the Prophet sayth, h 1.249 Open mine eyes, that I may see the wonders of thy Lawe: Make mee to vnderstand the way of thy Precepts, and I will meditate in thy wonderous workes; Giue mee vnder∣standing, and I will keepe thy Law, yea I will keepe it with my whole hart. Where hee acknowledgeth his eyes to be closed, his eares to be stopped, his minde to be darkened, his heart to be hardned by nature, before Grace and Mer∣cie come and make the way plaine before him, wherby our eyes shall be ope∣ned, out eares boared, our mindes enlightned, our hearts softened, and

our selues prepared to hearken to the voyce of God speaking vnto vs. * 1.250 But is not God able to saue vs without the Ministers preaching, and the peoples hearing? Are not all thinges possible to him? Is hee bound and tyed to his owne meanes? Is not he free to worke as it pleaseth him? * 1.251 I answer, he is not tyed, he is free, hee is able to saue without preaching, yea without reading, without the Sacraments, without Prayer. Wilt thou from hence conclude against reading of the Scriptures, against receiuing of the Sacraments, a∣gainst ioyning in Prayer? The question is not of the power of God, but of his will; not what he is able to do, but what he hath promised vs to do; not what he is tyed to, but what he hath bound vs to seek. He is able to preserue our life without Bread, without foode; but he that presumeth vpon this power, and abuseth his prouidence, and neglecteth to seek his nourishment at his hands, must look to perish: So we deny not but God is able to saue vs without prea∣ching, but he hath not made vs any promise to obtain life any otherwise then as we seeke the Law at the mouths of his Ministers, that bring glad tydings of good things. He was able to preserue his three seruants in the hot fierie furnace, and did preserue them; yet hee that will voluntarily and violently cast himselfe into the fire, shall feele the smart of his own folly, and the dan∣ger of tempting God. Let vs not therfore thinke our selues wiser then God, least our wisedome in the end be turned into folly, our presumption into de∣spaire, our dallying with the word, into destruction. Thirdly, wee are put in mind by this meanes of our regeneration, to acknowledge the happy estate and condition of that Nation, of that people, of that parish, to whome God hath vouchsafed the preaching of his word, because it is a sure pledg & proof of his loue toward them, and a manifest argument and testimony that he hath a Church there to be gathered, a people to be conuerted, and many soules to be saued. For euen as God withholdeth the meanes of saluation from those that he doth not determine to saue, i 1.252 As he stayeth the heauens from raining vpon the earth when he will bring a famine, so when he will shew mercy, he wil send the meanes plentifully. It was a great mercy to the Iewes, when Christ called his Disciples, k 1.253 and bad them Go and preach to the lost sheepe of the house of Is∣rael, that the kingdom of heauen was at hand. It was a great blessing intended to the Macedonians, when a vision appeared to Paul in the night, l 1.254 There stood a man of Macedonia, and prayed him, saying, Come into Macedonia, and help vs: whereby Paul was assured, that the Lord had called him to preach the Gospell vnto them.

It was a great fauour bestowed vppon the Corinthians, when the Lorde saide to Paul, Feare not, but speake, and hold not thy peace, for I am with thee, and no man shall lay hands on thee to hurt thee, for I haue much people in this City, so he continued there a yeare and sixe months, and taught the word of God among them. Where the Lord telleth his seruant, that he had people there, whome he meant to saue, and therefore he sent them his word to saue them; yea, he had much people there to saue; and therefore the Apostle must bestow much time and diligence among them, to bring them to saluation. When God would preserue Moses out of the waters that might haue drowned him, hee sent m 1.255 Pharaohs daughter to the Riuer, to take vppe the Childe, and to pro∣uide for it, who brought him vp at her owne cost. So when God will saue a people from their sinnes, and make them partakers of his Kingdome, hee offereth vnto them the meanes, he sendeth his word, he giueth guiftes vnto his Ministers, hee toucheth their hearts with a Conscience of their duties, and causeth them to preach vnto them, that so they might be conuerted and saued. If God haue thus blessed vs, and bestowed this mercy vpon vs, which he hath denied to many places and persons, n 1.256 causing it to raine vpon one Cit∣tie, and not vpon another Cittie, so that one peece was rained vppon, and the peece vvhereupon it rained not, vvithered. Let vs therefore acknowledge this

goodnesse, and walke worthy of this benefit, least the Gospell bee remoued from vs, and giuen vnto another Nation, that will bring forth the fruites of it. When the Gospell was offered vnto the Iewes, o 1.257 and they resisted & blas∣phemed, the Apostle shooke his raiment, and saide vnto them; Your blood be vpon your owne head, I am cleane, from henceforth will I go vnto the Gentiles. It had beene better for vs we had neuer had the word preached among vs, then to haue it offred, and we not regard it. It shall bee easier for the Turkes and Sarazens in the day of judgement, then for vs; for if they shall be condem∣ned, that neuer had the truth of God among them, and knewe not what the preaching of it meaneth; much more iustly shall we perish, that haue had the Gospell taught in our streets, and brought vnto our doores, and Christ Iesus described in our sight and among vs crucified. Let vs therefore take heede that the Gospell be not the sauour of death to death vnto vs, and that Christ be not a rocke of offence to stumble at, least if we fall on him, he grind vs to peeces, and to powder.

* 1.258 Secondly, seeing the word preached is the meanes whereby we are rege∣nerated, it teacheth the Minister to be careful to exercise his duty with faith∣fulnesse and seruiceablenesse to Christ and his Church. Heereby he shal deli∣uer his owne soule, gaine glory to God, and turne many vnto righteousnesse. This made the Apostle say, p 1.259 We preach not our selues, but Christ Iesus the Lord, and our selues your seruants for Iesus sake. The Lord Iesus himselfe went about all Citties and Townes preaching the Gospell, and healing the sicke. The Apostle Paule saith of himselfe, q 1.260 A necessity is laide vpon me, and woe vnto mee if I preach not the Gospell. And thus he exhorteth the Elders of Ephesus, Take heede vnto your selues, and to all the flocke, whereof the Holy-Ghost hath made you Ouer-seers, to feede the Church of God, which hee hath purchased with his owne blood, Acts 20, 28. It is his dutie to be well studied in the word of God, & to exercise himselfe carefully in the reading thereof, that he may be able to de∣clare the same vnto the people. He must be as a plentifull Store-house of all necessary prouision, that they may resort to him, and seeke the Lawe at his mouth: For how shall he be able to teach another, that which hee himselfe hath not learned? Or how shall he deliuer that which himselfe neuer recey∣ued? Neither is it enough for him to seeke knowledge himselfe, and to keepe continually in his study, till he become (as r 1.261 one saith) as a Tun that wil not sound being full when one knocketh vpon it: but he must come foorth, and preach the word of God, and deliuer wholsome doctrine, and declare by fee∣ding the flocke of Christ that hee loueth his Maister, and the Maister of the Sheepe, whose seruant he professeth himselfe to be. This is it which the A∣postle Peter teacheth, s 1.262 Feede the flocke of God which dependeth vpon you, caring for it not by constraint, but willingly; not for filthy lucre, but of a ready minde; not as though ye were Lords ouer Gods heritage, but that ye may be ensamples to the flocke: and when that cheefe Shepheard shall appeare, ye shall receiue an incorrup∣tible crowne of glory. If we do not thus labour, but loyter in the Lords Vine∣yard, we cannot assure our selues to be the Ministers of the Lord, but robbers and spoylers, nay murtherers and man-slayers, who do not onely eate the sins of the people, and fill our bellies with the sweat of other mens browes, but make a prey of their soules, and expose them to bee destroyed and deuoured of their enemies. When the great day of the Lord shall come, and the great Shepheard of the Sheepe shall appeare, and a great account of our Steward∣shippe shall bee taken of vs, wee shall beare the burthen, not onely of our owne sinnes, but of all the sinnes of the people, and euerie soule belong∣ing vnto our charge (that hath perrished thorough our owne negligence) shall bee laide to our charge, and his blood be required at our handes, and so shal becom horrible Reprobates in Hel, to be tormented with euerlasting pains. For euen as the holy mā speaking of this calling, teacheth that a faithful

messenger of God, and interpreter of his wil is but as one of a thousand, that though they be many that vndertake the office, yet the number is few & rare that make Conscience of their dutie to God and his people: so on the other side, few of this many shall be saued, but be cast as notable diuels into hell, & draw with them thousands into destruction. Neither is it sufficient for the Ministers discharge, if he teach sildom, or now and then, as at euery quarter day when he commeth to reckon with them, or once a month to auoide the Law, but he must watch, and teach, and feede his flocke continually, t 1.263 And preach the word in season, and out of season. The greatest labor shall haue the greatest reward. They u 1.264 that turne many to righteousnesse, shall shine as the Stars for euer and euer. Euery x 1.265 man shal haue his wages according to his worke. They that imployed their Maisters mony y 1.266 & gained by it, are accounted good & faithfull seruants, but the ydle and loytering seruant that would do nothing, but hid his talent that was giuen vnto him, was cast into vtter darknesse, and rewarded according to his deserts. Let vs therefore labour to haue a cleare conscience toward God and man. The more paines we take, the greater shal be our comfort; the more diligently we sow, the more plentifull shall be our haruest. If we be painful in our callings, and diligent in teaching the people, z 1.267 We shall not neede, as some other, Epistles of re-commendation vnto them, or Let∣ters of re commendation from them: for they shalbe our Epistle written in our harts which is vnderstood and read of all men. And concerning those committed to vs to feed, we see by experience that they cannot liue without food, they can∣not grow and prosper without a daily supply, so their soules cannot liue vnto God a spirituall life, vnlesse they bee often fed, and plentifully nourished by the milke of Gods word. When Paule tooke his leaue to depart from Ephe∣sus, he propoundeth before the Elders his owne example, a 1.268 Remember that by the space of three yeares, I ceased not to warne euery one both night and day with teares. This faithfulnesse is to be found in vs, as our comfort in this life, & our crowne in the life to come, alwaies prouing when God wil giue faith and re∣pentance neuer to be repented of. We know not the times and seasons that God hath kept in his owne hand. If he touch not the heart at one time, and leaue a blessing behind him, he may touch it, and frame it vnto obedience at another time. It behooueth vs therefore, to vse the meanes to sowe vnto them spirituall things, and to commit the successe of our labours vnto God, b 1.269 seeing Paule planteth, and Apollos watereth, but it is GOD that giueth the encrease.

* 1.270 Thirdly, seeing the word preached, is the ordinary meanes of our regene∣ration, it teacheth the people to looke to their feet when they enter into the house of God, and to take heede how they heare. It is not left to their owne choise whether they wil hear or not, no more then it is to y^e Minister whether he will preach or not. It is required of them, that they reuerence them, obey their Doctrine, loue them, prouide for them, pray for them, and in al things esteeme of them as the messengers of Christ, as the Ministers of the word, & as the ouerseers of the Church, yea it standeth them vpon, to heare the word at their mouths, to account of it as the meanes of their saluation. It is great ignorance & impiety to desire any other means to haue faith, then that which he hath appointed for vs. It is the great mercy and goodnesse of God to ap∣point mortal men subiect to sin and al infirmities as we are, at whose handes we may be fed, at whose mouths we may be taught, and with whom we may talke familiarly, and yet by their simple Ministry may haue as good assurance of saluation in this life, and of glory in the life to come, as if the Lorde him∣selfe should speake from heauen. For, the word of God is as the gate of hea∣uen, and hee hath committed the Keyes thereof to his faithfull Stewardes, c 1.271 That whatsoeuer they binde on earth, should be bound in heauen; and whatsoeuer they loose on earth, should be loosed in heauen. True it is, many foolish & faithlesse

men perswade themselues, that they should repent and beleeue the Gospell, if they might heare God himselfe speake, or if one came from the dead to tell them what they should do to be saued. When Caine had conceiued malice and murther in his heart, and intended to kill his Brother, d 1.272 the Lorde spake vnto him, set his sinnes in order before him, and threatned iudgment against him vnlesse he repented; but did hee repent at the voice of God, and turne vnto him with all his heart? No, he fell from euill to worse, and added one sinne vnto another, till he had filled vp the measure of them. All the Israelites heard the Law of God in the wildernesse, and saw his wonderfull workes that hee shewed among them, yet they beleeued not, neither ceased to murmure and rebell against him. Iudas one of the twelue was reprooued of Christ for his treason; so were the Scribes and Pharisees for their hypocrisie, yet none of them repented, or at the least many of them repented not at his preaching vnto them; wherefore, it is not the hearing of the voice of God can giue vs repentance, it is his changing of our hearts, and renewing of vs in the inner man, that casteth vs into a new mould, and worketh in vs a new birth. When Christ Iesus was nayled vpon the Crosse, they said, e 1.273 He saued others, but hee cannot saue himselfe: if he be the King of Israell, let him now come downe from the Crosse, and we will beleeue in him. But if he had come downe at this taunt cast out vpon him, wold they, or could they haue beleeued? Or could Christ haue beene the true Messiah, if he had discended, seeing it was the end of his comming into the world that hee might suffer, f 1.274 and fulfill the thinges that were foretold by the Prophets? Or would they not rather haue saide he was some couzener or Coniurer, some Impostor or deceiuer, as often before they had falsely and blasphemously charged him? Or had they faith in their owne power to beleeue when they would, and to receiue him to be the Sauiour of the world? These carnall men do resemble and reason like vnto the Scribes and Pharisees, If God would descend from heauen (as they wold haue Christ come downe from the Crosse) then they would immediately beleeue, then they would no longer lye in their sinnes. But if God should with his dread∣full and terrible voice speake vnto vs, we were not able to appear before him, nor to abide the hearing of it, but should bee swallowed vp with feare, and stand amazed as dead men.

When God spake vnto the Children of Israell in the Mount, they fledde from him, and could not endure his presence, they stood a farre off, and cried vnto Moses, g 1.275 Talke thou with vs, and we will heare; but let not God talke with vs, least we die. Shall we then in the foolishnesse and pride of our own harts challenge the Lord to come foorth vnto vs, and presume to settle our selues to enter talke and communication with him, when the earth quaketh at his voyce, and trembleth vnder him? When the Mountaines are remooued be∣fore him, h 1.276 and the Angels couer their faces from him? If we wil not belieue the preachers of the worde, nor content our selues with this ordinance of God, but woulde haue eyther reuelation from Heauen, or the presence of God, or the person of Christ, or the glorie of an Angell, or the appearaunce of the dead, or wee know not what, we shall neuer bee partakers of the be∣nefits of Christ, we shall neuer receiue to beleeue, wee shall neuer haue the grace of regeneration bestowed vpon vs. God hath not left vs to the prea∣ching of Angelles, but to the Ministry of men. If we will not yeelde obedi∣ence to the voyce of God speaking to vs in his Ministers, wee would not re∣gard his owne immediate voyce thundring downe vppon vs, nor beleeue if a damned soule or ghost shal come out of hell to preach vnto vs. If we will not beleeue Moses and the Prophets, i 1.277 we would not beleeue, though one came vnto vs from the dead. Wherefore let vs leaue this vanity, and in a conscience to God, and obedience to his ordinance, in a loue to our own souls, and desire of our own saluatiō, let vs euery one be swift to hear, slow to speak, & slow to wrath.

Now, to the end we may heare aright, k 1.278 three thinges are required of vs; Preparation, Attention, and Meditation, ioyned with practise. Prepara∣tion before we heare; Attention in the time of hearing; Meditation and pra∣ctise, after our hearing. When Christ had propounded the parable of the Sower and the seed, in the end he gathered from thence this note, and draw∣eth this conclusion and admonition; l 1.279 Take heede how ye heare. For some present themselues to the Ministery of the Word, for forme and fashion, for company and custome, without conscience; others thinke it enough to bee present, howsoeuer they be affected in the hearing, or mooued after the hea∣ring. It is therefore necessary that we should be prepared before we come: Now to this preparation, three thinges are necessary; Faith, Feare, and De∣sire: first, we must haue Faith, without which, the Word is as a dead Letter without life, and as an empty sound without power: and if we doe not giue credit vnto it, m 1.280 it cannot profit the hearers. Secondly, we must come with feare, that we may feare God in his word, and auoyd the breach of it. For the Lord hath n 1.281 respect vnto them that are of humble and contrite hearts, and tremble at his word. We must set our selues o 1.282 in the presence of God, and heare as if we saw him present before vs, and so receiue the word as from Christ himselfe, the Teacher of his Church.

Thirdly, we must come with good stomackes, as vnto a feast prepared for vs, we must hunger and thirst after the word to feede our empty Soules, desi∣ring it, and longing after it, as doth the dry ground after the Dew of heauen, and the shewers of Raine. This the Apostle Peter teacheth; p 1.283 Desire the sin∣cere Milke of the word of God, that ye may grow thereby. Hee that thinketh himselfe full before he come to the Lords house, is no fit Guest to be parta∣kers of his dainty fare. In hearing the word, we must be attentiue, and in∣tentiue to that which we heare. As we are present in bodie, so we must be present in minde. God opened the heart of Lydia, to attend to those things that were deliuered by Paule. This is very profitable q 1.284 many waies, and help∣eth as a Soueraigne remedy against the rouing cogitations of the minde, a∣gainst the entertaining of other actions of another Nature, and against the loathsomnesse and wearinesse, that for the most part accompanyeth the most holie thinges of God. First, we are subiect to vnconstancy and lenity of minde, our hearts are ready to wander and goe astray from the present work in hand, and oftentimes are carried away from the best matters, so that wee neither remember where we are, nor consider what we doe, nor endeuour to profit as we ought.

Secondly, it auayleth against those deceits and destructions, whereby we entertaine other actions of piety, which with-draw vs from the present occa∣sion and duty of hearing required of vs. For some thinke they do God good seruice, when they offer vnto him no bettet then a will worship, which is abhominable before him. Hence it is, that many thinke it enough to be present with the assembly, and regard not how they be occupyed, so that whlie the Congregation is imployed one way, they are imployed another, & while it performeth a publike action, they are exercised in some priuate de∣uotion: as for example, when the Church is hearing, they are praying: or when the Church is praying, they are reading. This is to offer the Sacrifice r 1.285 of Fooles. For the publique actions of the Church, must be publikely at∣tended of all the assemblie, and there is neither time nor place vnto any thing that is priuate or proper to one, or to few. For the Minister beeing a a publike person, is alwaies either the mouth of God, or the mouth of the the people: the mouth of God to speake vnto vs from him, and to deliuer the word in his name; the mouth of the people and Congregation, to speak vn∣to the Lord for vs, so that the action is common to the whole Church. So then, it cannot stand with the rules of the word, and the comely order that

God hath left to his Church, that in the time of publique prayer, of hearing the preaching, of receiuing the Sacraments, of singing of Psalmes, any should exercise and busie themselues otherwise, then as the whole assembly doth, in their priuate reading, or in priuate prayer, or in priuate meditation, thereby seuering themselues in deuotion and action from their brethren, with whom they haue ioyned themselues in bodily presence. Our Sauiour Christ spea∣king of priuate Prayer, giueth this direction; s 1.286 When thou prayest, enter into thy Chamber, and when thou hast shut thy doore, pray vnto thy Father which is in secret, and thy Father which seeth in secret, shall reward thee openly. For it is a manifest contempt of the ordinance of God, a disdaining of our Bretheren, and a diuiding of our selues from the Communion of Saints, to worship God in publique place alone by our selues, and it were better for vs to hearken, then to wander; and to vse our eares then our eyes. Thirdly, this earnest attention helpeth against the common disease of wearinesse and irkesome∣nesse of hearing, whereby it falleth out, that we sit in our Seates as men pla∣ced vpon Thornes; impatient, discontent, moouing hither and thither, and angry that we are detained so long from that which we more desire. If wee would examine our owne hearts, how earnest oftentimes we are, and not in following our owne vanities and idle pastimes (to note them with no worse Title) that we can spend whole daies and nights in them without tedious∣nesse: it might worthily make vs ashamed, not to be able to stay and abide an houre or two in the house of God, for the increase of our Faith, and the furthering of our saluation.

Hence it is, that we make such hast to be gone, and thinke euery minute and moment of time an houre, till we depart: we abide not the Prayer after the Sermon, to craue of God his blessing vpon our hearing, which as it is a necessary part of the Ministers duty, so the people with all reuerence and humility ought to ioyne therein. For he that will not wait and stay to craue the blessing of God, dooth carry home with him to his house, the cursse of God, and neuer profiteth by that which he hath heard. After our hearing, is required Meditation and practise of that which we haue heard, that wee may be bettered in iudgement, in knowledge, in affection. We should be carefull t 1.287 to remember it, to ponder vpon it, to lay it vp in our hearts, and to frame all our doings by it. There is a double vse and benefit of Meditati∣on. It serueth vs against the negligence and security of those, that hold the Word no longer in the mind, then the sound is in the eares, and remember the instructions no longer, then they abide in the Church, like riuen and rotten Vessels, that leake and let out the liquor as fast as they receiued it. For they are no sooner dismissed, and risen from their seates, but their hearts are strayed, and their tongues applyed after earthly; nay, after prophane things, according to their seuerall affections and vaine delights.

Again, it helpeth more deeply to imprint in our minds, and engraue in our memories, that Doctrine which we haue heard, and it furthereth vs in a wise and profitable application of euery point taught vnto our selues. He pro∣ueth the best Scholler that thinketh often vpon his Lesson, after he hath had it. And touching practise, which is the end of our hearing, preparation, attention, and meditation, Christ himselfe hath saide; u 1.288 Blessed are they that heare the word of God, and keepe it. Likewise the Apostle Iames, pronounceth those onely to be blessed, Which are not forgetfull hearers, but doers of the word. So then it is plaine, that the end of hearing is not vaine speculation, or a bare knowledge of the will of God, but a care to obey it and performe it. For which cause the word is called a light for our paths, and a Lanthorne for our steppes, to the end we should walke in it, and liue by it, and seeke direction from it.

* 1.289 Lastly, this Doctrine giueth good direction to such as haue authoritie,

either to ordaine and appoint fit persons, or to present them to certaine pla∣ces. For seeing the regeneration of man is wrought by the preaching of the Word, it teacheth the ouer-seers of the Church to looke to their office, and to take heede that they do not rashly lay their hands vpon ignorant and vn-sufficient persons, or such as are scandalous and loose Liuers, and then thrust them vpon the people to looke to their Soules, which are not worthy to feede their Cattle, or to wipe their shooes. The Apostle giueth this rule to Timothy, x 1.290 Lay handes suddenly on no Man, neither be partaker of other mens sinnes, keepe thy selfe pure. Moreouer, he would not y 1.291 haue the Deacons to haue the office of attending on the poore, vnlesse they were first tryed & exa∣mined, and after tryall approoued, let them (saith he) first be proued, then let them Minister, if they be found blamelesse: therefore much rather ought the Ministers themselues to be proued, before they be approued, as the calling is higher, and the danger greater, if they be found vnfaithfull and vnworthy. They must not be carried away by friendship or fauour, or Letters of com∣mendation, but approued onely of such as are apt to teach, and vnblameable in life. The Apostle giueth this as an vnchangeable rule neuer to be broken, z 1.292 A Byshop must be vnreproueable, apt to teach, not giuen to Wine, no striker, not giuen to filthy lucre, &c. For when an vnfit man contrary to this order, is put into the Ministry, he is as much to be reproued that doth admit him, as he that doth present him, and as he that is represented and admitted, seeing he ma∣keth himselfe partaker of his sinnes. But to passe this ouer, let vs come to such as are Patrones, and haue the bestowing of Church-liuings, it standeth them vpon to make choyce of all Teachers, that may bring the people to Faith and repentance, least it come to passe through their meanes that the people be vntaught, and least the Prophet complaine of them, as hee did of the cheefe Rulers and Leaders after their returne from Captiuity, when eue∣ry one sought their owne priuate profits and pleasures, but had no time, or at least would spare no leisure to prouide for the setting vp of the Temple of God; a 1.293 Is it time for your selues to dwell in your Fielde-houses, and this House lie wast? This offence and abuse, commeth from three cheefe heads, and issueth from three Fountaines, for it proceedeth partly from ignorance; partly from carelesnesse; and partly from couetousnesse. By ignorance, when they knowe not what care is committed vnto them, and what trust is repo∣sed in them. By negligence, when they feele not the greatnesse of the sinne, nor consider the iniury offered to others, but suffer themselues to be drawn and ouercome by affection, or kindred, or other mens suites, to bestow suf∣ficient places vpon vn-sufficient persons. By couetousnesse, when they re∣serue a portion or pension to themselues, and when they so pare it and share it from the incumbent, that they sequester the greatest benefite of the Be∣nefice for themselues, b 1.294 and bestow ten Shekles and a sute of apparrell by the yeare to another, to beare the name and to serue the Cure. These bestow as much vpon their Horse-keeper to keepe their Horses; as vpon the Minister that hath the charge of Soules. If ignorance be the cause. I would in the Name of God, and in reuerence to their high places and callings, craue li∣berty to vse a word of Exhortation vnto them, to beseech them to giue me leaue to put them in mind, and to be content to learne how they came by this right and authority to be put into their hands. After that the bounds and limits were assigned to euery Parish, and seuerall Churches were appointed for seueral Ministers, and Lands and liuings bestowed for their maintenance, to the end that euery one should keepe his owne, and no man to intrude vp∣on the right of another, nor rob the Church of that which was giuen, there were certaine temporall men chosen, c 1.295 either by godly Kinges, or by such as had endowed those Churches and giuen them Lands, to be Patrones of those Churches, who might be able and ready to defend the Church rightes and

priuiledges, to the end the Pastours themselues should with more conueni∣ence and lesse incumbrance, apply their vocations. It was thought vnfit for them to follow suites of Law, whereby their studies might be distracted, and so the people should not be instructed: and besides, those holy men, resem∣bling Christ, and imployed in the seruice of the Church, would not be con∣tentious in the law to striue with any: whereby wee see they are called Pa∣trones, because they were appointed by the first Doners, to defend the right of the Donation against all Intruders and Incroachers vpon their guifts, and to protect the Church-liuings from the iniuries and insolencies of couetous and contentious men. They were not appointed by the first institution to bestow Church-liuings (as now they doe) but to patronize the right of the Lands consecrated to the Church. Afterward, they were allowed to no∣minate the Minister, that the burthen that lay vpon them might be the better borne, and that the trouble might be eased with some honour. Seeing there∣fore they haue as men of trust, the right of Patronage and presentation put into their hands, and may not onely defend the place, but name the person, let them be carefull to discharge the trust that is reposed in them, and shew themselues worthy of that power and priuiledge committed vnto them. A∣gaine, let them consider that it is a great calling & of great importance, and therefore great guifts are required for the execution of it. It hath annex∣ed vnto it the charge of Soules, and therefore is not slightly to be passed ouer.

Ignorance shall excuse no man, d 1.296 Hee that knoweth not his Maisters will, shall be beaten with fewer stripes: but wilfull ignorance of such as do not know, nor will not know, is a double sinne. This is not spoken with any mallice or hatred to their persons, but in a desire of their good, and a loue to the peo∣ple, so that we say no otherwise of such Patrones, then Christ did of his per∣secutours; e 1.297 Father, forgiue them, for they know not what they doe. If negligence and carelesnesse be the cause of this offering of vnworthy persons to be the Ouer-seers of the Church, then f 1.298 I craue humbly and heartily the wise con∣sideration of these profitable Meditations. The Lord threatneth to the Watchman death, that warneth not his hearers, g 1.299 and saith, he will require their blood at his hand. If then God haue made me, or the people hath cho∣sen me, or the Church hath suffered me to be a Patrone, I ought thus to rea∣son: If I negligently place such a one, as for want of ability cannot, or for want of conscience, wil not giue warning, and admonish the wicked of their sinnes, can I want my portion in the wrath of the Lord that is threatned a∣gainst all such defaults? Christ Iesus teacheth, that it is a signe of loue h 1.300 to him in the Minister to feede his Sheepe, to feede his Lambes: if then I bee a Patrone of any place, I must thinke that it is a token and witnesse of my loue to Christ, if I cause his Sheepe and Lambes to be fed. And if it be want of loue in the Minister, when he doth not feede, but fleese the Sheepe; when he doth not teach, but starue them; is it not so in me, if through my sluggishnes and sin it so come to passe? It is a great sin to lay handes rashly to admit any into the ministery, and thereby to giue that worthy calling to an vnworthy man: and is it no offence in me being Patrone, to bestow the Liuing vppon such a one? If he be to be blamed that giueth institution and induction, hee cannot be excused that giueth the presentation. It is noted by the Euan∣gelist; i 1.301 that when Christ saw a great multitude of people gathered together from all quarters, he had compassion vpon them, because they were as Sheep without a Shepheard.

The word vsed in that place, is of great force, deriued of a word that sig∣fieth the Entrals, the Bowels, and inward parts; expressing thereby, as it were an aking of his head, or a yerning of his Bowels, to see so pittifull a sight, so dolefull a spectacle. If then there belong vnto me the right of a Patronage,

and presentation to any Liuing, I must thus consider, if I be led by the Spirit of Christ, or haue any zeale of his glory, or care of the saluation of his peo∣ple in me. I must shew mercy and compassion to those Soules that are so dearely bought and purchased, euen by the precious blood of Christ. If we haue an house to build, we will not admit of euery Work-man that offereth his help, or is commended to vs by others, or will labour best cheap: but we wil make choyce of the most expert and sufficient. And shall we then chuse or commend to the building of the Spirituall house of God, euery Cobler and Bungler, vnsufficient persons; k 1.302 eyther Ieroboams Priestes, that were of the lowest of the people, l 1.303 or such as Elies Sonnes, who were the leudest of all the people? When the Tabernacle of God was to be builded, they tooke not tag and rag from among the refuse of the Congregation, m 1.304 but such as were filled with the Spirit of God, in wisedom, in vnderstanding, in knowledge, and in al workmanship. If couetousnes be the cause of placing such blind guids, which is as great an ouer-sight, as to set a blind man to be a Watch-man, or a dumb man to be a Messenger, or a Lame man to be a Post, or a deafe man to bee a Iudge: we must obserue, that the Lord compiaineth in the Prophet; n 1.305 that he was spoyled and robbed when the Tithes and offerings were taken away from the true vse, and from the right Owners, and therefore would visit it with a greeuous plague and heauy iudgement. The Iewes in the Gospell al∣ledge it vnto Christ, as an Argument of loue to them and their Nation, that the Centurian, whose Seruant was sicke, o 1.306 had built them a Synagogue: so that on the otherside, they would haue branded him with the note of hating them and their Nation, if he had spoiled the Synagogue, or taken away the priuiledges belonging vnto it. The Prophet Dauid (as we heard before) would not drinke p 1.307 of the Water of Bethleem, because it was gotten with the danger of some few mens Temporall liues: Ought not this to teach a great conscience to euery one, to take heede that he doe not eate and drinke that which hazzardeth the Soules and bodies of many of their Brethren, and to make them afraid to cloath themselues and their families, by leauing the people naked to their enemies, to be a pray vnto them, and to be destroyed by them? It is noted as a thing worthy of note and memory q 1.308 in the life of S. Austine, that he sharpely rebuked and reproued a Gentleman in his time, for re-calling and taking away his owne guift, which before he had giuen to the maintenance of his Church: how much more would he haue beene offended if he had liued in our daies (wherein many are as friendlie and fauourable to the Ministery, as the East wind is to the fruits of the earth) & how much more seuerely would hee haue censured those Caterpillers and Cormorants, that take away by iniurious customes and corruptions the maintenance of the Church, which neither they nor their Fathers haue giuen? The ancient Ro∣maines by the light of Nature (as Liuy r 1.309 testifieth) disliked and checked Qu. Fuluius Flaccus, because he had vncouered a part of Iunoes Temple, to couer another Temple of Fortune with the same Tiles; they tolde him that Pirrhus or Hanniball would not haue done the like, and that it had bin too much for him to haue done it to a priuate Cittizens house, being a place farre inferior to a Temple, and in conclusion, forced & compelled him to send home those Tiles againe, by a publike decree of the Senate. Let those things be due∣ly waied, and make these men ashamed to come behinde the Heathen, who did more to their Idols, then they will doe for the honour of the true God. If they be not hewen out of Oakes, and haue hearts of Flint, let them open their eyes and behold the oppressions of the Church, and the pulling away in whole or in part, the prouision appointed for the Pastor, whereby it com∣meth to passe, that many places want the preaching of the Word, and many Soules perrish for the want thereof.

When the s 1.310 Philistims sent home Gods Arke from them, they sent it not

backe empty, they returned it not without a guift. When Zaccheus repen∣ted of his iniurious dealing, t 1.311 hee offered to restore foure-folde. If these Church-pollers, who haue robbed the Church, and enriched themselues with the spoiles thereof, will not restore that which they haue wrongfully taken, and make vp the breaches which they haue wastfully made, beeing without the feare of God, and any fruit of true Religion, they shall in the end receiue iudgement according to their workes, and in the meane season, their owne consciences shall sting and torment them. It goeth indeede hard with the poore Church that is oppressed, and it groneth and sigheth vnder the burden of her oppression: yet in the end, when the Lord cheefe-Iustice of Heauen and Earth shall pronounce sentence against them, it shall bee knowne that they, who oppresse others, do u 1.312 more hurt themselues, then those whom they oppresse; in as much as the sorrow and smart of the oppressed haue an ende, but the woe and torment of the oppressour shall be euerlasting, because he heapeth vnto himselfe wrath, against the day of wrath, and of the declaration of the iust iudgement of God.

Notes

• * 1.1

  The order of the words.
• * 1.2

  The meaning of the words.
• * 1.3

  Obseruations out of this Verse.
• k 1.4

  2 Cor. 10, 1, 2.
• l 1.5

  Math. 23, 9.
• * 1.6

  Doctrine 1. The least and lowest mem∣ber conuerted to Christ, must not bee con∣temned.
• m 1.7

  Mat. 11, 28.
• n 1.8

  Iohn 9, 35. and 8, 11.
• o 1.9

  Luke 23, 43
• p 1.10

  Mat. 18, 14.
• q 1.11

  Lu. 15, 20, 24
• r 1.12

  1 Cor. 5, 4. & 2 Cor. 2, 6, 7
• s 1.13

  1 Iohn 5, 14
• t 1.14

  Math 11, 5.
• u 1.15

  1 Tim. 6, 1.
• * 1.16

  Reason 1.
• x 1.17

  Math: 18, 10 11.
• y 1.18

  Rom. 14, 1, 3, 15.
• * 1.19

  Reason 2.
• z 1.20

  Gal. 3, 27, 28
• a 1.21

  Acts 10, 34, 35.
• * 1.22

  Reason 3.
• b 1.23

  Iames 2, 5.
• c 1.24

  Iohn 14, 2
• * 1.25

  Vse 1
• d 1.26

  Verse 16, 17
• e 1.27

  Math 12, 48
• f 1.28

  Psal. 16, 1.
• g 1.29

  1 Iohn 3, 14.
• h 1.30

  Psal 1••9, 136 Luk ••9. 41. Phil 3, 18.
• i 1.31

  Reuel 3, 2. 1 Tim 5, 6. Mat 8 22.
• k 1.32

  1 Pet 2, 19.
• l 1.33

  Math 18, 12.
• m 1.34

  Iam 2, 2.
• n 1.35

  Psal 55, 12.
• o 1.36

  Psal 15, 4.
• p 1.37

  1 Cor 11, 22
• q 1.38

  Gal 6, 1, 2.
• r 1.39

  Ezek 18, 21, 24.
• * 1.40

  Vse 2.
• s 1.41

  Iam 2, 1.
• * 1.42

  Obiection.
• * 1.43

  Answere.
• t 1.44

  Iohn 8.
• u 1.45

  Iam 1, 19.
• x 1.46

  1 Pet 2, 2.
• y 1.47

  Iohn 7, 47.
• z 1.48

  Luther. lib contra Henr. Octa. Panormi∣tan. Tit de elect can. Signifi∣casti.
• a 1.49

  1 King 18, 19, and 22, 6.
• * 1.50

  Vse 3.
• b 1.51

  Luk 1, 52, 53.
• c 1.52

  Gen 17, 26, 27.
• d 1.53

  1 Cor 10, 1, 2, 3, 4.
• e 1.54

  1 Cor 7, 21. 22.
• e 1.55

  1 Cor 12, 22 23, 24, 25.
• f 1.56

  Math. 18, 6.
• g 1.57

  Iam. 1, 9, 10
• h 1.58

  Reuel. 3, 17.
• i 1.59

  Gal. 3, 29.
• * 1.60

  Doctrine 2. The same af∣fection that is betweene the Father and the Son, ought to be betweene the Minister & the people.
• k 1.61

  1 Tim. 1, 2. & 2 Tim. 1, 2. & Titus 1, 4.
• l 1.62

  2 Kin. 13, 14.
• m 1.63

  3 Iohn 4.
• n 1.64

  1 Cor. 4, 14, 15.
• o 1.65

  1 Thess. 2, 7, 8, 11, 12.
• * 1.66

  Reason 1.
• p 1.67

  1 Cor. 4, 15.
• q 1.68

  1 Pet. 1, 23.
• * 1.69

  Reason 2.
• r 1.70

  2 Cor. 11, 23
• s 1.71

  1 King. 19, 4.
• t 1.72

  Esay.
• u 1.73

  Ier. 4, 19,
• x 1.74

  Gal. 4, 19
• * 1.75

  Obiection 1.
• y 1.76

  Mat. 23, 9, 10
• * 1.77

  Answere.
• z 1.78

  1 Tim. 2, 7, 1 Cor. 4, 15.
• a 1.79

  Exod. 20, 12.
• * 1.80

  Obiection 2.
• b 1.81

  1 Cor, 3, 6, 7
• * 1.82

  Answere.
• c 1.83

  Rom. 3, 20. Iames 2, 24. Gal. 2, 16.
• d 1.84

  Math. 10, 20
• * 1.85

  Vse 1.
• e 1.86

  1 Kin. 21, 19 20. & 22, 7, 8.
• f 1.87

  Gal. 4, 14, 15
• g 1.88

  Mark 10, 24
• h 1.89

  Esay 8, 18.
• i 1.90

  Gen. 13, 8.
• k 1.91

  1 Ioh. 4, 16, 12.
• c 1.92

  Iames 4. 16.
• * 1.93

  Vse 2.
• d 1.94

  Math. 9 36.
• e 1.95

  Iohn 21, 15, 16.
• f 1.96

  What Non-residency is.
• g 1.97

  Concil. Mo∣gunt. Can. 25. August: epist. 138. Tripart. hist. lib 6. cap. 22.
• h 1.98

  Esay 61, 6. Ezek. 44, 8. Zac. 11, 16, 17
• i 1.99

  1 Kings 6, 10 1 Chro. 28, 11, 12, 13, 19.
• k 1.100

  1 Sa. 1, 9, 12
• l 1.101

  1 Cor. 9, 13.
• m 1.102

  Prosedreuon∣tes.
• n 1.103

  Act. 20. 28, 29.
• o 1.104

  1 Pet 5, 2, 3
• p 1.105

  Heb. 1 3, 17.
• q 1.106

  Ephe. 4, 11.
• r 1.107

  Ezek. 33.
• s 1.108

  Luke 12, 42.
• t 1.109

  Heb. 13, 17.
• u 1.110

  1 Cor. 3, 9.
• x 1.111

  2 Cor. 5, 12.
• y 1.112

  2 Cor. 2, 16.
• z 1.113

  Ezek. 33, 8.
• a 1.114

  Math. 15, 14
• b 1.115

  Ierom. epist. ad Furiam.
• c 1.116

  Exod. 32, 1.
• d 1.117

  2 King. 12, 2, 3. 2 Chro. 24, 17
• e 1.118

  Gal. 4, 18, 20.
• f 1.119

  Math. 13 25
• g 1.120

  Deut. 33.
• h 1.121

  Acts 20, 29.
• i 1.122

  1 Pet. 5, 8
• k 1.123

  2 Cor. 12, 14
• l 1.124

  Conci. Antioch can. 17. Conc. Sardi c. 14. Can si quis vult dist. 39. Conc. Calsid. can. 10. Conc. Trid. sess. 7. ca. 8.
• m 1.125

  Obiections brought to iu∣stifie the Pa∣stors absence.
• * 1.126

  Obiection 1.
• * 1.127

  Answere.
• n 1.128

  Col. 4.
• * 1.129

  Obiection 2.
• * 1.130

  Answere.
• o 1.131

  Rom. 3, 8.
• p 1.132

  Iudg. 19, 1.
• q 1.133

  Act. 20, & 1. Thess. 3, 8.
• * 1.134

  Obiection 3
• * 1.135

  Answere.
• r 1.136

  Act. 24, 23, & Tit. 1, 5. and 1 Cor. 12, 40.
• * 1.137

  Obiection 4.
• * 1.138

  Answere.
• * 1.139

  Obiection 5.
• * 1.140

  Answere.
• * 1.141

  Obiection 6.
• s 1.142

  1 Cor. 9, 14
• * 1.143

  Answere.
• t 1.144

  Arist polit. lib. 2.
• u 1.145

  Ion. 1, 2, 3.
• x 1.146

  Acts 20, 17. Phil. 1, 1. Reue. 2, & 3.
• y 1.147

  Math. 28, 20
• z 1.148

  1 Pet. 5. 2. Heb. 13, 17.
• * 1.149

  Obiection 7
• * 1.150

  Answere.
• a 1.151

  1 Sam. 22, 5 2 Sam. 24, 11
• * 1.152

  Obiection 8.
• * 1.153

  Answere.
• b 1.154

  Gen. 31, 40 Luke 2, 8. Esay 62. 6.
• c 1.155

  Num. 7, 9. & 2 Sam. 6, 3.
• d 1.156

  Damasus epist. 4.
• e 1.157

  Espenc. lib. 3. digress. ad 1. Timoth.
• f 1.158

  1 Pet. 5, 4.
• g 1.159

  Hos. 4, 6.
• h 1.160

  Ezek. 3, 18.
• i 1.161

  2 Sam. 23, 17
• * 1.162

  Vse 3.
• k 1.163

  Iohn 1, 13.
• l 1.164

  Rom. 10, 15
• m 1.165

  1 Thes. 5, 12
• n 1.166

  Math. 14, 6.
• * 1.167

  Obiection.
• * 1.168

  Answere.
• o 1.169

  Prou. 5, 15.
• p 1.170

  Deut. 8, 2 Dan. 1, 13, 15.
• q 1.171

  Iohn 1, 29.
• r 1.172

  Hag. 2, 11, 12.
• s 1.173

  Rom. 1, 12.
• t 1.174

  Reasons why the people should attend their owne Pastours.
• u 1.175

  Heb. 13, 17
• x 1.176

  2 Cor. 5, 15.
• y 1.177

  2 King. 2, 24
• z 1.178

  2 Chron. 36 16.
• a 1.179

  Doctrine 3. The preaching of the word is the meanes of regeneration.
• b 1.180

  1 Cor. 4, 15.
• c 1.181

  Ier. 23, 29.
• d 1.182

  1 Pet. 1, 23, 25.
• e 1.183

  Iam. 1, 18.
• f 1.184

  Iob. 33, 23, 24.
• * 1.185

  Reason 1.
• g 1.186

  Ephe. 2, 1.
• h 1.187

  Act. 16, 18.
• i 1.188

  Heb. 4, 12.
• k 1.189

  Gal. 2. and Psal. 19, 7, 8, 13
• * 1.190

  Reason 2.
• l 1.191

  Ro. 10, 14 17
• m 1.192

  Causa causae, est causa causati
• * 1.193

  Reason 3.
• n 1.194

  1 Cor. 1, 21.
• o 1.195

  Psal. 19, 1. Rom. 1, 19.
• * 1.196

  Obiections brought to proue preach∣ing not to be the ordinarie meanes to be∣get faith.
• * 1.197

  Obiection 1.
• p 1.198

  2 Chron.
• q 1.199

  Actes 9, 6.
• q 1.200

  1 Cor, 7, 12, 13, 16.
• r 1.201

  1 Pet. 3, 1
• * 1.202

  Answere.
• s 1.203

  Rom. 3, 20.
• u 1.204

  Ioh. 4, 39. 42
• * 1.205

  Obiection 2.
• * 1.206

  Answere.
• x 1.207

  Marke 1, 45. & 5 20. & 7. 36
• y 1.208

  1 Tim. 4, 13.
• z 1.209

  Nehe. 8, 7, 8.
• a 1.210

  Luke 4, 17.
• b 1.211

  Rom. 1, 11, 15, 14.
• c 1.212

  Ephes. 4, 11, 12, 13.
• d 1.213

  Esay 56, 10.
• e 1.214

  Hosea 4, 6.
• f 1.215

  Mal. 2, 7.
• g 1.216

  Esay 49, 22. 2 Chron. 15, 3.
• * 1.217

  Obiection 3
• * 1.218

  Answere.
• h 1.219

  1 Tim, 4, 16
• * 1.220

  Obiection 4.
• i 1.221

  Math. 28, 14
• k 1.222

  Iohn 5, 39. and 20, 31. Luke 16.
• * 1.223

  Answere.
• l 1.224

  1 Cor. 15, 1, 2
• m 1.225

  Rom. 15, 14 15.
• n 1.226

  1 Iohn 2, 21
• o 1.227

  1 Thes. 3, 12
• p 1.228

  Galath. 1, 6.
• q 1.229

  Iohn 20, 30.
• r 1.230

  Heb. 2, 4.
• f 1.231

  Act. 8, 30, 31
• t 1.232

  Esa. 8, 19, 20
• * 1.233

  Obiection 5.
• * 1.234

  Answere.
• u 1.235

  Acts 13, 15.
• x 1.236

  Luke 1, 23.
• y 1.237

  2 Sa. 6, 3, 10.
• * 1.238

  Obiection 6
• * 1.239

  Answere.
• z 1.240

  Plutaran Pe∣ricle.
• * 1.241

  Vse 1
• a 1.242

  1 Iohn 3, 9. Iohn 3, 3••.
• b 1.243

  Prou. 29, 18
• c 1.244

  Iohn 6, 68. Rom. 1, 16.
• d 1.245

  August de bo∣no perseuer.
• e 1.246

  Math. 10, 5. Acts 16, 6, 7.
• f 1.247

  2 Chr. 15, 3.
• g 1.248

  Amos 8, 11, 12, 13.
• h 1.249

  Psal. 119, 18 27, 34.
• * 1.250

  Obiection.
• * 1.251

  Answere.
• i 1.252

  1 King. 17, 1.
• k 1.253

  Math. 10, 6.
• l 1.254

  Acts 19, 6, 10 and 18, 10, 11.
• m 1.255

  Exod. 2, 5.
• n 1.256

  Amos 4, 7.
• o 1.257

  Acts 18, 6.
• * 1.258

  Vse 2
• p 1.259

  1 Tim. 4, 15, 16. & 1 Cor. 4 1. & 2 Cor. 4, 5, 6.
• q 1.260

  1 Cor. 6, 19.
• r 1.261

  Greenh. part 4. Sermon 4.
• s 1.262

  1 Pet. 5, 2, 3, 4
• t 1.263

  2 Tim. 4, 1, 2
• u 1.264

  Dan. 12, 3.
• x 1.265

  1 Cor. 3, 8.
• y 1.266

  Mat. 25, 30.
• z 1.267

  Co••. 3, 1, 2.
• a 1.268

  Acts 20, 31.
• b 1.269

  1 Cor. 3, 6, 7
• * 1.270

  Vse 3.
• c 1.271

  Math. 16, 19
• d 1.272

  Gen. 4, 6.
• e 1.273

  Math. 27, 42.
• f 1.274

  Esay 53 7. Psal. 22, 17. & 69, 21.
• g 1.275

  Ex. 20, 18, 19.
• h 1.276

  Esay 6, 2.
• i 1.277

  Luke 16, 31.
• k 1.278

  Three things required to be good hearers of the word of God.
• l 1.279

  Luke 8, 18.
• m 1.280

  Heb. 6, 4, 2.
• n 1.281

  Esay 66, 2.
• o 1.282

  Act. 10, 33.
• p 1.283

  1 Pet. 2, 2.
• q 1.284

  Three bene∣fits of attenti∣on.
• r 1.285

  Eccle. 4, 17.
• s 1.286

  Math. 6, 6.
• t 1.287

  Psal. 119, 11 24.
• u 1.288

  Luke 11, 28. Iames 1, 22. Psa. 119, 105
• * 1.289

  Vse 4.
• x 1.290

  1 Tim. 5, 22
• y 1.291

  1 Tim. 3, 10
• z 1.292

  1 Tim. 3, 2. 3. & Tit. 1, 6, 7, 8, 9.
• a 1.293

  Hag. 1, 4.
• b 1.294

  Iudg 17.
• c 1.295

  Marcil patau. desens. pac. part. 2. cap. 14.
• d 1.296

  Luke 12, 48
• e 1.297

  Luke 23, 34
• f 1.298

  Babbin. Pre∣face before Com.
• g 1.299

  Eze. 3, 17, 18
• h 1.300

  Iohn 21, 15
• i 1.301

  Math. 9, 36.
• k 1.302

  1 Kin. 12 31
• l 1.303

  1 Sam. 2, 17.
• m 1.304

  Exod. 31, 3.
• n 1.305

  Mal. 3, 8.
• o 1.306

  Luke 7, 5.
• p 1.307

  1 Chron. 11 16.
• q 1.308

  Possid. in vita August. 10. 24.
• r 1.309

  Decad. 5. lib. 2
• s 1.310

  1 Sam. 6, 3.
• t 1.311

  Luke 19, 8.
• u 1.312

  August. epist. 211.