the Thornie cares of this worlde nor burnt vp with the heate of perâ—ion but that it may battle as in good grounde and bring forth fruite an hundred foulde that so ye may be a plentifull Haruest vnto the Lorde not bringing foorth the Tares of sinne and wickednesse but in the fruite of good workes aunswerable to that husbandrie which the Lorde hath bestowed vpon you And the Lord pardon both in you and in vs all our offences and all our sins so especially our dull spirits in prayer and giue grace héereafter bothe to Pastoure and to people that we may pray earnestly from the hart vnto the Lorde of the Haruest to sende foorth Labourers into his Haruest that so wée may be taught and so wee may liue in this world that at the last daye when wée shall appeare beefore the Throne of Christ the Angels of God may gather vs not as the wicked which shall be collected as faggots and cast into the Fyre but as pure Wheate which is gathered into the Barnes of euerlasting rest that we may inherit the heauenly Ierusalem the Lande of Canaan flowing with Milke and Hony where there shall bee no more Tares nor Wéedes nor Thornes nor Thistles nor heate of Sunne to parche nor stormes nor tempestes but wée shall remaine for euer a glorious Haruest vnto the Lorde where there shall be no more hunger nor thirste nor colde nor sicknesse nor temptation nor torment nor myserie nor mischife nor enuye nor malice nor griefe nor paine but the Lorde shall wipe away all teares from our eyes where we shall enioy suche ioyes as eye neuer saw eare neuer harde neither euer could enter into the harte of man To the which ioyes the eternall God and Father of our Lord Iesus Christ both happylye and spéedely bring vs all for the mearites of his deare Sonne our most mercyfull Sauiour to whom with the Father and the Holye Ghost thrée parsons and one true and euerlyuing god be all honor glorye maiestie power and Dominion both now and euer Amen FINIS The Printer to the Christian Reader CHristian Reader if thou finde any faultes escaped in the Printing either in mistaking of any Note in the Margent or otherwise I beseech thee not to impute them to the Author for that he was absent at the time of the imprinting heereof but onely to the Printers necligence who humblie requesteth thee with thy Pen to amend them as occasion shall require ¶ HILLARIVS contra Auxentium Arrianum Primum miserari licet nostrae aetatis laborem et praesentium temporum opiniones praesentes ingemiscere quibus patrocinari Deo humana creduntur et ad tuendam Christi ecclesiam ambitione seculari laboratur Oro vos Episcopos qui hoc vos esse creditis quibusnam suffragijs ad praedicandum Euangelium Apostoli vsi sunt quibus adiuti potestatibus Christum praedicauerunt geÌ„tesque fere omnes ex idolis ad Deum transtulerunt Anne aliquam sibi sumereÌ„t ex patatio dignitatem hymnum Deo in carcere inter catenas post flagella cantantes Edictis ne Regis Paulus cum in Theatre spectaculum ipse estet Christo ecclesiam congregabat Nerone se aut Vespasiano aut Decio patrocinantibus tuebatur quorum in nos odijs confessio diuinae pietatis effloruit Illi manu atque opere se alentes inter caenacula secretaque coeuntes vicos castella gentesque fere omnes terram maria contra senatus consulta et regum edicta peragrantes claues regni caelorum non habebant An non manifesta se tum Dei virtus contra odia humana porrexit cum tanto magis Christus praedicaretur quanto magis praedicari inhiberetur At nunc proh dolor diuinam fidem suffragia commendant inopsque virtutis suae Christus dum ambitio nomini suo conciliatur arguitur terret exiliis et carceribus ecclesia credique sibi cogit quae exiliis et carceribus est credita pendet ad dignationem communicaÌ„tium quae persequentium est consecrata terrore diligique se gloriatur a mundo quae Christi esse non potâ— nisi cam mundus odisset ¶ CYRIL in Ioh lib. 5. cap. 12. Idiotae et simplices caelum rapuint nos autem doct cum scientiis nostris ad inferna demergimur qui scilicet nos inflant non a difiâ—no ¶ HIERON ad Nepotianum Non confundant opera tua sermonem tuum ne cum in ecclesia loqueris tacitus quilibet respondeat cur ergo haec quae dicis ipse non facis ¶ Idem in primum ad Titum Tom. 9. Qua libertate peccantem corripere potest cum tacitus ipse sibi respondeat eadem se admisisse quae corripit ¶ BERNARD de conuers ad Clericos cap. 29. Curritur passim ad sacros ordines reuerenda ipsis quoque spiritibus Angelicis Ministeria sine reuerentia sine consideratione in quibus regnat auaritia ambitio imperat dominatur superbia ¶ Idem Paulo ante cap. 27. Vae Ministris infidelibus qui nondum reconciliati reconciliationis alienae negotia apprehendunt vâ— filijs irae qui se ministros gratiae profitentur ¶ AT LONDON Printed by Richard Ihones and Iohn Charlewood 1582.
holy holy Lord God of Hoasts glory be to thee O God most high To the which heauenly company and confession the Lord hasten vs all for the merits of his welbelooued sonne Iesus Christe to whom with the Father and the holy ghost be all prayse and dominion for euer and euer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16.27 A GODLY and Learned Sermon Containing a charge and Instruction for all vnlearned negligent and dissolute Ministers And an Exhortation to the common people to séeke their amendment by Prayer vnto GOD. Preached at Manchester in Lancastershire before a great and worshipfull Audience by occasion of certaine Parsons there at that present appointed as then to be made Ministers By Simon Harwarde Preacher of the worde of God and Maister of Art late of New Colledge in Oxforde Hilar. lib. 8. de Trinitate Non statim boni atque vtilis Sacerdotis est aut tantummodo innocenter agere aut tantummodo scienter praedicare cum innocens sibi tantum proficiat nisi doctus sit et doctus sinc doctrinae sit authoritate nisi innocens sit vita cius ornetur docendo Doctrina viuendo A learned Sermon of Instructions to the Ministerie Luke 10. verse 2. ¶ The Haruest is great but the labourers are but few pray therfore the Lorde of the Haruest to sende forth Labourers into his Haruest THE occasion of these wordes of our Sauiour Christ right reuerende and dearely beloued is that which is set downe in the verse last goynge before how the Lord appointed 70. Disciples and sent them two two before him into euerie cittie place where he himselfe should come wherein we haue first to consider how all the dooinges of our Lord and Sauiour were not onely fore-toulde by the Prophesies but also fore-shadowed by the deedes of the Patriarkes and holy Prophetes of God For as the posteritie of Iacob had the twelue Patriarkes Apoc. 21.14 Gen. 46.27 Num. 11.16 as the chiefe fountaynes from the which their offspringe was deriued euen so hath Christe sent forth his Apostles to the foundation of his church as Iacob went down into Egipt with seuenty soules as God coÌ„maunded Moses to chuse out seauentye of the Elders of Israel to beare the burthen of the people with him which gouernment was in a maner afterwarde renewed when the people were retourned from Babilon for they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was afterward corruptly called Sanedrin consistinge of 71. Seniors whiche had the hearing of most waighty affaires eueÌ„ so our Sauiour Christ Colos 2.16 Heb. 10.1 doth here seÌ„d forth 70. disciples before him into euery citie place where he himselfe should come thus is our Sauiour become the truth of al figures the body of all shadowes Gen. 2.22 He is the secoÌ„d Adam which was as it were cast on sleepe for a time when he lay in the Sepulchre vntil the Spouse his church was framed out of his side He is the AbrahaÌ„ Gen 13.16 whose seed is as the stars of heaueÌ„ as the dust of the earth in nuÌ„ber He is the Priest for euer after the order of Melchizedec Psal 110.4 Exod. 12.13 He is the pascal lamb the lamb of god Iohn 1 29. Naâ— 21.9 Iohn 3.14 Gen. 28.12 slain froÌ„ the begiÌ„ning of the world He is the Brasen Serpent which was lift vp vpoÌ„ the cros to cure all our maladies He is the Ladder which Iacob saw wherby only Gen. 1â— 17 22.9 we must asceÌ„d into heaueÌ„ He is that Isaac which being born against the course of nature was sacrifised vpon the Alter of the Crosse Gen. 37.28 43.30 45.3 yet remained safe and sounde He is that pitifull Ioseph which was soulde of his Brethren yet so louingly affected that he afterwarde being aduaunced in glorie was not ashamed to confesse his Bretheren Iohn 1.13 He is that valiaÌ„t Iosua which leadeth vs into the Land of Canaan flowing with milk and hony He is that Dauid which being persecuted by Saule his enemies became a worme and not a man Psal 22.1.14.15.16.18 a very shame of men and the contempt of the people whose harte was molten lyke waxe in the middest of his bowels and his strength dried vp lyke a potsharde whose handes and feete they pearced and cast lots vpon his garments so that he was compelled to crie out my God my God why hast thou forsaken mee 1. Reg. 10.23 Iud. 16.30 He is that wise Salomon which ruleth his people with peace and tranquillitie He is the couragious Sampson who by his death ouerthroweth all his enimies Num. 11.17 And héere hee is that carefull Moses which for the profit and comfort of his people doth chuse out seuentie Disciples to beare the burthen with him sendeth them out two and two into euery Cittie and place where hee himselfe should come Héere also we haue to learne the vnity and louing agréement which ought to bée amongst the Ministers and Preachers of the Gospell of Christ Our Sauiour sedeth sorth his Disciples by two and two signifiyng vnto them the mutual agréemeÌ„t which they ought to haue one with another how they ought one to aide and assist another and in al their dooinges to goe as it were hand in hand togeather So the Euangelist Saint Marke sheweth how Christ sent foorth his Apostles also by two and two Mark 6.7 and when hee chose his Apostles hee called them two and two For first he called Simon Peeter and Andrew his Brother Mat. 4.18 And going a litle farther he saw two other Bretheren Iames the sonne of Zebedaeus and Iohn his Brother mending their Nets in a Ship With Zebedaeus their Father and he called them Wherby wee are admonished of a Brotherlye loue which ought to bee as amongst all meÌ„ so especially amongst the preachers of the Gospell of Christ Let vs then of the Ministerie learne héere to lay aside al hatred and malice not to enuy or maligne our fellâ—w brethren not to seeke to supplant one an other not to deuide our selues one from another with vaine vnprofitable contentions as many doo to the great slaunder of the Gospell but to goe all as it were hand in hand together with one hart and one voice to glorifye God the father of our Lord Iesus Christ Let vs say one to another as Abraham sayde to Lot I pray thee Gen. 13.8 let there bee no strife betweene thee and mee neither betweene my Heardmen and thy Heardmen for wee are all Brethren We are all Bretheren Brethren by nature Brethen by callynge Brethren in Religion all made by one God al redéemed by one Iesus Christ all called to the same office and ministerie all braunches of one vine all shéepe of the same shéepfold all members of the same bodye all fellow seruantes of the same housholde all partakers of the same baptisme of the same faith of the same hope of euerlasting
lyfe and all shall be iudged at the last day of the same Iudge wtout respect of persons And therefore let there bée no contention amonge vs wée are fellow-seruantes we are Brethren Dauid compareth Loue to the precious oyntment which was powred vpō Aarons head Psal 133 2. running downe vpon the Bearde and from thence vnto skirts of his clothing Signifiyng thereby that loue can neuer be in the borders of the Garment that is in the common people vnlesse it first be in the heads that is in the Maiestrats Ministers therefore that it ought first to be powred vpō Aarons head vppon the Rulers of the common wealth and vppon the Ministers of the Church of God least the heades beinge infected the whole body be the worse for it we especially ought to take héede that wée agrée one with another comfort one another assist one another as it were goe hand in hand together in the worke of the Lord. Againe in that the Disciples were sent out by two and two we are to consider the equalytie which ought to be in the Ministers of the word of God Christ graunteth to none of them any prymacie or supremacye but sendeth thē forth with equall authoritie two by two Apoc. 21.14 The Church is said to haue twelue foundations the twelue Apostles of the Lambe where Peter is made no head corner stone but all the Apostles equaly Eph. 2.22 foundations as Paul sayth Ye are built vpon the foundation of the Apostles and Prophets Iesus Christ himselfe being the chiefe corner Stone And our Sauiour seemeth to signifie an equallity when he saithe Math. 19.28 that they shall sit vpon twelue Thrones iudging the twelue Tribes of Israell And a little after when the rest of the Apostles beganne to disdaine Iames and Iohn he reprooued thē saying Math. 20.25 The Lords of the Gentils haue dominion ouer them and they are great and exercise authoritie but it shall not be so among you but whosoeur will be great among you let him be your seruaunt and whosoeuer will be chiefe among you let him be your Minister euen as the sonne of man came not to be serued but to serue Mat. 28.19 and to giue his life for the raunsome of many And when he gaue vnto them the commission and authoritie of their Apostleship he gaue it equally and generally to them all saying Go therefore and teach all nations Baptizing them in the name of the Father and of the Sonne and of the holy Ghost And Saint Iohn saithe Ioh. 20.19.22 that Christe stoode in the midst of his Disciples and sayde Receaue the holy Ghoste who so euers sinnes ye remitte they are remitted and who so euers sinnes ye retaine they are retayned He leaned not to Peter nor to Iames nor to Iohn but stoode in the midst of them neither did hée giue the authoritie of binding and loosinge particulerly to Peter but generally to them all and when the holy Ghost came doune in clouen tongues Act. 2.3 like fyre the Text sayeth It sate vpon ech of them and they were all filled with the holy Ghost and began to speake with diuers Languages euen as the same spirite gaue them vtteraunce It hath bin taught in times past that the absoluing of sinnes did consist in the worthynesse of the person a simple Priest might absolue but certen small sinnes other greater did belong to the Byshop the Archbyshop claymed an other higher sort but the greatest and fowlest sinnes were reserued to be forgiuen onely by the Pope and his Cardinals But this deuision was brought in by their greedy coueitousnesse to enrich them selues and not by any warrant of the worde of God For we know assuredly that the authoritie of binding and loosing by the word of God the administration of the Sacramentes and the efectuall operation of the spirit by the preaching of the Gospell is equally committed to all Ministers whether they bee Archebyshops or Byshops or Pastours by what name or title so euer they be called Ministers haue better knowledge and vtteraunce some then other but their Ministerie is of equall dignitie And therfore the Priuiledges and superiorities which Byshops haue aboue other Ministers are rather granted by man for maintaining of better order quietnesse in common wealthes then chalenged by the office of their Ministerie They may haue some thing in commission from the Prince which wée are bounde to obay not for feare but for Conscience sake and how so euer for the auoyding of disorder and confusion there may be some Bishops and Superintendents as it were particuler heads of certene congregations yet this dooth nothing prooue 1. Pet. 5.4 Eph. 1.22 4.15 that any man may challenge to him selfe the name of vniuersal Byshop or head of the whole Church which is only proper to our Lord Sauiour Iesus Christ And therfore whosoeuer dooth arrogate to him selfe this name or title he must néedes be that lying Antichrist 2. Thesa 2.4 whiche as Saint Paule sayth Doth exalte him selfe against all that is called God or that is worshipped so that he dooth sit in the Temple of God as God shewing himselfe that he is God Greg. Mag. Epist 30. ad mauritum Imper. and therefore it was well sayde of Gregory Ego confidenter dico quod quisquis se vniuersalem sacerdotem vocat vel vocari desiderat in elatione sua Antichristum proecurrit quia superbiēdo se coeteris praeponit In that our sauiour Christ dooth sende forth seauentie Disciples where as before he sent foorth but twelue we haue moreouer to consider that the multitude of Ministers is bounde to no certaine number Some affirme that there ought to bée no more Ministers then there are Congregatiōs and indéede to haue any vacabound Ministers to wāder about without charges I fynde it altogether repugnaunt to the worde of God yet notwithstanding séeing that the Congregations and Parishes in this Countrie are so vnequally deuided that some may be better gouerned by one then others may bee with ten it is necessarie that many pastours amōgst vs should haue many assistants and therefore good people maruaile not though there be many Ministers at this time to bee ordained before you to whō I am now to giue their charge but rather séeing that there are none admitted but such as are called to their seuerall flocks as I my selfe dare auouch beinge oculatus testis hauing séene the same testified by the Letters of diuers worshipfull who as my Lord is perswaded will in no wise abuse him I beséech you praye to god together with vs that he will prowre vpon them the dew of his holy spirit and so blesse them with the heauenly giftes of knowledge with wisdome zeale and vtteraunce that they may become profytable labourers in the Lords Haruest for the Haruest is great and the Labourers are but few Moreouer in that Christe did sende foorth his seauētie Disciples before him into euery
make publique confession of their faith in the blood of Iesus Christ to pray for things necessarie to heare the sacred and blessed woord of God to be thankfull to him for all his benefites to receyue his holie Sacraments And he which slieth from these thinges which are so often commaunded by the Lord God in flying from the Church he flyeth from the Celestial Ierusalem he flyeth from his own saluation he flyeth from God him selfe What caused the Iewes to lament so pittifullie to wéep by the Riuers of Babilon and to hang their Instrumentes vpon the Willowes Psa 137.1.2.3 saying How shall we sing the song of the Lorde in a â—traunge lande If I forgette thee O Ierusalem let my right hand forgette to play â—f I do not remember thee let my tongue leaue vnto the roofe of my mouth if I â—oo not remember Ierusalem in all my mirth No doubt when they were captiues â—n Babilon they prayed vnto the Lorde â—ut therefore they wept by the waters of Babilon because they could not visite the Temple of GOD in Ierusalem there to make publique confession of their Faith â—nd openlie to magnifie the name of the God of Iacob And in the same place the Rulers enuying that Daniel should be set â—uer them caused the King to confirme â—nd seale a decrée that Dan. 6.7.10 Whosoeuer should â—ke any peticioÌ„ of any other God sauing â—nly of the King for the space of thirtie â—nyes he should be cast into a den of LioÌ„s 〈◊〉 man might thinke it to be but a small â—ffence to abstaine from praying openly or the space of thirty dayes Daniel might â—r so short a time haue prayed to God in â—eart onely or he might haue prayed seâ—retlie in his bed and in his Closet But he knewe that his whole body was made to glorifie the name of God and therefore when the decrée was published he went into his house and his windowe béeing open in his Chamber towardes Ierusalem he knéeled vpon his knées thrée times a daye and prayed and praysed his God as he had done aforetime He opened the windowe towards the Cittie that all men might sée that he serued the Lord his God not with heart onelie but with the tongue the knées and the whole body Peter denied his maister in mouth But no doubt Math. 26.70 in heart he beléeued in him and he denied him not for feare of loosing his worldlie goodes but for feare of present death not willinglie and of set purpose but through the infirmitie of his flesh because he sawe his Maister forsaken of his fréendes and taken of his enimies and therefore could finde out no other way to saue his lyfe but in heart he styll beléeued in the Lord. Héere some peraduenture may iudge this fault of Peter to be somewhat excusable But moste certainlie it was a wicked and an heinous offence and vnlesse the Lorde had looked vppon him wherby he went foorth and wept bitterly no doubt it had béene to his vtter condemnation and destruction bothe of body and soule Math. 10.33 For our sauiour sayth Who soeuer shall deny me before men him will I also deny before my Father which is in heaâ—en And it is not sufficient not to deny Christ vnlesse we doo in all places openly confesse him fréely reprooue those which blaspheme his holy name For we are not â—orne to our selues but first to the glorie of God as Christe commaundeth vs To let our lyght so shine before men Math. 5.16 1. Pet. 2.12 4 11. that they may see our good workes and gloriâ—ie our father in heauen And secondlie to â—he edifying of our Brethren and to win them vnto Christe as Paule sayth Exâ—ort one another and edifie one another 1. The. 5.11 And Saint Iames sayth If any man hath â—rred from the way Iam. 5.19 and some man hath conuerted him let him knowe that he which hath conuerted a sinner from going a stray out of his way shall saue a soule from death This is the lawe of God in Leuitticus Thou shalt not hate thy brother in thine heart Leuit. 19.17 but thou shalt plainly â—ebuke thy neighbour and suffer him not â—o sinne Where the Lord dooth accoumpt â—t the extréemest hatred that can be to â—atter our neighbours in their sinnes We are coÌ„maunded by the woord of God â—hat For as much as we are all members of â—he same body in Iesus Christe we should be charitable one to an other and doo good one to an other by all meanes possible Nowe if it be accoumpted charitie to féede the body howe much more is this charitie to féede the soule with holy admonitions and godlie instructions And if we be bounden by the law of God Exod. 23.4 That when wa see our enimies Oxe or Asse going astray we shall bring it home againe Howe much more ought we when we sée the soule of our brother going astray to séeke by all meanes possible to bring it home againe Saint Iohn willeth vs That if any man bring not the doctrine of Christe 1. Ioh. 2.10.11 we receyue him not into our houses neyther byd him God speede for he that biddeth him God speede is pertakar of his euill deedes And therefore if thou heare or sée a man which holdeth any wicked opinions and heresies if thou doo not instruct him to the vttermost of the power but sufferest him to continew in his errour and blindnesse and biddest him God spéede thou art partaker of his wickednesse And if thou heare any man blaspheme the glorious name of Christe if thou doo not saye vnto him Exod 20.7 Thou shalt not take the name of the Lord thy God in vaine Eccl. 23.11 A man that vseth much swearing shall be fylled with wickednesse and the plague of God shall neuer depart from his house Thou art partaker of his iniquitie and the same plague which hangeth ouer him for his blasphemie in speaking the same is due vnto thée for thy silence in hearing For if thou doo not confesse Christe thou doost denie him as our Sauiour sayeth He that is not with mee is against mee Luk. 11.23 and hee that gathereth not hee scattereth And therefore we must euerie one of vs in such manner confesse the Lorde Iesus with our mouthes that by our confession other may be edified and the greater that the assemblie is the more boldnesse should be in our confession There are many of vs which before one or two will paraduenture rebuke a swearer which blasphemeth the name of Christe But if it be in a Feast or in a Banquet or otherwise before many then wée are verie mannerlie and ciuill we dare not speake for feare of offence we accoumpt it a point of modestie to beare with their wickednesse But what is this else but to kéepe the honour of God for holes and préeuie corners and to offer vp sacrifice openlie to the deuill Iohn 12.43 What is this else But to looue
the prayse of men more then the prayse of God Thou art peradueÌ„ture ashamed to séeme holy before a coÌ„pany and great assemblie but the holie Scripture sayth Mark 8.38 that Whosoeuer shall be ashamed of Christe and of his woords among this adulterous sinfull generation of him shall the sonne of man be ashamed also when he commeth in the glorie of his Father with his holie Angelles Thou art afeard least thou shalt be mocked and scorned of wicked worldlinges I aunswer with the Apostle that If thou seeke to please men Gal. 1.10 thou canst neuer be the seruaunt of Christe And therefore whosoeuer for feare of man doth hold his peace in such offences the woorde of God dooth testifie against the thoughts of his heart that he looueth the prayse of maÌ„ more then the glorie of God and who soeuer for feare of daunger ensuing dooth refuse to confesse the Lord Iesus with his mouth he hath his damnation pronounced that the sonne of God shall neuer confesse him before his father and before his holie Angelles in Heauen And therfore 1. Tim. 6.12 â—f euer we looke to fight the good fight of faith or to lay holde on eternall life we must also professe a good profession before many witnesses A carnall man may thinke it a small offence to dissemble with the mouth that a man may so dissemble with the tongue that notwithstanding the heart maye be kept faithfull vnto God But we must take héede that we deceiue not our selues nor suffer our selues to be deceyued with such fonde imaginations There are many sinnes which séeme vnto vs to be of â—mall waight because eyther we haue no faith to beléeue the woord of God or else we iudge of them according to the corrupt affection of our flesh but if we could iudge according to the iudgement of the spirite of God we should finde that those sinnes which we estéeme light are most gréeuous â—nd abhominable in the sight of God We must take héede least the subtill Serpent â—eceyue vs as he did Adam and Eue 2. Cor. 11.3 who â—hought it could be but a small offence to â—ste of the fruite of a Trée but in the end â—hey prooued the contrarie for they were â—r this their disobedience cast out of Paâ—dize a place of all pleasures into all miserie and mischéefe which they we and all posterity may for euer rue and lament We must especiallie take héede of the beginning and first entraunce of sinne for if we doo a little giue place vnto it it will shortlie after take further possession of vs. We must take heede of giuing the bridle vnto the fleshe for if it once catch the bit into the teethe and feele the bridle loose vpon the necke it will carie vs headlong into all sinne and wickednesse Deut. 5.32.33 We must take héede of going out of the way although it be neuer so little for if we once misse our way goe astray the further we goe forewarde the further we goe out of our way and the more hardly shal we returne into the way againe We must retyre from the Riuers of sinne for if we goe vp and downe careleslie in the streame of wickednesse we are likelie at the last to fall into such a whirlepoole and bottomlesse pitte of mischéefe as whosoeuer is plunged therein can not be recouered We must take héede not onelie of touching sinne but also of approching néere vnto it for it is a plague so infectious and a venim so pestilent and a disease so daungerous that although we flie from it as farre as we can it can not be but that â—e shall be some thing infected therwith Eph. 5.7.11 â—e must drawe no acquaintaunce with â—ne For if we once ioyne our selues in â—itie and fréendship with sinne it will 〈◊〉 come so familliar vnto vs that we shall â—rdlie dispatch our handes of it and therâ—e if with our tongues spéech we conâ—nt vnto Idolatry wickednes and so afâ—r a sort draw acquaintauÌ„ce with it it caÌ„â—ot be but that we shall afterward grow â—to greater familiaritie with it so run â—eadlong into greater mischéefe Isa 1.21 Iere 3 1. Eze. 15.15 But that 〈◊〉 may shew you an ensample to teach you 〈◊〉 giue neither your tongue nor any part â—f your body to Idolatry to coÌ„mit spirituâ—ll fornicatioÌ„ against God coÌ„sider I pray â—ou by what meanes an harlot dooth come 〈◊〉 the vttermost degrée of her infamie and â—bhomination She dooth not become a coÌ„mon struÌ„pet at â—he first day 1. Tim. 2.9 but first she beginneth to pas â—he limits bonds of that shamefastnes modesty which ought to be in a vertuous â—oman the feareth God 1. Cor. 15.33 then she delighteth â—o heare and to vtter lewde and vnchaste â—alke and to sing filthy Rimes of ribauâ—rie Afterwarde she taketh pleasure in â—auncing and to be conuersauÌ„t with lusty â—onkars Eccl. 9.4.5 to féede bothe her eies with their iestures countenaunces and her eares with their lasciuious amorous spéeches And when she hath thus abandoned her tongue her eyes and her eares she is no more chaste nor holie Math. 5.28 For true chastitie must consist in the heart in the soule yea and in euerie part and member of the body After that the tongue eyes and eares are thus possessed of Satan then there follow touchinges and contractions which doo more defile her body and more inflame her vnto wickednesse And when her chastitie is thus crackt and violated hitherto then shortlie after it dooth perish altogether by most abhominable filthy fornication Notwithstanding at the beginning she hath some shame left and she dealeth as secretlie as she can to kéepe it close from the sight of men but in processe of time and by long custome of sinning this shame also falleth away by little and little so that at the last the secrete strumpet becoÌ„meth a knowen common strumpet and hath no regarde reuerence nor feare either of God in heauen or of men in earth or of the deuilles in hell Euen so it is also in spirituall fornication A man dooth not become an open idolatours at the first but by little and little â—irst â— Tim. 3.3 4.3.4 he delighteth to heare the blaspheâ—ies of wicked men wherewith they â—aspheme the trueth of God and layeth â—s eares open to their lyes and forgeries â—en he giueth his tongue to slaundering â—nd giuing at the profession of the Gospel â—nd to maintaine grosse errours for dispuâ—ations sake Afterward he delighteth his eyes with â—he glorious shew of gylded Crosses painâ—ed Images goodly Tapers precious Orâ—aments Coapes and Vestments and all â—he superstitious iestures vsed at the Masse â—s masking and mumming turning and â—alfe turning some times at the right side â—f the Aultar some times at the lefte some â—imes crying out some times whispering â—oftlie some times looking vp some times â—owking downe besides all their other â—oyes and foolishe iestures as twinckâ—ing
and chafing with him selfe and accoumpteth them but fooles dastardes ignoraunt beastes and men of no iudgement in the Lawe because they haue tolde him the trueth and foorthwith he séeketh other Aduocates and Procters which shall better satisfie his honour At the last be lyghteth vppon such a one as hath no conscience nor feare of God neither serueth any other God but golde and syluer He séeeth that the man is wilfullie bent to be reuenged of his neighbour whatsoeuer it cost him and to dâ— him a displeasure he followeth his affection and telleth him that his case is good although it be the shamefullest matter that can be deuised Then is he glad that he hath founde such a one as he woulde haue and he accoumpteth him the learnedst and the wisest man in the world But what commeth héereof in the ende when the matter is come to be tried the sentence of iudgement is giuen not by the aduocate nor by the Procter nor according to the affection and appetite of the plaintiffe but it is giuen by the Iudge him selfe according to equitie and lawe And when the man is ouerthrowne maister Procter goeth his waye and leaueth him in the myer he hath his desire he hath pluckt the goose he hath his money paide and then he hath no more care neither of the Client nor of the cause and so the man hath lost his will and also his paines and charges Euen so it fareth with this corrupte flesh of ours in matters of Faith and Religion If we heare any reasons which flatter vs in our sinnes we are straight way ready to embrace them and we accoumpt them forcible learned profound argumentes But if we heare any reason which tendeth to the beating downe of this flesh of ours then we let it passe by our eares as the winde we iudge it to be but a foolish argument and to no purpose and we make no accoumptes thereof not considering that the Lord the righteous iudge at the last day when the secretes of of all hearts shall be opened shall not pronounce the sentence of iudgement according to the reasons which we haue framed as procters to cloak and couer our sinnes nor according to the corrupt affections of our flesh but according to the equitie and iustice of his most holy blessed woord as Christe sheweth vs that the woord which he speaketh vnto vs Iohn 12.48 shall iudge vs in the last daye For if we would call to minde the iustice equity of the righteous iudge it could not be that we should so foolishlie set our affections vpon the flattering reasons of such wicked procters Let vs take héede then that we doo not cloake or couer our sinnes with the examples of Naaman the Sirian of Paule or of Nicodemus béeing wrasted against the trueth but let vs sée what is euidentlie and plainly commaunded vs by the woord of God and there we shall finde that a liuelie faith and open confession are vnseperable in a true Christian As the Soule and lyfe as fyre and heate as the Sunne and bryghtnesse can not be seperated so can wée not seperate a true Fayth from the confessing of the Lorde Iesus For if wée beléeue in the heart then Christe dooth dwell in our heartes by Faith Ephe. 3.17 and if Christe be there it is not without his holie spirite and therefore Paule sayeth That if any man haue not the spirite of Christe Rom. 8.9 he is not of Christe Nowe where the zeale of the spirite is there must néedes be confession For howe is it possible that God should be in the heart and the Deuill in the tongue the hands and the other parts of the body which take their life from the heart and are gouerned thereby Saint Iames speaking of the nature of the toÌ„gue sayeth Iam. 3.9.10 That out of the same fountaine there can not come sweete water and bitter nor out of the same mouth blessing and cursing By the tongue we blesse God the Father and by the same we curse men which are made after the Image of God Howe can this be so Euen so may I say also by the tongue we confesse that we are redeemed by the blood of Christe and with the same we blaspheme his most holie and blessed name How can this be so It cannot be that faith in the heart should be constaunt vnlesse the tongue also do constauntlie continew in confessing praysing and glorifying the Lord Iesus For faith is not a dreame or an idle fancie or a lyght imagination conceyued in the braine but where soeuer it is it sheweth it selfe accordinglie as appeareth notably in the exsample of Ieremie who was wearie of forbearing and could not forbeare as he sayeth I am had in derision euerie daye and euerie one mocketh me Iere. 20.7.9 for since I spake and cryed out of wrong and proclaymed desolation the woorde of God was made a reproche vnto me and I was had in derision daylie then sayde I I will make no more mencion of him nor speake any more in his name but his woord was â—n mine heart as a burning fyre shut vp in my bones I was wearie of forbearing and â—ould not forbeare If then the woorde of God be as a burning fire shutte vp in our bones howe is â—t possible but that it should sende foorth â—he lyght and heate of open confession 〈◊〉 speake not this good brethren to fauour â—nd allowe a number of rash and enraged â—pirites which without wisedome and disâ—retion will counterfeyt them selues to be â—ealous professours of the Gospell which will crie out against they can not tell what without kéeping any measure withâ—ut searching the occasions without conâ—dering the circumstaunces which doo â—nelie serue to trouble and offende the weake and to hazarde and put in daunâ—er those which truelie serue God And â—o cullour their phrensie and furour they alledge the zeale of Ieremie which was wearie of forbearing and coulde not forbeare But these are more like the glorious Elihu the Buzite then the zealous Ieremy the Anatothite for Elihu the Buzite one of the comforters or rather discomforters of Iob crieth out Beholde I am full of matter Iob. 32 18. and the spirite that is within me compelleth me beholde my bellie is as the wine that hath no vent and like the bottelles that burst therfore will I speake that I may take breath c. Euen so many nowe are lyke the newe wine which must breake the vessell vnlesse it haue issue But we must learne that as the spirite of God can not be idle in the heart of man so dooth it not compell any man to passe the lymittes and bondes of Christian modestie It dooth not allowe the zeale which is without knowledge and spirituall wisedome Rom. 10.2 And therefore the Apostle sayth That the spirites of the Prophets are subiect vnto the prophetes 1. Cor. 14.32 As he him selfe shewed by experience for although he was most excellent in the giftes of
they professe they knowe God Titus 1.16 but in their workes they deny him 2. Pet. 2.1.3 and therefore Saint Peter dooth call them Hereticks which deny the Lord that bought them which Heretikes Paul dooth bid vs reiect and auoyde after once or twise admonition Titus 3.10 The Papists doo teach this doctrine very earnestly that Hereticks ought to be auoyded and for this cause with their reasons of refusall and their Popish shauelings créeping frō place to place they perswade mē to absent them selues from the church teaching them that it is a damnable thing to commmunicate with Hereticks Then in this point we agrée bothe in one that Hereticks if they can by no meanes be reclaimed must be reiected But héere onely lyeth the question who are they which by Gods word are cōdemned for Heretikes Tertull. Quodcunque aduersus veritatem sapit est Haeresis etiam vetus consuetudo Whatsoeuer dooth sauour against the trueth if it be obstinately defended it is an Hearesie although it be neuer so auncient a custome But the Apostle Saint Peter ◠Peter 1.3 dooth more perfectlye discribe an Hereticke by two markes and propertyes There shall be saith he false teachers among you which shall hring in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damnable Heresies first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denying the Lord that hath bought them and secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall for lucres sake make Marchandise of you with fayned wordes Nowe who séeth not that these two points are plainely and fully accomplished in our aduersaries for firste they deny that the Lord hath bought them they call the Lord Iesus their Sauiour they confesse that he dyed vpon the Crosse but they denye that he bought them with his death for if he bought them with his owne moste precious bloud what néede they to bee bought againe with Popes Pardons Indulgences Mans Merits Masses Dirges Trentals or any such paultrie deuises and lewde inuentions of man And who knoweth not that all these thinges are nothing but subtill practises too picke mennes purses and too make Marchaundise of Soules for coueytous Lucre. Then thease are the Hereticques whiche we must auoyde which denye the Lorde that bought them which to inritch themselues defende such monstrous opinions as do all derogate frō the death and passion of Christ Titus 1.16 which professe that they knowe God but in their works they deny him Our Sauiour Christ is annoynted of God to be our Kinge our Priest Luke 1.33 and our Prophet Our King as the Angell saide to Marie he shall raigne ouer the house of Iacob for euer and of his kingdome shall be no ende Psal 110.4 Hebr. 4.14 7.26 Our Priest as the Prophet saith the Lord hath sworne and will not repent thou art a Priest for euer after the order of Melchizedec And our Prophet Luke 4.18 Math. 17.5 Iohn 1.18 Hebr. 1.2 because the spirite of the Lorde hath annoynted him to preach the Gospell vnto the poore and he is the belooued sonne of God whom only we must heare who beeing in the bosome of the Father hath declared him vnto vs. Then whosoeuer doo teach vs that any man can rule the hearts of men Psalm 2.9 Math. 9.6 Colos 1.13 Psal 110.1 Rom. 16.20 Rom. 6.6 Mich. 7.19 1. Cor. 15.55 1. Peter 1.3 or forgiue sinnes or destroy the power of darkenesse or make his enemies his footestoole or treade downe Sathan vnder his féete or kill the olde man with all his concupiscence with the power of his spirite or raise vp the new man in holinesse and righteousnesse or vanquish sinne Hell Death and damnation or establish in vs a hope of the inheritaunce of euerlasting life but only our Lorde and Sauiour Iesus Christe that man denyeth the kingdome of Christe And whosoeuer dooth offer Sacrifice for the quicke and the dead but onely the Lord Iesus who béeing the last Priest the Priest for euer did offer himself once vpon the Crosse for the sinnes of all mankinde as the Apostle saith Heb. 9 2◠He appeared once to put away sinne by the sacrifice of himselfe and Heb. 10.10.14 Sanctificati sumus per oblationem Iesu Christi semel factam we are sanctified by the offering of the body of Iesus Christ once made for with one offering hath he consecrated for euer them that are sanctified he denyeth the eternall Priesthood of Christe and whosoeuer affirmeth that anye mortall man can dispence with the worde of God or that the Bible ought to be locked vp and that our faithe ought to be grounded vpon the Popes decrées decretales or vpon any Dunses or Doctors or Fathers or Counsels whatsoeuer he denyeth our Sauiour Christ Math. 17.5 to be our Prophet the welbelooued sonne of God whom onely we must heare and therefore the Papists howsoeuer they haue the name of Iesus often in their mouthes 2. Pet. 2.2 yet indéede they deny the Lord that bought them and therfore Titus 3.10 are suche Heretiques as are to be auoyded But we must confesse our Sauiour Christ to be onely our kynge to gouerne the heartes of his electe people with the vertue of his holy Spirit and as for the wicked Rom. 8.14 to crush them with a Scepter of Iron Psalm 2.5 to break them in peeces like a Potters Vessell onely the Priest which offered hymselfe without spot to God Hebr. 9.14 to purge our consciences from dead workes to serue the lyuyng Lorde and onely the Prophet by whom in these last dayes Hebr. 2.2 Deut. 18.18 the Lord doth speake vnto vs and whome God promised to Moyses that he would raise him vp amonge his Brethren whome who so euer should heare Gen. 3.15 12.3 should not be destroyed We must confesse that he onely is the seede of the woman which hath brused the Serpents head Isa 7.14 the seede of Abraham in whom all the Nations of the world should be blessed The Childe whiche a Virgyn should conceiue and beare call his name Emanuell whome many kynges and Prophetes haue desired to sée we must confesse him to be our Iesus by whom we are saued and that vnder Heauen there is no other name giuen nothyng in Earth nothyng vnder the Earth nothyng in Heauen nor in the Heauen of Heauens Actes 4.10 no vertue no power no strength no name els that is named in which or by which we can be saued but onely by the name of Iesus of Nazareth Math. 3.17 Iohn 1.1 2. Cor. 4.4 1. Cor. 1.24 Actes 3.15 Hebru 2.10 12.2 1. Cor. 2.8 Iohn 10.11 14 We must confesse him onely to be the welbelooued sonne in whom the Father is well pleased the woord of God the Image of God the power and wisdome of God the Prince of life the Prince of saluation the Prince of faithe the Lorde of glorie the Heir of all things in Heauen and earth We must confesse him to be the onely good Shéepeheard by
whom we must be gathered Iohn 10.7 and brought home vpon his shoulders the onely doore by whom we must enter Math. 9.12 Math. 17.5 Iohn 1.4 5.26 1. Cor. 3 11. Ephe. 2.10 the onely Phisicion to cure our maladyes the onely Maister whom we must heare the way the trueth the lyfe the light the foundation and chéefe corner Stone on whome onely wee must builde our onely hope and consolation our wisdome iustification Math. 12.21 1. Cor. 1.30 Math. 11.27 Ephe. 2.18 1. Tim. 2.5 Iohn 4.10 7.38 sanctification and redemption the only Mediator and Aduocate betwixt God and maÌ„ whose bloude onely dooth purge vs from all our sinnes We must confesse hym to bee the onely giuer of the warer of lyfe whereof whosoeuer tasteth shall neuer thirste Iohn 6.51 but it shall bee in his belly as a Fountaine springing vp to eternall lyfe the onelye bread of lyfe whych came downe from Heauen of whom whosoeuer eateth shall liue for euer Rom. 13.14 Gal. 5.16 the onely riches whereby our pouertie must be releeued the onely rayment wherewith our nakednesse must be couered The victorious Lion of the Tribe of Iuda Gen. 49.10 1. Cor. 15.55 by whom all our enemyes are subdued the Diuil unchained Hell gates destroyed death swallowed vp in victorie Ephe. 2.16 Colos 2.14 the wrath of God slaine the law crucifyed sinne vanquished and abolished and we our selues made partakers of the euerlasting Crowne of glorie Ephe. 2.22 4.15 2. Cor. 11.2 We must confesse him to be the onely head of the body the onely husband of his deare Spouse the Church The Alpha and Omega the beginning and the ending which was and is to come euen the almighty for euer the holy and true Apoc. 1.8 3 7. which hath the Key of Dauid which openeth and no man shutteth and shutteth and no man openeth who by his incarnation natiuity circumcision exile Baptisme fasting temptation doctrine miracles agonyes bloudy sweate paynefull passion Math. 16.27 Luk. 24.52 Hebr. 8.1 10 12. 1. â—hes 4.16 death resurrection and ascention ouercame all our enemyes and now sitteth at the right hand of God the father almighty making intercession for vs and shall come at the laste day to iudgement in the twinkeling of an eye with the blaste of a trumpet and sound of an Archangell to iudge bothe the quicke and the dead If we thus confesse the Lord Iesus héere in earth Math. 10 3â— then haue we a comfortable promise that he will likewise confesse vs before his â—ther which is in Heauen Hebr. 2.11 he will not be ashamed to call vs brethren he will giue vs this honourable title to be called Heires of God fellow Heires with Iesus Christ Rom. 8.17 And thus much of the first part how euery Christian muste with his mouthe confesse the Lorde Iesus Of the second part which is that we must beleeue in heart that God raysed him vp againe from the dead because it conteyneth the Article of iustification a matter large and waighty not lightly to be posted ouer but requiring a longer discourse as béeing the cheefest principle of Christian Religion I am therefore purposed God willing to intreate therevpon to morrow at the firste morning prayer In the meane time let vs meditate vpon this which we haue learned alreadye that not onely our soules but our whole bodyes are made to glorifie God the Creator 1. Cor. 6.19 Christe Iesus the Redéemer and the holy ghost the sanctifier and as all the body so especially the tongue Phil. 2.11 that euery tongue should confesse that Iesus is the Lord to the glory of God the Father we haue heard also where we must confesse the Lorde Iesus as in all places Psalm 22.22 so especially in the middest of the congregation and amongst our brethren because we are not borne to our selues 1. Pet. 4.11 1. Thes 5.11 but first to the honour and praise of the name of God and then to the edification instruction and comforte of our brethren Ephe. 6.4 and last of all to the godly bringing vp and reléeuing of our selues and our familyes in the feare and nurture of the Lorde We haue hearde all those reasons aunswered which are drawne from the example of Naaman Paul and Nicodemus to cloake and couer that dissembling in religion which is flatly and plainely condemned by the worde of God because that if Christ doo dwel in our harts by faithe Ephe. 3.17 it is vnpossible that the Diuell should be in the tongue and the other meÌ„bers of the body which haue their life of the heart and are gouerned by the heart and also because God béeing a iealious God Exod. 20.5 will suffer no part of his Spouse to be giueÌ„ to any but to himselfe alone we haue heard also the sundry sorts of the policies of worldly wise men which are all contrarie to the true and constant confessing of the Lorde Iesus therewithall the manner how they must repent and ameÌ„d which is by casting away all respect of feare or fauour of meÌ„ or of the losse of lande liuing yea and of the life it selfe constantly with the mouthe to confesse the Lord Iesus and so much the rather because if anye trouble or persecution should come Rom. 8.28 yet all things will worke for the best to those that loue God We haue heard the plagues and heauie iudgements of God shewed all vpon those which for any worldly respect haue renouÌ„ced the Lord Iesus as also vpon theÌ„ which haue sought by violence to enforce others therunto Titus 1.16 And last of all we haue heard the manner howe we must confesse him not onely in worde but also indéede that he is our Iesus that is our Sauiour and therefore will saue vs is also able to saue vs being the heire of all things in Heauen in earth and therefore that without all wauering Actes 4.12 we hope assuredly to be saued by him looke for no saluatioÌ„ in any other if we thus confesse him in this world he will also confesse vs before his father Luke 12.8 Hebr. 2.11 Rom. 8.17 before his holy Angels in HeaueÌ„ he wil acknowledge vs to be his brethreÌ„ fellow heires wheÌ„ he shal pronouÌ„ce the ioyfull seÌ„teÌ„ce Come ye blessed of my father inherit you the kingdoÌ„ prepared for you froÌ„ the foundations of the world Then shall we be with the Lambe and go whether he goeth then shall we make an other ioyefull confession with heauenly Harmonie and moste pleasaunt melodie when we shall accompany the Archangels Thrones Powers Dominions Cherubins Seraphins Patriarks Prophets Apostles Martyrs Virgins Confessours Angels Elders and innumerable thousands of Saints and with a new Songe for euer glorifying our Lord Iesus saying Apoc. 4.8 5.11 Thou Christ which was slaine art worthy to receiue power and riches and wisdome and strength and honour and glorie and blessing Holy
Mamples Crosier staues Miters not with sundrie such sottish ceremonies foolish gestures as haue bin vsed héeretofore in the creating of popish Bishops and Priests greasie shauelings and Idolatrous Massemongers but simplye and plainely with laying on of hands and with prayer And for this cause my Lorde hath thought it conuenient at this time not to ordayne the Ministers secrety in his Closet as hath beene wickedly practised of others heeretofore but to bring them into the face of the congregation to the end that we altogether might with one heart and one voyce praye vnto the Lorde of the Haruest that hee will make them profitable Labourers in his Haruest And nowe therefore deare brethren let vs not accoumpt this busynesse A Spectacle to bee gazed vpon but let vs all with one accorde lifte vp our mindes vnto the Father of Heauen thorough the merits and intercession of his welbelooued sonne Iesus Christ Let vs pray vnto the Lorde of the Haruest that hee will graunt not onely to these which are nowe to be sent foorth but also to all vs which are sent already the grace of his holy and comfortable spirite Luke 24.49 that he will endew vs with power from an high that he will so powre out vpon vs the spirite of wisdom and vnderstanding Cor. 4.3.4 Ephe. 6.19 that we may know the myseryes of his will that he will so open vnto vs the dore of vtterance that we may bouldly publish the secret of the Gospell that we may with discretion wisely painefully faythfully and dilligently feede the flocke of Christe which he hath purchased with his bloud so that no vnthankfulnesse of the world may discourage vs or driue vs from the performing of our dutie that we may fulfill our Ministerie Colos 4.17 1. Tim. 4.16 and continue in doctrine not to put our handes to the Plough and then to looke backe againe as many in these our dayes preach dilligently for a time while they haue nothing but when they haue gotten good liuings then the fat â—ennes laye no Egges For if we thus looke backe agayne Luke 9.62 then we haue our iudgement denounced against vs by Christ him selfe that we are not fit for the kingdom of God Let vs also pray vnto God that he will roote out all rauening Wolues all Hierlings Timeseruers and dombe Dogges 2. Thes 3.1 Psa 51.18 which hinder the course of the Gospel that he wyl giue his word free passage and builde vp the walles of Ierusalem that he wil giue vnto vs al the spirite of sanctification that we may let our light so shine before men Math. 5.16 that they may see our good woorkes and glorifye our Father in Heauen that so we may labour with both handes in the Haruest of the Lorde with exhortation and conuersation with life doctrine whereby there may be plentie of pure spirituall Wheate to the lawde and prayse of God and great heapes of true beleeuers to be gathered into the Barnes of euerlasting ioyes And finally that he wyll blesse all Schooles of Learning with increase in all godly knowledge and graunt vnto all Students that they may alwayes haue his feare before theyr eyes and make this the chéefe end of all their Studyes the glory of his holy name the profit of the Church and the maintenaunce of the common wealth whereby the number of true Labourers may be increased for the Haruest is great and the Labourers are but few And thus good people that I may nowe draw to an end yée haue heard out of this charge giuen by our Sauiour Christe vnto his seuentie Disciples all such profitable Lessons as my slender Tallent would suffer me at this tyme to delyuer vnto you Much more might be spoken heare Math. 21.22 Ephe 3.12 Iam. 1.6 Hebr. 4.16 Luke 11.9.10 of the manner how we ought to pray to the Lord of the Haruest that we must pray in faith grounded vpon Gods promises with full assuraunce that our request shall be graunted and that he will not forsake his church and againe that we should be touched inwardly Rom. 8.26 Iohn 4.24 1. Ioh. 5.14 Psalm 25.1 with the want of the thing that we desire and therefore that we praye in spirit and trueth in heart lament as well the small number of true and faithfull Labourers as also the great aboundaunce of Wolues and Hierlings Luke 18.1 Rom. 12.12 1. Thes 5.17 Colos 4.2 and that we ought to continue in praier although we haue not our requests at the first but that Théeues murderers doo dayly créepe in more more and that we must pray onely Iohn 1â— 13 1. â—im â— 5 1. Iohn 2. â— Math. 3.17 for the merits and intercession of Iesus Christ who is only the mediator betwixt God and Man in whome the Father ir well pleased that the Flocke may not perrishe for which he shed his bloud Psalm 50.15 Iam. 1.5 and finallye that we ought to direct our prayers onely to the Lord of the Haruest who is onely able to heare vs Ioel. 2.52 Actes 10.26 Apoc. 19.10 Rom. 1.25 and onely of power to helpe vs and not to any Saint or Angell in Heauen ascribing that to the Creature which is due vnto the Creator who be blessed for euer and euer But because these matters require a larger discourse then the weakenesse of my voyce wyll nowe permitte me to vtter I haue thought good rather to passe them ouer bréefely then by continuing my speach either to weary you and my self or to withhould you any longer from a far more learned exhortation which shall immediatly be giuen you The Lord of his infinite mercy giue vs grace so to laye vp these profitable Instructions in our hearts that as we haue heard them attentiuely so wee may bring foorth fruite accordingly that we of the Ministerie maye with all wisdome and discretion feede the Flocks committed to our charge that we may labour so dilligentlye faithfullye and paynefully in the woorke of the Lorde that no vnthankfulnesse of the worlde may driue vs which haue now put our hands to the Plowe to looke back againe that wee maye take heede vnto our selues and to our doctrine and continue therein whereby we maye saue our selues and those that heare vs that we may not gather with the one hand and scatter with the other hand but labour with bothe hands with worde and lyfe as well by our agreeing together with brotherly looue and gooing hande in hand together in the woorke of the Lorde as also by all integritie holynesse and purenesse of liuing least while we preach vnto others 〈◊〉 selues become reprobates And the 〈◊〉 â—e out the dew of his holy spirit 〈◊〉 you that are the hearers that the séede which we sawe amongst you may neither 〈◊〉 out of your hearts by Sathan as the seede by the high way side is deuoured by the Powles of the ayre nor choaked with the Briars and Brambles of voluptuous liuing and