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The works of the reverend and faithful servant of Jesus Christ M. Richard Greenham,…The workes of the reuerend and faithfull seruant af Iesus Christ M. Richard Greenham,…Richard Greenham, 1612

THE FOURTEENTH SERMON.THE FOVRTEENTH SERMON.

pp. 339–35871 passagespart 1 of 2

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

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THE FOURTEENTH SERMON.

THE FOVRTEENTH SERMON.

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Hebr. 13. vers. 17. Obey them that have the oversight of you, and submit your selves, for they watch for your souls, as they that must give accounts, that they may do it with joy, and not with grief: for that is unprofitable for you.

Hebr. 13. vers. 17. Obey them that haue the ouersight 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 griefe: for that is vnprofitable for you.

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Whensoever it pleaseth the Lord God by his providence to call me to preach his word unto his people (as he hath at this present called me unto you (reverend Fathers and brethren beloved in our Lord Jesus) my desire is to entreat of such a parcel of his most holy word, as may minister matter both to stir up and rouse them out of the den of ignorance which have not known Jesus Christ, nor the sweetness of¹ his grace, and also to prick forward them which have received some measure of the Spirit of God, assuring them of salvation purchased by² Jesus Christ, to a greater study and care for to increase this inestimable treasure. The Lord of his great mercy therefore hath presented unto me, such a place for my desired purpose, as I hope by the assistance of his holy Spirit shall be profitable both to you & to my self. The words are written in the thirteenth chapter of the Epistle to the Hebrews, and in the seventeenth verse: Obey them that have the oversight of you, &c. The spirit of God doth most plainly set forth unto us in this place:

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We must first speak of the duties of Ministers. But before we enter into it, it is very necessary, that we consider whether it be requisite to have a Minister or no, and also to what¹ use and end we should have him. For if it were not needful to have a Pastor, it were in vain to speak of the duty of a Minister. Whereas the holy Ghost saith. Obey them that have the oversight over you &c. It is meant of the Pastors of the Church, of the dispensers of the holy word of God. For there were placed over the Church of God, both Pastors, Doctors² and Elders, which were certain grave wise men appointed to look to the manners of the children of God, and not to be alders and helpers of the Ministers of God in the furtherance of his office: and whereas they saw any disorder among the children of God, they were to admonish them of it; which if it would not serve, together with the whole congregation would use admonitions: but if they would not be obedient thereunto, such was the authority of the Church, that they might excommunicate them, & so rend them off from the Saints fellowship, and deliver them to the devil, that thereby they might be driven to true repentance for their sins, and have their souls saved. To these overseers doth the Apostle will them to be obedient, and doth not mean generally all kind of superiors and civil Magistrates, as in divers other places of the Scripture. In Rom. 13. 1. 2. 3. ⟨p. 340⟩and Titus 3. 1. also 1. Pet. 2. 13. we must take it in this place according to the Scriptures: in the first Epistle to the Thessalonians, and fist chapter, S. Paul writeth in this sort: Now we ³beseech you, brethren, that ye acknowledge them, which labour among you, and are over you in the ⁴Lord, and admonish you, that ye have them in singular love for their works sake. Be at peace among your selves. Here the Apostle also speaketh of them that rule over mens consciences by the ministry of Gods word, and not of civill Magistrates. We see therefore that it is meant that there should be a governor over every congregation, which we call in our English tongue a Pastor. Only this remaineth among us, that we have Pastors, Doctors, or Teachers and Ministers. How necessary they are, our Saviour Christ testifieth in the ninth chapter of his Gospel after S. Matthew:

We must first speake of the duties of Ministers. But before we enter into it, it is very necessarie, that we consider whether it be requisite to haue a Minister or no, and also to what¹ vse and end we should haue him. For if it were not needfull to haue a Pastor, it were in vaine to speake of the dutie of a Minister. Whereas the holy Ghost saith. Obey them that haue the ouersight ouer you &c. It is meant of the Pastors of the Church, of the dispensers of the holy word of God. For there were placed ouer the Church of God, both Pastors, Doctors² and Elders, which were certaine graue wise men appointed to looke to the manners of the children of God, and not to be alders and helpers of the Ministers of God in the furtherance of his office: and whereas they saw any disorder among the children of God, they were to admonish them of it; which if it would not serue, together with the whole congregation would vse admonitions: but if they would not be obedient thereunto, such was the authoritie of the Church, that they might excommunicate them, & so rend them off from the Saints fellowship, and deliuer them to the diuell, that thereby they might be driuen to true repentance for their sinnes, and haue their soules saued. To these ouerseers doth the Apostle will them to be obedient, and doth not meane generally all kinde of superiors and ciuil Magistrates, as in diuers other places of the Scripture. In Rom. 13. 1. 2. 3. ⟨p. 340⟩and Titus 3. 1. also 1. Pet. 2. 13. we must take it in this place according to the Scriptures: in the first Epistle to the Theslasonians, and fist chapter, S. Paul writeth in this sort: Now we ³beseech you, brethren, that ye acknowledge them, which labour among you, and are ouer you in the ⁴Lord, and admonish you, that ye haue them in singular loue for their workes sake. Be at peace among your selues. Here the Apostle also speaketh of them that rule ouer mens consciences by the ministerie of Gods word, and not of ciuill Magistrates. We see therefore that it is meant that there should be a gouernour ouer euery congregation, which we call in our English tongue a Pastor. Only this remaineth among vs, that we haue Pastors, Doctors, or Teachers and Ministers. How necessarie they are, our Sauiour Christ testifieth in the ninth chapter of his Gospell after S. Matthew:

1The necessity of Ministers.The necessitie of Ministers.
2Pastors, Docters and Elders in the Church of God.
31. Thess. 5. 12. 13.
4This is not meant of civill Magistrates, but of the governors of the Church. Matth 9. 36. Mark. 6. 34.This is not meant of ciuill Magistrates, but of the gouernours of the Church. Matth 9. 36. Mark. 6. 34.

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But when he saw the multitude, he had compassion upon them, because they were dispersed, and scattered abroad, as sheep having no shepherd. This people by whom our Saviour Christ spake, had the Scribes and Pharisees, great learned¹ Clerks, Doctors of the Law, and yet he saith, that they wanted shepherds: and therefore he willed his Disciples to pray to the Lord of the harvest, that he would send forth labourers into his harvest. Whereby he noteth, that those only be true Pastors which be labourers. He likeneth true Ministers to faithful shepherds, and the people of God to a flock of sheep, taking the occasion of this simile, according to that country where were many mountains, deserts and wildernesses, so that their sheep without a shepherd were scattered abroad very dangerously, in that so many wolves and savage beasts laid wait in every corner to devour the silly sheep. In like case are they that have not a Pastor, that laboureth² faithfully in preaching the word of God, which is the instrument which God hath appointed to pull his people into the sheepfold of Jesus Christ, where they are without danger of destruction: when as all they that are without a Pastor, are wandering abroad to their³ own destruction: such horrible disorder is there, where Gods word is not truly preached. In another place he saith: O Jerusalem, Jerusalem, how often would I have gathered thy children together, as the hen gathereth her chickens under her wings, and ye would not. This people dwelt all together, they were not scattered here one & there another, but abode whole in that goodly city of Jerusalem: yet because they were not in the unity of the spirit of the household of God, they were scattered abroad in most miserable disorder. For the Church of Jesus Christ is not in one place only, but dispersed and scattered in divers places throughout the whole world, and yet are they all of one household, all of one sheepfold, and are united together in one spirit: and though we be here, yet are we of the same number and flock with them in Germany, so long as we are of the true faith of Jesus Christ, for their faith and ours is all one, their spirit and our spirit all one, according to the words of the Apostle: There is one body, and one spirit, even as ye are called in one hope of your ⁴vocation.

But when he saw the multitude, he had compassion vpon them, because they were dispersed, and scattered abroad, as sheepe hauing no shepheard. This people by whom our Sauiour Christ spake, had the Scribes and Pharisies, great learned¹ Clerkes, Doctors of the Law, and yet he saith, that they wanted shepheards: and therefore he willed his Disciples to pray to the Lord of the haruest, that hee would send foorth labourers into his haruest. Whereby he noteth, that those only be true Pastors which be labourers. He likeneth true Ministers to faithfull shepheards, and the people of God to a flocke of sheep, taking the occasion of this similie, according to that countrey where were many mountaines, deserts and wildernesses, so that their sheepe without a shepheard were scattered abroad very dangerously, in that so many wolues and sauage beasts laid waite in euery corner to deuour the sillie sheepe. In like case are they that haue not a Pastor, that laboureth² faithfully in preaching the word of God, which is the instrument which God hath appointed to pull his people into the sheepfold of Iesus Christ, where they are without daunger of destruction: when as all they that are without a Pastor, are wandring abroad to their³ owne destruction: such horrible disorder is there, where Gods word is not truly preached. In another place he saith: O Ierusalem, Ierusalem, how often would I haue gathered thy children together, as the henne gathereth her chickens vnder her wings, and ye would not. This people dwelt all together, they were not scattered here one & there another, but abode whole in that goodly citie of Ierusalem: yet because they were not in the vnitie of the spirit of the household of God, they were scattered abroad in most miserable disorder. For the Church of Iesus Christ is not in one place onely, but dispersed and scattered in diuers places throughout the whole world, and yet are they all of one household, all of one sheepfold, and are vnited together in one spirit: and though we be here, yet are we of the same number and flocke with them in Germany, so long as we are of the true faith of Iesus Christ, for their faith and ours is all one, their spirit and our spirit all one, according to the words of the Apostle: There is one bodie, and one spirit, euen as ye are called in one hope of your ⁴vocation.

1The people of God without a shepherd for all the great learning of the Doctors. Matth. 9. 38.The people of God without a shepheard for all the great learning of the Doctors. Matth. 9. 38.
2Who be only true Ministers.Who be onely true Ministers.
3The misery of the people without a Pastor. Matth. 23. 37. Luk. 13. 34.The miserie of the people without a Pastor. Matth. 23. 37. Luk. 13. 34.
4Ephe 4. 4. 5. 6.

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There is one Lord, one faith, one baptism, one God and father of all, which is above all, and through all, and in you all. We must therefore take this as the Scripture teacheth, that¹ the ministry of his word is the necessariest thing in the world, which cannot be done without faithful Pastors and distributers of the same. For when the Lord will beget your souls, which he doth not by mortal seed, but by the immortal seed of his word, he will appoint you a spiritual father also. He never establisheth any kingdom, but he appointeth a King, and when he hath any scholar, he provideth him a schoolmaster to instruct and teach him his most holy will. For this is most certain, where a Common-weal is without government, the case is very miserable, one man shall not live by another. Again, if there be such governors, as use tyranny, oppression, and seek to enrich themselves, gathering and scraping all into their hands; what miserable slavery shall the poor people be brought into? So it is in the church of God, if such be placed over it, as be blind, unable to feed the flock, such as seek their own pleasure, to fill their bellies, to clothe their backs, to enrich their coffers, and to live as they list, the people of God shall be in miserable case, as blind men groping out of the way, and be devoured of their adversary² the devil (who as a roaring lion walketh about seeking whom he may devour) because they know not how to resist him by a steadfast faith, and so be led away captive unto hell.³ This cometh of not having a Pastor, or having such a one as regardeth not the souls of his people.

There is one Lord, one faith, one baptisme, one God and father of all, which is aboue all, and through all, and in you all. We must therefore take this as the Scripture teacheth, that¹ the ministerie of his word is the necessariest thing in the world, which cannot be done without faithfull Pastors and distributers of the same. For when the Lord will beget your soules, which he doth not by mortall seede, but by the immortall seede of his word, he will appoynt you a spirituall father also. He neuer establisheth any kingdome, but he appointeth a King, and when he hath any scholler, he prouideth him a schoolemaster to instruct and teach him his most holy will. For this is most certaine, where a Common-weale is without gouernment, the case is very miserable, one man shall not liue by another. Againe, if there be such gouernours, as vse tyrannie, oppression, and seeke to enrich themselues, gathering and scraping all into their hands; what miserable slauerie shall the poore people be brought into? So it is in the church of God, if such be placed ouer it, as be blind, vnable to feede the flock, such as seeke their owne pleasure, to fill their bellies, to cloathe their backes, to enrich their coffers, and to liue as they list, the people of God shall be in miserable case, as blinde men groping out of the way, and be deuoured of their aduersarie² the diuell (who as a roring lion walketh about seeking whom he may deuoure) because they know not how to resist him by a stedfast faith, and so be led away captiue vnto hell.³ This commeth of not hauing a Pastor, or hauing such a one as regardeth not the soules of his people.

1The ministry of the word the most necessary thing in the world. 1. Pet. 1. 23.The ministerie of the word the most necessarie thing in the world. 1. Pet. 1. 23.
21. Pet. 5. 8.
3Great danger of not having a godly Pastor.Great danger of not hauing a godly Pastor.

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For the end why the Lord placeth faithful and labouring pastors of his Church, is, that¹ they may teach his children out of his word the way to heaven sincerely and purely: and such governors must we obey and be ruled by them according to the word of God. Neither must we say in heart, Who shall ascend into heaven? (that is to bring Christ from above) or who shall descend into the deep? (that is to bring Christ again from the dead) but the word of God is near thee, even in thy mouth, and in thine heart. We must therefore obey the true Ministers and faithful labourers in the Lords Vineyard, and learn by that wholesome doctrine which they bring unto us, how to attain unto salvation: for there is no other means in the world to come unto Christ than by the preaching of the word, according to that saying of S. Paul▪ faith is by hearing, and hearing by the word of God: and as he² speaketh a little before, how shall they hear without a Preacher? We may therefore draw a very strong argument to prove that faithful Ministers are appointed of God to this end, only to bring home his children into the sheepfold of Jesus Christ. True faith maketh us only heirs of the kingdom of heaven; faith cannot be attained without hearing of Gods³ word preached; the word of it self cannot be preached without a Preacher: therefore Preachers are the only means appointed of God to work faith in his children by the preaching of Gods word, and the secret working of the holy Ghost, whereby they are made partakers of the promises. Whosoever therefore is not content with this ordinance of God, but would have some further revelation from heaven, shall never be partakers of the benefits of Jesus Christ. He himself declareth in the parable of the rich glutton, that⁴ whosoever would not believe the messengers of God which are the Preachers of the word, they would not believe though one should rise from the dead to instruct them. For in the word of God is set forth most clearly and manifestly the true and certain rule to live by, and the means whereby to attain unto salvation.

For the end why the Lord placeth faithfull and labouring pastors of his Church, is, that¹ they may teach his children out of his word the way to heauen sincerely and purely: and such gouernours must wee obey and bee ruled by them according to the word of God. Neither must we say in heart, Who shall ascend into heauen? (that is to bring Christ from aboue) or who shall descend into the deepe? (that is to bring Christ againe from the dead) but the word of God is neere thee, euen in thy mouth, and in thine heart. We must therefore obey the true Ministers and faithfull laborers in the Lords Vineyard, and learne by that holsome doctrine which they bring vnto vs, how to attaine vnto saluation: for there is no other meanes in the world to come vnto Christ than by the preaching of the word, according to that saying of S. Paul▪ faith is by hearing, and hearing by the word of God: and as hee² speaketh a little before, how shall they heare without a Preacher? We may therefore draw a very strong argument to proue that faithfull Ministers are appointed of God to this ende, only to bring home his children into the sheepfold of Iesus Christ. True faith maketh vs only heires of the kingdome of heauen; faith cannot be attained without hearing of Gods³ word preached; the word of it selfe cannot bee preached without a Preacher: therefore Preachers are the onely meanes appointed of God to worke faith in his children by the preaching of Gods word, and the secret working of the holy Ghost, whereby they are made partakers of the promises. Whosoeuer therefore is not content with this ordinance of God, but would haue some further reuelation from heauen, shall neuer be partakers of the benefites of Iesus Christ. He himselfe declareth in the parable of the rich glutron, that⁴ whosoeuer would not beleeue the messengers of God which are the Preachers of the word, they would not beleeue though one should rise from the dead to instruct them. For in the word of God is set forth most clecrely and manifestly the true and certaine rule to liue by, and the meanes whereby to attaine vnto saluation.

1The use where unto God hath appointed ministers. Rom. 10. 6. 7. 8.The vse wher vnto God hath appointed ministers. Rom. 10. 6. 7. 8.
2Rom. 10. 17.
3Preaching the only means to work faith in us.Preaching the onely meanes to worke faith in vs.
4Luk. 16▪ 31.

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Therefore it is too too much ungodliness to desire any other means to be instructed by, than by the word of God, which is the very gate of heaven, and the keys thereof are given to the true Ministers of¹ Gods word, with such power, that whatsoever they bind on the earth, shall be bound in heaven, and whatsoever they loose upon earth, shall be loosed in heaven. So wonderful is² the mercy of God toward his children herein, that they may have assurance of salvation in this life; yea so certain may they be of it, as if they had it already in possession, and that not by preaching of Angels, but even by our own brethren, mortal men as we are, subject to sin and all infirmities, at whose hands we may daily be taught, and with whom we may talk familiarly, and at their hands through the word of God we may have as good assurance hereof, as if the Lord should speak himself from heaven. If God should speak, we were not able to abide the hearing of his voice, but be even swallowed up of fear. How were the children of Israel terrified with the voice of the Lord? when he spake unto them they fled away, and stood a far off, and cried to Moses, Talk thou with us ³and we will hear: but let not God talk with us, least we die. What a vain and ungodly thing were it to persuade our selves that we could believe if we heard God himself speak, or if one came from the dead, to tell us what we should believe, when as the very earth will quake at the voice of God? And our Saviour Christ telleth us plainly, that if we believe not the true Preachers of his word, we could not believe though a damned soul should come from hell to preach unto us: the reason is, because the ordinance of God, which is unchangeable hath appointed our brethren to teach us the way unto salvation. And truly it is a notable place where our Saviour Christ doth separate his from the reprobate: Then came the Jews round about him, and said unto him, How long doest thou make us doubt? If thou be that Christ, tell us plainly. Jesus answered them, I told you, and ye believe not: the works which I do in my Fathers name, they bear witness of me. But ye believe not: for ye are not of my sheep, as I said unto you. My sheep hear my voice, and I know them, and they follow me.

Therefore it is too too much vngodlines to desire any other meanes to bee instructed by, than by the word of God, which is the verie gate of heauen, and the keyes thereof are giuen to the true Ministers of¹ Gods word, with such power, that whatsoeuer they bind on the earth, shall be bound in heauen, and whatsoeuer they loose vpon earth, shall be loosed in heauen. So wonderfull is² the mercie of God toward his children herein, that they may haue assurance of saluation in this life; vea so certaine may they be of it, as if they had it alreadie in possession, and that not by preaching of Angels, but euen by our owne brethren, mortall men as we are, subiect to sinne and all infirmities, at whose hands we may daily bee taught, and with whom we may talke familiarly, and at their hands through the word of God wee may haue as good assurance hereof, as if the Lord should speake himselfe from heauen. If God should speake, we were not able to abide the hearing of his voyce, but bee euen swallowed vp of feare. How were the children of Israel terrified with the voyce of the Lord? when he spake vnto them they fled away, and stood a farre off, and cried to Moses, Talke thou with vs ³and wee will heare: but let not God talke with vs, least wee die. What a vaine and vngodly thing were it to perswade our selues that we could beleeue if wee heard God himselfe speake, or if one came from the dead, to tell vs what wee should beleeue, when as the very earth will quake at the voyce of God? And our Sauiour Christ telleth vs plainely, that if we beleeue not the true Preachers of his word, wee could not beleeue though a damned soule should come from hell to preach vnto vs: the reason is, because the ordinance of God, which is vnchangeable hath appointed our brethren to teach vs the way vnto saluation. And truely it is a notable place where our Sauiour Christ doth seperate his from the reprobate: Then came the Iewes round about him, and saide vnto him, How long doest thou make vs doubt? If thou be that Christ, tell vs plainely. Iesus answered them, I told you, and ye beleeue not: the workes which I doe in my Fathers name, they beare witnes of mee. But yee beleeue not: for yee are not of my sheepe, as I saide vnto you. My sheepe heare my voyce, and I knowe them, and they follow mee.

1Matth. 16. 19.
2The Lord in his mercy will have his children certain of salvation in this life, to their unspeak able comfort.The Lord in his mercy wil haue his children certaine of saluatiō in this life, to their vnspeak able comfort.
3Exod. 20. 18. 19. If the Preaching of the word work not faith in us we could not believe though God spake to us himself, nor if one should come from the dead. John 10. 24 25. 26. 27. 28.Exod. 20. 18. 19. If the Preaching of the word worke not faith in vs we could not beleeue though God spake to vs himselfe, nor if one should come from the dead. Iohn 10. 24 25. 26. 27. 28.

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And I give unto them eternal life, and they shall never perish, neither shall any pluck them out of mine hand. We see then it is a great argument of reprobation, when our hearts be so hard, that we cannot believe the Gospel of Jesus Christ, for this is an infallible¹ truth, that those which are the Lords, in his time he calleth, and they shall abide and never fall away; but those that are not his shall fall away, although they have been passing ⟨p. 342⟩cunning hypocrites in outward holiness. The children of God will acknowledge this² means, and praise the wisdom of God, which hath thereby quite transformed them, and changed their whole man, in sanctifying them by his holy spirit, and giving of them assurance of salvation, which they confess could never have come to pass without the preaching of the word. This authority is given to the Ministers to pronounce the terrible judgements of God against sin, and whosoever he be that doth not repent and turn from the same, shall be as sure of everlasting damnation, as if he were already in hell.

And I giue vnto them eternall life, and they shall neuer perish, neither shall any plucke them out of mine hand. Wee see then it is a great argument of reprobation, when our hearts be so hard, that wee cannot beleeue the Gospell of Iesus Christ, for this is an infallible¹ truth, that those which are the Lords, in his time he calleth, and they shall abide and neuer fall away; but those that are not his shall fall away, although they haue been passing ⟨p. 342⟩cunning hypocrites in outward holinesse. The children of God will acknowledge this² meanes, and praise the wisedome of God, which hath thereby quite transfourmed them, and chaunged their whole man, in sanctifying them by his holy spirit, and giuing of them assurance of saluation, which they confesse could neuer haue come to passe without the preaching of the word. This authoritie is giuen to the Ministers to pronounce the terrible iudgements of God against sinne, and whosoeuer hee bee that doth not repent and turne from the same, shall be as sure of euerlasting damnation, as if hee were already in hell.

1Note. Rom. •. ••.
2Though their holiness be never so great in the outward appearance, they shall not stand in the end.Though their holines be neuer so great in the outward appearance, they shall not stand in the end.

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Again, to the penitent, whose consciences are burdened with grief for their sins, he may pronounce the sweet promises of the Gospel, how Jesus Christ hath died for them,¹ and hath discharged them before the judgement seat of GOD, and they shall be as sure of salvation, as if our Saviour Christ should speak from heaven himself, (who is Trueth and cannot lye) and say: Whosoevers sins ye remit, they are remitted unto them: and whosoevers sins ye retain, they are retained. This is a wonderful thing, and this shall Gods children confess an unspeakable goodness of the Lord God, in sending our brethren with such power. Sith then this is so necessary, they which will not confess this to be the ordinance and mean appointed of the Lord God, to bring his children home unto his heavenly Kingdom, either never heard of Jesus Christ, or else in miserable hypocrisy have heard and professed the Gospel, which shall be a testimony to their consciences, even to their utter condemnation.

Againe, to the penitent, whose consciences are burdened with griefe for their sinnes, he may pronounce the sweete promises of the Gospell, how Iesus Christ hath died for them,¹ and hath discharged them before the iudgement seate of GOD, and they shall be as sure of saluation, as if our Sauiour Christ should speake from heauen himselfe, (who is Trueth and cannot lye) and say: Whosoeuers sinnes yee remit, they are remitted vnto them: and whosoevers sinnes yee retaine, they are retained. This is a wonderfull thing, and this shall Gods children confesse an vnspeakeable goodnesse of the Lord God, in sending our brethren with such power. Sith then this is so necessarie, they which will not confesse this to be the ordinance and meane appointed of the Lord God, to bring his children home vnto his heauenly Kingdome, either neuer heard of Iesus Christ, or else in miserable hypocrisie haue heard and professed the Gospell, which shall be a testimonie to their consciences, euen to their vtter condemnation.

1Certain condemnation of the wicked. The assured comfort of Gods children in Christ. John. 20. 23.Certaine condemnation of the wicked. The assured comfort of Gods childrē in Christ. Iohn. 20. 23.

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Now we have heard the necessity of a Pastor, and the use whereunto he is appointed it is requisite that we consider what duty the Pastor oweth unto his ••ocke: for as the Lord,¹ when he establisheth a Kingdom, will choose a King, so will he also give him, first a Kings heart, before he setteth him in his seat; so when he prepareth a spiritual father to beget souls unto himself, he giveth him gifts and power to do the same, as Saint Paul testifieth, writing to the Ephesians: But unto every one of us is given grace, according to the measure of the gifts of Christ: Wherefore he saith, when he ascendeth up on high, he led captivity captive, ²and gave gifts unto men: so that first the Lord giveth gifts, and secondly men. This must be the duty of the Minister (as the holy Ghost telleth us) to watch over the souls of his people, to be so careful over them, as that he will not suffer one through his negligence to perish, but by his earnest labouring in preaching the word of God, to build them up into a stronger faith, which are already begotten unto the Lord, and also to win others to Christ, and so increase the mystical body of Christ, so much as his diligence by the blessing of God shall be able.

Now we haue heard the necessitie of a Pastor, and the vse wherevnto he is appointed it is requisite that we consider what dutie the Pastor oweth vnto his ••ocke: for as the Lord,¹ when he establisheth a Kingdome, will chuse a King, so will hee also giue him, first a Kings heart, before he setteth him in his seate; so when hee prepareth a spirituall father to beget soules vnto himselfe, hee giueth him gifts and power to doe the same, as Saint Paul testifieth, writing to the Ephesians: But vnto euery one of vs is giuen grace, according to the measure of the gifts of Christ: Wherefore he saith, when hee ascendeth vp on high, hee led captiuitie captiue, ²and gaue gifts vnto men: so that first the Lord giueth gifts, and secondly men. This must be the dutie of the Minister (as the holy Ghost telleth vs) to watch ouer the soules of his people, to be so carefull ouer them, as that hee will not suffer one through his negligence to perish, but by his earnest labouring in preaching the word of God, to build them vp into a stronger faith, which are already begotten vnto the Lord, and also to winne others to Christ, and so increase the mysticall bodie of Christ, so much as his diligence by the blessing of God shall be able.

1The duty of Ministers.The dutie of Ministers.
2Ephes. 47. 8.

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Concerning the first, that Ministers must give themselves diligently to reading, as it¹ is manifest in the fourth chapter of the first Epistle to Timothy, where he exhorteth Timotheus, with these words: Till I come, give attendance to reading, to exhortation, and to doctrine. ²If that reading the word of God were not very needful, yea, and the first point of the Ministers of God, this faithful servant of God Saint Paul, would never have willed Timotheus to use▪ such diligence therein, who never moved any to do those things which were not profitable, and himself for the example of others, used the same: therefore it is certain that Saint Paul using great diligence therein, found such commodity as moved him to exhort Timotheus, and in him all other Ministers thereunto. But if Saint Paul, who was more than a Minister, even an Apostle, called thereunto extraordinarily, by the mouth of Jesus Christ himself from heaven; if he I say, which was placed in so high an office, and ⟨p. 343⟩called with so worthy a calling, gave himself diligently to reading and studying the word of God: how much more ought the Ministers, which have not so excellent a calling³ as he had? The Prophet Malachi showeth a reason hereof: The Priests lips should preserve knowledge, and the people should seek the law at his mouth, for he is the messenger of the Lord of hosts: if the people must learn the will of God at the Ministers mouth, it is requisite that he himself study and read the w•rd of God diligently, where his holy will is revealed, that he may be able to declare the same unto the people, to the which end the Lord hath placed them over his people. So that he must be as it were the storehouse of the Lord, and the children of God must come to learn, and he must minister necessary doctrine unto them, as occasion shall be offered, that all several heresies may be rooted out of the peoples hearts, and so be brought unto God, to serve him in true holiness according to perfect religion; & hereby we may know, that whosoever doth not thus, is not the servant of the Lord. The reading and meditating in Gods word is so necessary, that the Lord commanded Joshua being a civill Magistrate, That the book of his law should never ⁴depart out of his mouth, but that he should meditate therein day and night:

Concerning the first, that Ministers must giue themselues diligently to reading, as it¹ is manifest in the fourth chapter of the first Epistle to Timothie, where he exhorteth Timotheus, with these words: Till I come, giue attendance to reading, to exhortation, and to doctrine. ²If that reading the word of God were not very needefull, yea, and the first poynt of the Ministers of God, this faithfull seruant of God Saint Paul, would neuer haue willed Timotheus to vse▪ such diligence therein, who neuer moued anie to do those things which were not profitable, and himselfe for the example of others, vsed the same: therefore it is certaine that Saint Paul vsing great diligence therein, found such commoditie as moued him to exhort Timotheus, and in him all other Ministers thereunto. But if Saint Paul, who was more than a Minister, euen an Apostle, called thereunto extraordinarily, by the mouth of Iesus Christ himselfe from heauen; if he I say, which was placed in so high an office, and ⟨p. 343⟩called with so worthie a calling, gaue himselfe diligently to reading and studying the word of God: how much more ought the Ministers, which haue not so excellent a calling³ as he had? The Prophet Malachie sheweth a reason hereof: The Priests lippes should preserue knowledge, and the people should seeke the law at his mouth, for he is the messenger of the Lord of hostes: if the people must learne the will of God at the Ministers mouth, it is requisite that he himselfe studie and reade the w•rd of God diligently, where his holy will is reuealed, that he may be able to declare the same vnto the people, to the which end the Lord hath placed them ouer his people. So that he must be as it were the storehouse of the Lord, and the children of God must come to learne, and he must minister necessarie doctrine vnto them, as occasion shall be offered, that all seuerall heresies may be rooted out of the peoples hearts, and so be brought vnto God, to serue him in true holinesse according to perfect religion; & hereby we may know, that whosoeuer doth not thus, is not the seruant of the Lord. The reading and meditating in Gods word is so necessarie, that the Lord commaunded Iosua being a ciuill Magistrate, That the booke of his law should neuer ⁴depart out of his mouth, but that he should meditate therein day and night:

1Attendance in reading.
21. Tim. 4. 13. 1. He must read & study the word of God diligently.1. Tim. 4. 13. 1. He must reade & studie the worde of God diligently.
3Malach. 2. 7.
4Josh. 1. 8. To meditate in the word day and night.Iosh. 1. 8. To meditate in the word day and night.

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Noting thereby how hard and unpossible a thing it is for Magistrates to govern the Common-wealth aright and orderly, without continual study of Gods word, which is the perfect and absolute rule, whereby as well Magistrates as all other sorts of people must measure their affairs and order of life: for this cause also must not the civill Magistrate be ignorant of the law of God, that their civill law might be established according to the law moral, and therefore they ought continually to read and meditate therein: but if this be the duty of civill Magistrates to be always conversant in the word of God, how much more is it the duty of spiritual Pastors, whose office consisteth in the ministry thereof? The Prophet David in the first Psalm, when he would describe who are they that are blessed, includeth¹ them in this number, They that delight in the law of the Lord, & meditate therein day and night: so that every private man if he will be blessed, must continually meditate in the word of God, and have his whole delight and pleasure therein.

Noting thereby how hard and vnpossible a thing it is for Magistrates to gouerne the Common-wealth aright and orderly, without continuall studie of Gods word, which is the perfit and absolute rule, whereby as well Magistrates as all other sorts of people must measure their affaires and order of life: for this cause also must not the ciuill Magistrate be ignorant of the law of God, that their ciuill law might be established according to the law morall, and therefore they ought continually to reade and meditate therein: but if this be the dutie of ciuill Magistrates to be alwaies conuersant in the word of God, how much more is it the dutie of spirituall Pastors, whose office consisteth in the ministerie thereof? The Prophet Dauid in the first Psalme, when he would describe who are they that are blessed, includeth¹ them in this number, They that delight in the law of the Lord, & meditate therein day and night: so that euery priuate man if he will be blessed, must continually meditate in the word of God, and haue his whole delight and pleasure therein.

1Psal. 1. 2. To meditate in the word daily.

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The Minister therefore of necessity must teach the people, he must learn first; for it is¹ not possible for him to teach another that which he himself hath not learned: which is a strong argument to prove the first part concerning his study, and reading of the word: which as we have proved to be the first point in his office, so will we, God willing, make manifest in this point of his duty, that he ought also to teach the same, and must not keep continually in his study filling himself with knowledge, till he become as full as a tun that will not sound when one knocketh upon it: but he must come out of his closet and preach the word of God and deliver forth wholesome doctrine, and so declare by feeding of the flock of Christ that they love their master Christ, whose servants they profess themselves to be. Let these deep learned Clerks, which brag and vaunt of such deep knowledge and abundance of learning, come forth and show the same, that we may bear record that it is so: for if they be the servants of the Lord, they must not have knowledge buried in themselves, but in their lips, that Gods children may be taught thereby to attain unto salvation: for the Lord hath ordained the preaching of his word to be the only means, whereby he calleth together his elect; and to that end hath he given gifts to men, that by their labour the body of Jesus Christ might be perfected. He² gave them not a talent to hide in the ground, but to occupy & increase the same: let them be assured therefore when our King shall come to call us to account, they shall as hardly be handled, for not occupying & increasing it to his glory, as they should, if they contemptuously throw the same away. The Minister therefore of Gods word must not only be learned but must teach also: for how can he be a minister of doctrine, but in this respect that he teacheth, executing that office of his ministry? And this teaching is none other thing, but to preach the word of God sincerely, and purely with a care of the glory of God, and a desire of the salvation of our brethren: & secondly a reverent administration of the sacraments, according to the order & institution of our Saviour Jesus Christ.

The Minister therefore of necessitie must teach the people, he must learne first; for it is¹ not possible for him to teach another that which he himselfe hath not learned: which is a strong argument to prooue the first part concerning his studie, and reading of the word: which as we haue prooued to be the first point in his office, so will we, God willing, make manifest in this point of his duty, that he ought also to teach the same, and must not keepe continually in his studie filling himselfe with knowledge, till he become as full as a tunne that will not sound when one knocketh vpon it: but he must come out of his closet and preach the word of God and deliuer forth holsome doctrine, and so declare by feeding of the flocke of Christ that they loue their maister Christ, whose seruants they professe themselues to be. Let these deepe learned Clerkes, which bragge and vaunt of such deepe knowledge and abundance of learning, come forth and shew the same, that we may beare record that it is so: for if they be the seruants of the Lord, they must not haue knowledge buried in themselues, but in their lippes, that Gods children may be taught thereby to attaine vnto saluation: for the Lord hath ordained the preaching of his word to be the onely meanes, whereby he calleth together his elect; and to that ende hath he giuen gifts to men, that by their labour the body of Iesus Christ might be perfited. He² gaue them not a talent to hide in the ground, but to occupie & increase the same: let them be assured therefore when our King shall come to call vs to account, they shal as hardly be handled, for not occupying & increasing it to his glory, as they should, if they cōtemptuously throw the same away. The Minister therefore of Gods word must not onely be learned but must teach also: for how can he be a minister of doctrine, but in this respect that he teacheth, executing yt office of his ministry? And this teaching is none other thing, but to preach the word of God sincerely, and purely with a care of the glory of God, and a desire of the saluation of our brethren: & secōdly a reuerent administration of the sacraments, according to the order & institution of our Sauiour Iesus Christ.

12. He must teach the word.
2The strait account of the Minister.

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Now as it is necessary that the Minister over and besides reading and studying the word,¹ must also •each the same; So he must take heed that he observe the right order of teaching, and must not deu••e doctrine of his own head. But if he will be a good builder, his foundation must be Jesus Christ, for another foundation can no man lay, and upon the same he must not build timber, hay, or stubble; whereby is meant all curious and unprofitable questions, and vain ostentation, but he must build gold, silver, and precious stone▪ by which precious substance is noted the most excellent and pure doctrine of the Gospel. And hereby shall you know his argument, if he beat down the st••fenecked and obstinate² sinners, by threatening the rigour of the law, and the terrible judgements of God against the violators thereof: and on the contrary, by healing the bruised and wounded consciences with sin, with the sweet promises of the Gospel. If any man therefore shall labour to lay any other foundation, and use any other order of doctrine than this, he is an Antichrist, that is to say, against Christ, and no Christian.

Now as it is necessary that the Minister ouer and besides reading and studying the word,¹ must also •each the same; So hee must take heede that he obseru• the right order of teaching, and must not deu••e doctrine of his owne head. But if hee will be a good builder, his foundation must be Iesus Christ, for another foundation can no man lay, and vpon the same he must not build timber, hay, or stubble; whereby is meant all curious and vnprofitable questions, and vaine ostentation, but he must build gold, siluer, and precious stone▪ by which precious substance is noted the most excellent and pure doctrine of the Gospell. And hereby shall you knowe his argument, if hee beate downe the st••fenecked and obstinate² sinners, by threatning the rigor of the law, and the terrible iudgements of God against the violaters thereof: and on the contrarie, by healing the bruised and wounded consciences with sinne, with the sweete promises of the Gospell. If any man therefore shall labour to lay any other foundation, and vse any other order of doctrine than this, he is an Antichrist, that is to say, against Christ, and no Christian.

1The order of his teaching is to build upon the true foundation▪ Jesus Christ.The order of his teaching is to build vpon the true foundation▪ Iesus Christ.
2How to know on• that preaches with the power of the word. He that •uildeth not upon that foundation, is an Antichrist▪ Acts 20. 27.How to know on• that preaches with the power of the word. He that •uildeth not vpon that foundation, is an Antichrist▪ Acts 20. 27.

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Moreover, he must improve, rebuke, exhort, and stir up, first, himself to a great care of doing his duty faithfully; then must he also by all means spur forward the godly, gently¹ & lovingly, exhorting to hold fast the profession of their hope, in the assurance of faith, making their election more surely known unto themselves, by their godly life: and the² rather to bring them forward herein with willingness and great readiness, he ought to set before them the wonderful mercy of the Lord God, showed towards them, in that he hath out of all the world elected them to be heirs of his kingdom, where they shall •aigne for³ ever, in such unspeakable joys, as neither eye hath see•e, ear hath heard, neither hath at any time entered into the heart of man. He must not be ashamed to rebuke & reprove such as will not be obedient to the Gospel, but remain still wallowing in their sin: & if that wholesome admonitions will not serve, he must not spare to thunder out the just judgements of God against them, until he hath beaten them down to hell with the terrors thereof, and after true repentance, to raise them up even to the heavens, and daily strengthen them more and more: so that to the impenitent he must pronounce damnation because he is still under the law, and under the curse of the law, and that he shall be sure to be tormented everlastingly, if he do not repent: but the penitent that labour with a burdened conscience for sin, and are wounded with grief for the same, he shall comfort with blessed promises of the Gospel, declaring unto him, that he is not under the law, but under grace, and so build him into a lively faith in Jesus Christ.

Moreouer, he must improue, rebuke, exhort, and stirre vp, first, himselfe to a great care of doing his duty faithfully; then must he also by all meanes spurre forward the godly, gently¹ & louingly, exhorting to hold fast the profession of their hope, in the assurance of faith, making their election more surely knowne vnto themselues, by their godly life: and the² rather to bring them forward herein with willingnes and great readinesse, he ought to set before them the wonderfull mercie of the Lord God, shewed towards them, in that he hath out of all the world elected them to be heires of his kingdome, where they shall •aigne for³ euer, in such vnspeakable ioyes, as neither eye hath see•e, eare hath heard, neither hath at any time entred into the heart of man. He must not be ashamed to rebuke & reproue such as will not be obedient to the Gospell, but remaine still wallowing in their sinne: & if that wholesome admonitions will not serue, hee must not spare to thunder out the iust iudgements of God against them, vntill he hath beaten them down to hell with the terrors therof, and after true repentance, to raise them vp euen to the heauens, and daily strengthen them more and more: so that to the impenitent hee must pronounce damnation because he is still vnder the law, and vnder the curse of the law, and that hee shall be sure to be tormented euerlastingly, if he doe not repent: but the penitent that labour with a burdened conscience for sinne, and are wounded with griefe for the same, he shall comfort with blessed promises of the Gospell, declaring vnto him, that hee is not vnder the law, but vnder grace, and so build him into a liuely faith in Iesus Christ.

12. Tim 4. 2.
2Matth. 22. 29.
3He must p•icke forward the godly to increase in godliness▪ beat down the obstinate, with the judgements of God, comfort the penitent with the promises of the Gospel.Hee must p•icke forward the godly to increase in godlinesse▪ beate downe the obstinate, with the iudgements of God, comfort the penitent with the promises of the Gospell.

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This must the Minister do both openly and privately: for it is not sufficient that he preach the word of God openly in the pulpit, but he must go to every mans house, and¹ there diligently instruct both him and his house in the fear of God: and not as the manner of some is, to go to folks houses to tell them a tale, and flatter them with fair words and glossing speeches, to the end they might fill their belly sat another mans table, or get some other benefit which he hunteth after. These be hirelings and time-servers▪ which thrust themselves into the Ministry for lucre's sake, and because they would live idly, and take no pains for their living, but contrary to the commandment of God to live of other mens labours, these are not true Ministers, but such as the Prophet Malachi speaketh of in the first chapter of his Prophecy. The true Pastor must not have any such purpose:² ⟨p. 345⟩but as it is his duty to labour to win the souls of his people unto Jesus Christ, so must he use all means both publicly, & privately, which may further his ministry and make³ it profitable. We might prove out of divers places of the word of God this his duty, both by the example of our Saviour Christ, the perfect pattern for all men to follow, who did not only preach openly in the Synagogue, but privately in mens houses. The Apostles did so likewise, and S. Paul witnesseth the same in the 20▪ chapter of the Acts with these words: I kept back nothing that was profitable, but have showed you, and taught you openly and throughout every house. This is the duty of a good Pastor. The reason hereof is very good, because that which is spoken generally to all, is regarded of very few or none: so wonderfully hath Satan stopped mens ears and blinded their understanding▪ that either they will not hearken⁴ at all, or else hearing, will never apply the same to their consciences: and therefore to prevent this, the Minister shall not stick to instruct them privately, when as they shall have no such occasion to apply that to other men that is spoken particularly to themselves. By this means, if the Lord hath appointed so, they may be brought home, or else have the testimony of his word in their consciences, even to make them unexcusable at the⁵ latter day.

This must the Minister doe both openly and priuately: for it is not sufficient that hee preach the word of God openly in the pulpet, but hee must goe to euery mans house, and¹ there diligently instruct both him and his house in the feare of God: and not as the manner of some is, to goe to folks houses to tell them a tale, and flatter them with faire words and glozing speeches, to the end they might fill their bellie sat another mans table, or get some other benefite which hee hunteth after. These be hirelings and time-seruers▪ which thrust themselues into the Ministerie for lucres sake, and because they would liue idlie, and take no paines for their liuing, but contrary to the commaundement of God to liue of other mens labours, these are not true Ministers, but such as the Prophet Malachy speaketh of in the first chapter of his Prophecie. The true Pastor must not haue any such purpose:² ⟨p. 345⟩but as it is his dutie to labour to winne the soules of his people vnto Iesus Christ, so must he vse all meanes both publikely, & priuately, which may further his ministerie and make³ it profitable. We might proue out of diuers places of the word of God this his dutie, both by the example of our Sauiour Christ, the perfect patterne for al mē to follow, who did not onely preach openly in the Synagogue, but priuately in mens houses. The Apostles did so likewise, and S. Paul witnesseth the same in the 20▪ chapter of the Acts with these words: I kept backe nothing that was profitable, but haue shewed you, and taught you openly and throughout euery house. This is the dutie of a good Pastor. The reason hereof is very good, because that which is spoken generally to all, is regarded of very few or none: so wonderfully hath Satan stopped mens eares and blinded their vnderstanding▪ that either they will not hearken⁴ at all, or else hearing, will neuer applie the same to their consciences: and therefore to preuent this, the Minister shall not sticke to instruct them priuately, when as they shall haue no such occasion to apply that to other mē that is spoken particularly to themselues. By this meanes, if the Lord hath appointed so, they may be brought home, or else haue the testimonie of his word in their consciences, euen to make them vnexcusable at the

1To apply comfort to the penitent sinner. The minister ought to go t• the houses of his charge.
2Gen. 3. 19.
3Private means as well as public must be used by the Minister. Luk. 10. 38. 39 & 19. 9. Acts. 20. 20.Priuate meanes as well as publike must be vsed by the Minister. Luk. 10. 38. 39 & 19. 9. Acts. 20. 20.
4That which is spoken to all is regarded of none or of few.
5To admonish privately is to take all excuses away.To admonish priuatly is to take all excuses away.

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Furthermore, this must he not seldom, now & then once in a month, or every quarter ••• ▪ he cannot so discharge his conscience before the Lord, who hath appointed him to feed his flock continually: but this cannot live and continue without food, no more¹ can the soul live, unless it be continually fed and nourished with the milk of Gods word. He must therefore feed them continually, as we read that careful shepherd S. Paul did, when he took his leave to depart from Ephesus, after he had committed the keeping of Gods flock unto the Elders of the Church, and given them warning of false teachers which would be busy with them after his departure, and therefore exhorted them to watch. Remember (saith he) that by the space of three years I ceased not to warn every one, ²both night and day with tears. This diligence must be in Ministers to be evermore teaching, that if the Lord do not bless at one time, yet he may at another, they know not the time wherein the Lord will call any of his flock, he must therefore use the means diligently at all times, both in season and out of season, as S. Paul writeth to Timothy: I charge thee therefore before God, and before the Lord Jesus Christ, which shall judge the quick and the dead at that his appearing, and in his kingdom. Preach the word: be instant, in season and out of season, &c. It is no small matter to have such a charge laid upon him, as is here set down, and is given to all Ministers as well as to Timotheus, that even as they will answer before the judgement seat of God, when the secrets of all hearts shall be opened, so they will preach the word instantly, purely and continually, both in season and out of season, omitting no occasion that may be profitable. It is the manner of men to count it out of season, if it be not³ the Lords day, and therefore they will not let a little business of other days to hear the word of God preached, which tendeth to their welfare. The Ministers must labour for their sakes both out of season and in season: but if they be more mindful of their worldly pleasures or business, than of the salvation of their souls, their blood shall be upon their own head.

Furthermore, this must he not seldome, now & then once in a moneth, or euery quarter ••• ▪ he cannot so discharge his conscience before the Lord, who hath appointed him to feede his flocke continually: but this cannot liue and continue without foode, no more¹ can the soule liue, vnlesse it be cōtinually fed and nourished with the milke of Gods word. He must therefore feede them continually, as we reade that carefull shepheard S. Paul did, when he tooke his leaue to depart from Ephesus, after he had committed the keeping of Gods flocke vnto the Elders of the Church, and giuen them warning of false teachers which would be busie with them after his departure, and therefore exhorted them to watch. Remember (saith he) that by the space of three yeeres I ceased not to warne euery one, ²both night and day with teares. This diligence must be in Ministers to be euermore teaching, that if the Lord doe not blesse at one time, yet he may at another, they know not the time wherein the Lord will call any of his flocke, he must therefore vse the meanes diligently at all times, both in season and out of season, as S. Paul writeth to Timothy: I charge thee therefore before God, and before the Lord Iesus Christ, which shall iudge the quicke and the dead at that his appearing, and in his kingdome. Preach the word: be instant, in season and out of season, &c. It is no small matter to haue such a charge laid vpon him, as is here set downe, and is giuen to all Ministers as well as to Timotheus, that euen as they will answere before the iudgement seate of God, when the secrets of all hearts shall be opened, so they will preach the word instantly, purely and continually, both in season and out of season, omitting no occasion that may be profitable. It is the manner of men to count it out of season, if it be not³ the Lords day, and therefore they will not let a little businesse of other daies to heare the word of God preached, which tendeth to their welfare. The Ministers must labour for their sakes both out of season and in season: but if they be more mindfull of their worldly pleasures or businesse, than of the saluation of their soules, their blood shall be vpon their owne head.

1He must teach continually both in season, and out of season.
2Acts. 20. 31. Paul warned them with tears both night & day. 2. Timoth▪ 4. 1. 2.Acts. 20. 31. Paul warned them with teares both night & day. 2. Timoth▪ 4. 1. 2.
3Note.

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But when the Minister hath thus studied the word diligently, preached the word purely,¹ declaring the counsel of God, exhorted both gently and sharply, laboured to win mens souls both openly and privately, and that very carefully as well out of season as in season, to what end will all this come? Paul may plant, Apollo also water, but it is God that must give the increase. Though the Minister laboureth never so earnestly, doing his duty absolutely, yet if God doth not bless and increase the same, all is in vain. As therefore the Minister is the mouth of God to speak unto the people, so must he be the peoples mouth,² and pray unto the Lord both for himself and for them, that the Lord will bless him and them, and grant that the ministry of his word may be profitable both to himself and to them, and that the glory of God may be increased by the same. Thus we read our Saviour did, who being very God as well as man, and had power of himself to sanctify the ears and hearts of them which heard him, and to make his preaching profitable in such measure as himself listed, yet for an example to all other which should come after, he prayed ⟨p. 346⟩to his father both for himself and us. S. Paul also in all his Epistles testifieth how continually³ he maketh mention of them in his prayers. The Ministers therefore must pray, and that without ceasing, as well privately by himself, as openly in the congregation: and this promise hath our Saviour made, that whatsoever we shall ask the father in his name shall be granted unto us.

But when the Minister hath thus studied the word diligently, preached the word purely,¹ declaring the counsell of God, exhorted both gently and sharply, laboured to win mens soules both openly and priuately, and that very carefully as well out of season as in season, to what end will all this come? Paul may plant, Apollo also water, but it is God that must giue the increase. Though the Minister laboureth neuer so earnestly, doing his dutie absolutely, yet if God doth not blesse and increase the same, all is in vaine. As therefore the Minister is the mouth of God to speake vnto the people, so must he be the peoples mouth,² and pray vnto the Lord both for himselfe and for them, that the Lord will blesse him and them, and graunt that the ministery of his word may be profitable both to himselfe and to them, and that the glory of God may be increased by the same. Thus we reade our Sauiour did, who being very God as well as man, and had power of himselfe to sanctifie the eares and hearts of them which heard him, and to make his preaching profitable in such measure as himselfe listed, yet for an example to all other which should come after, he prayed ⟨p. 346⟩to his father both for himselfe and vs. S. Paul also in all his Epistles testifieth how continually³ he maketh mention of them in his prayers. The Ministers therefore must pray, and that without ceasing, as well priuately by himselfe, as openly in the congregation: and this promise hath our Sauiour made, that whatsoeuer we shall aske the father in his name shall be graunted vnto vs.

1He must pray both for himself and his people as well privately as openly. 1. Cor. 3. 6.He must pray both for himselfe and his people as wel priuately as openly. 1. Cor. 3. 6.
2His office is to bless the people in the Lords name. Deut. 10. 8. Num. 6. 23. Psal. 118. 26. John. 17.His office is to blesse the people in the Lords name. Deut. 10. 8. Num. 6. 23. Psal. 118. 26. Iohn. 17.
3Rom. 1. 9. 2. Tim. 1. 3.

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In administering the Sacraments he must also be very circumspect, and although children¹ are to be received into the Church by Baptism, and not to be denied, because the promises do as well pertain unto them, as unto the aged; yet are they to be baptized in the faith of the parents; for there is no promise made to the infidels. The Minister therefore must require an account of this faith of such as bring children to be baptized, least otherwise he seal to a blank, and so profane the Sacrament, which appertaineth to none but to the faithful. Furthermore he must not admit all men that come rashly to eat the flesh and drink the blood of Christ, for it is no small matter: but first they must eat it by faith out of the word of God, and when he hath so done, the Minister shall administer to him the outward seals of bread and wine, to confirm and strengthen his faith.

In administring the Sacraments he must also be very circumspect, and although children¹ are to be receiued into the Church by Baptisme, and not to be denied, because the promises do as well pertaine vnto them, as vnto the aged; yet are they to be baptized in the faith of the parēts; for there is no promise made to the infidels. The Minister therfore must require an account of this faith of such as bring children to be baptized, least otherwise he seale to a blancke, and so prophane the Sacramēt, which appertaineth to none but to the faithfull. Furthermore he must not admit all men that come rashly to eate the flesh and drinke the blood of Christ, for it is no small matter: but first they must eate it by faith out of the word of God, and when hee hath so done, the Minister shall administer to him the outward seales of bread and wine, to confirme and strengthen his faith.

1He must be circumspect in administering the Sacraments. The minister ought to take account of their faith. The sacrament pertai•••• to •one •••• the faith•••• only.He must be circumspect in administring the Sacraments. The minister ought to take account of their faith. The sacrament pertai•••• to •one •••• the faith•••• onely.

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The third point of the Ministers is; He must live a godly life, showing himself an example to all his flock, least the word of God be slandered through his evil behaviour: for although he preach never so good doctrine, yet if his life be wicked, and contrary to his doctrine, such is the subtlety of Satan, who thereby will bring the Gospel into contempt, and be counted a vain thing of men, because the Minister teacheth one thing, and doth another: this were a grievous and intolerable matter, that the Minister should open¹ the mouths of the wicked to blaspheme the Lord God and his most holy word, which is the power of God unto salvation. Therefore S. Paul together with pure doctrine giveth it in charge to Titus, in all things show thy self an ensample of good works with uncorrupt doctrine, with gravity, integrity, and with the wholesome word which cannot be condemned, that he which withstandeth, may be ashamed, having nothing of you to speak evil of. The Apostle law no small occasion to use so weighty an admonition, that above all other things join to pure doctrine a godly life, yea such an ensample of gravity, integrity, and all other good works agreeable to the most wholesome word which no man is able in any respect to reprove, that the contemptuous and despiteful adversary against the truth may be ashamed to open their mouths, when as they are not able to accuse the Minister of any ungodliness; for the word it self is so perfect and absolute in all respects, that no man can find fault thereat: but if the Minister contrary to the word doth live wickedly & ungodly, he doth not only purchase evil report unto himself, but also giveth occasion unto the enemies and despisers of the truth most wickedly to sl•nder the most precious Gospel of Jesus Christ. The Minister must therefore live a godly and unblameable life, even for an example of well doing to all his flock.

The third point of the Ministers is; He must liue a godly life, shewing himselfe an example to all his flock, least the word of God bee slandered through his euill behauiour: for although he preach neuer so good doctrine, yet if his life be wicked, and contrarie to his doctrine, such is the sabtiltie of Sathan, who thereby will bring the Gospell into contempt, and be counted a vaine thing of men, because the Minister teacheth one thing, and doth another: this were a grieuous and intolerable matter, that the Minister should open¹ the mouthes of the wicked to blaspheme the Lord God and his most holy word, which is the power of God vnto saluation. Therefore S. Paul together with pure doctrine giueth it in charge to Titus, in all things shewe thy selfe an ensample of good workes with vncorrupt doctrine, with grauitie, integritie, and with the wholsome word which cannot bee condemned, that hee which withstandeth, may bee ashamed, hauing nothing of you to speake euill of. The Apostle law no small occasion to vse so waightie an admonition, that aboue all other things ioyne to pure doctrine a godly life, yea such an ensample of grauitie, integritie, and all other good works agreeable to the most wholesome word which no man is able in any respect to reproue, that the contemptuous and despitefull aduersarie against the truth may be ashamed to open their mouthes, when as they are not able to accuse the Minister of any vngodlines; for the word it selfe is so perfect and absolute in all respects, that no man can finde fault thereat: but if the Minister contrary to the word doth liue wickedly & vngodly, he doth not only purchase euill report vnto himselfe, but also giueth occasion vnto the enemies and despisers of the truth most wickedly to sl•nder the most precious Gospell of Iesus Christ. The Minister must therefore liue a godly and vnblameable life, euen for an example of well doing to all his flocke.

1He must live a godly life to the example of others, and also to stop their mouths which will be ready to speak evil of the Gospel, if the Minister live contrary to his doctrine. Titus 2. 7. 8.He must liue a godly life to the example of others, and also to stop their mouths which will be ready to speake euill of the Gospell, if the Minister liue contrary to his doctrine. Titus 2. 7. 8.

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Again the spirit of God in that he saith, they must watch over mens souls, declareth a¹ wonderful care, that the Minister ought to have over his own soul: for if he be bound to watch over other mens souls to the end he may be saved and not perish, if in the mean time he letteth his own perish, what shall he get? truly it will no whit profit him though all his flock be saved, if he himself be condemned. It is manifest in the first Epistle to the Corinths and 6. Chapter, that no unrighteous person shell inherit the kingdom of heaven. Therefore the Minister must of necessity (according to the admonition of S. Peter) give diligence to make his calling and election sure by his godly life and good works as well as other, if he will approve himself the child of God, and heir of everlasting life. It were a vain thing to flatter himself in sin, because of his office, and think that God will deal the more mercifully with him therefore; when as it is most certain, that as the salvation of mankind cometh by the merits of one which is Jesus Christ, so is there but one mean for man to attain thereunto, that is, by a true and lively faith in Jesus Christ; and whosoever cannot assure himself in this life by the trial of his faith, that he is the child of God, although he can persuade and flatter himself never so much with other vain hope, all is to no purpose: for he may be assured whatsoever he be either Minister or other, that he shall never taste of the joys laid up for the children of God. In the 20. of the ⟨p. 347⟩Acts, where S. Paul giving charge of the Church and flock of Gods people unto the overseers thereof, giveth this charge first: Take heed therefore unto your selves, and to all the flock, ²whereof the holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased ³with that his own blood. The Minister must watch over the souls of his flock, but first, over his own, for he that cannot keep his own soul, can much less keep the souls of others: he that cannot govern himself, cannot rule another. The Minister must watch over the souls of his flock, so carefully and warily feeding them with wholesome and necessary doctrine, and so hungering after the salvation of all, that he must not suffer one through his default to perish: therefore above all it is requisite that he keep his own very sure.

Againe the spirit of God in that he saith, they must watch ouer mens soules, declareth a¹ wonderfull care, that the Minister ought to haue ouer his own soule: for if he be bound to watch ouer other mens soules to the ende he may be saued and not perish, if in the meane time he letteth his owne perish, what shall hee get? truly it will no whit profit him though all his flock be saued, if he himselfe be condemned. It is manifest in the first Epistle to the Corinths and 6. Chapter, that no vnrighteous person shell inherit the kingdome of heauen. Therefore the Minister must of necessitie (according to the admonition of S. Peter) giue diligence to make his calling and election sure by his godly life and good workes as well as other, if he will approue himselfe the child of God, and heire of euerlasting life. It were a vaine thing to flatter himselfe in sinne, because of his office, and thinke that God will deale the more mercifully with him therefore; when as it is most certaine, that as the saluation of mankinde commeth by the merits of one which is Iesus Christ, so is there but one meane for man to attaine thereunto, that is, by a true and liuely faith in Iesus Christ; and whosoeuer cannot assure himselfe in this life by the triall of his faith, that hee is the child of God, although hee can perswade and flatter himselfe neuer so much with other vaine hope, all is to no purpose: for hee may be assured whatsoeuer hee be either Minister or other, that he shall neuer taste of the ioyes laid vp for the children of God. In the 20. of the ⟨p. 347⟩Acts, where S. Paul giuing charge of the Church and flock of Gods people vnto the ouerseers thereof, giueth this charge first: Take heed therefore vnto your selues, and to all the flocke, ²whereof the holy Ghost hath made you ouerseers, to feede the Church of God, which hee hath purchased ³with that his owne bloud. The Minister must watch ouer the soules of his flocke, but first, ouer his owne, for hee that cannot keepe his owne soule, can much lesse keepe the soules of others: hee that cannot gouerne himselfe, cannot rule another. The Minister must watch ouer the soules of his flocke, so carefully and warily feeding them with wholsome and necessarie doctrine, and so hungring after the saluation of all, that hee must not suffer one through his default to perish: therefore aboue all it is requisite that hee keepe his owne very sure.

1He must watch over the souls of his flock, therefore it is requisite that he is able to keep his own 1. Cor. 6. 9. 2. Pet. 1. 10.Hee must watch ouer the soules of his flocke, therfore it is requisite that he is able to keepe his own 1. Cor. 6. 9. 2. Pet. 1. 10.
2Acts 20. 28.
3He that is not a careful watchman over his own soul, is not fit to watch over other mens.He that is not a carefull watchman ouer his owne soule, is not fit to watch ouer other mens.

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Then when he preacheth damnation unto the obstinate, and such as remain in their¹ sins, thundering out the judgements of God against them because they will not repent, by that means to beat them down, and bring them to a sight of their misery, he must be assured that the same belongeth not to himself. Again, when he preacheth of election and remission of sins, by the merits of Jesus Christ, he must have an assured and unfallible testimony to his own conscience, that he is an elect vessel of the Lord, that he is redeemed by the sacrifice of Jesus Christ, and that he shall enjoy all the promises of the Gospel, as all other children of God: if he be not assured hereof, his case is worse then all other mens; for in preaching condemnation to others, he condemneth himself, and in offering the kingdom of heaven to others, he quite excludeth himself: so that he which helpeth other out of an hole, falleth himself so deep into the same, that it is not possible for any man to help him out.

Then when hee preacheth damnation vnto the obstinate, and such as remaine in their¹ sinnes, thundering out the iudgements of God against them because they will not repent, by that meanes to beate them downe, and bring them to a sight of their miserie, hee must be assured that the same belongeth not to himselfe. Againe, when hee preacheth of election and remission of sinnes, by the merits of Iesus Christ, hee must haue an assured and vnfallible testimonie to his owne conscience, that he is an elect vessell of the Lord, that he is redeemed by the sacrifice of Iesus Christ, and that he shall enioy all the promises of the Gospell, as all other children of God: if hee be not assured hereof, his case is worse then all other mens; for in preaching condemnation to others, hee condemneth himselfe, and in offering the kingdome of heauen to others, he quite excludeth himselfe: so that hee which helpeth other out of an hole, falleth himselfe so deepe into the same, that it is not possible for any man to helpe him out.

1When he preacheth damnation to others, he must be sure that it belongeth not to him, &c.Whē he preacheth damnation to others, hee must be sure that it belongeth not to him, &c.

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Last of all, the Minister must not only read and study the word of God, preach the¹ same purely, by exhorting, and all other means that may be profitable, using them both² openly and privately, continually in season, and out of season, praying also for his flock, that his Ministry may be profitable unto them, and setting himself an ensample of all godliness unto them, carefully watching over their souls; but he must also love them so dearly, that his own life must not be dear unto him for their sake. Which tender and loving affection was in that good child of God Saint Paul, as it is manifest in his Epistle to the Thessalonians, where he writeth in this sort. Neither sought we praise of me•, neither of you, nor of others, when we might have been chargeable, as the Apostles of Christ: but we were ³gentle among you, even as a Nurse that cherisheth her children. Thus being affectioned towards you, our good will was to have dealt unto you, not the Gospel of God only, but also your own souls, because ye were dear unto us. So singular love had he towards them, that they were dearer unto him then his life; this affection did he not bear to them only, but to all the elect children of God, and suffered all things for the elects sake, that they might also attain⁴ the salvation which is in Christ Jesus, with eternal glory. The reason thereof is, because wheresoever the Gospel is sincerely and purely taught, there be always adversaries seeking the overthrow thereof, by persecuting such as profess the same, to the great dismaying of the children of God, who so soon as they take upon them the profession of Jesus Christ in truth with a good conscience, are straightway resisted with great combats of affliction, which were able to make them forsake the faith of Jesus Christ, and the profession of the Gospel, if the Lord should not hold them upright in this distress. The Apostle therefore whom the holy Ghost hath filled with all wisdom, knowing that the cross was the greatest hinderance of the Gospel that could be, and also that where the Gospel was truly professed, there the cross would not be absent, because by it the Lord bringeth his children into glory, of a great desire that he had to the edification of the Church of Jesus Christ:

Last of all, the Minister must not onely reade and studie the word of God, preach the¹ same purely, by exhorting, and all other meanes that may be profitable, vsing them both² openly and priuately, continually in season, and out of season, praying also for his flocke, that his Ministerie may be profitable vnto them, and setting himselfe an ensample of all godlines vnto them, carefully watching ouer their soules; but hee must also loue them so dearely, that his owne life must not be deare vnto him for their sake. Which tender and louing affection was in that good childe of God Saint Paul, as it is manifest in his Epistle to the Thessalonians, where he writeth in this sort. Neither sought wee praise of me•, neither of you, nor of others, when wee might haue beene chargeable, as the Apostles of Christ: but we were ³gentle among you, euen as a Nourse that cherisheth her children. Thus being affectioned towards you, our good will was to haue dealt vnto you, not the Gospell of God onely, but also your owne soules, because yee were deare vnto vs. So singular loue had hee towards them, that they were dearer vnto him then his life; this affection did hee not beare to them onely, but to all the elect children of God, and suffered all things for the elects sake, that they might also attaine⁴ the saluation which is in Christ Iesus, with eternall glory. The reason thereof is, because wheresoeuer the Gospell is sincerely and purely taught, there bee alwayes aduersaries seeking the ouerthrowe thereof, by persecuting such as professe the same, to the great dismaying of the children of God, who so soone as they take vpon them the profession of Iesus Christ in truth with a good conscience, are straightway resisted with great combats of affliction, which were able to make them forsake the faith of Iesus Christ, and the profession of the Gospell, if the Lord should not hold them vpright in this distresse. The Apostle therefore whom the holy Ghost hath filled with all wisdome, knowing that the crosse was the greatest hinderance of the Gospell that could be, and also that where the Gospell was truely professed, there the crosse would not be absent, because by it the Lord bringeth his children into glorie, of a great desire that hee had to the edification of the Church of Iesus Christ:

14
2He ought to preach and teach as well privately, as publicly.Hee ought to preach and teach as well priuately, as publikely.
31. Thess. 2. 6. 7. 8.
42. Tim. 2. 10.

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willingly suffered all kind of afflictions, thereby to confirm and strengthen¹ the faith of Gods children, and did rejoice in that he suffered for the Churches sake, for their commodity, in that by his example the Lord did not only work in them a greater credence and belief in the Gospel, but such an earnest zeal also, that they were ready and willing to suffer all manner of afflictions for the same, and that with great joy. Whereas (if the Apostle, who preached unto them this glad tidings,) should have shrunk from the testimony of his doctrine, when any afflictions were laid upon him for the same, the ⟨p. 348⟩people which were guided by him, the spirit of God so providing, would have fallen away from the truth, and even have hardened their hearts against it. But this child of God was so ready to confirm the faith of Gods people by these means, when it was told him of a Prophet called Agabus, that he should be bound at Jerusalem, and delivered into the hands of Gentiles, he being entreated of the brethren that he would not go up, who even with tears besought the same. Then Paul answered and said, what do ye weeping and² breaking mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. This affection must be in every good Minister toward their flock, that for their souls sake he shall be ready to suffer all things, yea even to give his life for the confirmation of his doctrine, the strengthening of their faith, and the glory of God. Our Saviour Christ also that good shepherd refused not to give his life for his sheep: and truly in that place of Saint John he doth notably declare the difference between the good shepherd and the hireling. I am (saith he) that good shepherd: the³ good shepherd giveth his life for his sheep: but an hireling, and he which is not the shepherd, neither his sheep are his own, seeth the wolf coming, and he leaveth his sheep, and fleeth, and the wolf catcheth them and scattereth them. So the hireling flieth, because he is an hireling and careth not for the sheep. This place teacheth us plainly that the Ministers of Gods word, must not be hirelings, such as have no care of their flock, but respect their own profit only: and in time of danger, they will forsake them, howsoever before they have fed their flock:

willingly suffered all kinde of afflictions, thereby to confirme and strengthen¹ the faith of Gods children, and did reioyce in that hee suffered for the Churches sake, for their commoditie, in that by his example the Lord did not onely worke in them a greater credence and beliefe in the Gospell, but such an earnest zeale also, that they were readie and willing to suffer all manner of afflictions for the same, and that with great ioy. Whereas (if the Apostle, who preached vnto them this glad tidings,) should haue shrunke from the testimonie of his doctrine, when any afflictions were laide vpon him for the same, the ⟨p. 348⟩people which were guided by him, the spirit of God so prouiding, would haue fallen away from the truth, and euen haue hardened their hearts against it. But this childe of God was so ready to confirme the faith of Gods people by these meanes, when it was tolde him of a Prophet called Agabus, that he should be bound at Ierusalem, and deliuered into the hands of Gentiles, he being intreated of the brethren that he would not goe vp, who euen with teares besought the same. Then Paul answered and said, what doe ye weeping and² breaking mine heart? for I am readie not to be bound onely, but also to die at Ierusalem for the name of the Lord Iesus. This affection must be in euery good Minister toward their flocke, that for their soules sake he shall be readie to suffer all things, yea euen to giue his life for the confirmation of his doctrine, the strengthening of their faith, and the glory of God. Our Sauiour Christ also that good shepheard refused not to giue his life for his sheepe: and truely in that place of Saint Iohn he doth notably declare the difference betweene the good shepheard and the hireling. I am (saith he) that good shepheard: the³ good shepheard giueth his life for his sheepe: but an hireling, and he which is not the shepheard, neither his sheepe are his owne, seeth the wolfe comming, and he leaueth his sheepe, and fleeth, and the wolfe catcheth them and scattereth them. So the hireling flieth, because he is an hireling and careth not for the sheepe. This place teacheth vs plainely that the Ministers of Gods word, must not be hirelings, such as haue no care of their flocke, but respect their owne profit onely: and in time of daunger, they will forsake them, howsoeuer before they haue fed their flocke:

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but the true Ministers must not be such; they must not measure their duty and affection towards their flock according to their profit, but he must know that he is placed over them to watch over their souls, to defend them from the devil that ravening wolf, by the wholesome word of God: and not to watch for his own gain. And hereby shall he be known, if in time of danger he stand by his flock and will not forsake them: nay rather than that they should perish, he will give his life for their sake: for if this affection be not in them, the case is very manifest, that they are not good shepherds, but hirelings. For the true understanding of this point we will, consider when the Ministers may fly; for if we should deny that they might not fly at any¹ time, we should not say truth: for our Saviour Christ hath bidden that when we are persecuted in one city, we should fly into another. It is manifest also that our Saviour Christ himself fled, as when the Jews took up stones to cast at him, he hid himself and went out of the temple: and he passed through the middest of them all, and so went his way. And in the tenth chapter of John we read, that when they went about to take him, he² escaped out of their hands, and went his way beyond Jordan: yet afterward when the time appointed, wherein he should suffer, was come, he fled not. Saint Paul also and Barnabas, ³as it appeareth in the fourteenth of the Acts, being at Iconium, when there was an assault made both of the Gentiles and of the Jews with their rulers, to do them violence and to stone them, they being aware of it fled unto Lystra, and Derbe, cities of Lycaonia. Yet as I declared before out of the one and twenty of the Acts, at another time Paul went willingly up to Jerusalem to lay down his life for the glory of God. So that if we should deny, that we might not fly at any time, we should deny the words of Christ, who biddeth us fly in time of persecution: and again if we should plainly say that they might fly, we should put no difference between the true Minister and the hireling. This therefore must we note, if so be that the people over whom he is placed, shall be in danger to be seduced by false teachers from that most true and wholesome doctrine of Jesus Christ,⁴ having received as yet but a taste as it were thereof and are not grounded;

but the true Ministers must not be such; they must not measure their dutie and affection towards their flocke according to their profit, but he must know that he is placed ouer them to watch ouer their soules, to defend them from the diuell that rauening wolfe, by the wholesome word of God: and not to watch for his owne gaine. And hereby shall he be knowne, if in time of daunger he stand by his flocke and will not forsake them: nay rather than that they should perish, he will giue his life for their sake: for if this affection be not in them, the case is very manifest, that they are not good shepheards, but hirelings. For the true vnderstanding of this point we will, consider when the Ministers may flie; for if we should denie that they might not flie at any¹ time, we should not say truth: for our Sauiour Christ hath bidden that when we are persecuted in one citie, we should flie into another. It is manifest also that our Sauiour Christ himselfe fled, as when the Iewes tooke vp stones to cast at him, he hid himselfe and went out of the temple: and he passed through the middest of them all, and so went his way. And in the tenth chapter of Iohn we reade, that when they went about to take him, he² escaped out of their hands, and went his way beyond Iordan: yet afterward when the time appointed, wherein he should suffer, was come, he fled not. Saint Paul also and Barnabas, ³as it appeareth in the fourteenth of the Acts, being at Iconium, when there was an assault made both of the Gentiles and of the Iewes with their rulers, to doe them violence and to stone them, they being aware of it fled vnto Lystra, and Derbe, cities of Lycaonia. Yet as I declared before out of the one and twentie of the Acts, at another time Paul went willingly vp to Ierusalem to lay downe his life for the glory of God. So that if we should deny, that we might not flie at any time, we should deny the words of Christ, who biddeth vs flie in time of persecution: and againe if we should plainely say that they might flie, we should put no difference betweene the true Minister and the hireling. This therefore must we note, if so be that the people ouer whom he is placed, shall be in daunger to be seduced by false teachers from that most true and holesome doctrine of Iesus Christ,⁴ hauing receiued as yet but a tast as it were thereof and are not grounded;

1How a Minister may fly. Matth. 10. 23. Joh. 8. 59.How a Minister may flie. Matth. 10. 23. Ioh. 8. 59.
2Joh. 10. 39. 40.Ioh. 10. 39. 40.
3Act. 14. 5. 6.
4How small a cast soever we have received of the trueth, we must not give over striving, though it cost us our lives.How small a cast soeuer we haue receiued of the trueth, we must not giue ouer striuing, though it cost vs our liues.

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he must not in any case fly and give place, no though it cost him his life: for it were a dangerous case to fly then, because that his constancy in sealing his doctrine with his blood, may wonderfully confirm the faith of his flock and draw them forward by his example, rather to die for the profession of Jesus Christ, than to deny him: whereas on the contrary, if he should fly, they could not but fall from the truth, being not grounded therein, when as they see their pastor to hide himself. But when this affection & love is in the Minister to consider that he is betrothed to Jesus Christ to defend his spouse and Church from his adversaries, and to bring them as it were by the hand unto the bridegroom, of which he ⟨p. 349⟩hath so singular a care that he will never forsake them, although by earnest study he should even shorten his life, and all his Physicians in the world should tell him plainly that it will end his days if he doth not give over the same: yet (I say) when he hath such a love and affection to his people, whose souls he laboureth to feed and nourish with the word of God, that he will resign his life into the hands of God, and give over himself unto his providence, and rather to end his days with labouring and studying for his flocks sake, than by withdrawing and saving his own life to suffer them to want: then no doubt the Lord by his holy spirit shall teach him, when he may without danger to his flock, even¹ with all their consents depart and save his life from the hands of his adversaries. As we see by the examples of Jesus Christ and his Apostles, who sometimes fled and saved their lives: and otherwhile abode by it and suffered all things patiently. So will he teach his true and faithful Ministers, when it is good to fly, and when not. We have known many godly Ministers which have spent their time in studying and teaching their flocks, and have rather desired their salvation than their own lives. All these things observed, the Minister shall yield a joyful account unto the Lord, and stir up his people to be thankful unto the Lord, which hath showed them such mercy, as to place over them so loving and careful a Minister, which so hungereth and thirsteth after their salvation, that he esteemeth his own life less than it.

he must not in any case flie and giue place, no though it cost him his life: for it were a daungerous case to flie then, because that his constancie in sealing his doctrine with his bloud, may wonderfully confirme the faith of his flocke and draw them forward by his example, rather to die for the profession of Iesus Christ, than to deny him: whereas on the contrary, if he should flie, they could not but fall from the truth, being not grounded therein, when as they see their pastor to hide himselfe. But when this affection & loue is in the Minister to consider that he is betrothed to Iesus Christ to defend his spouse and Church from his aduersaries, and to bring them as it were by the hand vnto the bridegoome, of which he ⟨p. 349⟩hath so singular a care that he will neuer forsake thē, although by earnest studie he should euen shorten his life, and all his Physitions in the world should tell him plainely that it wil end his daies if he doth not giue ouer the same: yet (I say) when he hath such a loue and affection to his people, whose soules hee laboureth to feede and nourish with the word of God, that hee will resigne his life into the hands of God, and giue ouer himselfe vnto his prouidence, and rather to end his daies with labouring and studying for his flockes sake, than by withdrawing and sauing his owne life to suffer them to want: then no doubt the Lord by his holy spirit shall teach him, when he may without danger to his flocke, euen¹ with all their consents depart and saue his life from the hands of his aduersaries. As we see by the examples of Iesus Christ and his Apostles, who sometimes fled and saued their liues: and otherwhile abode by it and suffered all things patiently. So will hee teach his true and faithfull Ministers, when it is good to flie, and when not. We haue knowne many godly Ministers which haue spent their time in studying and teaching their flockes, and haue rather desired their saluation than their owne liues. All these things obserued, the Minister shall yeeld a ioyfull account vnto the Lord, and stirre vp his people to be thankfull vnto the Lord, which hath shewed them such mercie, as to place ouer them so louing and careful a Minister, which so hungreth and thirsteth after their saluation, that he esteemeth his owne life lesse than it.

1The faithful minister flies not from his flock but by this means.The faithfull minister flies not from his flocke but by this meanes.

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Now we have declared the duty of Ministers, it followeth that we show next the duty of the people unto their Ministers, which is the second part of our division: & truly this declaration of the Ministers duty doth very manifestly show the other: for if the Minister be bound to apply his study, and to exercise himself diligently in reading; and when he hath studied, to come forth and teach the people all things necessary for their salvation; and moreover must set himself a lively pattern of godly conversation for them to follow, letting no means unassayed, whereby he may beget their souls unto God, neither in life nor doctrine; but must so carefully watch over their souls, that rather than they should perish he must give his life for them: what shall the people then do unto him for his entire love and affection? The holy Ghost telleth us in these words: Obey them, and submit your selves. So that obedience is the duty of the people to their Minister. The reason hereof is very good, seeing the case so standeth that the Minister must labour to bring them home to Jesus Christ by the Gospel, which is the power of God unto salvation: if the people notwithstanding his pains will remain obstinate, to what end will his labour come? all will be in vain, the people shall not profit by it, and himself shall be grieved and molested with sorrow to see their disobedience. The people therefore must be obedient unto their Ministers which labour for their profit, which is a great grace of God who worketh all this in all creatures, when he hath given the people obedient hearts to be governed by his word, for which end he hath appointed the Ministers thereof. And as it is a grievous and the most dangerous thing to be obedient to such superiors as shall lead us out of the way into destruction, whom our Saviour Christ calleth blind guides, which together with the people fall into the pit: so it is on the contrary the greatest virtue to become obedient to the true Pastors and Ministers of the word of God. It hath been evermore the charge that the Apostles laid upon the children of God, of which thing S. Paul in his Epistle to the Philippians, as in divers other places requireth, after that he hath declared the great humility of Jesus Christ, in that he became obedient unto the death of the cross, thereupon taketh occasion of his exhortation:

NOw we haue declared the dutie of Ministers, it followeth that we shew next the dutie of the people vnto their Ministers, which is the second part of our diuision: & truly this declaration of the Ministers dutie doth very manifestly shew the other: for if the Minister be bound to applie his studie, and to exercise himselfe diligently in reading; and when he hath studied, to come foorth and teach the people all things necessarie for their saluation; and moreouer must set himselfe a liuely patterne of godly conuersatiō for them to follow, letting no meanes vnassaied, whereby he may beget their soules vnto God, neither in life nor doctrine; but must so carefully watch ouer their soules, that rather than they should perish he must giue his life for them: what shall the people then do vnto him for his intire loue and affection? The holy Ghost telleth vs in these words: Obey them, and submit your selues. So that obedience is the dutie of the people to their Minister. The reason hereof is very good, seeing the case so standeth that the Minister must labour to bring thē home to Iesus Christ by the Gospel, which is the power of God vnto saluation: if the people notwithstanding his paines will remaine obstinate, to what end will his labour come? all will be in vaine, the people shall not profit by it, and himselfe shall be grieued and molested with sorrow to see their disobedience. The people therefore must bee obedient vnto their Ministers which labour for their profit, which is a great grace of God who worketh all this in all creatures, when hee hath giuen the people obedient hearts to bee gouerned by his word, for which end he hath appointed the Ministers thereof. And as it is a grieuous and the most dangerous thing to be obedient to such superiours as shall leade vs out of the way into destruction, whom our Sauiour Christ calleth blinde guides, which together with the people fall into the pit: so it is on the contrarie the greatest vertue to become obedient to the true Pastors and Ministers of the word of God. It hath been euermore the charge that the Apostles laide vpon the children of God, of which thing S. Paul in his Epistle to the Philippians, as in diuers other places requireth, after that hee hath declared the great humility of Iesus Christ, in that he became obedient vnto the death of the crosse, thereupon taketh occasion of his exhortation:

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Wherefore (my beloved) as ye have always ¹obeyed me, not as in my presence only, but now much more in mine absence, so make an end of your salvation with fear and trembling. It appeareth by his words, that the Philippians to whom he wrote had bin very obedient unto his ministry from that time, wherein it pleased God to touch their heart with a care of their salvation by his preaching; yea so obedient were they, that not only in his presence among them, they used great submission unto his doctrine, but much more in his absence they declared their dutifulness, in that with great ⟨p. 350⟩eat they laboured to make it profitable by practising the same in their life and conversation: whereby it may seem that the Apostle needed not to have exhorted them unto this duty of obedience, being already so forward and prone thereunto: but we may hereby learn how needful a thing it is that the people be obedient, and that in no small measure, but so far forth as they shall be able to frame their lives according to the word of God in all points, which he preacheth unto them sincerely and purely to the feeding of their souls unto eternal life, which they can never obtain unless they become obedient to be taught and instructed at the Ministers hand by the most pure word of God, which with the operation of the holy Ghost worketh faith in the children of God, whereby they apprehend the merits of Jesus Christ, and have his righteousness, obedience, and holiness imputed unto them of the free grace and mercy of God, as surely as if in their own persons they had wrought it, and so made heirs of the kingdom which Christ by his blood hath purchased for them. It is necessary that so many as desire to be saved, be obedient unto the Minister, whom God hath placed over them as his instrument to bring them to his heavenly kingdom, as before I have declared unto you. And the rather to stir them up unto a continual obedience he addeth this: Make an end of your own salvation with fear and trembling: As if he should say, Beloved brethren, as you have hitherto submitted your selves to be reformed by the most glorious Gospel of Jesus Christ, and have obeyed us in the Lord to the increasing of your faith, and the assurance of your salvation: so I beseech you to continue, and even with fear and trembling make an end of your salvation:

Wherefore (my beloued) as yee haue alwaies ¹obeyed me, not as in my presence only, but now much more in mine absence, so make an end of your saluation with feare and trembling. It appeareth by his wordes, that the Philippians to whom he wrote had bin very obedient vnto his ministerie from that time, wherein it pleased God to touch their heart with a care of their saluatiō by his preaching; yea so obedient were they, that not only in his presence among them, they vsed great submission vnto his doctrine, but much more in his absence they declared their dutifulnes, in that with great ⟨p. 350⟩eate they laboured to make it profitable by practising the same in their life and conuersation: whereby it may seeme that the Apostle needed not to haue exhorted them vnto this dutie of obedience, being alreadie so forward and prone thereunto: but wee may hereby learne how needfull a thing it is that the people be obedient, and that in no small measure, but so farre forth as they shall be able to frame their liues according to the word of God in all points, which he preacheth vnto them sincerely and purely to the feeding of their soules vnto eternall life, which they can neuer obtaine vnlesse they become obediēt to bee taught and instructed at the Ministers hand by the most pure word of God, which with the operation of the holy Ghost worketh faith in the children of God, whereby they apprehend the merits of Iesus Christ, and haue his righteousnes, obedience, and holinesse imputed vnto them of the free grace and mercie of God, as surely as if in their owne persons they had wrought it, and so made heires of the kingdome which Christ by his blood hath purschased for them. It is necessarie that so many as desire to be saued, bee obedient vnto the Minister, whom God hath placed ouer them as his instrument to bring them to his heauenly kingdome, as before I haue declared vnto you. And the rather to stirre them vp vnto a continuall obedience hee addeth this: Make an end of your owne saluation with feare and trembling: As if he should say, Beloued brethren, as you haue hitherto submitted your selues to be reformed by the most glorious Gospell of Iesus Christ, and haue obeyed vs in the Lord to the increasing of your faith, and the assurance of your saluation: so I beseech you to continue, and euen with feare and trembling make an end of your saluation:

1Philip. 2. 12.

THE FOURTEENTH SERMON.THE FOVRTEENTH SERMON.

THE FOURTEENTH SERMON.

THE FOVRTEENTH SERMON.

THE FOURTEENTH SERMON.THE FOVRTEENTH SERMON.

THE FOURTEENTH SERMON.

THE FOVRTEENTH SERMON.

The second part concerning the duty of the people to their Minister.

The second part concerning the dutie of the people to their Minister.

THE FOURTEENTH SERMON.

THE FOVRTEENTH SERMON.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

THE FOURTEENTH SERMON.

THE FOVRTEENTH SERMON.

The second part concerning the duty of the people to their Minister.

The second part concerning the dutie of the people to their Minister.