THE PICTURE OF a true Protestant: OR, God's House and Husbandry: wherein is declared the duty and dignity of all God's children, both Ministers and People.  EPHES. 2.19.20. 
Now therefore ye are no more strangers and foreigners, but Citizens with the Saints, and of the Household of God.  
And are built upon the foundation of the Apostles and Prophets, jesus Christ himself being the chief corner stone.  
Written by THOMAS TUKE.  
LONDON, Printed by NICHOLAS OKES; and are to be sold by Thomas Archer in Pope's head Palace, near the Royal Exchange. 1609.   

TO THE RIGHT worshipful Master Gabriel Armstrong Esquire, and to the virtuous gentlewoman Mistress Margaret Armstrong his loving Wife.  
RIght worshipful, many, large and admirable are the benefits wherewith the Lord hath honoured us these fifty bypassed years together. He hath borne us, as an Eagle doth her Birds upon his wings, 
Deut. 32.11  and walled us in with his love. He hath given us his Word, and his Sacraments of grace; he hath sent us his Prophets, and Ambassadors: he hath compassed us with peace and prosperity, making us to eat the fruits of the fields, and causing us to suck honey out of the stone, 
Deut. 32.13  and oil out of the rock. He hath set most noble Governors over us: he hath filled our hearts with the joys of victories, & hath put the songs of deliverances into our mouths.  
But lamentable is the entertainment, which his love hath found amongst us, who (like those ancient Israelites) have corrupted ourselves towards him by our vice; 
Deut. 32.5 15.21.  a perverse and tortuous generation, who being laden with fatness, have spurned with our heels, and provoked his Highness with our vanities.  
For first, if we consider the transcendent profaneness and affected ignorance of the multitude, & the flagitious irregularities of many desperate Atheists, Epicures, Nullifidians, as infestant as the frogs of Egypt, 
Ex. 8, 3.14.  which made the land to stink; it may be truly said of them (ungrateful wretches) that they cast the filth of their feet in his face, they recompense his grace with gracelessness, and press him with their sins as a Cart with sheaves not Men, but Monsters, which (like Moles) dig groveling in wickedness (as in the ground) and cease not till they have cast up a Mountain of hateful enormities against the heavens.  
Secondly, if we call to mind & seriously perpend that pestilent and prodigious Powder-plot, 
Novem. 5. An. 1605.  and some other execrable and unnatural attempts and machinations of some of our Italianated Catholics in special, & the incorrigible obstinacy of them all in general, (like the Sycamore, which the more it is moistened, the drier it waxeth) it will appear impossible for them to purge themselves of palpable ingratitude and disloyalty; being adversaries to his truth, settled upon the lees of their own feculent opinions, adoring the Idols of their own distempered brains, polluting his worship with superstitious additions, and bearing no good will unto his people.  
Thirdly, if we do well observe the preposterous & disastrous studies of many schismatical and refractarious spirits, their heat, their violence, and uncharitableness, how unnaturally they do reject & revile their Mother, how passionately they do blaspheme the Church, which God hath planted with his own hand, and with what morosity they have abalienated themselves from their brethren; they can by no pretext acquit themselves of great undutifulness unto God, being so turbulent in his House, so disobedient to their Mother, & so far exorbitant in all their courses; not much unlike to moths, that fret the cloth, wherein they breed; to water-boughes, which hurt the tree, from which they sprang.  
And finally for the more hopeful and ingenuous, if we do but consider the remissness of tootoo many, the retraits, the standings, the distractions, the doubts, that are too common, too conspicuous (arising partly from the corrupted fountain of our nature, which is not drained dry till death; and partly proceeding of the vicious ensamples and scandalous demeanour of hypocrites & profane extravagants; and partly also through the differences of opinions, and the unbrotherlike hanging-off and flying off of many Romanists & other Separists, all Novelists) if these things (I say) be well considered, we cannot but confess that we are behind in duty, and have not made such use of God's mercies, as we should have done.  
What remaineth for us then to do? Surely we should all repent, all, All without exception. We should examine ourselves, rectify & settle our judgements, and turn the current of our hearts & lives, & sue for pardon, bewaring that we be not (like Bowls) overswayed with the wrydrawing Bias of our own conceitedness and homebred concupiscence; lest the Lord being exasperated against us, our day be turned into darkness, our light into night, our fame into shame, & so be made the spectacle of his wrath, and scorn of the world.  
We are God's House, 
1. Cor. 3.16.  and the Receptacles of his Spirit, which is the author of holiness, & the source of perfection: we are his Fleld, his Vineyard and Garden of delight; our duty therefore is to cleanse & adorn our hearts to be fair and fruitful, pleasing and not offensive. The Sun of righteousness hath shone long amongst us with exceeding brightness (in the Gospel) and with his heat hath molten the Clouds above us, which have emptied themselves like bottles upon us; and therefore to testify our pleasantness and fertility for the remonstration of our gratitude, we should abound in grace, increase in knowledge, and perfume the air about us with our fragrant savours, and not poison it with filthy fumes, like stinking dunghills.  
To further this both deserved and desired duty, I have penned, and now am bold to publish this Tractate following, which I have presumed to dedicate and present unto your Worships in this plight you see, (partly for that great respect, which you have ever had of God's faithful Ministers) wishing it may find but quiet house-room in your hearts, and so I shall enjoy my wish, and it no mean reward.  
Now the very God of peace sanctify you both throughout, 
1 Thes. 5.23  and so honour you with his grace, that having finished your race in this world, you may rest and reign for ever in the world to come.  
London, October 28. 1609. Your Worships in Christ jesus, THOMAS TUKE.   

To the godly Reader.  
THere are at this day nine sorts of book-readers to be found amongst us, & but one of them to be commended.  
The first and worst are they, that read to see, and see to carp and cavil; like the Cur, that takes most delight in biting and in bauling; or not unlike the flesh-fly, that delighteth always in sucking blood, or sitting on the sore.  
The second are they, that account more of smoke then fire, and of a foaming wit, then of solid wisdom, affecting nothing in a manner but novelties & new conceits; how rotten, vain, idle & scurrilous they care not, so they feed their fancy, and procure merriment; like the cow, that had rather drink puddle then pure water.  
The third are they, that will read things indeed, which may stand them in some slead▪ but they use to read by snatches, here and there, every where and no where; like the Dogs of Nilus, that drank running, taking here and there a lap as they went: Or if they read without skipping, it is then with such fury, like Jehu's marching, as that they swallow down their books without chewing, and so let their good digesting.  
The fourth are they, that prefer the shell before the kernel, and the dish before the meat, regarding the sound rather than the sense, & the outward shape of the work more than the inward substance; as if a man should delight more in the colour then in the corpse: and not much unlike to children, that turn over their books, but please themselves best with the painted Babies in them.  
A fifth kind there are, that read much, but practise nothing; as if a man should take meat into his mouth to please his taste, but let none go down into his stomach to comfort nature. Or if they do practise any thing it is worse than nothing, base and sinful; like a filthy Channel, that receives the sweet light and heat of the Sun, but affords nothing but stinking fumes and infectious smells.  
The sixth are they, that had rather read natural or human and civil histories, and treatises of arts and sciences liberal and mechanical, then Ecclesiastical and divine discourses; it seems esteeming more of the Maid then of the Mistress, of humanity more than of divinity, & of the body more than of the soul; like Aesop's Cock, that set more by a barley corn, than by all the gems and jewels in the world beside.  
The seventh are they, which read to talk, and talk to show themselves (and yet we know that empty barrels and the hollow Drums do make the greatest sounds) as if they read for nothing but to know to talk, and that by talking they might be known; regarding more (it seems) the floating knowledge of the brain, than the soundness of the heart and life, and affecting rather to seem to be, then to be indeed; usually dealing with their books as ful-fed children do with their bread, which either play with it, or cast it to the Dogs. So all their religion is placed in their tongue, and their substance is but shows and shadows, like that counterfeit of Samuel, and stuffed up with wind like a bladder. Though they devour whole books, yet are they (like Pharoahs' kine) as ill favoured, and as lean & lank for true grace (as by their lives appeareth) as they were before, and worse than many of the heathen, which never truly knew what Christian virtue meant.  
There are others, that read much and profit nothing, but cast up their morsels like a crazy stomach. They come to the well without their pitchers, or else with riven vessels, having their thoughts distracted, and ●heir head fraught with impertinent studies; like Table-books, which ●eing written full already, will receive ●o new letters, till the old be razed ●ut in whole, or in part. Or else it is because they run on, and neither look back, nor mind their way (but only labour to rid ground) nor ●hew their cadde, nor call on God for ●is benign assistance; which of all ●en ought in all holy enterprises to be desired with earnest suit upon the ●●nces of their souls.  
The ninth, which are the only good, are they that read attentively, thoroughly and discreetly, to reap some good, whereby they may do good to themselves and other also, as occasion & their calling serveth, and to these I do propose this book.  
If thou wouldst behold the office of God's Workmen, & the honour which of duty ought to be performed to them: if thou wouldst know the resemblance betwixt the Church and a Field & House: if thou wouldst see the office and honour of all her children, or wouldst learn how thou mayst be rich in the fruits of righteousness, & how to give the Lord such entertainment, as is well pleasing to ●im; thou mayst, if it ple●se thee to read, revolve and ponder these few instructions, which were summarily not long since delivered to a few by word, and now more largely published to the common view of all by writing Wherein I do profess plain dealing and the profit of the simplest, rather than obscure and curious exactness; ever judging it better to walk in the open air, then to run invisibly in the clouds, & to leave some milk in the breasts, then to suck them dry, or press them till they bleed.  
The God of heaven and earth make them profitable to th●e, that walking by them in this vale of misery, through the wilderness of this woeful world, thou mayst one day come, and that in season, into celestial Canaan, the Land of promise, and rest upon his holy mountain. Amen,  
Amen.  
Thine in Christ, THOMAS TUKE.   


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●allere narramus 
a 2. Cor. 11.2.  Colubris, 
b Chedia. 1●.  servare Ministrum:  
Autorum la●inus n●mpe minister agit.  
Findicat Aegypto Moses, dat clara 
c 2. ●●g. 18.  Mehushtan  
jumina, sic anima● jordanis unda lavat.  

d 2. Paulus  ●nsif●r ipse serit, rigat & facundus Apollo,  
Quemlibet imbri-●oten sruge maritet agrum.  
Ne● vult ang●licis molem sibi surgere templi  
Malleolis: vafer hanc condit 
e jesse. 1. Salamo.  jesse satus.  Ambrose Fisher.    

GOD'S HOUSE And Husbandry.  1. Cor 3.9. For we together are Gods labourers: ye are God's Husbandry, ye are God's Building. 

CHAP. 1. The drift of the Apostle is declared: God's mercy is exemplified: We must neither presume nor despair: Our judgement concerning sinners, must be very sparing.  
THE Apostle having reprehended the foolish and factious estimation of Ministers (a disease dangerous and not dead.) he doth in this verse show what they are, & how they are to be esteemed, to wit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as labour with God, for God, and under God, in the tilling and husbanding of his Ground, in the planting and dressing of his vineyard, and in the building & repairing of his House or Temple: And having briefly dispatched this, he doth also briefly show what those Christians are, which be not of the Ministry▪ and what they are to be reputed; to wit the Field and House of God. And thus he hath showed himself a faithful Shepherd, and an honest Surgeon. He doth not only seek to preserve his Sheep from danger, but he brings them into their walk and pasture. He doth not only let his Patients see their soar, but he gives them a salve. He doth not only tax their fault, but he doth also teach them their duty. Thus we see the meaning of the text in general; it remaineth now to discuss it in the particulars: and first we will treat of the office and honour of Ministers, contained in the former words; We together are God's Labourers; And afterwards of the duty and dignity of the people enclosed in the words ensuing: Ye are God's husbandry, ye are God's building.  
Doct. 1 (We) that is, I Paul for one, who sometimes persecuted the people of God, and like a wild Boar out of the Forest made 
a Acts. 8.3.  Havoc in his Vineyard, annoying the Vines of his own planting; I, even I, that pursued the faithful, like a Partridge on the mountains, as Saul did David, and would have pierced them through with the spear of persecution; Even I Saul, I Paul am a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Adiutour, a Minister, & labourer of the Lord, against whom I laboured with might and main before. Whence we may, (as in a mirror) behold Gods endless mercy to him, in making him of a persecutor a Preacher, of a Foe to become a Friend, of Satan's slave, his own 
b 1. Tim. 1.12.  Servant, a labourer in his harvest, a builder of his house, a rearer and repairer of his Temple, a planter and pruner in his Vineyard, which once he thought to supplant and 
c Gal. 1.13.  waste.  
From hence we are first taught, not to despair of God's mercy, (say not that thy sins are greater than can be forgiven,) seeing so great a sinner obtained so great mercy: for Paul was not only made a Convert, but also a Converter: he was not only called by God's grace to be a partaker of grace himself, but 
d Gal. 1.15.16.  he was also called by his grace to be a Preacher of grace unto others. He was not only taken out of the wrong way, and set in the right, but he was also set as a Mark in the way to direct and give aim to others. He was not only made a Sheep of Christ, but also a Shepherd under Christ to feed and guide his sheep. In a word, he was made a Member and a Minister of the Church, not a Plant only, but a Planter also; a Vine and a Vine-dresser. Yet we must not presumptuously in hope of mercy, either persecute God's people: (for they that touch them, 
e Zach. 2.8.  Touch the apple of his eye:) or addict ourselves unto any other known enormity: For Paul persecuted but 
f 1. Tim. 1.13.  Of ignorance, and not of malice, as julian: and David (a man of Gods own moulding) prayed that GOD would 
g Ps. 19.13.  Keep him from presumptuous sins. And as we read in holy writ, of one notorious Persecutor, who was converted and greatly graced, that no man might despair: so again we read but of one, that no man might presume. It is transcendent iniquity for any man to sin in hope of pardon.  
Secondly, we learn to suspend our judgements of those that now run the race of wickedness, & are led captive of the Devil to fulfil his will with greediness. When Paul 
i 1. Tim. 13 Acts. 9.1.  blasphemed, persecuted and threatened, who could then have saved: who would have thought that he should ever have been so changed, as of a Lion to be made a Lamb, of a Scatterer a Gatherer, and of the devils limb, God's faithful labourer? Quifecit reficere potest: He that made them can mend them. God that form them, can reform them. He can turn the stream of their sinful affection: He can cleanse them with the purging water of his Spirit, and cast the metal of their souls in a new mould. As by the strength of his arm he brought his people out of Egypt, & set them in their way to Canaan: so he can as easily (if he please) bring these men forth of spiritual Egypt, from servitude under sin and Satan, and set, yea and settle them in the kingdom of grace, the Suburbs & Highway to the kingdom of glory. And who knoweth the secret will of God? His council is unsearchable and his 
k Rom. 11.33.34.  Ways past finding out. Indeed we must: deplore their present condition; but we may not despair of their future conversion. We may dislike and reprove them; but we may not deem them Reprob●●es: For God's 
l Is. 50▪ 2.  arm is never so short that it cannot save, neither can the fountain of his grace be drained dry. His will is all, which is constant as himself, & known only to himself.   

CHAP. 2. Ministers must not contemn one another: seven reasons are rendered why they should not behave themselves proudly and scornfully one to another.  
Doct. 2 WE) Here we see that Paul makes Apollo's one of God's helpers or labourers as well as himself; and yet no doubt there was great odds betwixt them, not only in eminency of place, but also in excellency of grace. Paul was not called 
a Gal. 1.1.  Of men, as false Apostles are, and use to be: nor By men, as ordinary Ministers are, and aught to be; but by jesus Christ immediately to be an Apostle, even a Minister in the highest calling within the Church, to say nothing of his learning, wisdom, fortitude; constancy and other notable endowments, wherein he did excel, as if he had been the very Centre of God's graces. They therefore, that are any way qualified or advanced above their brethren, must beware they do not disdain & scorn them.  
For first, 
b 1. Cor. 4.7  What hast thou, that thou hast not received? Promotion 
c Psa. 75.6.  cometh neither from the East, nor from the West, nor from the South, but from God that dejecteth one, and erecteth another. Riches and 
d 1. Chron 29.12. job. 32.8. jam 1.5.  honour, wisdom, learning, and knowledge are of the Lord, who gives and takes according to his will.  
Secondly, 
e Prou. 29.23. Mat. 23.12 james. 4.6.  the pride of man shall bring him low; but the humble in spirit shall enjoy glory. Whosoever will exalt himself, shall be brought low, and whosoever will humble himself shall be exalted: for God resisteth the proud, and giveth grace to the humble. And as we see the highest hills have the shortest grass: so we see that the haughtiest hearts are the most barren of saving grace. Pride & piety cannot rule in one house, & reign in one kingdom. Neither is it Christian prudence to procure thine own grace by the disgrace of thy brother.  
Thirdly, his one talon may increase to ten, whereas (it may be) thy two shall not exceed four, and perhaps wast away to one. And better is small wine that is fresh & lively, than stronger which is become dead and musty. Thou mayst stand at a stay, as the 
f Josh. 10.13.  Sun did in the days of joshuah, or else go backward as the shadow did in the 
g Isay. 38.8  Dial of Ahaz; whereas he shall increase and proceed as the day doth in light and brightness till it be noon▪ And it is more honour to rise then fall, and to go on, then to stand still, or give back.  
Fourthly, pride procures hatred, contention & schisms, and is an utter enemy to fraternity, peace and unity; & he that scorns most, is scorned most: for 
h Mat. 7.2  with what measure ye meat▪ (saith Christ) it shall be measured to you again.  
Fifthly, God may bless him in his poor place, and make his one talon more profitable to the Church then thy two: yea than thy ten: for it is 
i 1. Cor. 3.7  God that giveth the increase.  
Sixthly, humility, meekness and modesty, are comely & commendable in men of all other callings; therefore the holy Ghost saith: 
k 1. Pet. 5.5  Submit yourselves every man, one unto another▪ deck yourselves inwardly with lowliness of mind. Much more than in God's Ministers, who ought to be (as Peter speaketh) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patterns to the people (not only facienda docentes, but also docenda facientes) & as books for them to read their lessons in; like that star which went before those 
l Matth. 2.  Wise men, and conducted them to the place where Christ was laid.  
Lastly, they are the Ministers and Adjutors of God, as well as thou that hast greater ornaments, whether in respect of gifts or of glory. Silver is metal as well as gold: & the poor man may be as true a subject as the rich: And if all good ministers have one Lord, and work in one building, though they have not one standing, and the same measure of skill, what reason is there that one should malign and vilipend an other? Paul forbade the 
m 1. C●r. 16.10.11.  Corinth's to despise Timotheus, because he wrought the work of the Lord, as he himself did. This reason therefore should sway with those that are Ministers themselves, and stay them from insulting over one another, as if they were not fellow-labourers, and brethren in one office, because of some diversity of place, or inequality of gifts. The Sun excelleth the Moon in glory: yet both are stars, and one contemneth not another. The tallest Cedar will suffer the lowest Shrub to grow by it without disdain. He that received 
n Mat. 25.  Five talents did not contemn him that had but two▪ but one. The foot is a part of the body as well as the face, though not so fair: & the hands as well as the head, though not so comely, or as the heart, though not so worthy; yet they have their use, & there is no contempt betwixt them. The eye is more excellent than the ear, and the ear more commodious them the eye, yet they stand both in one head without the least disdain or envy. And the strings of an Instrument, though differing in sound and quantity, are nevertheless all of them strings▪ and can agree well together. So, even so, though thou surpass thy brother, yet despise him not, disdain him not, provoke him not, but rather 
o Gal. 5.13.26.  serve him, by love: for he is God's labourer as well as thyself, he works under God, by God & for God, in his Field ●nd building as well as thou that art of parts more excellent, or in place more eminent.   

CHAP. 3. God hath ordained that man should teach man, the reason hereof is fourfold.  
Doct. 3 WE) Even we that are sinful men, not holy Angels; yea we that are accounted the 
a 1. Cor. 4.13.  Refuse & Ofscouring of the world, and reign ●ot like Princes and Potentates even we men, we despicable and poor men are Gods ministers: even we despised wretches do labour with him i● his Temple. Us he hath selected and called to help forward his Harvest, and to serve him in the building, purging, polishing, and repairing of his house. Whence we learn these two lessons. First▪ we see that it pleaseth GOD, that man should instruct man, and that his Church (which is his Tabernacle, and Garden of delight) should be built and husbanded by men. As in the natural body one member helpeth another: and as in the political body, one man overseeth and governeth an other: so in the spiritual & Ecclesiastical body, God hath wisely ordained that some of the members should direct, relieve, instruct and nourish the rest, provided always, that they subject themselves unto their King Christ jesus, that they govern by his Laws, and by the Sceptre of his word, and feed them with food prepared out of it; and not with the dregs and drugs of man's invention, which may be sweet sometimes in the mouth, but are always bitter in the maw, hurtful unto the soul, as pills of poison are unto the body though drenched in sugar.  
Now the Lord hath thus ordained: First because we are weak and timorous, unable to bear the majesty of his voice, and the glory of his presence. When the Israelites had seen and heard those majestical things, (but terrible to flesh & blood) which were showed at the promulgation of the Law. 
b Exod. 20.18.19.  They fled, & stood a far off, and said unto Moses: Speak thou to us, and we will hear; but let not God speak unto us lest we die. They were men as well as we, and we are the sons of men as well as they. Some of them, as some of us, were good, and some bad: yet all were afraid, all fled; the good as well as the bad came to Moses, that God might speak no more unto them.  
Secondly, God hath appointed this order for the manifestation and trial of our obedience, as he proved the faith of 
c Gen. 22.1.  Abraham, by commanding him to sacrifice his Son Isaac: so he proveth our obedience and humility in commanding us to hear men like ourselves, (or perhaps inferior) and to stoop unto their ministry, as to himself. And as he said unto Abraham: 
d Gen. 22.12.  Now I know that thou fearest God, seeing for my sake thou hast not spared thine only son. So may he say to us, if we show ourselves obedient to his ordinance; Now I know that ye fear my name: yea rather we may assure ourselves that we do truly fear and obey God, if we do from our hearts submit ourselves to this order, and listen to the voice of his Prophets attentiuly, as 
e Act. 16.14.  Lydia, and with that 
f Luk. 8.15.  Honest and good heart, which none enjoy, none can possess but good Hearers, and Gods faithful Obedientaries.  
Thirdly, God hath thus disposed that he might testify his Philanthropy and good will towards his Ministers, in consecrating their mouths and tongues (being but sinful and silly wretches) unto himself, so as that his voice shall sound in them, and his Spirit work by them to the founding and erecting of his own kingdom, and to the confounding and ruinating of the Devils.  
Lastly, 
g 2. Cor. 4.7.  We have this treasure in earthen Vessels, that the excellency of that power might be of God, and not of us. Seeing we are called and converted by sinful, mortal, and mean men, we are now stayed from ascribing the glory of our conversion to man, and taught to confess that the 
h Rom. 1.16  Gospel is the power of God (and not of man) to salvation; whom it hath pleased by the 
i 1. Cor. 1.21.  foolishness of preaching to save them that believe Therefore we must not with the Swenchfeldians expect secret revelations of the spirit: neither must we look that either God or an Angel should preach unto us; but we must be content to hear his voice in man, and to obey his Gospel sincerely preached by man; which is so certain as that we may not 
k Gal. 1.8.  believe an Angel preaching a Gospel diverse or contrary to it.  
Secondly, we see the wonderful wisdom of God, who chooseth the 
l 1. Cor. 1.21.  Foolish, weak and vile things of the world to confound the wise, mighty and magnificent: and we see plainly that God bestows not his greatest offices always upon the greatest personages: neither doth he (as worldly Princes use to do) appoint the mightiest & wisest men for worldly might and wisdom, to attempt & achieve his hard and weighty works. He took David from the 
m Ps. 68.70  sheepfold, and changed his shepherds staff into a kingly Sceptre. He took Amos from the 
n Amos. 7.15.  flock, and made him his Prophet. He made 
o Mat 4 19  Peter and Andrew of Fishermen to become fishers of men. Paul saith that he and his 
p 1. Cor. 4.9.13.  Fellow-Apostles were the gazing stock of the world, and as Filth and Ofskouring; yet were they the Lords 
q 2. Cor. 5 20.  Ambassadors: God had chosen them to be his Labourers, and had set them about an honourable and weighty piece of service: he had 
r 2. Cor. 5.18.  given them the word of Reconciliation, he set them to plant his Church, to supplant the Synagogue of Satan, to collect the dispersed sheep of Christ, to dispel the Wolves which sought to kill them, and to save them from the Foxes which did annoy them.   

CHAP. 4. God's Ministers should be able to say; We do now labour for the Lord. Two sorts of Ministers are taxed.  
Doct. 4 WE are) He saith not, we Have been: nor, We shall or Will be, but we Are. It is good for all men, for all Ministers, especially in good things, to be always in the Present tense. The love of our calling must not vanish like a leam of lightning, Our zeal of God's House must not be like the Morning dew. It is no praise to say we have been Gods Labourers, and not to be so now, through the perverseness of our spirits, or the witching enticements of the world. The world must not draw us from our calling, as it did 
a 2. Tim. 4.10.  Demas from Paul. The footstool must not be set upon the head. We may not worship Mammon, and bend our knees unto the world. God's Temple may not be forsaken for her Tent, neither must we be so wedded to our wills, and so far in love with our luxurious humours, as that we will rather go out of the field, and leave our colours, and forsake our warfare, than we will endure to be let blood, & tied to good orders. It is an excellent thing to be able to say with Paul truly; We are Gods Adjutors: We are now God's Workmen: we are in God's service: we labour for him in his field and Temple. He therefore is to be condemned, whosoever he be, that shall forsake this so holy and so worthy a calling, for the painfulness of it, or for that it is not in this base age of the world so duly regarded, as in conscience and common reason it ought to be: or for that the world with her amorous dart, hath struck through his liver, & wounded him with her love; what pretext soever he shall make for himself. In like manner also those are to be reproved, that shall suffer themselves to be transported with the impostures of heretical and schismatical Spirits, or shall soothe up themselves in their own conceits so, as that rather than they will alter their courses, and be divorced from them, they will leave God's field, and forsake his plough they held, & give over building in his House, to which they were called by him. Lamentable is the practice of too many, that having been entertained into GOD'S House for workmen, do lay down their tools, and fall to play, to pleasure, and aim at nothing more, then at their private profits. There are many that will labour hard, till they have hit the mark they shot at; but then they lift up the heel, they tread the furrows at their leisures, and give themselves to ease and idleness. Others there are, that either through discontentedness by reason of their contempt and poverty, or through their ambition and arrogant overweening of themselves, or else by reason of their spiritual lunacy and affectation of innovation, or through want of fortitude and discretion to confront with, and to stand undaunted at the scandals, and enormities of the time, or else by reason of their preposterous zeal, irresolute disposion, covetous inclination, or ungrounded devotion, do leave the scaffold, forsake their station, cast off their burden, give over their charge, and either follow that Babylonish harlot, or worship the fancies of their own conceiving. Me thinks it is strange that a man should leave the service of a Virgin, to serve an Harlot, and change jerusalem for Babylon, Canaan for Egypt: or that any man should forsake a Vineyard planted with noble Vines, because many noisome weeds do grow, too boldly with them. But the horse doth often cast the rider. The sun is dark to a blind man. Some make their lust the rule of reason. And some for want of judgement, can put no difference betwixt place and person, betwixt an whorish garment, and a garment as an Whore hath usurped or got on; as if a Virgin should therefore cast her coat away, because a Strumpet hath got the like. But wisdom will be justified of her children. The wise will discern between a disease and death, between a blear eye and a blind, between a City and her walls, a face and her freckles. It is a lewd son that will deny his mother for her clothes, and an ill servant that will forsake the loyal and chaste wife of his master, to follow one that is divorced from him for adultery. It is no wisdom for thee to contemn the house in which thou first drew breath because it is not covered or glazed to thy mind, and no good dealing for thee to discharge thyself of that charge, which God hath charged thee withal; to neglect or leave thy place, thy calling, whether it be through the love of the world, the drowsiness of thy sluggish nature, or the pertinacious entertainment of thine own novel conceits. If thou hast ever been God's workman, be so still, and that not in title only, but in truth: let all be able to say with S. Paul: we are Gods Adjutors. Better it is, not to have been such, but now to be, then to have been, but not now to be, through our own default.   

CHAP. 5. The Office of a Minister is painful.  
Doct. 5 WE are Labourers together) If labourers together, than Labourers: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if coworkers, than workers. But what? not imperant, but obsequent: not masters simply, but simply ministers, not equal to God, but servants of God. God is the only absolute Architect, and they are his selected instruments; not physical & lifeless, but vocal, voluntary, & living. Hence we learn that Gods faithful Ministers are Labourers not Loiterers. The calling of a Minister, is a calling of labour, and not of laziness; therefore the Apostle saith 
a 1. Tim. 3.1.  He that desireth the office of a Bishop, desireth a worthy work. The office of a Minister is (Tam onus, quam honos) not more honourable than painful, exacting diligence as well as affording dignity. Beneficium postulat officium, a benefice requires a duty. He that hath his living from the Church, & labours not for the Church, is a robber of the Church. The property of a workman is (operari, non ociari) to labour, and not to loiter. The Minister is a workman, God hath hired him to work in his Vineyard. He must hold the keys of his kingdom in one hand, & the 
b Eph. 6.17  sword of the spirit, (which is the word of God) in the other hand; and all are heavy, all are weighty, and hard to wield aright. He must help to bear the Church, as the 
c 1. Chron. 15.2.  Levites did the Ark. Government is laid upon his shoulders, and the souls of men are committed to his charge. If any under him do 
d Ezeck. 3.20.  perish by him, God will require their blood at his hands.   

CHAP. 6. Ministers must have a warrantable calling.  
NOw in a Labourer, these seven things are required. First, a Lawful calling: for it is against all right and reason, that any man should gather his neighbours grapes, or thrust his sickle into his corn without his leave: and so it is as unjust for any man to presume to labour in God's Vineyard, to build in his Temple, or to work in his Harvest, without his leave and liking. Who dare draw his sword and smite, who dare meddle with his keys, to open or shut ministerially without his licence? Who dare sit in Moses his chair, unless he have set him in it, and put his Lawbook into his hands to unclasp and explicate it unto his people? The labourers in the parable wrought not in the 
a Mat. 20.  Vineyard till the Lord thereof had set them on work. ᵇ Vzzah was slain because he laid his hand upon the Ark without a calling. Noah meddled not in the building of the Ark, till God had given him direction: neither did the Carpenters enter upon that work without vocation and approbation from Noah: & they which built the Temple, had licence & command first from Solomon, who had his warrant also from above. Wherefore then should any meddle with the building of the Church, which is God's Ark and Temple, without sufficient authority, either immediately from God, or mediately from those that have commission from him to prove and admit men to labour for him? 
c Heb. 5.4.  No man taketh this honour upon him, but he that is called of God, as Aaron was. Christ showeth that it of right belongeth to the Lord of the Harvest, to choose and appoint Labourers, in that he bids his Disciples 
d Luk. 10.2.  pray the Lord of the harvest, to send forth labourers into his Harvest. For how dare men cut down, or bind up, & bring in without his bidding and authorizing? 
e Rom. 10.15.  How shall they preach except they be sent? The Lord complaineth of some Prophets, that 
f jer. 23.21  ran unsent, & prophesied unspoken to by him. Aaron, and his sons, were ordained by God to assign the 
g Num. 4.19.  Koathites every one to his office & to his charge: so God hath ordained the Governors of the Church to call & consecrate Ministers, and to set them to their work. It is an Anabaptistique conceit to think that any man of learning may preach without Ecclesiastical ordination, upon his own private motion or voluntary pleasure. The glory of God, the honour of the Ministry, the security and solace of their consciences, and that the people may know that they have lawful Ministers, & may thereby be moved to obey their ministry: all these claim a calling, & argue the necessity of lawful ordination.   

CHAP. 7. Ministers must be wise: their doctrine pure, and their life upright.  
SEcondly, a workman must be wise, that he may behave himself without offence. 
Ministers must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Discretion is required in a Minister, that he may please his master, that he may be an example to his fellows, that he may lead his life without offence to any, and so gain credit to his place and person. It is meet therefore, that his doctrine should be pure, and not particoloured, and that his conversation be correspondent: & so he shall show himself truly wise, even godly wise. Paul writing to Timothy, saith: 
a 2. Tim. 2.15.  Study to show thyself approved unto God, a workman that need not be ashamed, dividing the word of God aright. And to the Corinthians, he saith of himself and of his fellows, We 
b 2. Cor. 4.2.  have cast from us the cloaks of shame, and walk not in craftiness, neither handle we the word of God deceitfully; but in declaration of the truth, we approve ourselves to every man's conscience in the sight of God. 
c 2. Cor. 1.12.  Our rejoicing is this: the testimony of our conscience, that in simplicity and godly pureness, & not in fleshly wisdom, but by the grace of God we have had our conversation in the world, & most of all to you-wards. 
d 2. Cor. 2.17.  For we are not as many, which make merchandise of the word of God: but as of sincerity, but as of God in the sight of God speak we in Christ. 
e 2. Cor. 6.3.  We give no occasion of offence in any thing, that our Ministry should not be reprehended: but in all things we approve ourselves as the ministers of God, In like manner, he willeth his son Timothy to keep the 
f 2. Tim. 1.13.  true pattern of the wholesome words which he had heard of him, and to fly from the lusts of youth, 
g 2. Tim. 2.22.  and follow after righteousness, faith, love, and peace: & showeth that every Bishop must be 
h 1. Tim. 3.2.3.  unreprovable, temperate and modest. Ministers (saith Prosper) must not only instruct the people with the example of a good life, but should also show them by preaching boldly, both the penalty which abides the rebellious, and the glory which belongs to the obedient. The Doctor of the Church (saith Chryostome) by teaching and living well, 
In Mat. 25.  teacheth the people how to live well: but by living wickedly, teacheth God how to condemn him. Aaron was appointed to wear Thummim on his breastplate upon his heart, and 
i Exod. 28.30.36.  a plate of pure gold upon his forehead, whereon was graven, Holiness to the Lord. So every Minister should have the Thummim of an upright heart, & carry the golden plate before him of an holy life.  
The Ark was commanded to be 
k Gen. 6.14  pitched within and without with pitch: so should every minister be pitched with grace on the inside of his heart, and on the outside of his life; and so he shall be better armed, against wind and water. The Snuffers of the candlestick for the 
l Exod. 35.38.  Tabernacle, were commanded to be made of pure gold: those that snuff others should be pure themselves. Turpe est doctori, cum culpa redarguit ipsum: It is a shame for a man to correct another, and not to direct himself, or to weed his neighbour's corn, and to suffer the weeds to choke his own. It is a shame for a Physician, to proffer Physic to others, and yet to see and suffer himself to rot with diseases. Physician first cure thyself. Pluck 
m Mat. 7.5  forth thine Own moat, thine Own beam first. He that admonisheth another of that, wherein himself remaineth wilfully faulty, doth give him the clear wine, and keepeth the dregs to himself; resembling a Dial or Watch, which profit others by showing how the day passeth, but themselves nothing at all. They which teach well, and live wickedly, confute their doctrine with their deeds, and condemn their practice by their preaching, and so make themselves abominable to God and man. For unto the wicked God saith: 
n Ps. 50.16.17.  What hast thou to do to declare mine ordinances, that thou shouldest take my covenant into thy mouth, seeing thou hatest to be reform, and hast cast my words behind thee? And speaking to some corrupt and ungodly Priests, he saith; Therefore 
o Mal. 2.9.  have I also made you to be despised, and vile before all the people, because ye kept not my ways, but have been partial in the Law. A good 
p Reu. 3.1.  preacher living lewdly, may have the name of life, as the Angel of the church at Sardis had, yet he is dead in himself. He may by God's blessing benefit another, but he is his own bane; like a post set in the way, which rots itself, whiles it stands to direct others. Let us therefore look well to ourselves.  
The 
q Exod. 27.20.  lamps of the Tabernacle were to burn always, and therefore God commanded, that their oil should be pure olive beaten. Ministers are, or aught to be Lamps to the people; therefore that they may shine alway to give them light, their oil must be pure, they must strive to be perfect. 
r Ps. 93.5. Isay. 52.11.  Holiness becometh God's House for ever. Be ye clean, that bear the vessels of the Lord. Be holy like your Master. 
s Ps. 25.14  For he revealeth his secrets to them that fear him, and walk before him. The weights and measures of the Sanctuary were twice as big as the other: so the virtues of the Ministers of the Sanctuary, should much exceed other men's. They ought to be Glasses, to admit and transmit the Sunbeams of God's graces; therefore they should be bright and clear. The Stars are free from elementary corruption. Ministers are as Stars to give light unto the sons of men; let them therefore be free from worldly pollution. They labour to present the Church a pure Virgin unto Christ her Husband: let them therefore labour against impurity in themselves. Gregory Bishop of Nisse saith of Basill the great, that he desired▪ (Per puritatem appropinquare Deo) to draw near to God by purity. It is said of Bucer that he brought all men into such admiration of him, that neither his friends could sufficiently praise him, nor his enemies in any point, find fault with his singular life and sincere doctrine. A godly life and good doctrine, should be wedded, without divorce in every minister. 
u Mar. 10. ●. Leuit. 6.13.  That which God will have coupled, let no man put asunder. The Priests kept the fire burning upon the 
x Mat. 5.16.  Altar continually, and never let it go cut. So we that are Ministers, should keep the fire of God's graces, continually burning upon the Altar of our hearts within us, and the lamp of a virtuous life shining alway without us, that men may see our good works, and glorify our father in heaven. A licentious life robs the tongue of her liberty, and disgraceth the Teacher; but an honest heart accompanied with a religious life doth commend the owner, and makes him bold, as a Lion, and undaunted in delivering the tru●h. Ministers are the 
y Mat. 5.13.14.  Salt of the earth; therefore they must be both savoury themselves, and also season others with the salt of wholesome doctrine and of an holy life. They are the Light of the World to give light unto others by their life & learning They are called Presbyters (Priests) or Elders; therefore they should cast off all youthful lightness, lusts, and inconstancy, and attire themselves with such sanctimony and Christian gravity, as may procure them reverence and authority with the people; like the highest Planets, Saturn, jupiter, Mars, that are of the slowest and most regular motion. Ministers should be like 
z Eccl. 5●. 6.7.10.  Simon the son of Onias, who was as the morning star, and as the Moon at her full, as the bright beams of the Sun, & as a fair and fruitful Olive tree. They should shine and glister in God's Temple, and show themselves live olives, fruitful in good works, & godly exhortations. Sincere doctrine and virtuous conversation are as two shoulders or Pillars▪ whereby they are to bear up God's Church, God's Ark. He which preacheth sound, and converseth loosely (coetum aedificat voc●, infernum vita) edifieth Church by his doctrine, but Hell by his deeds. An evil Pastor (saith Augustine) destroyeth as much with his wicked conversation, as he buildeth with his doctrine. On the contrary, a godly life is a good sermon, though not vocal, yet visible and real. Herod reverenced john Baptist, because he was a 
a Mar. 6.20.  good man, not because he was a good Minister. The people respect the life more than preaching: & think it better to do & say not, then to say and do not. Therefore the Apostle wisely exhorteth Timothy to show himself 
b 1. Tim. 4. 1●.  a● example in word, in conversation, in love, faith, and purity. Charitas a seipso: Love begins at home. He that neglecteth himself is not fit to take care of others. An evil servant seldom proves a good master. A bad Disciple seldom makes a good Doctor. He that doth not instruct himself is unmeet and unworthy to instruct others. Therefore Paul adviseth the Ephesian Elders to look to themselves first; 
c Act. 20 28.  Look to yourselves, and to the whole flock And to the 
d 1. Cor. 9 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Corinth's he saith; I beat down my body and bring it into servitude, (for the body, like fire and water, is but a naughty master) lest by any means after that I have preached to others, I myself should be reproved. To say well (saith ●eda) and to live badly, is nothing else then for a man to damn himself with his own voice, in Ps. 18. Thou art (thou sayest) a guide of the blind, a teacher of the unlearned, and a light to them which sit in darkness. It is well: 
e Rom. 2. 2●.  Thou therefore which teachest another, teachest thou not thyself? Thou that preachest a man should not steal, dost thou steal? Thou that sayest a man not kill, wilt thou starve the soul by withholding the food, that is convenient for it? Thou that sayest a man should not commit adultery, dost thou commit adultery? Thou that abhorrest Idols, dost thou commit sacrilege? D●rest thou practise that thyself, which thou preachest against in others? Thy state is lamentable. 
f Lu. 12.47.  He that knows his masters will and doth it not, shall be beaten with many stripes: and 
g jam. 4.17  to him, that knoweth how to do well, & doth it not, to him it is a sin. And thy condition without repentance is like a Candlestick, that sees nothing itself, but carries a candle for others to see by. Thou mayst be a means of grace unto others, and perish for lack of grace thyself. Thou mayest help to build others, and rot in thine own ruins; like the Carpenters, that built Noah's Ark, which saved him and others, and were drowned themselves in the flood. And beside, thy wicked life is very scandalous and hurtful unto many, that make examples their laws, and the practice of their Superiors to be as precepts and patterns for them to follow. An● if the root be rotten, what may be thought of the branches? If Ministers be profane themselves, who like roots should convey piet● to the people, what can be expected at their hands besides profaneness and Atheism, unless God in mercy do restrain, and guide them? For the wickedness of Ministers (is serpens malum) doth creep like ivy, and spread like a leprosy, and is as pestilent and infectious as the Plague. Therefore the Lord saith; 
h jer. 23.15.  From the Prophets of jerusalem is wickedness gone forth into all the land. Wherefore let every Minister behave himself in God's house discreetly. 
i jer. 23▪ 28.  He that h●th his word, let him speak it faithfully, let him handle it sincerely: and withal let his life be honest. For other wise (as Nazianz●ne teacheth,) He reacheth that with one hand, which he raketh away with the other: he both abuseth his place, and dishonoureth his Master. If ever he mean to do good, let him be good. As the fire must be hot, before it can he●te the slander by: so if thou desirest to make other men religious, be religious thyself: be first hot thyself, and thou are likely to make thy neighbour, that stands by thee, and looks upon thee, fervent and hot also.   

CHAP. 8. Ministers must have skill, as well as will, to discharge their office.  
THirdly, a Workman must have skill to perform his work. So should a Minister. For what should he do with God's sword, tha● knows not how to use it? It is 
a Heb. 4. 1●  sharp and piercing; it is fit therefore that he which is to handle it, should have skill to use it▪ that he may know when to shake it, and when to sheathe it; when, whom▪ where, and how deep to strike with it.  
Ministers are to we●re the ke●es o● God's kingdom at their girdles. Les● therefore they should lock, when they ought to lose, and open; whe● they ought indeed to shut, they mus● be men of knowledge, and not nou●ces, void of good understanding an● dexterity to perform their duty 
b 1. Tim 3.2.  Paul requires that a Minister should be apt to teach. If he be not (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) able and apt to teach, 
2. Tim. 2.24.  how shall he b● (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a teacher, as every minister ought to be? If he be, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) unlearned, how shall he be (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a scribe able to interpret the Oracles of God learnedly? The 
c 2. Tim. 2  Minister of God must (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) divide and cut out the word of truth aright unto the people. But how shall he be able to divide it rightly, when he cannot (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) divide at all, because he wants the knife of knowledge, wherewith he should divide it? What though a man have a plough, if he know not how to plow? What if he have a net, & know not how to cast it? What though he have a salve, if he know not how to apply it? And what though a man have an axe, if he have no skill to use it? So what can that man do, that hath the word of God, which is as a plough, a net, an angle, a salve, and an axe, if he have no ability, no activeness and skill to use and handle it?  
The 
d Math. 6.22.  eye is the light of the body: if it be blind, how dark is that body? 
Mat. 5.14.  Ministers are the light of the world, and as the Eyes of the Church. Now, if they be destitute of light and sight, the world must needs be dark, and that Church must needs be blind: or else God the 
e jam. 1.1.  Father of lights must confer sight and light, and illuminate them extraordinarily. 
f Isay. 50.4.  Esay saith that the Lord gave him the tongue of the learned, that he might know to minister a word in due season to him, that is weary. Good shepherds and thriving merchants had need to have knowledge and experience. Ministers are the Shepherds & Merchants of Almighty God; therefore they should have skill (as well as will) to keep his sheep, and husband his wares, that his gain may be the greater, and his fold the fuller. This is the note (saith that holy Martyr of God, Bishop Hooper) to know the Bishops and Ministers of God from the Ministers of the Devil, by the preaching tongue of the Gospel. The 
g Mal. 2.7.  Priest's lips shall preserve knowledge, saith the Lord. It is a precept, and not a promise. And the people were enjoined to seek the law at his mouth. Therefore in reason he should be skilful in the law. It is labour lost to seek a thing, where it is not. In vain do men g● to a Well, that hath no water in it. Now if the Priests in the time of the Law were by God's appointment to be men of knowledge, is it fit that the Ministers of the Gospel should be ignorant; especially there being so much knowledge in the world, as there is at this day? Ministers are Gods Nurses: but if their breasts be dry, how shall his children thrive, that are committed to them: jeremy writeth of a calamity, which befell the Israelites, wherein the 
h Lam 4.4. Lam. 2.11. 12.19  tongue of the sucking child did cleave to the roof of his mouth for thirst, and in which the children and sucklings did swoon in the streets, and for hunger died in their mother's bosom. A very pitiful and sore distress. Verily, as lamentable is their condition, which 
i Pro. 29. 1●  never have the bread of God's word broken unto them, and the sweet milk of wholesome exhortations and instructions powered out before them to feed upon. Ministers are Gods 
k Mal. 2.7.  Messengers; therefore they should have knowledge to deliver their message discreetly. They are seers and overseers; therefore they should have eyes to see and oversee. They should be able to discern between vice and virtue, between light and darkness, between truth and falsehood, between Sarah and Hagar, between a judas and a jonathan, lest they take the one for the other, as Ixion did the cloud for juno. And if the 
l Mat. 15.14.  blind do lead the blind, both of them are like to fall into the ditch. Those ministers then that cannot teach the people in some competent manner, are too defective; not much unlike a cipher, which fills a place, and increaseth the number, but signifies nothing: and something like to Players, which do sometimes represent the persons of Princes, but are not so themselves. Xanchius saith, that they only are called of God unto the Ministry, which besides their godly conversation, are able to deliver wholesome doctrine unto the people. Quos enim eligit, ac vocat▪ for those whom God doth elect and call to any function, he doth also endow them with such necessary gifts, as are meet for that function.   

CHAP. 9 Ministers must be faithful and painful  
FOurthly, a labourer must be diligent, faithful, and industrious. And such a one must every Minister show himself to be. It is required in the 
a 1. Cor. 4.2.  disposers of God's secrets (as Ministers are, that a man be found faithful. Preach the word (saith the holy Ghost,) 
b 2. Tim. 4.2.  be in stant, in season and out of season▪ Cursed is he, 
c jer. 48.10.  that doth the work of the Lord negligently. If we be diligent in our own affairs, how much more diligent should we be in Gods? 
d Pro. 27.23.  Be diligent (saith Solomon) to know the state of thy flock, and take heed to the herds. Must men look to their cattle with diligence, & shall not Ministers look diligently to the souls of men? Idleness for a time may be pleasing, but in the end thereof it will bite like a Cockatrice, and hurt like a Serpent. If men be careful to save their sheep from dogs, wolves an● foxes, if they be diligent to preserve their corn from being cropped and wasted with birds and beasts, and to keep their houses from being burnt with fire, or beat down with tempests; how faithful and laborious should all the Lords Ministers be to preserve his corn from being eaten up or trodden down? How careful should they be to defend his house from the fire of contention and schism? And if fire have taken hold on it▪ how painful ought they to be in ●●aking of it, and hindering it from proceeding further? If the Devil 
e job. 1.7.  compass the earth to and fro, and like a ramping and roaring 
f 1. P●t. 5.8.  Lion seek whom he may devour; If the 
g Mat. 23.15.  Pharisees would compass sea and land to make one Proselyte, one of their faith and faction; And if Popish priests (whose faith and allegiance is pinned, upon antichrist's back) do venture life and liberty to subvert the true faith, and to increase the number of Romish Catholics; what pains should the Ministers of Christ jesus take? what labour should they refuse to maintain the faith, to save the souls of men, and to increase the number of true Believers, true Catholics, orthodoxal Christians? They look for hire, therefore they ought to labour: no work, no wages. 
h Pro. 27.18.  Indeed he that keepeth the figtree, shall eat of the fruit thereof: and he, that waiteth upon his office, is worthy maintenance: but he which 
i 2. Thes. 3.10.  will not labour (and can labour) must not eat, though he would eat. Possidonius writeth of Augustine Bishop of Hippo, that he taught and preached privately and publicly, in the house and in the Church; resembling the practice of Paul, who (like a faithful Teacher) 
k Act. 20.20.27.31.  kept back nothing, that was profitable, and in three years space revealed all the counsel of God (behold his diligence) teaching openly, and throughout every house, and by the space of three years ceased not to warn every one both night and day with tears: behold his fidelity, industry, and compassionate affection. Chrysostome saith, that the Minister of the word ought to be diligent as an Husbandman, and careful as a shepherd. As diligently (saith Latimer) as the husbandman plougheth for the sustentation of his body, so diligently must Prelates and Ministers labour for the feeding of the soul: both the ●loughes must be st●●l going, ● most necessary for man. And again: The Scripture calleth it (the preaching of the word) meat, and not Strawberries that come but once a year, and ●●r● not long, but are soon gone. But ●t ●● meat, it is no dainties. The people must have meat that must be familiar, continual, and daily given then to feed upon This was the judgement of that ho●● Martyr: and his practice was not different. For (as M. Fox saith) he preached for the most part every Sunday twice, yea when he was 67. years o● age, and had received a bruise by the fall of a tree. Like was the practice o● Ambrose Bishop of Milan, who● Augustine heard (as he doth report) preach the word of truth sound (Omni Dominico) every Lord's day. This was the practice of tho●e blessed Saints. This is the will of God, and the duty of all godly Ministers; as doth evidently appear by the consideration of Paul's exhortation to the Elders (or Ministers) of the Church o● Ephesus. 
l Act. 20.28.  Take heed (saith he) to all the flock, whereof the holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with that his blood.  
First, let us consider that we are the Ministers, not of man, but of God omnipotent, who will kindly reward all that come unto him, and labour for him with an honest heart, & a good intention, 1. Pet. 5.4.  
Secondly, let us also remember that we did not thrust ourselves into his service, but that he chose and called us; and therefore our labours are not arbitrary, but at his disposement and dispensation. Thirdly, we are not called to live in idleness, but to attend, to oversee and feed.  
Fourthly, our labours are not spent upon beasts, but upon men like ourselves, and not about earthly things, but heavenly. Fiftly, our pains belong properly & principally to Gods 
m Ephes. 4 12.  own people, even unto such as his Son hath redeemed with his own blood, his best blood, his hart-bloud. 
1. Pet. 5.2.  If jacob was consumed in the day with heat, 
n Gen. 31.40.  & with frost in the night; if he endured such hardness for Sheep, for beasts, yea for his Father in laws sheep; shall we take no pains for men? Shall we neglect the Sheep of Christ jesus? Shall we bestow no pains upon the people of God, who is our most gracious father, and more tender hearted then our natural fathers are, or can be to us?  
Sixtly, we should consider, that these about whom we labour, are subject to many dangers. Satan & his Angels, the world & their own corruptions are all of them mortal and most pernicious enemies unto their souls. And our labours are through the operation of the Spirit very helpful and commodious both to preserve them from evil, and to conserve and strengthen them in that which is good, yea and to pull them out of the jaws of the Devil, and out of the briers of wickedness. And therefore we should take the greater pains, and think no time nor travel misspent, which we shall spend this wa●.  
seventhly, we preach against the idleness of men in all other callings, and that not without good cause: for it was 
o Ezek. 16.49.  one of the sins of Sodom, & is unprofitable to all states. Wherefore we ought in no case addict ourselves to so base a sin. For otherwise we shall weaken our own credits, and expose ourselves to shame and obloquy. A black spot is soon espied in white paper: Ministers are much marked: and few travelers there are, if any at all, which would not have their ways as fair as their Neighbours. Moreover, the Scripture calleth us Pastors. But Pastors must 
p Pastoris est pascere, n●n deglubere.  feed their sheep, and not forsake, nor flay them, nor starve them through indiligence and oscitancy. The flock must be more regarded than the fleece. Paul sought 
q 2. Cor. 12 14.  them, and not theirs: the men, and not the money. And, 
r 1 Cor. 9.17  Woe unto me (saith he) if I preach not the Gospel. He was exceeding 
s 2. Cor. 11.23.  toilsome in his Ministry, in labours abundant. Jude saith, that he gave 
t jude. 3.  All diligence to write of the common salvation. The 
u Reu. 2.2.  Angel of the Church of Ephesus was by Christ commended for his works and labour. The ancient Prophets, & those worthy men of God, which he raised up for the revealing of that man of sin, and the restoration of the truth, as Luther, Zuinglius, Oecolampadius, Bucer, Calvin, Martyr, jewel, etc. were exceeding diligent and laborious. It is said of that blessed Martyr of God Master Bradford, that he preached the time, that he remained prisoner in the Counter twice a day continually, except sickness hindered him.  
Being therefore compassed and covered with such a cloud of painful Ministers, let us break through all obstacles, and run the race of our glorious calling, performing whatsoever doth appertain unto us with all patience, diligence, and fidelity. All, even all is little enough, and too little. Honour is set before us: the Spear of vengeance is shaken at us: the Cannon of God's wrath is planted against us: the Constitutions of the Church do call upon us: the Commandment of the great God doth urge us: and the holy Scriptures do spur us to the quick, and afford many firm and invincible arguments to provoke and persuade us to the vigilant, faithful, and laborious execution of our office; Let us therefore respect and tend it, and behave ourselves like Labourers, that need not be ashamed.  
Solomon saith, He that withdraweth the 
u Pro. 11. ●6.  corn (which is the food of the body) the people will curse him; and shall we think that he can escape a curse, which refuseth to preach, and so withholdeth the corn and the food, wherewith the soul should be said? But as blessing shall be upon his head, that selleth corn: so he that preacheth the word of truth, and bringeth forth like a good Steward, both new and old out of his treasure unto the people, and breaketh unto them that bread, that doth relieve the hungry soul (if he do it with care and conscience, and with a purpose to glorify God and to benefit his Church) he shall without doubt receive a blessing both from God and man.. The Lord from heaven shall bless him, and his people shall applaud and laud him. And as 
x Pro. 27.18.  Solomon saith that the servant which waiteth upon his Master, shall come to honour: even so surely they, which attend upon their Ministry, shall be advanced. They shall have honour in the hearts of the people. And if God see them fit for further honour, they shall not want it. Let them therefore be watchful and industrious. And indeed, there is no time since the light of the Gospel broke out unto us, wherein greater diligence and fidelity is required at the hands of all God's Ministers, than now. For Probitas laudatur, & alget: virtue is commended in word, but contemned in deed. Learning is little respected: Vice flourisheth, wickedness increaseth: Papisme sprouteth afresh: Atheists and Epicures swarm like the 
y Exod. 8.24.  flies of Egypt: and of 
z Act. 20.30.  our own selves do many men arise speaking perverse things, to draw disciples after them; being ready to say with those in Esay; 
a Isa. 65.5.  Stand aloof, come not near me: for I am more holy than thou; being self-conceited, and distracted with fantastic questions, and impertinent affairs, and possessed with an erroneous, turbulent, unstable and blind spirit; leaving jerusalem in stead of Babel, even their mother that brought them forth & bore them; because, they say, she is clad with a Babylonish garment, and not with one of their spinning. Wherefore greater diligence and attendance should be given, lest God's house be fired over our heads, lest his plants be spoiled, lest his vines be broken down, lest his flowers be rooted up, and his garden be defaced and overgrown with weeds. For howsoever Atheists, Papists, and Schismatics be loose in their heads, yet are they tied fast together by the tails (like 
b judg. 15 4.  Samsons foxes) with a firebrand of mischief in the midst to spoil and burn up God's corn, and to set fire on his ricks, if they be not with great care and labour prevented.  

Note.  But yet, though every Pastor must be painful, it doth not therefore follow that they should all be equal in pains. For there are diversity of gifts, variety of ages, distinction of places, and difference of strength and ableness. But if they do that, which is fit for them, and which God claims of them; if there be 
c 2. Cor. 8.12.  a willing mind to perform that, which they can, it is accepted with him, who accounteth the good will for the work itself. Neither is all labour the same labour. There is hand-labour as well as lip-labour. And he, that sitteth at the helm, may labour as wel● as he that is upon the hatches. But let no man flatter himself. For 
d Gal. 6.7.  God is not (neither will be) mocked. He 
e jer. 17.10.  searcheth the heart, and recompenseth every man according to his works. Thou dost but dance in a net, and delude thyself. His eyes are never shut, and 
f Heb. 4.13  all things are naked before them. There is not a 
g job 42.2,  thought hid from his knowledge. fig-leaves, frivolous & feigned excuses, subtle and sophistical evasions cannot serve thy turn, they cannot cover thee. He will find thee out: and 
h Heb. 10.31.  it is a fearful thing to fall into his hands.   

CHAP. 10. Ministers must be cheerful in discharging their office.  
FIftly, a Labourer should be cheerful and alacrious in his business, delighting to see his work go forward. And this alacrity must be in all God's Ministers. 
a 2. Cor. 9.7.  God loveth a cheerful giver: even so likewise he loveth a cheerful workman. Men must not give their alms grudgingly or of necessity: so Ministers should not grudge the Lord of their labours, but be free of them. Christ died freely for his sheep, without the least constraint; why then should not his Ministers feed them freely without compulsion or grudging? To feed them is far less than to die for them. David and his subjects offered 
b 1 Chron. 29.6.9.  willingly to the building of a material Temple for the Lord; why then should not we labour willingly, that he may have a spiritual Temple to dwell in? yea by how much the spiritual is more excellent than the material, even so much more willingly we ought to labour that the building thereof may go forward. Every man is willing to receive wages, then let him be willing to work. Paul saith, that 
c 1 Cor. 9.17.  he hath a reward if he preach the Gospel willingly. Men are usually very cheerful about their own affairs, as in seeking worldly promotion, profits & pleasures; and is it seemly for Ministers to be liveless and leaden-spirited about spiritual and celestial labours, as in building God's Temple, and in bringing men to promotion in heaven and to the perpetual pleasures of that blissful paradise? Shall the Devil labour alacriously to seduce and pervert men, and shall not they strive as stoutly and as cheerfully to convert and save men? The wicked are very forward to commit the works of wickedness; and shall they be backward to sm●te down wickedness, and to practise the works of godliness? Shall wickedness be 
d job. 20.12 Prou. 4.16  sweet to the wicked? Can they not sleep, except they have done evil? Doth their sleep leave them, except they cause some to fall by them? Are they so cheerful in evil? And shall not we be as cheerful in the works of our calling, that we may make some to rise from sin, and surcease from wickedness, and come out of the pitfall, and snare of Satan? Why should not our labours be sweet and pleasing to us, seeing they be commodious, commendable, and commanded? A man will gladly save his Oxen from perishing, and his sheep from rotting; and shall not we labour as gladly to save men from destruction, and to keep the sheep of Christ jesus from rotting in their sins? Wilt thou willingly help thy sheep out of the ditch, and save her from drowning; and wilt thou not as willingly labour to draw forth one of Christ's sheep out of the ditch of iniquity, that it be not drowned with the waters of wickedness, and be stifled with the mud of sinfulness? A man is very nimble and ready to preserve his fields from spoiling, his house from burning, and his children from pining; and shall not we be as nimble, as alacrious, and as ready to preserve God's field from being wasted, his house from being burnt, and his children from perishing and pining away for want of food to comfort and uphold them? Willingly will every faithful shepherd feed and govern his flock, which is committed to him. And so Peter speaking to the shepherds of that Archpastor Christ jesus, exhorteth them to perform their duty with alacrity. 
f 1. Pet. 5 2  Feed the flock of God, which dependeth on you, caring for it not by constraint, but Willingly: not for filthy lucre, but as of a Ready Mind. 
g Act. 2●. 24.  I pass not at all, (saith Paul) neither is my life dear unto me, so that I may fulfil my course with joy.   

CHAP. II. Ministers must be valorous, not timorous.  
Sixthly, a labourer ought to be courageous and hardy. No discouragement, nothing at all must daunt him, nothing must fray him from his work, and put him out of his right bias. And they, that are to contend and encounter with that roaring Lion, had need to be Lion-like, valorous and undauntable. The 
a Neh. 4.17.  Builders of the ruined walls of jerusalem did their work with one hand, and with the other held a sword. Even so those, whom God hath called to repair jerusalem the praise of the world, should build with the armour of the Spirit about them, being full of Christian zeal and fortitude, and wise to prevent the stratagems and assaults of all Sanballates, Arabians and Ammonites. They were not cowards that built those walls: neither should they be cowards that work in this building. For here want no enemies: here is both fraud and force. 
b Eph. 6.12  We wrestle not against flesh & blood, but against Principalities, against powers, against worldly Governors, the Princes of the darkness of this world, against spiritual wickednesses which are in high places; even against Satan & all the Yeomen of the black Guard. And therefore we had need to be full of spirit, and spiritual valour. jeremy was forbidden under the pain of death to 
c jer. 1.17.  fear their faces, to whom he was to Prophecy. And the Lord speaking to Ezekiel saith; I have made thy forehead as the 
d Ez. 3.9.  Adamant, and harder than the flint. Fear them not therefore, neither be afraid of their looks. By which we see that God would not have his messengers outfaced, but that they should boldly deliver their message to his people. He which winketh at false doctrine, and reprehendeth not the sins of the time and place wherein he liveth, and dares not for fear of contempt or disgrace admonish the persons that offend, is unworthy and unfit to be a Minister: who ought to be zealous and courageous, dreading 
e jer. ●. 8.  no man's face, but should speak, exhort, and 
f Tit. 2.15.  convince in all authority, and show the people their 
g Isai. 58.1.  enormities without fear or partiality. Yea he, that winketh at wickedness, and heretical doctrine, and doth not oppose himself unto it, is guilty of it: and is in mind a Fugitive, though he move not from his charge in person. Quia tacuisti, fugisti: tacuisti, quia timuisti: Thou hast fled (saith Austen) because thou hast held thy tongue. Veritatem negat, qui eam non libere praedicat: He denieth the truth (saith Chrysostome) which doth not preach it boldly. Although (saith Austen) he live well, and yet be either ashamed or afraid to reprove them, that live ill (cum omnibus, qui eo tacente pereunt, perit.) He perisheth with all those, which perish whiles he sees and says nothing. Aug. grad. 1. Abus. I am full of power by the Spirit of the Lord (saith Micah) 
h Mich. 3▪ 8.  and of judgement and of strength, to declare unto jacob his transgression, and to Israel his sin. Eliiah told Ahab to his 
i Kin. 18.18.  face, that it was he, and his father's house, that troubled Israel. Michaiah likewise boldly told him, that he should not return in peace from fight against the Syrians, though his speech vexed him. 
k 2. Sam. 2.9.  Nathan told David plainly of his uncleanness and murder, & that without fear. Isaiah saith, that he had 
l Isay 50.7  set his face as a flint. And so it seemeth: for he paid them home, he feared no colours, but was as bold in taxing, as they were in offending, 
m Isay 50.6.  He gave his back to the smiters, and his cheeks to the nippers, and hid nor his face from shame and spitting; reproving (notwithstanding all disgraces) both the Princes and the People with great fervency and boldness of speech. This was the practice of john Baptist: Christ▪ Paul, and of all the holy Prophets, and aught as occasion serveth, to be imitated 
n For sheep ma● be driven to the ●acks: but Lions must be fed at the staves end, lest ●hey feed on them, that would ●●ed them  wisely of all the Ministers of God.  
This serveth to condemn the coldness and fearfulness of those face-fearers, that dare not rebuke sin, especially in the audience of the sinner: and which teacheth the truth through fear (as it were) in riddles, ambiguously and in the clouds, running (as I may say) between the skin and the flesh. But such fear is not the fear of God, but the fear of man.. And (as Bishop jewel speaketh) accursed be that modesty, that drowneth or hideth the truth of God. And accursed (I say) be that fear, which makes a man silent, when he ought to speak: and dumb, when he should 
o Isa. 58.1  lift up his voice, like a trumpet, and show the people their sins. Yet here we must all remember that our zeal be directed by knowledge, which should alway go before and make way, and that wisdom and pity go with our valour, that all our reproofs and admonitions be performed in love and in the 
p Gal. 6.1. 2 Tim. 2.25.  spirit of meekness, with long suffering and patience, without rage and rancour. Esay might cry, but not roar. We ourselves are men, and may err. And if we stand, when others fall, it is by God's grace, and not through our own goodness. Neither is it lawful to rebuke sin with sin, and to make ourselves sinners by disorderly taxing of sinners.   

CHAP. 12. Ministers must persevere in the faithful execution of their function.  
Seventhly, a labourer must be constant, and not give over, till his task enjoined him be fully finished. So the Minister of God should continue constant in his labours for God. The love of the world must not make him leave his labours. He must not leave without the leave and liking of his Lord, that called him. His own conceits must yield unto his calling: and his fancies must not make him craze his faith. It is better to beat them, as Abraham beat the 
a Gen. 15.11.  Birds, that hindered him, then by bending to them, to break lose from his calling, or to be beat from his business, as being unworthy of it, or unfit for it. And in a word no fear must fray him: no terror must amaze him: nothing must make him fly oft of the hooks. Shall the obstinacy of the people? Although (saith Chrysostome) I be not ignorant that I speak in vain, yet will I not give over: for so doing I shall be excused before God, although no body would hear me, in 3. Chap. joh. And it may be with continual shewring upon them, their hearts will at length relent and wax soft. Shall their rage, their choler? The frantic (saith Augustine) will not be bound, neither would such, as are troubled with a lethargy, be roused: but charity persevereth to castigate the frantic, to stir up the lethargique, to love them both. Both are offended, but both are loved. Both of them being molested, so long as their disease continueth, doth take it ill that you should so trouble them: but both of them being cured they do rejoice. Shall threats & disgraces? Shall the malice & envy of the wicked? was not Christ disgraced, maligned, calumnized, & evil increated? Were not all his Apostles hated & persecuted? Shall poverty drive thee from thy calling, or make thee to faint in thy calling? Was not Christ poor to Man, that he might make thee rich to God? And were not his Apostles poor? Gloriosa in sacerdotibus Domini paupertas: Poverty (saith Ambros●) is glorious in the Priests of God. A cross it may be to them, but not a curse. Paul was a man of much affliction, yet saith he, 
b 2. Cor 4▪ 1.  Seeing we have this ministry, as we have received mercy, we faint not. Non fecisse, sed perfecisse virtutis est: To work is not so commendable, as to continue constant in working, till the work be brought to perfection. Ministers must be like the salt waters, which having once begun to flow, continue flowing, till they come to their full 'slud. A candle being once lighted, burneth on so long as it lasteth, except it be put out with violence. Even so they (as candles) being once lighted, & set in the church, as in a candlestick, to give light unto the people, by holding out the lamp of light, that is, 
c Psa. 119.105.  the word of God, they should burn bright continually; Aliis inseruientes, semet●psos consumentes, spending themselves, like lamps or torches, in serving & shining unto others. Solomon left not building of a temple for the Lord made of lifeless stones, until it was built up. So should they continue constant in building his temple made of 
d 1. Pet. 2.5  living stones, till it be brought to perfection, if in this life it were possible. They should do their best endeavour, and languish not. 
e ovid.  Vt desint vires, tamen est laudanda voluntas. Paul laboured constantly in his calling, till God called him away by death. Possidonius saith that Augustine preached the word of God constantly (Vsque ad ipsam suam extremam aegritudinem) unto the extremity of his sickness. Fox saith of Bradford that preaching, reading and prayer was his whole life. These are good patterns, and worthy imitation. Peter saith that he ought in equity 
f 2. Pet. 1.13.  to put them in mind of their duty, whiles he continueth in his earthy tabernacle. The Minister and his Ministry should cease together, and not one before another. Paul commandeth 
g 1. Tim 4 13.15.16.  Timothy to exercise himself in, and to ad●i●● himself unto reading, exhortation and doctrine, and to continue in learning. If we would duly consider that by preaching the covenant of grace is revealed, that God's oracles are explained, and his dispersed sheep brought home and nourished, that faith is thereby wrought and confirmed, and the children of God begotten and conserved, that his house is builded, his field is eared, his sceptre erected, his throne established, his kingdom augmented and Satan ejected; undoubtedly it would move us to a continual and constant execution of our office, without either fainting in it, or forsaking of it. The Sun (we see) never ceaseth moving all the while his course is unfinished. The labourers in the parable wrought unto the 
h Mat. 20.8.  evening, even till their Lord set and sent his Steward to call them from their work. So we, that are the Lords labourers appointed by him to work in his vineyard, and set in the Church, as the Sun in the heavens, to give light unto his people, must labour constantly and move continually till our course be finished, and our task be ended; we must not give over till our hourglass be run out, till our Sun be set, and the Evening of our life be shut in, or until our Lord and Master shall call us from our work, or send a Messenger to fetch us. Solomon saith; In the morning I 
i Eccl. 11.6.  sow thy seed, and in the evening let not thine hand rest. All men ought to be constant in their labours, and never be 
k Gal. 6.9  weary of well doing; much more therefore Ministers, whose labours are most excellent & commodious, & who ought to be to all other men, as that cloudy 
l Nehe. 9 12.  and fiery pillar was unto the Israelites, which led them, and let them see their way to Canaan God commanded that there should be 
m Ex● 27.20.  Light alway shining in the Tabernacle.  
The Church militant is God's spiritual 
n Psal. 15.  Tabernacle. Ministers are the Light, that must shine unto all the members of the Church, yea to those, that yet sit in darkness & in the shadow of death; and that constantly, always and without intermission. The Lord required a sacrifice of 2 Lambs to be offered day by day 
o Ex. 29.38.  continually And it were not unfitting, if ministers did daily in their prayers present and consecrate their people (like those Lambs) unto the Lord. Their duty consisteth not wholly in preaching to them, but also in praying for them, & for the prosperous estate of the whole Church. 
p Isa. 62.6 7.  I have set watchmen upon thy walls, O jerusalem (saith the Lord) which all the day and all the night continually shall not ce●se. Ye tha● are mindful of the Lord keep not silence, & give him no rest, till he repair and set up jerusalem the praise of the world. 
q Luk. 9▪ 62.  No man (saith Christ) that putteth his hand to the Plough, and looketh back, is apt to the kingdom of God. He is in truth neither a fit man for the kingdom of grace, nor a fit Minister for the Gospel of the kingdom. The Lord hath put the sword of his Spirit into our hands. He will have us to hold it constantly, and to shake and brandish it continually never ceasing to kill the sins of the people with it, and causing them continually to die an everlasting death to sin in this world, that they may live an everlasting life from sin in the world to come; and that being covered with the Canopy of God's grace in this life, they may be clothed with the robes of his glory in the life to come. Finally, the Lord hath put his Book into our hands. We must upon all just occasions open and expound it. We must constantly hold it up, and out unto his People. We must not lay it aside, nor cast it into corners. Our hands in holding it must never faint, lest the enemies of God and his Church should prevail and conquer. And so much for the properties of a good workman.   

CHAP. 13. Ministers ought to be peaceable and loving to each other: but yet the refractory must be bridled.  
Doct. 6 LAbourers together.) Seeing that we work together with and for the Lord: seeing all faithful Ministers are the Lords Labourers, appointed by God to husband his field, and to repair and build up his House, we should all agree and love one another entirely, that our work may go the faster forward, and that so we may receive greater comfort and joy. The Psalmist describing the wicked, saith, that 
a Psal. 94.4.5.  they smite down God's people, and trouble his heritage. 
b Psal. 5.9. Psal. 10.7.  Their throat (saith David) is an open sepulchre, and their mouth is full of cursing. 
c Is. 59.8.  Destruction (saith Esay) is in their paths, and they know not the way of peace. But these things do nothing beseem the Ministers of God, who are, or aught to be (Praecones pietatis) the preachers of peace and piety, and not 
d 1. Tim. 3.2  fighters and strikers, but meek, gentle, and studious of concord and amity. 
Tit. 1.7.  The Word, and not the sword is committed by the Lord unto them▪ the word of grace, the word of reconcilement, the sword of the Spirit, and not the sword of Revenge. If his workmen fall to wrangling, how shall his work go forward? God hath hired us to work, and not to wrangle, praedicare, non praeliari. If any man lust to be 
e 1. Cor. 11.16.  contentious, we have no such custom (saith Paul) neither the Churches of God. It is merry with wolves and foxes when the shepherds are together by the eats one with another. Lamentable are those flocks, miserable are those sheep. We should rather bend than band, and bow rather than break, Ferentes non ferientes, bearing one with another, and not biting or beating one another, lest we be devoured one of another. If the builders and plowmen quarrel one with another, their work must needs be hindered. If a kingdom (saith Christ) 
f Mar. 3. 24▪ 25.  be divided against itself, that kingdom cannot stand: or if an house be divided against itself, that house cannot continue. Even so God's kingdom upon earth cannot but be much weakened, and the rearing of his house much hindered, if Ministers (which either are, or aught to be his chiefest instruments to build his house, and to propagate and uphold his kingdom (be divided one against another in factions and hostile manner. Divide, et regna: Divide and reign is no rule for us to practise amongst ourselves. It was not the true, but the counterfeit mother of the child, that said, 
g 1. king 3.26  Let it be neither thine, nor mine, but divide it. If the builders of old jerusalem in the days of 
h Nehe. 4.  Nehemiah had contended one against another, it had been easy for their enemies to have destroyed both them and their building. So if the Builders of new jerusalem, of spiritual and mystical jerulem, do fight and biker one with another, they do without doubt expose themselves and their building to the danger of the enemy, that taketh all opportunity to work a mischief. Divide a ship, and how shall it sail? Divide the Church, and how shall she hold out upon the waters, and not be drowned? There is little got, but much lost by contention. Nimium altercando veritas amittitur: over-hot contention loseth the truth; and overgreat dissension amongst the shepherds scattereth and disquieteth the sheep. The dissension of the 
i josephus  captains was the destruction of jerusalem. But (pace florent omnia) true peace (like April showers) makes all things flourish. Vires unitae sunt fortiores. A threefold cord is hardly cracked asunder. A sheaf of arrows is hardly broken. Thorefore as Labourers of one Lord, as Builders of one House, as plowers of one field, as shepherds of one fold, as keepers of one garden, as dressers of one vineyard, as workmen in one harvest, as watchmen of one city, as soldiers of one captain, as servants of one master, and as sons of one father, let us all agree one with another, being coupled fast together by one spirit, like links of one chain, and as if there were but one temperature of all our bodies, and but one soul within them all. And accordingly let us (unitis viribus, ac toto conatu) jointly labour with might & main, that God's work may go forward, that the powers of darkness may be shaken, that the gates of Hell may be flung from their hinges, and that (sin and sathan being dismounted from their thrones) the sceptre of Christ jesus may be set up in the hearts of his people? If we must love 
k 2. Tim. 3.24.  all men, and if we must be gentle towards all men, is it seemly for us to hate one another? Shall we be spiteful and crabbed one unto another? God is 
l 1. joh. 4.8. ●. Thes. 5.22.  love, and the wellspring of true peace: and the Devil is the father of hatred and enmity; therefore it behoveth all the Ministers of God to be peaceable and loving, that so they may be like the Lord, & unlike the Devil. If we should labour to 
m Rom. 12 18.  have peace with all men, how earnestly should we strive to have it amongst ourselves: 
n ovid.  Nec minor est virtus, quam quaerere, parta tueri. Are all men bound to 
o Rom. 12.16.  be of the like affection one towards another, and is it fit for us, that are, or aught to be lights and guides unto others, to be of a contrary affection one to another: Ought not the 
p Rom. 15.1.  strong to bear the infirmities of the weak, and not to please themselves: Wisdom and lenity will say so. And ought not the weak labour to see their infirmity, and to wax weary of their weakness, that so there may be a sympathy, and no antipathy, peace and not passions, concord and not hostility? It is one thing to be weak, and another thing to affect weakness. It is one thing to show weakness, and another thing to shroud and shield it. It is good to confess it, but bad to profess it. There is a strong weakness, and there is a weakness, that is weak indeed. All weakness is uncommendable, but affected and sturdy weakness is untolerable. This is the peace-breaker, and he must be bridled. Easy salves are for easy sores: b●t gangrenes must be pared off, and fisiulaes must be bitten. The Leper mus● keep his house. And he, that hath the plague about him, must not come abroad. Melius est ut pereat unus, quam unitas. It is better to want one, then lose all. It is better to cut off a finger, then to lose the hand. And an honourable war is better than a servile peace. We must defend our heads, and maintain our freeholds. 
q 1 kings 21.3.  Naboth would not part from his vineyard. He is another Esau that will part with his birthright for a mess of pottage. As we must be 
r Mat. 10.16. Tit. 1.8.  innocent as Doves, so we must be wise as Serpents, and stout as Lions, and beware that too much patience make not the enemy proud and raging. But to return from whence we have digressed, shall Paul pray for the Romans, for other men, that GOD would 
s Rom. 15▪ 5.  make them to be likeminded one towards another, and shall not we pray for ourselves, and labour by all good means, that we may ourselves be so affected one with another? Members of one body are at peace with themselves. The Church of God is a 
t Eph. 5.23  Body, even the mystical body of his son Christ jesus. Now faithful Ministers are Members of this body; therefore they ought like fellow-members to embrace and agree with one another, 
u Eph. 4.3. Gal. 5▪ 26. Eph 5.27  endeavouring to keep the unity of the Spirit, in the bond of peace, not provoking and envying one another, but being subject to one another in the fear of Christ. It were a prodigious sight to see the Pillars of a Temple remove, and rush one against another. The Church is God's spiritual Temple: and godly Ministers are as Pillars to bear it up. Therefore they should stand peaceably one by another, and not justle one with another. The ministers and instruments of Satan can conspire together against God. Wherefore then should not the Ministers of God concord & agree together for God? 
w Luk. 23.12. Act. 4.27.  Herod & Pilate, the jews & the Romans, could join against Christ: why should not we then consent and labour together for Christ, that the Gospel might flourish in the Christian world, and that Christian religion might spread throughout the whole world? As 
x Rom. 15.6.  Paul wished the Romans one heart, that they might with one mind and one mouth praise GOD: even so should we that are Ministers, tune all the strings of our sinful souls, and labour for the sweet consent and harmony of all the affections of our hearts, that with one mind & mouth we may celebrate and preach the Lord, and proclaim the glad tidings of salvation to the sons of men by jesus Christ. Neither is it enough if some of us be thus affected: but we must all (all without exception) put on this mind. In an Instrument we see that one or two strings out of tune mar all the music: and that in a Choir of voices one or two being out of order, do spoil the melody: One jangling bell mars the whole ring. Even so a few factious, turbulent and combustive spirits, that (like Salamanders or Fire-flies) delight in the fiery flames of contention, and are in travel with their homebred conceits, till they have thrust them out (which are something like thorns in a dogs foot, which never leaves licking till he have got them out) I say, a few such disorderly & unquiet spirits, are able & apt (if they be not turned or taken quite away) to mar the music of the Church, and to kindle a fire in it. For by nature we are too like to Gunpowder or Tinder; a few sparks are able, and would set us all on fire, if neither God's grace, nor severe laws and strength of authority did prevent & hinder us. And that I may conclude this point, if ten men did carry a great and weighty burden, & if some of them should kick or buffet one another, their pace would be slakened, their business hindered, & their burden endangered to fall unto the ground. The Church of God is a weighty burden, and Ministers are appointed by God, to bear it upon their backs. Now if they beat and spurn at one another: or if some of them shall contemn kick or buffet one another, though others behave themselves discreetly and orderly: their business must needs be hindered, the Church is like rot only to shake and totter, but in danger also to fall and break. 
y Morbida s●la ●ecus totum ●orrumpit oui●e.  One scabbed sheep may infect a flock, a little fire may make a great flame, a little leaven doth leaven a whole lump of dough, and one Fox may mar a fold. Either therefore let all agree, let all that bear the burden, contain themselves in order, or let them that trouble the rest, be thrust out by order. Better it were that nine did bear it alone in peace, th●n with a ten●h, (though his shoulders were as good as milo's, as strong as Sam●ons) that were quarrellous, troublesome and unquiet.  
As we therefore desire the peace of Zion, and the welfare and prosperity of jerusalem: as we would that the works of the devil should be dissolved, his power weakened, and his kingdom lessened: as we love to see God's corn to thrive, his vines to flourish, and his building to go forward; let us 
z Mark. 9.10.  have peace amongst ourselves, and let us tie our hea●ts fast together with the links of love. It is an 
a Psa. 133.1.  amiable thing for brethren to dwell together in unity. It is a lovely sight to see Ministers (brothers by adoption, and brethren by office: brethren in regard of God's grace and place) to live together in love, as it were in a wedlock of love. Then should they be known to be 
b joh. 13.35.  Christ's disciples, than should God be glorified, his people more abundantly edified, his kingdom enlarged, his enemies scattered, and their own joys increased. We conclude therefore, 
c Virg.  Nulla salus bello, pacem te poscimus omnes.   

CHAP. 14. God is the Architect, Ministers are inferior Agents.  
OF God) For as much as Ministers are the Lords Synergi, his Coworkers, his Helpers, or helping instruments, elected by him, not for any necessity (as if he were not able of himself to save men without their assistance) but of his free pleasure, for the manifestation of his wisdom, power, grace and authority, and for the trial of our obedience, faith & humility, from hence we learn these lessons.  
Doct. 7 First; that God alone is the principal Husbander of his field, and the only Architect of his building. My 
a john. 15.1.  Father (saith C●rist) is the Husbandman. And he that buildeth 
b Heb. 3.4  all things is God. Paul planteth, and Apollo's watereth, but God 
c 1 Cor. 3.6.  giveth the increase. It is the Lord that calleth men to his work, and directeth them in his work, and giveth good success unto their work. 
d Psal. 127. ●1.  Except the Lord build the house, they labour but in vain that build it. 
e 1 Cor. 15.10.  I laboured (saith Paul) more than they all: yet not I, but the grace of God, which is with me. Hence it is that 
f 1 Pet. 5.10  Peter commends the founding and establishing of the faithful unto God. And look what GOD found'st, Satan shall never confound. The Word preached sincerely is not like a physic medicine, which hath virtue in it by nature to cure a disease: but is as a Conduit-pipe, by which God the fountain of grace conveyeth his grace into the cistern of our hearts, when as he pleaseth. Neither are Ministers to be reputed as principal Agents, or authors of man's salvation, but as the lively instruments of God, to whom he hath committed the 
g 2 Cor. 5.19.  word of reconciliation, & the sword of his spirit, to cut down the sins of his children, and to slaughter their carnal lusts and corrupt affections through the mighty working of his spirit, accompanying their ministry. And though Paul take unto him the name of an 
h 2 Cor. 2 15.16.  Architect or master work man: yet he doth not mean that he is so indeed simply & without comparison. But he was an Architect in regard of inferior Ministers: or because he laid the first stone amongst the Corinth's, and planted Christian religion amongst them, as there he showeth.   

CHAP. 15. Godly Ministers may assure themselves of God's protection.  
Doct. 8 SEcondly, seeing Ministers work for God (as Factors under a Merchant) they may well expect his divine protection in the faithful performance of their office. A Lord will maintain the lawful quarrel of his Labourers; specially if it arise of the diligent and honest execution of their duty, by him enjoined. A puissant and magnanimous Prince will defend his Ambassador so long as he carrieth his message discreetly. And shall we think that the Lord of Lords, & Prince of all Princes will not defend & protect his faithful servants & Ambassadors? Yea he will both protect their persons (as the eye of his wisdom shall see fit) & prosper their message in the thing, that 
a Isa. 55.11.  pleaseth him, either to the mollifying of men's minds, as the fire doth wax, or to the hardening of their hearts, as the Sun doth clay; so as that they are unto him the sweet savour of Christ, 
b 2. Cor. 2.15.16.  in them that are saved, & in them that perish: unto these the savour of death unto death, and unto the other the savour of life unto life. And this protection & blessing of God his faithful Ministers in all ages have ever received according to his benign admeasurement, who aimeth always at his own glory which is the utmost mark of all his thoughts. Esay being assured of divine protection saith; 
c Isa. 50.7.  The Lord will help me; therefore shall I not be confounded: therefore have I set my face as a flint, & I know that I shall not be ashamed. And the Lord encouraging jeremy to speak his word boldly, saith, 
d jer. 1.8.18.19.  I am with thee to deliver thee. This day have I made thee a defenced city, and an iron pillar, and walls of brass against the whole Land. They shall fight against thee, but they shall not prevail against thee. Behold (saith the Lord to 
e Eze. 2.3. ●. Acts 18, 9.10.  Ezekiel) I have made thy face strong against their faces, & thy forehead hard against their foreheads. The Lord hath promised that he will not leave us, 
f Josh. 1.5. Heb 13▪ 7.  nor forsake us: so that we may boldly say; The Lord is mine h●lper, neither will I fear what man can do unto me. If we did seriously consider the undaunted courage of Paul and Luther, their great dangers and deliverances, and the admirable good success of their labours, we may see sufficiently, how the Lord graced and guarded their persons, and watered their Labours with a flood of blessings. Now the Lord is the 
h Heb. 1.12.  same, that ever he was; as potent, and as gracious. For 
i ●am 1.17. Isa. 46.10.11.  with him there is no change. His counsel shall stand: and whatsoever he hath determined, it shall be done: his purpose cannot but be performed. Therefore we must not be fainted-hearted, but confident in his mercy. He will cover us with the wings of his grace, and carry us upon the back of his power over all our enemies. He is our Buckler, and Shield of defence; why should we fear? What need we dread? If God be on our side, who can, or who dare be against us? 
k Psa. 84.12  O Lord of Hosts, blessed is the man that trusteth in thee.   

CHAP. 16 Faithful Ministers shall be well rewarded  
Doct. 9 THirdly, we must not only look for his assistance and protection: but we may also assure ourselves of a Reward from him, if we discharge our office with care and conscience as in his sight. A good king will reward and honour a good Ambassador: and a kind Master will not be unkind unto his fairhfull servant. Even so undoubtedly, the Lord (that hath both heaven and earth at command) will honour, countenance and kindly reward all his servants, all his Ambassadors, that execute their office, and carry their message wisely, sincerely, and in love unto his Majesty. Their reward is with God, they shall want no recompense. 
a 1. Cor. 3 8  Every one of them sha' shall receive his wages according to his labour. They that turn many unto righteousness shall shine as the stars for ever and ever. 
b Dan. 12.3.  I have fought a good fight (saith Paul) I have finished my course, 
c 2. Tim. 4.7.8  from henceforth is laid up (in store for me) the crown of righteousness: not a crown of gold, but of glory, of immortal glo●y, and of glorious immortality, purchased by the righteousness of jesus Christ, and promised by the righteous God in mercy, but performed in justice, having past his word to give it. Peter saith that good Ministers shall receive (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) an incorruptible crown of glory: 
h Pet. 5.4  a Garland that shall never wither, a Crown that shall never be corrupted. He that 
e Mat. 10 ●1.  receiveth a Prophet in the name of a Prophet, shall receive a Prophet's reward. By which it is evident that faithful Prophets shall not go unrewarded. And if they that entertain a Prophet, because he is a Prophet, shall not miss a reward, than there is little reason to think that the Prophet himself (behaving himself as a Prophet of God ought to do) shall not be rewarded. The Labourers in the parable received their 
f Mat. 20.8  wages of the Lord of the vineyard, wherein they wrought, so soon as the evening came, and were called from their work by the steward. In like manner so soon as the Lord doth send his Messenger ●eath to fetch us out of his vineyard, and to call us away from our work, he will faithfully pay us our wages; I say not, which we have deserved (for merita nostra, misericordia Domini) but which he of his mere benignity hath from all eternity decreed to bestow upon us.  
The consideration hereof teacheth us to be diligent, and cheerful in our calling. Our labour is not lost: a reward will come: we shall have wages for our work: we shall have pleasures for our pains. All our water shall be turned into wine: and our sorrows into solace. Our Lord is loving, and will not forget the labours of our love, and the toil which we take for him. We have his favour, and we shall see his face: we do now enjoy his grace, and we shall one day be partakers of his glory.   

CHAP. 17. Ministers are greatly obliged unto God: and therefore they should be thankful unto him.  
Doct. 10 FOurthly, seeing God hath made us his Ministers (of the 
a 2 Cor. 3 9  new Testament) & hath given unto us the 
b 2 Cor. 5.2 18. Act. 20.28. 1 Cor. 12.28  Ministry of Reconciliation: seeing (I say) that God hath made us Instruments for him to labour for him in his House and Vineyard: seeing we are become his labourers, his servants that is the Lord of all creatures, both Men and Angels; we are every one taught, ingenuously to confess ourselves to be greatly indebted to him. It is no small favour that an earthly king showeth, when out of his whole kingdom he chooseth some few to be his principal Officers: or shall take one out of many, & make him his Ambassador. And shall we think it a small honour, when God that heavenly Monarch and King of all Kings, shall elect us (
c job 25.6  Worms in respect of himself) and make us his chief Officers in his Church, and his Ambassadors to carry the joyful message of redemption by jesus Christ unto his people? Is it not exceeding great favour, when he that 
d Isa. 57.15  inhabiteth the eternity, swayeth the sceptre of the whole world, shall make 
e job 33.23.  one of a thousand his Messenger and Interpreter, to declare unto man his righteousness, and to the sons of men their happiness, to call them out of the kingdom of darkness, & to lead them the way into heavenly Canaan, a land that floweth with milk and honey, with joys unspeakable▪ with pleasures innumerable, yea with all the good things, and with greater than any man doth comprehend.  
●his his kindness unto us, undeserving it, deserves the gratitude o● our hearts demonstrated to him both in word and work. 
f Psal. 116.12.17.  What sh●● I render unto the Lord (saith David) for all his benefits towards me? I will offer a sacrifice of praise, and will call upon the name of the Lord. I 
g Psa. 145.2.  will bless thee daily, and praise thy Name for ever and ever. 
h Ps●. 4.3.8.  Teach me to do thy will: for thou art my God: let thy good Spirit lead me into the land of righteousness. So should we meditate: so should we purpose: and so we ought to pray. God hath honoured us: let not us dishonour him, but in all things let us seek his honour, and set forth his praise; neither committing, nor admitting anything which we know to be derogatory to his glory, and disgraceful to our glorious calling. 
i 1. Sam. 2.30.  Those that honour me (saith the Lord) I will honour, and they that despise me, shall be despised. If we will not fear to dishonour God, we may justly fear that he will honour himself by us, although it be to our great dishonour. For as Moses said to Aaron, upon the death of his two sons for offending God; 
k Leuit. 10.3.  This is it, that the Lord spoke, saying: I will be sanctified in them that come near me, and before all the people I will be glorified. And who come so near to GOD as Ministers, who are his Watchmen, his Stewards, his Nurses, his Obstetrices, the wayting-men, and dressers of his dearest Spouse; unto whom he hath committed the keys of his treasure, the dispensation of his secrets, the promulgation of his promise, the interpretation of his Oracles, & the administration of his Sacraments? They therefore of all other should be most careful to honour him, and most fearful to dishonour and offend him.   

CHAP. 18. Ministers should be like the Lord their Master.  
Doct. 11 FIftly, seeing we are the Lords Labourers, working together with him, and under him in his Field & Palace of delight, he himself being our Master and director, and the only absolute Architect of that sumptuous building: we are all put in mind to strive to resemble him. For amongst workmen the meanest (if honestly wise) will endeavour to be like the chiefest, not in skill only, but in sober and good conditions, if they see any in him: that so they may win his love, and procure the countenance and approbation of all men, with whom they do converse. And indeed it is no credit for a good master to entertain or have bad men, unlike him in his virtues, though they be ●●ke him in skill. The child labours to be like his father: the handmaid strives to be like her Mistress: the servant will follow his Master as soon as any man: and the Scholar studies to imitate his Teacher: yea and the Instruments of the Devil are very like him: wherefore then should not all God's Ministers labour to be like him? He is their Father, their Lord, their teacher, and their Master. It is no shame to resemble him: it is no disgrace at all (but glory rather) to be said to be like him. He is over all and under none; his perfection is absolute: his skill is admirable, and the depth of his wisdom cannot be sounded.  
All Christians are bound to 
a Eph 5.1.  follow God: therefore much more all Christian Ministers, who in all things ought to show themselves 
b Tit. 2.7 8.  Examples 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 concerning them to speak evil of.  
Do we not see how the world is followed of the men of this world? Do we not see many men imitate great persons in their vanities? Do we not see how one country follows another in foolish and newfangled fashions? Why then should not we that come near to God by ●ur office, strive to draw near unto him by goodness and virtuous moralities? Why should we fly far from him this way, that come so near to him that way?  
The Ministers of Satan are far differing from the Lord our Master: therefore if we will not be like them, we must strive to be like him. And undoubtedly, if Ministers would carefully labour to resemble their master in patience, pity, charity, truth, righteousness, holiness, gentleness, goodness, and in such like properties, they should not only please him, and feel comfort in their consciences, but also win greater estimation to their calling, and lessen their contempt in the world.   

CHAP. 19 The chiefest care of a Minister ought to be, to study how to please the Lord.  
Doct. 12 Sixthly, seeing that we are Gods Workmen, we must beware that we p●each not ourselves, nor the fantastic adinuentions of men, but in 
a 1 Thes. 2.2.3.4.  all things we must approve ourselves unto God: and our only care must be to please his Majesty (who hath entertained us into his special service) contending by all possible means within the lists and limits of our calling, that his affairs committed to our faith, may above all earthly and outward things whatsoever, proceed and prosper. Pastoris est pascere, non piscari: a shepherd should not be fishing, when he ought to be feeding his sheep. Hired labourers must not hinder their masters business to further their own. He that undertakes to help a man, must not absent himself when he should be present: and when he is present, he ought to mind that chiefly, for which his presence is required. 
b 2 Tim. 24  No man (saith Paul) that warreth, entangleth him●elfe with the affairs of this life, because he would please him that hath chosen him to be a Soldier. An honest and discreet Soldier will not cumber himself with those things which may make him unserviceable to his Captain, & unfit for military labours. Ministers are Soldiers: God is their grand Captain: his Coats they wear, and under his Banner they fight against the black Prince 
c Eph. 6.2▪ & 2.2  that ruleth in the air, and against all his troop. The weapons of their warfare are not carnal, but 
d 2 Cor. 10 4.  mighty through God to deturbe the fortresses of the devil, and to ruinate the Castles of iniquity, and the Turrets of all sublimious and transcendent imaginations. Therefore they ought to live like Soldiers, minding their warfare (for their enemy is very puissant and politic, full of stratagems and wiles) and above all things labouring to please their General, that great Commander of the world, entangling themselves with nothing, which may let their faithful service to him. The Apostles thought it not meet to leave the word of God 
e Act. 6.2  to serve the tables. Master tindal saith, that to preach God's word is too much for half a man: it requireth a whole man. Age quod tui muneris est: Do that (saith Valentinian to Ambrose) which belongs to thy office. Verbi es Minister, hoc age: thou art a Minister, mind that: let thy principal care be fixed upon thine own calling. If many irons be in the fire at once, some are in danger to be burnt. A calling that is so high, cannot endure that he which is called to it, should (like an Earthworm) carry his nose unto the ground, and addict himself to the things that are so low. For 
f Aug.  Amor rerum terrenarum viscus est spiritualium pennarum: the too much minding and the love of worldly things, are as Bird-lime to the wings of the soul, that a man cannot mount up to heaven, and execute the works of this heavenly office, as he ought to do. Let us hear, what Musculus saith. Vis cognoscere verum Christi Ministrum: Wilt thou (saith he) know a true Minister of Christ? Then see if he be so utterly severed from all other business, that he doth meditate, work, or live in none other thing whatsoever, but in preaching and making manifest & plain the Gospel of Christ, and serve therein by all strength and power whatsoever, that is in him.  

Note.  But yet no man must from hence conclude, that all ca●e and government of secular affairs is utterly forbidden unto Ministers. Indeed they may not usurp authority: neither may they be careful, and yet they must not be careless. They must care, but they may not cark. Only it is required that their secular affairs hinder not their constant care of the Church, & the faithful & alacrious performance of their office. For 
g 1. Tim. 5.8.  if their be any that provideth not for his own, and especially for them that are of his own family, he denieth the faith, and is worse than an infidel. The 
h joh. 21.3.  Disciples used their nets sometimes, after that Christ had entertained them to be his followers. And did not Christ himself sometimes handle the 
i Mark. 6.3.  Axe? Paul forgot not his 
k 2. Tim 4.13.  cloak, which he left at Troas: and as necessity urged, sometimes 
l Act. 20.34.  wrought with his own hands. It is required in a Bishop, that he do not only care for the Church of God, but also that he be able 
m 1. Tim. 3.4.5.  To rule his own house honestly. Ministers are men: they have not only souls, but bodies. Samuel was a faithful Prophet, and yet was able besides his prophesying to do somethings else without impeachment of his credit, or disgrace unto his calling. Yet let us always remember that the edification of the Church by our Ministry (whether gubernative or operative) is the principal work, which we ought all to follow, the highest mark, at which we ought to level.   

CHAP. 20 Sundry reasons are alleged against the people's factious and irregular conceits and fancying of their Ministers, in diverse places.  
Doct. 13 seventhly, considering that all faithful Ministers do labour for the Lord, it is a thing both unequal and unconvenient that the people should contemn or neglect any of them through their preposterous & ungrounded conceits, and so addict themselves to some, as that they nothing or little respect others, though their doctrine be found and their conversation blameless. This was one of the faults, for which the Corinthians were reprehended Secondly, this sin is a makebate: it causeth contention, and stirreth up strife among brethren. The fire is great enough without this brand, these bellows. It were better to cast on water, then to pour in oil. Thirdly, this sin is an enemy to Christ, and his Gospel, and argueth self-love, & weakness of judgement. Fourthly, it gives the Devil advantage, who is very vigilant and industrious to work a mischief, and is glad of the smallest opportunity: ever ready to take an Ell, when ●n Inch is but given him. Fiftly, it scandalizeth many weak ones, and increaseth the number of Mocke-gods. Sixtly, it is a means to make those to faint, which are contemned, unless their courage be the greater: and an occasion to puff up the other, if their humility and wisdom be no better than their factious and unorderly followers. And lastly our sin will be the rather increased, if we will be tainted with it, seeing we know that it was taxed as a weakness in the Corinthians. Let us therefore be wise, and wisely beware of all preposterous and unequal opinions of the Ministers of God. They do all of them work under him in his harvest, there is no reason therefore that any of them should be despised. Amongst many builders, sowers and reapers, none that are discreet and diligent, are contemned or basely reckoned of, though there be greater dexterity, skill, and ability in some then in others. Candles that give good light are not cast away, though they be not so great, and cast not so much light, as some others do. A Lamp is serviceable, though it blaze not so much as a Torch: neither is there any metal contemned, though all metal be not gold.   

CHAP. 21. The people should love, honour, and pray for their Ministers.  
Doct. 14 FInally, forsomuch as good Ministers are Gods labourers, and Adjutors (for so the 
a Con●er the 1. Cor 3.6: with Phil. 2. 25 & 4.3.  Greek word signifieth, as the learned know) all men are taught to love them, to pray for them, and to honour them. We beseech you (brethren) 
b 1. Thes 5 12.13.  to know them, which labour among you, & have the over sight of you in the Lord, and admonish you, that ye have them in high reputation, in love for their work. The Apostle having commended his brother Epaphroditus to the Philippians, he commanded them by his Apostolical authority, to 
c Phi. 2.29.  receive him in the Lord with all gladness, and to make much of (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or honour and highly to prise such as he was. The Minister of the Church (saith Chrysostome) ought to be honoured of thee, because he prayeth for thee, because he ministereth spiritually unto thee, visiteth thee, exhorteth and admonisheth thee, and cometh to thee, if thou call him, at midnight. 
d Ex. 20.12  Honour thy father, saith the commandment. Ministers are our spiritual fathers. They do 
e 1 Cor. 4.15. Philem. 10.  beget us to God in Christ by the preaching of the Gospel. They are our Priests. For by the word of God, as by a sacrificing knife, they kill our sins, and offer us up to God (upon that their high Altar jesus) as a sacrifice of sweet savour, and acceptable to him. They are God's mouth to us: and our mouth to God. They pray for us; wherefore then should not we pray for them? Paul requesteth the Romans to strive wi●h him 
f Rom. 15.31.  by prayer to God for him, that he might be delivered from the unbelieving jews, and that his service might be accepted of the Saints. And he willeth the 
g Eph. 6.19.  Ephesians to be instant in their prayers, that he may open his mouth freely to utter the secrets ●f the Gospel. 
Col. 4.3.  They are our Pastors appointed by God to feed us with the word of truth, our heavenly Manna, & to refresh our thirsty souls with the sweet and clear waters of the gospel of life.  
They are our 
h Isa 62.2.  Watchmen and 
i Act. 20. ●8 Heb. 13.17  Overseers, ordained to watch over us, to view us, and to care for us. They are the Lords Trumpeters, sounding in our ears continually the two Trumpets of his Law and Gospel▪ and a warlike Defiance unto all our spiritual enemies. They are his Champions: they fight his battles for us against Satan and Sin, two mighty Princes, and too potent for us. They are his 
k Mal 3.1. Reu. 1.20 2. Cor. 5.20.  Angels and Ambassadors to declare his will unto us. Worthy therefore are they in these regards to be respected and highly honoured of us. If the Ambassador of an earthly Prince, be worthy honour; how much more honourable than are they, that are the faithful Ambassadors of jesus Christ, that heavenly Prince 
l Reu▪ 1.5.  and King of all Kings of the earth?  
The Elders that rule well (saith Paul) 
m 1. Tim 5.17.  let them be had in double honour: especially they which labour in the word and doctrine. The Galathians did so entirely honour and affect Paul, as that they received him as an 
n Gal. 4, 14.15.  Angel of God, yea as Christ himself, and would have plucked out their eyes, if it might have been, and have given them unto him. Eusebius writeth, that Constantine judged the Ministers which he called to him (semper honore praecipuo dignos:) worthy always of singular honour, and that he did reverence them (Omni officio) with all dutifulness, and omitted no point of kindness or courtesy (nihil benignitatis aut humanitatis) towards those that were devout & godly. Syracides would have us to 
o Ecclus. 38.1.  honour the Physician of the body: much more therefore should we honour the Physicians and Chirourgians of our souls. And we shall lose nothing by our love. For (as our Saviour saith) He which 
p Math. 10.41.  receiveth a Prophet in the name of a Prophet, shall receive the reward of a Prophet, Now look what Christ (who is 
q joh. 14▪ 6  truth itself) doth affirm in word, he will also (being 
r Tit. 2.13.  Might itself) confirm in deed. Heaven and Earth shall rather fail, than his word shall fall, and not be fulfilled.  
Now this honour, which is due to God's Ministers (of what place or style soever) may be performed six sundry ways. First, by reverencing their persons: secondly, by obeying their Ministry: thirdly, by imitating their virtues: fourthly, by concealing their infirmities: five, by countenancing and backing them: and sixtly by maintaining their estates. And of all these we will briefly speak, and in order, as they lie.   

CHAP. 22. Ministers must be reverenced of the people.  
FIrst then, it is fit that Ministers should have all seemly reverence due by desert to so sublimious and reverend a calling. And it must begin in the heart, and be testified in the life by reverent behaviour, by comely gestures, and by temperate & good language both of them & to them. Men must 
a Tit. 3.2.  speak evil of no man, but must be moderate, and show all meekness towards all men; therefore they should in no case speak ill of God's Ministers, but use them kindly, & with all courtesy. Courtesy showed to a Minister, as he is a Minister, is showed even to Christ himself, whose Minister he is; & it is so reputed. jeremy accounteth it one of their plagues, that their 
b Lam. 4.16  enemies reverenced not the face of their Priests. The Lord esteemeth a disgrace done unto his faithful Ministers, as done unto himself. Princes, we see, take to themselves those words, or works of dishonour, which are spoken or done despitefully to their Agents & Ambassadors, for delivering their message truly, as it was given them in charge. When David's Messengers which he sent in courtesy to Hanun King of Ammon, were dishonourably entreated, and misused of him and his people; the story saith, that 
c 2 Sam. 10  they stank in the sight of David for abusing them so vilely. Even so do they stink (as loathsome carrions) in the nostrils of the Lord, (be they what they will be) that disgrace and abuse his Ministers whom he kindly sendeth to them to preach his will, and to proclaim his Son to be their king. God took the reproachful and railing language of Senacherib against 
d Isay. 37.22.23.  jerusalem and Hezekiah, as spoken against himself. They which misuse a servant of a noble man, as he is his servant, dishonour the noble man himself. Christ maketh the 
e Math. 23.37.  kill and contemning of God's Prophets, the highest stair of rebellion. And undoubtedly God will be revenged on those that disgrace and abuse his Ministers (unless they do repent maturely) as David was of the Ammonites for disgracing his Messengers. We know how by two 
f 2 King. 2.24.  Bears he did destroy two and forty children▪ for miscalling the Prophet Elishah: and he is as just and terrible now, and as ready to punish sin as ever he was. For with him there is no 
g jam. 1.17 Psa. 68.21.  variableness; he will wound the head of his enemies, 
h Psa. 58.10.  & will wash his feet in the blood of the wicked.   

CHAP. 23. The people must obey the ministry of their Ministers.  
SEcondly, the people honour their Ministers when they submit themselves unto their Ministry. Reverence without obedience, is a ceremony without substance, a body without a soul; a stick without strength; and not unlike the common compliments of this age. 
a Heb 13 17.  Obey them (saith the Holy Ghost) that have the oversight of you, and submit yourselves. Paul looked that the 
b 2. Cor. 2.9.  Corinthians should be obedient to him in all things. And in truth men cannot better commend their Ministers, then when by being obedient unto their Ministry, they live religously, and are fruitful in good works. When a child doth thrive well, and is strong and lusty, the praise redounds to the nurse: and it is a real commendation of a Shepherd, when his sheep are fat and sound. Even so shall we greatly commend & honour our Ministers, if we shall submit ourselves unto their voice, and shall by that means grow in grace, abound in knowledge & true zeal, & shine by our virtuous lives among men.  
But this our obedience and submission must be in the Lord; to wit, so long as they keep themselves to the Law and to the Testimony, to the word of God: which is the Touchstone of truth, the rule of teligion, the squire of faith, the line of love, the Met-wand of obedience, & as a Salomon's sword to decide a controversy. For to God's word alone were the 
c jer. 1.17. Ez. 33.7. Mat. 28.20  Prophets and Apostles tied by their commission. What I shall command thee, that shalt thou speak. Ye shall teach whatsoever I have commanded you. He which then heareth them, heareth God and he which despiseth & disobeyeth them, despiseth and disobeyeth God that sent them, & 
d Act. 7.52  resisteth his Spirit speaking by them. The Lord reckoneth this among the 
e Ez. 33 3●  sins of the Israelites, that they sat before his Prophet, & heard his words, but would not do them. 
f Zach. 7.12 13. Pro. 1.28.  Zachary saith, that because they would not hear the voice of God in his Prophets, therefore he would not hear them, when they cried to him. And because the Israelits mocked Gods 
g 2. Chron. 36.  messengers & despised his words delivered by them, & misused them, he brought upon them the Chaldean king, by whom he scourged their contempt and rebellion with four fearful judgements. First, he permitted him to kill both old and young without pity. Secondly, he let him rob them of their goods, and carry away their treasure. Thirdly, he suffered him to burn their Temple, and to break down the walls of jerusalem, and to fire her Palaces. Fourthly, he was content that he should make slaves of them in his own country, that had escaped his sword. As we therefore 
h jer. 6.19 jer. 7.13.15  dread the judgements of God, and would not have him count us misusers of his Ministers, and despisers of his message, let us reverence their persons and regard their Ministry.  

object 1.  Yea but will some say; I would willingly hear my Minister, but that he is profane and vicious, and so pulleth that down with the left hand of his bad life, which he set's up with the right hand of his good doctrine.  

Sol.  The more lamentable is his ease, and the greater is his sin, if this be true thou speakest; like the Cow that spills the milk, that before she gave: and like a Mule, that carrieth costly things for others, and none for herself.  
But what is this to thee? 
i Gal. 6.5.  Every man shall bear his own burden: and that 
k Ez. 18.4  soul shall die, that sinneth. Shall 
l Kin. 17.6  Elijah refuse his meat because a Raven brought it? Shall Samson 
m judg. 13.  refuse his drink, because it came out of the jaw-bone of an Ass? And wilt thou refuse the Nectar and Ambrosia o● thy soul, thy spiritual food, thy celestial Manna, because it is brought unto thee by judas, or by one that is of wicked conversation? He surely is not very hungry that re●useth his meat, because an uncleanly Servitor brings it to him. That thy Minister teacheth well, it is of God: that he liveth ill, it is of the devil, & of his own corruption; therefore embrace his doctrine, but eschew his deeds: follow his preaching, but avoid his practice, and pray for his amendment. Insult not over him: be not high minded but fear: God may convert him, and he may stand, when thou thyself shalt fall. For thy nature is as ill, as his: it is grace alone, that makes the difference, This was our saviours counsel to his disciples. 
n Mat. 23.2.3.  The Scribes and pharisees sit (saith he) in Moses chair: all therefore, whatsoever they bid you observe (out of Moses) that observe and do, but after their works do not; for they say, and do not. So long as they teach the truth, they must be heard. Thy Minister's wickedness must not make thee wilful: his folly may not make thee froward. Balaam must hear his Ass speak, because God ruled her tongue, and made her speak unto him.  

object 3.  Why, but if his conversation be profane, it is in vain to hear him, because it pleaseth not God to work effectually the graces of his Spirit by the Ministry of wicked men.  

Sol.  Not so: for then judas, who was a wicked wretch, should not have been heard. Water, which comes through a wooden pipe, may moisten the ground as well as that which runs through a pipe of lead, or silver. A seal of brasle or iron will make the same impression upon wax, that a seal of gold will, if the mark be alike. Not the honesty, but the skill of the Physician cureth the Patient. It is not so much, the virtue as the judgement and cunning of the Counsellor, which relieves the perplexed Client. The grace of God (saith Chrysostome) worketh by the unworthy, not for them, but for those who are to be holpen. And again; God worketh (per omnes) by all (salutem populi moliens) seeking the salvation of the people, (non illorum intuens merita) not regarding their deserts. Even as light (saith Augustine) is not defiled though it pass by filthy places, and men enjoy it void of all defilement: so it is in the Ministry. Men may receive benefit by the pure word of God, though it come out of an unpure mouth. Neither is good doctrine defiled by bad manners: neither doth God confer grace, because the Minister is a godly man: nor disdain to give it, because he is profane. It were indeed to be wished, that all Ministers were holy, as their Master: but nevertheless we know, that it was not the holiness of those shipwrights which built Noah's Ark, nor the good life of a Surgeon that heals a wound.  

Object. 3  Yea, but he teacheth false doctrine oftentimes, and is full of foolish and frivolous fables.  

Sol.  What then? We are not Apostles now, that we cannot err. The best are but men, and subject unto erour. Humanum est errare: indeed, Belluinum est perseverare: Gods word ought (I confess to be preached truly without error, and purely without mixture. 
o jul. Scal.  (Nam purum est, quod nihil habet alieni:) and it is their sin, that do corrupt it, or handle it unseemly. But if some tars or cockle, some dust or darnel come with the good seed, thou must let them go (like things unprofitable & fit for the fire) but thou mayst not contemn & cast away the good for the evil. Thou must not refuse the corn for the chaff, but rather sift and winnow them. A wise man will not cast away good meat for a few moats. Thou wilt not cast away good silver, because there is some dross in it, or some copper pieces amongst it. Thou wilt not contemn a bag of gold, because there is some counters in it; wherefore then shouldst thou reject profitable instructions, and wholesome doctrines and admonitions, because they come with some unsavoury stuff, and are mixed with some vanity? Hearken to the counsel of Saint Paul, whose pen was guided by Gods own hand: 
p 1. Thes. 5 20.21.  Despise not prophesying, saith he. Now because some might say, that the Prophet may mix some of his own leaven with God's dough, and so make sour bread, & preach linsi-wolsy sermons; he doth therefore immediately add: Try all things, & keep that which is good. We must not be like a bottomless bag, that holds nothing: nor like the scuttle, that holds both the wheat & the chaff together: nor like the Cernicle, or Boulter, that lets the fine flower go, and keeps in the bran: but we should be like the Skrie, that severeth the good from the bad. We should be wise to discern betwixt true doctrine and errors: and we should have our wits exercised to judge betwixt good and evil: and when we see the difference between them being both objected to us, we should wisely elect the good, and reject the bad.   

CHAP. 24. The people ought to imitate the godly virtues of their Ministers.  
THirdly, honour is exhibited to God's Ministers by imitating their Christian virtues, which do shine within them as the Lamps did in the Tabernacle, and do (as the candle out of the lantern) give light to those that love the light. It is one way, whereby we honour those that are departed in the faith, when we resemble them in those heavenly graces, (which like the stars of heaven) did shine within them, while they were alive. And indeed we do perform an act of honour unto any man, when we strive to imitate his good conditions, and to walk exactly in his footsteps. This honour the holy Ghost giveth to all godly Ministers, when he exhorteth us saying: 
a Hebr. 13.8.  Remember them that have the oversight over you, which have declared unto you the word of God: whose faith follow. And Saint Paul claimeth it of the 
b 1 Cor. 11.1. Phil. 3.17. 1 Thes 1.6. 2 Thes. 3.5 1. Pet. 5.3.  Corinthians, where he saith: Be ye followers of me, even as I am of Christ. Ministers ought to make themselves Ensamples for us to follow: and when they do so, we shall both dishonour them, and displease the Lord, if we do not labour to be like them. Their good examples should be as spurs in our sides to make us run more lively in our Christian race: and they should be as sauce to make us affect and digest our meat the better. And if we will not study to resemble them, we shall both manifest a perverse and illiberal disposition, and make ourselves the more unexcusable when God shall judge us. Therefore as the Painter doth draw an image in his head first, and then with his hand according to the pattern set before him, and conceived in his mind: so should we set the virtues of godly Ministers before our eyes, as patterns for to follow; and having conceived and entertained them in our heads and hearts, we should express them in our lives by the actions of our hands, and in the continual current of our conversations. And so shall we commend ourselves without one word of commendation: so shall we honour and animate them: so shall we dignify our profession, and glorify him that ordained 
c Pro. 16.4  all things for his glory.   

CHAP 25. Men should wisely conceal the infirmities of their Ministers, and not blaze them abroad.  
FOurthly, Ministers are honoured, when their infirmities are not published (in Gath) to their dishonour, but buried by love in the grave of silence and oblivion. 
a jam. 3.2.  In many things (saith james) we sin all. The purest gold hath some dross within it. Nulla facies sine ruga: The fairest face is not without a wrinkle, a mole or freckle. The clearest glass is subject unto soiling. There is no soul without some sin, 
b Eccles. 7.22.  no man without a fault. And therefore as we ought to bear with one another, and patiently pardon all slips of weakness (
c Pro. 10.12.  for love covereth a multitude of trespasses) so especially ought we to conceal & forgive the infirmities of Ministers, in their words, works and gestures. And so we shall show ourselves the children of wisdom, the followers of peace and amity, true lovers of God and his children, faithful and good scholars, and unlike many wretches, that are even heart-merry when they can spy a moat in a Mistress eye, or an hole in his coat, at which they may mock and jest: ungodly 
d Gen. 9.22.  Cham's; that discover and sport at their father's nakedness.   

CHAP. 26. Ministers are to be countenanced and maintained.  
FIftly, men do honour the Ministers of Christ, when they countenance them, and take part with them against their malicious and wicked enemies, and when they labour to defend their credits and good name against all their backbiters, traducers and maligners, and are not ashamed to acknowledge and assist them, notwithstanding the greatness or the multitude of their ungodly adversaries which set themselves against God & all goodness. And this all men ought to do for their Ministers (ever remembering that they pass not the precincts of their calling, and be not transported with a preposterous zeal, and a vain conceit of enmity and hostile persecution, when there is no such matter) that so they may confirm their love unto them, which they do in show profess, and encourage them to go on constantly in their ministry, that they may be faithful in God's house, as 
a Heb. 3. ●  Moses was: and finally, that they may manifest their zeal to God house, and their love of his worship, and might show themselves enemies to the Devil and his wicked Instruments, which conjure and band themselves against Christ and his kingdom.  
Sixtly, honour (and true love the scaturidge thereof) is showed to godly Ministers, when their estates (in respect of their places, persons, and dependents) are well maintained. They are the 
b 2 King. ● 12.  Chariots & Horsemen of Israel▪ therefore are they worthy to be maintained. They are the Lords warriors, and standard-bearers. They fight for the Church, they bestow themselves upon the Church; therefore it is very fit, that the Church should keep them. It is a thing honest and acceptable before God, for children to 
c 1. Tim. 5 4.  recompense their fathers and progenitors. Ministers are our spiritual fathers; In Christ 
d 1 Cor. 4.15.  jesus saith Paul, I have begotten you (to God) through the Gospel. In which respect we owe even ourselves unto them: as Paul showeth in a speech to 
e ●hilem. 19  Philemon his spiritual son. How much more than owe we them our worldly pelf to maintain & relieve them? Have they by their ministry procured our spiritual life, and shall not we provide for their natural life? Religion, right and reason claim it, and require it of us. The Lord hath ordained that they 
f 1 Cor. 9 13.14.  which preach the Gospel, should live of the Gospel. They which wait at the altar, are partakers with the Altar: & they which minister about holy things, eat of the things of the Temple. 
g Luk 10.7 Mat. 10.10  The Labourer is worthy of his wages: The workman is worthy of his meat. The Ox's mouth that 
h Deut. 25 4.  treadeth out the corn, must not be muzzled. He that planteth a vineyard, is worthy to eat of the grapes: he that keepeth the Vine, may drink of the wine: 
i 1. Cor. 9.7.  and he that keepeth the stock, may drink of the milk. 
k Deut. 12 19  Beware (saith God) that thou forsake not the Levite so long as thou shalt live on the earth. Much less than are the Ministers of the Gospel to be forsaken. For their ministry is far more excellent. 
l Gal. 6.6.  Let him (saith Paul) that is taught in the word, make him that hath taught him, partaker of all his goods. It is a precept and not a bare permission. If they have sown to us 
m 1. Cor. 9  spiritual things, is it a great matter if they reap our carnal things? If they bring us to the pleasures of heaven, is it much for us to bring them of the profits of the earth? If they lead us the way into Canaan, and conduct us into the land of promise, the land of the living, a paradise of perpetual pleasures, & pleasing perpetuity, what a matter is it, if we maintain them, whi●es we walk and wander with them in the wilderness? If they provide for our souls, why should not we provide for their bodies? If we must 
n Gal. 6. 1●  do good to all men, how much more to our Ministers, by whom we are brought 
o 1. Cor 3.5.  to believe, by whom we have been converted from our sins to serve that God that made us, that Lord that saved us, & that spirit which doth revive and fine us? Chrysostome would that Ministers should have necessary maintenance, 
Iu.▪ 1. ad Fin.  that they might work spiritual things, and have no (distractive) regard of secular affairs. And he saith also: A necessary living ought plentifully to be ministered unto the Teachers, lest they should be discomfited, and that they might not deprive themselves and others of great things by being busied about the smallest. They have great labours (saith Latimer) and therefore they ought to hauge good livings. Paul 
p 1. Tim. 3.2.  would have them hospital and harbourous: and therefore it is fit that they should have good maintenance, whereby they may show hospitality, and procure the love of the poor by alms deeds, and courteous entertainment. Here then two sorts of men are to be reproved. First, they that will 
q Tenaces.  part from little or nothing towards the maintenance of the ministry. Four hundred false 
r 1. K●ng. 18.19.  Prophets were provided for at jezebel's table. And the age before us could maintain many Monks and Friars, and other superstitious persons, which preached and prophesied heretical and hellish doctrine, proceeding wholly from the forge of man's brain, and coined upon the anvil of their own invention▪ yet the most in these days can with patience endure the learned & faithful Ministers of Christ jesus to want sufficient maintenance. The very slaves of Antichrist fared, and yet fare in some countries, far better than the most faithful servants of Christ do amongst us in many places of this Island. Yea that may be as truly said in this present case, of many thousands in this Nation, which 
s job. 24.11.  job speaketh of some in his time: that they which make oil between their walls, and tread their winepresses, do suffer thirst. Lamentable is the poverty of many painful & godly Ministers that tread the winepress of God's word unto the people continually, & afford them the oily drops of the Gospel, and the wine of divine instructions, counsels, comforts and exhortations. I say, lamentable is their want and without compassion beheld of many. But their reward is with God, their labours shall retire into their own bosoms, God will show the greater mercy to them in the end. Many men are frank and lavish in keeping 
t Vt nil asperius nddam  Hawks, Hounds, Horses, and in maintaining Players, and making belly-cheer, and vain attire, but as sordid and illiberal, when they should impart any thing towards the maintenance of their Pastors and Preachers. Which argueth their base, thankless, and earthly disposition: If the law (for the Lord they regard not) did not constrain many men to give, their devotion is so cold, & their ingratitude so great, as that they would contribute nothing at all this way, except it were for very shame, or for some by-respect. So hard frozen are their hearts, and so fast wedged into the earth. Whereas common reason showeth, that they which spend themselves like lamps to give light to others, and labour for the common good of all, should be maintained of the common stock by all. Ministers are commanded to 
u 1. Tim. ●. 13.15.  give attendance to reading, teaching, and exhorting, and to addict themselves unto them; therefore it is convenient, yea and necessary that all (which are able) do give towards their competent and all-sufficient maintenance, that so they may employ themselves in their calling without distraction, and husband their talents to the greatest advantage of their Master.  
Secondly, those are to be condemned, which do 
w Rapapes.  rob the Church of her right, and do sacrilegiously (whether it be by fraud or by force) detain from, or deprive their Ministers of that, which in all equity is due unto them, even by the Law. There are too many ready now to say with those in the Psalm; 
x Psa. 8●. 12.  Come, and let us take the houses of God in possession. Men were not of old so ready to give to the Church, but they are as ready now to ache away.  
The Israelites were so liberal in contributing towards the Sanctuary, as that 
y Ex. 36.9  Moses caused a Proclamation to be made to stay the people from offering.  
But now men are so forward to defraud their Ministers, and to strip them of their due, and so backward to contribute unto the maintenance of the worship of God, as that there had need be more than a proclamation to stay the forwardness of the one, & to remove the backwardness of the other. And many never reckon of it, if they can sl●●y beguile them of their tithes, and n●● be perceived; forgetting that God 
z Hebr. 4. P●o. 15 1● 2 Cor. 5 10. Pro. 21.15  beholds them, and seeth whatsoever is done in corners, and will bring them to an account, and render unto them according to their deeds.  
But destruction shall be unto the workers of iniquity, how cunningly soever they carry the matter before men. The good 
a Cal. 4.15.  Galatians could have found in their hearts to have plucked their very eyes out of their heads, & to have given them to Paul, if they would have done him any good. But alas, alas, the devotion and love of this age is so extreme cold, as that we will hardly part with that, which we are tied to part with; yea a many of us are ready to pull from them, what we can pull by hook or by crook. It is written of Hanun that he took 
b 2. Sam. 10.4.  David's Messengers, and shaved off half their beards, and cut off their garments in the middle.  
So their are a number of sacrilegious wretches in this rotten age of the world, which pill the Church, and curtail the maintenance of their Ministers, and are even heart-glad, when they can prove a custom, how corrupt and senseless soever it be, to hold back their tithes. Which argues a spiritual dropsy, or else a baseness of mind, and intolerable unthankfulness for the Gospel. The Lord by Malachy told the Israelites, that they 
c Mal. 3.8.9.  spoilt him, because they paid not their tithes truly: yea he told them further, that they were cursed with a curse for so doing. Are not the faithful Ministers of the Gospel as worthy to be maintained, as the Priests were under the Law? Are they not as worthy of plentiful provision, as they were? Yea no doubt in many respects. How then do they spoil and rob the Lord, that do not pay these tithes and offerings truly unto his Ministers, but deceitfully and untruly? Let them look unto it, and that before it be too late. Let them either forsake their sacrilege, or expect his curse. For without doubt the Lord doth abhor such wickedness: and he will not always wink at it. The Lord is not so slow, but he is as sure. Lento gradu ad vindictam ira divina procedit, sed tarditatem supplicij gravitate judicii compensat. Though it be long before he strike, yet he striketh home, when he doth strike, and recompenseth his slackness with his sharpness It will not serve their turns, when they have committed sacrilege, to wipe their mouths with the adulterous woman, and to say; 
d Pro. 30.20.  We have not committed iniquity: or to think with those in the 
e Psal. 10 11  Psalm; God hideth away his face and will never see. For the Lord regardeth all that is done. 
f Pro. 5.21.  His eyes are upon all the ways of men. 
g Psal. 11.4.5  His throne (saith David) is in the heaven: his eyes will consider: his eyelids will try the children of men. The wicked, and him that loveth iniquity doth his soul abhor. Wherefore (brethren) be now admonished with all lowliness and truth of heart to reverence your Ministers, to obey their Ministry, to imitate their virtues, to countenance them, and pray for them. And rob them not of that, which in conscience is their right: but rather strain yourselves that they may not lack, but have sufficient maintenance to maintain their estates, to the credit of their calling, which is most honourable and holy. And so doing you shall animate and incite them to walk diligently in their office: you shall remove m●ny troubles & impediments from them: you shall adorn your high calling: you shall declare your love to the Gospel, & your subjection to the Word: you shall stop the mouths of the wicked, and show yourselves unlike to them, and like to the godly devout of former ages: you shall demonstrate your honour & honourable conceits of Gods honourable & holy Ambassadors: finally, you shall draw others on to do their duty by your Christian ensample; and so glorifying God, you shall be glorified of God with that glory, which of his grace in Christ he hath from all eternity prepared for his Saints.  
This shall suffice for the office and honour of Ministers. It remaineth now to speak of the office and honour of the People, contained in the words ensuing.  
Trin-vni Deo gloria.    
1. COR. 3.9. Ye are God's Husbandry: ye are God's Building. 

CHAP. 1. The words are explained: and their sense declared.  
THE Apostle having showed the Corinthians what he was, with the rest of his fellow-ministers, he doth in these words show them also what they themselves are. Now before we weigh anchor, and launch forward with our vessels into the deep, it will be first convenient for us to break the ice & by the explication of the words to prepare a way for the collection & application of the doctrines.  
Ye) Even ye Corinthians, ye that are not jews, but Gentiles; yea ye that are over-carnall, and something factious; of what sex or sort soever.  
Are) Ye are now God's Husbandry, and Building, notwithstanding those infirmities which I reprehend and dislike in you.  
God's) The word (God) used properly, is sometimes taken personally; as in john 3.16. for God the Father: in the Acts 20.28. for God the Son: and in the Acts. 5.3.4. for God the holy Ghost. Which three, are 
a 1. joh. 5.7.  not three several Gods, but three distinct persons subsisting in the Godhead. For 
b Deut. 6.4. 1. Cor. 8.4  there is but one God in number. And sometimes also this word is taken essentially: as in john. 4.24. And so it may be very fitly taken (as I think) in this text. And so by God, we may understand all the three persons, to whom the Godhead doth in 
c Vt res suis modis, qui sunt in re.  common without inequality, division, and transmutation, appertain. For the Scriptures plainly teach, that we are an house belonging to them all. We are the Father's house, Ephes. 2.22. And the sons house, Eph. 3.17. Heb. 3.6. And the holy Ghosts. 1. Cor. 3.16. and 6.19. All things whatsoever (that are not merely wicked) belong unto them equally, by virtue of their absolute Lordship and dominion over all.  
Husbandry) The original word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) translated husbandry, doth properly signify a field, or piece of ground tilled, husbanded, and wrought upon: or a field, on which the husbandman bestows his work and labour. Building) the Greek word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) translated Building hath three distinct significations in the new Testament. First, it signifieth the action of building in a metaphorical signification, as in the 2. Cor. 10.8. And in Ephes. 4.12. Secondly, it signifieth the things which do build, or edify spiritually, as in the 1. Cor. 14.3. Thirdly, it signifieth a thing builded, or an house: as in Mat. 24.1. And in the 2. Cor. 5.1. And so the word is used in this text.  
Now the Church of God (for this speech of Paul is not exclusive, but includeth all faithful Christians in all other Churches beside, as appeareth by comparing this place with Ephes. 2.21. and 1. Tim. 3.15. and 1. Pet. 2.5.) I say the Church of God may be compared to a field and H●use, for the proportion & congruity that is betwixt them; which is manifold.  
First, fields have their bounds, and houses have their compass or limits, which they cannot pass: and so hath God's Church.  
Secondly, every field is laid and limited by some man: & every house hath her compass set her by some man or other: so it is with God's Church. The Lord hath appointed her bounds, & hath given her a compass, which she shall not transcend and pass.  
Thirdly, every field is taken in ou● of the open champion or common by some man. For no field can make itself; especially no plowed-field There must needs be a man to make it, and to appoint it to such an use. And as 
d Hebr. 3.4.  every house is built by some body; so is the Church. God hath taken her in out of the vast wilderness of this wicked world, he hath imparked her with the pales of his mercy, he doth fence her in with the quickset hedge of his gracious protection, he doth separate her from all other grounds and make her the field and garden of his own delight. And the same God also doth build and rear her up to be an house or temple. The 
e Psal. 147.2.3.  Lord (saith the Psalmist) doth build up jerusalem, and gather together the dispersed of Israel He healeth those that are broken in heart, and bindeth up their sores. As by him we receive the life of nature: so likewise by him we do receive the life of grace. He breatheth into us the breath of life corporal and spiritual. He is the fountain of all living waters, & the root, from which the juice of true Christian life doth issue, and proceed unto us. And as we are made men by him: so are we also made new men; and therefore Paul calls us his 
f Ephe. 2.10.  workmanship. For he doth hew us out of the rock Christ jesus. He cuts us and squares us out. He rears us up, and joins us together by the bond of his Spirit, and by the links of true love, as it were with pins and with lime, & soldier. And whosoever builds, if he prosper not their building with the presence & prop of his grace, their building is in vain. Nothing can stand: all will fall, and tumble down again like the stone of Sisyphus, or like a wall that is daubed with untempered mortar. Therefore we pray with 
g 1. Pet. 5 10.  Peter, that he would make you perfect, confirm, strengthen, establish, and (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) found you,  
Fourthly, as fields are usually laid and enclosed and wrought in by diverse labourers: & as houses are commonly reared, repaired and wrought in by sundry workmen: one perhaps being the ringleader, the commander of the rest. Even so the Church is husbanded, builded & kept by many.  
Many labour within her and about her. God is the principal Agent. He calls the rest: he directs and rules them. He puts his word into their mouths, and prospers it, as it pleaseth him. It is his Arm, whereby he doth translate men out of the kingdom of sathan into the kingdom of his Son, out of darkness into light, out of Egypt into Canaan, out of hell into heaven. It is his Hammer whereby he doth beat down our pride: it is as a Wedge, whereby he doth cleave us: his Axe, which hews us: & his Rule, which measures us. It is also his Plough, which breaks us up: it is his Cylinder, which smooths us, and the seed which he sows in us. And all the good success proceeds from him. Not unto us, not unto us, but unto God belongs this honour. It is he that 
h Phil. 2.13  worketh both the will and the deed: it is he that 
i 1. Cor. 3.6. Phil. 1.6.  gives the increase: it is he that begins and makes an end.  
The Ministers of the Word & Sacraments, are his Instruments or servants, 
k Eph 4.11.12.  ordained for the reparation of the Sancts, and for the edification of Christ's body: that is to say, to work in God's house and vineyard, to labour in his Church, that his people may be converted, comforted, confirmed & instructed, till they attain to the perfection of grace, & fullness of glory with their Head & Husband Christ jesus in the heavens. In which respect the Apostle tells the Corinthians, that they are 
l 1. Cor. 9.2.  his work in the Lord.  
Fiftly, every house is founded upon some foundation: so is the Church of God. And her foundation is twofold: principal, & ministerial. The principal 
m 1. Cor. 3.11.  foundation is Christ: and therefore he is called (Lapis fundamenti) the 
n Isa. 28.16  foundation stone, and (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the 
o 1. Pet. 2.6  Bottom-corner stone. He is that 
p Mat. 16 18.  Rock, whereupon the Church is built. He is the author of our goodness, and the procurer of all our glory. He hath merited for us the pardon of sin, the perfection of happiness, and the perpetuity of all our welfare. And as God did create us 
q joh. 1.3.  by him in regard of nature, so he doth create us again 
r Eph. 2.10  in him in regard of grace, and will one day finish us fully for him in regard of glory. Here is a good foundation; a foundation that is firm and and not false, sound and not sandy. Whatsoever is built upon this foundation firmly, shall never be cast down wholly. The top shall far the better for the bottom.  
The Ministerial foundation is the preaching of the doctrine of salvation, contained in the writings of the Prophets & Apostles. Therefore Paul saith that we are built 
s Eph. 2.20  upon the foundation of the Apostles and Prophets. And Saint Ambrose saith accordingly, that the Old and New Testament is the foundation of the Church. And hence it is that the city of God is said to have 
t Reu. 21.14.  twelve foundations, in which were written the twelve names of the Apostles of the Lamb. And thus Peter, james and john, and all faithful Pastors may be called Pillars of the Church, to wit, so far forth as by their Ministry they do sustain and maintain the Church of God, & the true profession of the true faith: Christ jesus only being the 
u Eph. 2.22  chief corner stone, who only doth properly and energetically support and hold up all the building.  
Sixtly, every field and house is seated in some place: so is the Church of God. And if we regard her military condition, she is seated upon the earth, even in the midst of her enemies, which swarm like Bees about her. And as we see chaff and wheat mingled together in one heap, and both fish and frogs enclosed in one net: so shall her members be mingled together with the wicked so long as she makes her abode on the earth, so long as she lives in the Wilderness, and until she receive her inheritance in celestial Canaan.  
Seventhly, fields serve for tillage and husbandry, and for his use that occupies and order them. Every field hath an owner, and every house hath an inhabitant, and one to who● she doth belong, and for whose use she serves. So the Church hath her use, owner, and inhabitant. 
w 1. Cor. 3 16.  Kno● ye not (saith Paul) that ye are the Temple of God, and that the Spirit of God dwelleth in you? Yea 
x 2. Cor. 6.16.  you are the Temple of the living God; as God said; I will dwell in them, and walk in them. The Lord is her owner and inhabitant: he hath ordained her for his own glory: and for his use she serves.  
Eightly, as every field hath a gate or way to come into it: and as every house hath a door for men to enter in at: so hath the Church. Christ is the gate and the door, by whom we enter into the Church: and if we do not enter in by him, we shall never enter so into it, as to be truly of it. The Gospel of Christ is an ordinary outward means or way, by which we are brought into the Church and made her members: and Baptism is a sign of our entrance and admission into it.  
Ninthly, as a field ha●h divers parcels and corners in it: and as a fair and goodly building hath many rooms parts, & chambers in it. So the Church of God hath many parts or parcels, as subjects of one kingdom, as members of one body, as parts of one field, as beds of one garden, and chambers of one house.  
Tenthly, as there is no field, which hath not in it some difference of the mole or earth, or some diversity of the plants and herbs which it beareth. And as houses usually receive into them divers persons, which keep in them, & belong unto them. And as (for the most pa●t) every house consisteth of sundry sorts of matter, as wood, stone, lime, clay, etc. Even so the Church of God (as a spacious and fruitful field is full of variety of plants, (as it were) and herbs. Many and divers are her fruits. And some part of her, some persons that belong unto her, are more fruitful and excellent than other, according to the difference of their mole, or of the cost & labour which is spent upon them. There is not the same influence of heavenly graces descending from above, upon them all alike. The Sun of righteousness doth not send down the beams of his effectual operation equally upon them. And the great Husbandman bestoweth not his pains alike upon them all. In like manner the Church of God as a sumptuous and stately building, receiveth and entertaineth many into her. God is the principal and commander of all the rest. And all the faithful (which being simply by themselves considered are exceeding many) are his household 
y Ephe. 2.19.  servants, which abide and live in her, and are all maintained & provided for by the Lord that great householder. And as houses are ordinarily made of divers things: or if there be an house built all of stones, yet one stone differeth from another, either in quantity or in quality, colour or situation. So in God's house which is made of 
z 1 Pet. 2.5  living stones, one stone one part, differeth from another. There is a fundamental and chief corner stone, which is jesus Christ, that 
a 1 Pet. 2.4  Living stone; even Life itself, and the Wellspring of all our life: and there are also upper stones, which are of less importance. And of these some are better coloured then others: some are larger, and some are lesser: some exceed others in grace, and shall excel them also in glory. Again, some are cut out of the Rock before others, and put into the building first: and many which the builder meddleth with last, may be made more comely & glorious, than some others which were hewed out, and set in the building before them. For all their preferment, all their comeliness is at the free disposement of their Architect.  
Furthermore, as divers things must be prepared before a field can be taken in and severed from other grounds: before it will be fit for seed and plants, some labour must be spent about it: so before the Lord doth call & take us to be a field unto himself, out of the barren heath, and wide wilderness of this sinful world; & before he sows the seeds of his graces, & sets the pleasant plants of true christian virtues in our hearts, he prepares and fits us ordinarily by the ministry of his word, joining therewith sometimes also crosses and afflictions, and some other things, which he hath providently prepared and wisely directeth for our good. And even as wood, stone, brick, lime, and such like things▪ as concur to the making of an house, must be fitted and laid together, before the house can be made: so the Lord doth prepare and unite the faithful together, that they may be one individual and entire building. And until they be all collected & compacted fast together, God's house shall not be fully finished. And as stones in an house cannot without mortar be laid fast and firm: neither can the posts, the beams, and spires be well and surely joined without pings, nails, or bars of iron: even so the living stones of God's house, the true members of his Church, cannot be closely coupled, and strongly knit together without true Christian charity, and his most holy Spirit. Again, as all things concurring to the building of an house, being well composed, do make much for the beauty of that house: so all the faithful being cunningly compact and laid together of God (as it were by line & level) do make for the stateliness and glory of his house, which consisteth only of Believers. And as all the parts of a field, the variety of herbs, the diversity of fruits, and the comely orders and ranks of plants, do greatly commend and set forth the field in which they are: even so the Church which is God's field, is greatly beautified and adorned through the multitude & great diversity of her members, which are (as it were) sundry sorts of sets or herbs; as also by reason of that comely order, which he (the Husbandman) hath set among them.  
Moreover, fields are not in their perfect glory so soon as they be taken in: and the plants and seeds that are set and sown in them, come not presently, but by degrees to their full perfection, and growth. So the Church is pe●fited by degrees: her plants grow up by little and little: and the seeds of God's graces, which are sown in our hearts spring up, grow, and multiply by degrees, and not all at once. The flints, the stones, and stinking weeds, are not all removed and gathered out of us at the first. The hardness of our hearts, the flintiness of our affections, and the weeds of wickedness are not at one instant, but by degrees removed and taken away. And as no field is enclosed and taken out of the heath or common in one moment of time, but one part after another. So God doth not take in the whole Church, and by effectual vocation sever her, and call her out of the world, and environ her with his favour revealed to her at one point of time; but he doth it by degrees at several times, in that order and manner, which in his wisdom he seeth most beseeming, and which before all time he did with himself decree. In like manner also, as no house is built up all at once, but by degrees: so is the Church in general, and we that are her particular members, erected and perfected by piecemeal, and in process of time. And we do not attain to our full perfection whiles we live here. 
b Eccles. 7.22.  For there is no man just in the earth, that doth good, and sinneth not. The clearest river hath some mud in the bottom, and the healthiest body hath some corruption in it. So the purest soul is notwithout some sin. Regeneration doth not in this life wholly extirp original corruption, but only weaken, abate, and waste it by degrees. For while we live, sin shall not die: but death that received life from sin, must be the death of sin. Our sins and we shall die together. And when the thread of this momentany life is cut asunder by death, and a dissolution or divorcement made betwixt those two parts of man, which God did at the first unite and wed, to make a perfect man; the one must for a time return unto the earth, and the other shall be taken up into heaven, thereto receive both perfect grace & perfect glory: & when God shall after a time repeal & end the separation, & reunite them, than they shall jointly receive both holiness & happiness in all perfection without future alteration, in the paradise of God, 
c Psa. 16.11  In whose presence there is fullness of joy, and at whose right hand are pleasures for evermore.  
It is true indeed that we are perfect in this life in two respects. First, in regard of the perfection of parts, because (like infant's) we have all the parts of a christian: God hath given us all his graces: though we have them not in their full perfection. And secondly we are reputed perfect in Christ our head, being clothed with his perfect righteousness. And for this cause the 
d Cant. 4.1 Cant. 6.3.8 9  Church is said to be fair, beautiful, comely, undefiled, and pure; to wit, because she is invested in the spotless and pure robes of Christ's absolute & most meritorious holiness and obedience, which is imputed to her, and accepted as her own. But if we speak of the perfection of sanctification or of inherent holiness, we must needs confess that we are not perfect, but that we arise like a house by degrees, and do 
e Ephes. 2 21.  grow till we be complete. Which shall not be till death, which endeth the battle betwixt the flesh and the spirit, utterly consuming all the corruptions of our corrupted nature.  
Again, as fields are subject to be annoyed and wasted: and as there is no field without some hurtful or improfitable thing in it, as stones, weeds and such like: so God's field is subject to be wasted and infested. Therefore the 
f Psa. 94.5  Psalmist saith, that the wicked smite down God's people, and trouble his heritage. And Saul 
g Act 8, 3.  before his conversion is said to waste the Church of God. And there is in ou● hearts (that are her children) many sins, which are not as yet exi●e●, being noisome unto us, as weed and stones are to a corn field. And again, as there is no house, that is not obnoxious to some danger, either by violence of fire, or by the inundation of waters, or through inflammation by lightning, or else by reason of impetuous winds & stormy tempests, besides the subjection, wherein it is of itself to fall to ruin, being composed of things that are corruptible. Even so God's Church on earth, is subject in herself (being 
h Cant. 1.4  black with sin, and unmundified here in part) to ruins and rotten errors, both mental and moral. Besides, she is subject to many perils from without. Satan with his instruments play their parts against her continually. Sometimes he sallies upon her by force like a Lion, raising up cruel tyrants to persecute & vex her. Sometimes he sets upon her by fraud like a Leopard, approaching to her either with his Syrenian songs, or with his Crocodilian tears, or with a treacherous kiss, as judas did unto his Master; assaulting her with the subtle and sophistical inventions & engines of Heretics, and attempting to violate her chastity by the pleasing allurements, and witching enchantments of the world; who with her whorish eye, and two naked painted breasts of pleasures and profits, doth seek to inveigle our hearts and make us yield unto her.  
Thus Satan meets her upon the stage of this world, and enters combat with her, using all means to prevail against her; sometimes pursuing her with the floods of persecution, sometimes kindling in her the coals of contention, sometimes seeking to overcome her with secret machinations, and with fair speeches, & fraudulent persuasions, and sometimes also striving to daunt her with the dreadful menacies of the great men of the world, and never ceaseth practising against her; but all in vain. For 
i Mat. 16, 18  the gates of hell (saith Christ) even sathan and all his strength and stratagems shall not prevail against her to vanquish and subdue her.  
Finally, some things may be in a field which are not of the field, as toads, frogs and such like: a wolf may be in the same field and fold wherein a company of sheep are: the enemy with his ●ares may be in a field as well as the right owner of it, and his good seed, and good sets. Even so if we regard the visible and external face of the Church, profane people & very reprobates may be in her, albeit they be not of her. They are but as frogs, toads, nettles, briars, and crows in a cornfield: or as Wolves and Foxes and mad dogs in a fold or flock of sheep: or else as stones and weeds, which trouble and hinder the good corn.  
And again, as in a field we see sets, herbs and seeds oftentimes brought into a field, & set & sown in it, which do not naturally come up of themselves in it: even so God doth set the plants of his Spirit, and sow the seeds of his sanctifying graces in our hearts which otherwise would never spring up within us of themselves, and by the virtue of our nature.  
And as every field stands in need of dressing and keeping, and requires wholesome air, sweet showers, and the comfortable heat of the Sun. Even so the Church stands in need of husbanding: she hath need of the heavenly dew of God's graces, and of the sweet light and heat of the Sun of righteousness, and that the Northern and Southern winds of God's Spirit should 
k Cant. 4.16  blow upon her, that her spices and her fruits might flow out and come forth abundantly. In like manner also, as every house stands in need of some shelter and reparation, so doth God's house. For we lie open to wind and water, and have the ruins of our depraved nature still remaining in us. And as the Housholder brings many thing into his house which he finds not in it: even so the Lord inspireth many good things into our hearts, which he finds not in us, and which we want by nature. And as some things may be in the house which are not of the house, as rats, mice, weasils, yea and treacherous and thievish persons. Even so (if we consider the outward appearance and name of the Church, which is God's house) some may be in it, which belong not to it, and are not truly of it. Therefore 
l joh. 2. 1●.  john saith; they went out of us, but they were not of us. Antichrist that man of sin and son of perdition, sits in the Temple of God, but not as a member of it, but as a cruel and proud Tyrant, tyrannising in it; as a Thief in a true man's house, as a Pirate in a Merchant's ship, or as a Wolf and Fox in a sheepfold. And in a word, as some things may be brought into a field, and planted in it, which as yet are not: & as some may be brought into an house and made servants in it, which for the present are not: even so some may be brought into God's Church, which is his pleasant field and the palace of his pleasure, and may be made her true members and faithful household-servants, which as yet wander abroad and are not effectually called home. And thus we see the resemblance, that is betwixt a field or house, and the Church of God. Now she is called God's Husbandry and God's building, because he hath taken her to himself and enclosed her, he doth husband and order her: he doth build and repair her: he doth possess & keep her: and because he doth inhabit and work within her. And albeit she may be fitly compared to a field and house in the forenamed respects, yet in other regards she is unlike unto them. For God is her only Lord & owner, & for his honour only he hath ordained her. And whereas houses and fields are bought with money, she was purchased neither by gold nor silver, but by the 
m Act. 20.28. 1 Pet. 1.18 19  blood of God, even by the precious heart-blood of that immaculate Lamb Christ jesus, who is true 
n Rome 9.5.  God & true 
o 1 Tim. 2.5  Man in one perfect person. Thirdly, all houses and fields are subject to utter and final desolation. And the day shall come, wherein the 
p 2, Pet. 3.10.  earth, and all the works therein shall be consumed with fire. But the Church of GOD shall stand for ever. And when all the glory of the world shall vanish quite away, like a flash of fire: and when all her desperate, malicious and irreconcilable enemies shall utterly be destroyed, then shall she shine as the Sun, and obtain her perfect glory, and live for ever with the Lord in all ease and happiness, free from all sinful and earthly miseries whatsoever. Fourthly, whereas all other fields and houses are material, outward and earthly: this field and this house is mystical, celestial and 
q 1 Pet 2, 5,  spiritual: and may be so called in all these regards ensuing. First because the Spirit of God doth husband her and dwell in her. Secondly, because her whole frame is spiritual, & her chiefest ornaments are inward and invisible. 
r Psa 45.13  The king's daughter is all glorious within, saith the Psalm.  
Thirdly, the means which God useth for her building, repairing, trimming, flourishing and continuing, are not earthly but spiritual, and of a nature far differing from worldly helps, and human inventions. Fourthly, the service and worship, which ought to be performed in her, is spiritual. And lastly all the good works, which she doth, are spiritual. All the good works, which we, or any of her faithful members do perform, are merely good so far forth as they do proceed from the Spirit of God, who is goodness itself, and the author of all our goodness. And the evil which is in them cometh from our own homebred corruptition, which is not in this life cleansed clean away, unless it be because it is forgiven us, and not imputed to us.  
And to conclude; the Church is said to be a field & an house, not fields and houses. For the Church is but one body, one perfect house, and one entire and absolute field. She hath but one Lord, one Architect, one Redeemer, one absolute Husbandman and Inhabitant, one common salvation, one religion, one Head, one Husband, one way to heaven; according to that of S 
Ephes. 4.4.  Paul, There is one body, one Spirit, one faith, one Lord, one baptism, one God and father. And this hath also been the doctrine of former ages.  
Theodoretus saith (quest. 44. in Num.) As the Unicorn hath one horn, so the people truly religious adoreth one only God. And for the unity of her head, 
In Ps. paeni●  Gregory saith, that The whole holy universal Church is on Body, set under Christ jesus as her Head. For Christ with his whole Church, both militant & triumphant, is one person. Nazianzen saith; 
Orat. in d. Eu, Vbi supra.  There is one Christ, one head of the Church. Thirdly, concerning the unity of the Spirit, Gregory saith that, As there is one soul, which doth quicken the diverse members of the body, so one Holy Spirit doth quicken and illustrate the whole Church. Fourthly for the unity of faith and outward confession, Eucherius saith that, 
In l. Reg.  As a bundle is bound with bands, so all the company of the Saints are bound together with one and the same faith, hope and charity, & compassed with one muniment of divine protection.  
And as Leo teacheth, 
Serm. 3. de ●●iun. 7. ●ens.  there is one orison, and one confession of the whole Church. Finally touching the unity of Baptism; There is one faith (saith Hierome) & one Baptism. And so withal for the unity of her God, justinus saith, There is one true God of all, which is acknowledged in the Father, Son, and holy Spirit. Our faith (saith Cyril) receiveth no number of Gods, 
●n cap. 4. ad Ephe.  but there is one God the Father, and to the same unity pertaineth the Son and the Holy Ghost.  
Having now opened the words, and given the sense, let us see what lessons we may learn out of them.   

CHAP. 2. The Church of God is God's house and husbandry.  
Doct. 1 THESE words do naturally without wresting afford us two notable doctrines. The former is that the true church of God (which is the company of Believers) is God's House and Husbandry. This is plain by the text, as also by other like places of Scripture. 
a 1 Cor. 3.16.  Know ye not (saith Paul) that ye are the Temple of God, and that the Spirit of God dwelleth in you? And speaking to Timothy he saith; 
b 1 Tim. 3 14.15.  These things I write, that thou mayst know how to behave thy sefe in God's House, which is the Church of the living God. And plain reason showeth as much. For it is not her own: she is not the Lady of herself. 
c 1 Cor. 6 19  Ye are not your own (saith Paul) for ye are bought for a price. Neither is the Church a tenement or possession belonging to any Angel, or to any Man, excepting only the man Christ who is the 
d Mal. 3.1. Ephes. 5.23 jude. 4,  Angel of the covenant and her only Lord & Head. She is not the field of the sluggard, which 
e Pro. 24.30.  Solomon speaks of. She is not the house of wickedness and sin. For 
f Ephes. 5.26. Reu. 1.5.  Christ gave himself for her, that he might make her holy, and purge her from her sins with his blood. Therefore he saith unto her; 
g Cant, 4.7.  Thou art all fair, my love, and there is no spot in thee. Neither is she the house and field of the Devil. For Christ hath purchased her 
h Ephes, 5.27.  unto himself. Therefore she saith; My 
i Cant, 2, 16, and 7, 10,  well-beloved (meaning Christ) is mine, and I am his. I am my well-beloveds, and his desire is towards me. And Christ speaking unto her▪ calls her his 
k Cant, 4, 1 9,  love, his sister▪ & his spouse; therefore surely the Livell hath no interest in her, and no title to her. The conclusion than remaineth firm, that as the Temple of jerusalem was dedicated to be an house unto the Lord alone, even so the Church is built and consecrated unto him only, that she may be his House to dwell in, & as a field to husband & dispose of, as he in his wisdom seeth most convenient. Thus much for the doctrine, let us now see how we may apply it for our benefit and edification.   

CHAP. 3. Sundry uses are made of the consideration of these two titles together.  
THe uses, which we ought to make of the former doctrine are of two sorts Some arise from the consideration of these 2 titles (given to the Church) together: & some from them being considered apart by themselves. 
Use. 1.  Of the former company are these that follow.  
First, we have here one of the royalties and royal privileges of the faithful. For they, and they only (to speak properly) are God's house & husbandry. For the Father hath elected them only: the Son hath redeemed them only: the holy Ghost doth regenerate them only. God (the Father, Son, and holy Ghost) doth dwell in them only, in regard of the presence of his special grace, and efficacious operation unto eternal life. For as concerning the Reprobates, they are the very sinks of sin, the dens of the Devil, and the quagmires of iniquity, 
a Pro. 16.4  predestinated to eternal destruction. Some of them (I confess) may think themselves to be of God's house, and to belong unto his field: but their imagination is like the fond and false conceit of some Melancholic persons, that have thought their bodies to have been made of glass, and that every fair house was theirs, which they passed by. Yea they may persuade themselves so thereof, as that they may conceive a kind of joy therefore in their hearts, and yet for all they are deceived. Some that have suddenly fallen into a swoon have imagined that they saw goodly sights: and many frantic persons will sing and hallo, as if they were in a very good condition whereas indeed their case is pitiful. Even so some of the Reprobate may fall into such a fit of spiritual swoon and fantastic frenzy of the mind, as that they may both think better of their estates then they are indeed, and rejoice also within themselves, as if they were right good men and happy; being nevertheless in truth the very Refuse of mankind, the Objects of God's wrath, and (as it were) the Centre of his judgements. Yea further they may so carry themselves outwardly, as that they may seem unto men (that do not see the heart) the true members of the Church, and as plants in God's field. But blazing stars are not true stars, but fading meteors: a foot of wood is not a foot indeed: and painted fire is not fire. Even so what show soever they make, yet are they not indeed her members, they are not GOD'S plants indeed. They may be in God's house, but they are not of God's house: they may be in his field, but they are not of his field. Goats and sheep may be together in one fold, though they be not of one flock. Cockle & good come may be in one Barn; thieves and True men may be in one field: strangers and servants, guests and children in one house. And all is not that which it seems to be. All is not grass that looketh green, nor all blood that is red. Satan can transform himself into an Angel of light: 
2 Cor. 11.14  all is not gold that glisters: hypocrites may seem religious, and men of wolvish dispositions can for need walk like sheep, in sheepskins. When the great Goldsmith shall come to try them with his Touchstone, he will find them copper, and not good gold. When the winds shall blow hard against them, when the floods shall come and dash against them, they shall fall flat down to the ground, because they are not as living stones founded upon the rock Christ, but weakly built upon a weak and sandy foundation. And a day will come when the Husbandman will view his field, and will separate the corn of his own sowing (and carry it home into his barn) from the tars of the enemy, how fair and fresh soever they seem to be, and will bind them in a bundle, and cast them into the fire.  
Now this prerogative is not merely titular and verbal, but very commodious, comfortable and excellent. For Christ 
b Cant. 8.13.  dwelleth in this field: the Spirit of God dwelleth in this house 
c Isa▪ 33.24  and they that dwell therein shall have their iniquity forgiven. And whosoever are of this house, of this field, shall continue so for ever. For the 
d jer. 32.4  covenant of God made with them is everlasting. The 
e Rom. 11 29.  gifts and the calling of God are given without repentance: and he will 
f 1 Pe●. 1.5  preserve and guard them by his power through faith unto salvation. And their mother also, 
g Gal. 4, 2●  which is the Church, shall always be the palace and paradise of his delight. He will carry her upon his back like an Eagle, he will shadow her with the wings of his grace, and will continue constant in his love for ever. For his 
h jer. 31.3 Psa. 136.1,  love unto her is everlasting, and his mercy endureth for ever.  
Secondly, 
Use 2.  seeing the Church is God's House and Husbandry, she must acknowledge no Lord, no Head, no King but God. Her obedience, her homage, her loyalty, her virginity belongs to him, as to her sovereign Lord and only absolute Husband. She is not her own; therefore she must glorify God, to whom of right she doth pertain.  
Thirdly, 
Use 3.  Ministers ought to be the more diligent, faithful and alacrious in the execution of their function. For the labour which they take, and the pains they do bestow, are bestowed upon God's House, upon God's plowed-field. They labour not in men's fields, not in the house of men, but in the house and field of almighty God (who is able to recompense the faithful, and to punish the unfaithful:) therefore they should be the more careful, circumspect & laborious in their calling, taking heed what seed they sow, what plants they set, and both what, and how they build.  

Use 4.  Fourthly, seeing the Church of God is his field & house, we ought all to labour to be assured that we are of it. For out of it there is no salvation. And when we are in it, we must keep ourselves in it, and not straggle out and leave it. Men take great delight to dwell in fair houses, and to walk in pleasant fields. The Church of God is a goodly house, and a pleasant and green field. 
i Cant. 1.15  My well-beloved, behold, thou art fair and pleasant: also our bed is green: the beams of our house are cedars. 
k Cant. 4.10. & 8.13  Christ delighteth and dwelleth in her. Let us therefore like her, and love to live within her. They that leave her, leave him. For he is her Husband and Inhabitant: therefore she calls him her 
l Can●. 7.11  Well-beloved: and he calls her his Spouse: 
m Cant. 4.12.  My spouse is a garden enclosed. And she crying out unto him saith thus: 
n Cant. 8.13. Cant. 4.15  O thou that dwellest in the gardens. O fountain of the gardens, O well of living waters! So then he which forsakes her, forsakes him, He which leaves her, leaves his garden: and he which leaves him, leaves her fountain: even the wellspring of her life, and the scaturidge of all true comfort. Let us therefore keep ourselves within the borders of the Church, lest we walk in the valley of death. We must needs be either in God's Temple, or in the devils Synagogue: either in God's field or in the devils field. And whensoever we see the face of a true Church in any place, let us take heed that we do rend not our selves from her, and leap out. For this were (so much as lay in us) to run out of God's field, and to run away from Christ, who frequenteth the 
o Cant. 1.6.7.  flocks of his sheep, and delighteth to be in the assemblies of his people. Let us therefore be wise, and not forsake the fellowship (or 
p Heb 10.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  aggregation) that we have among ourselves, as the manner of some is: but let us exhort one another, & that so much the more, because ye see that the day (of Christ's second coming) draweth near. Jude makes it a property of those that were fleshly & had not the Spirit (what show soever they made) to be 
q Jude, 19  makers of sects; men of a schismatical and contradictorious spirit, that like not the beaten way, but love to walk in a way by themselves, though it be full of mud and mire.  

Use 5.  Considering also that the Church is God's house & husbandry, it were a work beseeming the honour of Princes and all Potentates, in all their territories and dominions to defend and foster her: that so they may verify that ancient prophesy recorded by the prophet Esay, that 
r Isa. 49.23  kings should be her nursing fathers, and that queens should be her nurses. Yea it beseems us all to be kind unto her, and to honour her. For she is our mother. She is the house in which we are bred, and borne, and brought up. She is the field in which we are planted and receive our growth. Men love the house wherein they were borne, and trained first up, and the place in which they drew their first breath, and led the beginning of their life. Let us therefore love the Church of God: let us desire and seek her welfare. 
s Psa, 122, 6 7.  Pray for the peace of jerusalem: let them prosper that love thee. Peace be within thy walls, and prosperity within thy palaces. 
t Isa, 62, 7.  Give the Lord no rest till he repair jerusalem the praise of the world. For my brethren & neighbours sakes (saith 
u Psa. 122. ● 9  David) I will wish thee now prosperity. Because of the house of the Lord our God, I will procure thy wealth. 
w Isa. 49.22.23  Behold (saith the Lord) I will lift up mine hand to the Gentiles, and set up my standard to the people; and they shall bring thy sons in their arms, and thy daughters shall be carried upon the●r shoulders: kings and queens sha●l worship thee, with their faces towards the earth, and lick up the dust of thy feet. But we are of the Gentiles: let us therefore in our several places labour to make good this prophecy. We are all careful to keep our own fields and houses in good case, and shall we neglect the Church, which is the Lords? Shall we dwell in our seeled houses, and see his house lie waist without grief of heart? We look to our own gardens and orchards; let us not therefore cast off all care of Gods, but let us rather labour to the utmost of our power (keeping us within the precinct of our calling) that they may flourish & prosper in the world. And so doing we shall testify our love to God and his Church: we shall show ourselves to be true natural sons and not bastards: servants and not slaves: faithful friends, and not fawning flatterers and falsehearted foes.  

Use 6.  Sixtly, seeing the Church is God's field and house, we may be sure that God will husband and repair her. He will till and dress her: he will pluck out her weeds & make her fertile: he will manure, and water her with the first and latter rain of his gracious benediction. He will cause the North-wind to blow upon her, which shall purify the air about her, & pinch the luxuorious humours within her, & cool the pride of her heart, & the excessive heat of her spirit. He will also send out the Southwind to comfort her with his warm blasts, and to water her with his sweet showers, that she may be fresh and fruitful. 
x Psa 147.8  The Lord (saith the Psalmist) covereth the heaven with clouds, and prepareth rain for the earth, and maketh the grass to grow upon the mountains. Even so the Lord covereth the Church with his love, he causeth the clouds to break, he poureth down the rain of his blessing upon her; he moistens her with the dew of heaven, and maketh his graces to sprout up and flourish within her. Yea he maketh her (like dry ground) to thirst after the waters of life: and teacheth her to cry out and say; 
y Cant. 4.19.  Arise O North, and come O South, and blow upon my garden, that the spices thereof may flow out. And forsomuch as she is his house, we may know for certain, that he will in time remove inbred ruins and rottenness, and will repair and polish her, till he have made her perfect & glorious in all respects. And albeit he do often suffer her faithful and true members to bring forth the weeds of sin, and to fall into the ruins of wickedness; yet it is not through his negligence & oblivion, or because he hath cast them off: but it is to teach them to distaste their pride, and to confess that they can easily fall of themselves, but are unable to stand, or rise up without him. The husbandman sometimes lets his ground lie as if he had forsaken it, and can be for a time content to see it grown with weeds. But he hath a purpose to break it up with his plough, and to bestow more cost upon it, that it may be more fruitful, then before. He will not see it overgrown with weeds: he will not permit them to suck out the heart, & to make it altogether barren▪ & good for nothing. So likewise we see many men suffer their houses to decay, & for a while to fall to ruin: but their intent is to build them fairer, and to make them stronger than they were before. And thus God sometimes dealeth with his faithful servants, as with David, Hezekiah, Peter and others. For he is tied by no law to preserve any man longer than he list. And so great is his grace unto us, as that if he suffer us to fall, yet he will not let us fall quite a way, but will in due season restore and lift us up again. For Semel et semper, Once and ever are all one with God: whom he hath embraced once, he will embrace 
z Ier 32.40  for ever.  
Moreover, 
Use 7.  considering that the Church is God's house & husbandry, we may be sure that he will patronize and protect her against heretics, tyrants, and all that by fraud or force do labour to subvert and waste her. 
a Zeph. 3.17  The Lord thy God (saith Zephany) in the midst of thee is mighty: he will save, he will rejoice over thee with joy: he will quiet himself in his love. 
b Isa. 49.36  He will feed them that spoil thee, with their own flesh, and they shall be drunken with their own blood. For the Lord is 
c jer. 3●. 19  great in counsel, and mighty in work. His eyes are open upon all the ways of the sons of men, to give to every one according to his ways, and according to the fruit of his works. And 
d Psa. 129.5  they that hate Zion, shall be all ashamed, and turned backward. But as the mountains are about jerusalem, 
e ●sa. 125.2  so the Lord is about his people from henceforth and for ever. Whom shall we then need to fear? What danger need we dread? For God 
f joh. 10.29.  that is greater than all, is on our side: he is our shield and tower of defence: & his all-seeing eye doth watch continually for us. For he 
g Psa. 121.4  that keepeth Israel doth neither slumber nor sleep. Are our enemies great and mighty? The Lord is high 
h Psa. 113.4 Psa. 147.5. Psa. 115.3.  above all nations, & his glory is above the heavens. Great is our Lord,; and great is his power and he doth whatsoever he will. Are they politic and subtle? Fear not. God 
i job. 5.13,  taketh the wise in their craftiness, and the counsel of the wicked is made foolish. Their mischief shall return upon their own heads, and their cruelty shall fall upon their own pates. For the Lord is omnipotent and his 
k Psa. 147.5.  wisdom is infinite. He hath pleasure in his people, and he will make the meek 
l Psa. 149.4.  glorious by deliverance. Are they watchful and laborious to work thy ruin? Be not dismayed. For the Lord, that guardeth thee, will not slumber. The 
m Psa. 121.3.5.  Lord is thy keeper: he is thy shadow at thy right hand. Do they menace and trouble thee? Be not discouraged; for 
n Psa. 34.15  the eyes of the Lord are upon thee. Great are the troubles of the righteous: but the Lord diliuereth him out of al. 
19  But malice shall slay they wicked: and they that hate the righteous, shall perish. 
21.  Do they traduce and disgrace thee? Hearken unto me (saith the Lord) ye 
o Isa. 51.7.8 11.  that know righteousness, and in whose heart is my law. Fear ye not the reproach of men: neither be ye afraid of their rebukes. For the moth shall eat them up like a garment, & the worm shall eat them like wool●l I, even I am he that comfort you. Who art thou, that thou shouldest fear a mortal man, and the son of man, which shall be made as grass? Yea but sathan that roaring and hungry Lion doth assault thee, and seek to devour thee. Be nothing daunted, for Christ jesus, the Lion of the tribe of judah, is stronger than he. 
p Reu. 1.14 15.  His eyes are as a flame of fire, able to discern his stratagems: his feet are like unto brass, able to tread him down and tame him: and his good will is so great unto us, as that 
q joh. 10.28.  none shall pluck us from him, and destroy us. Are we disturbed with temptations? Doth the flesh contend against us? Do false teachers labour to pervert us? Yet let us not leave our order, and lose our courage. For these may war against us, but they shall not win: they may contend, but they shall not conquer: they may disturb us, but they shall not de●urbe us. For God will 
r Cor. 1.8  confirm us unto the end: he will not suffer us to be 
s Mat. 24.24.  seduced: he will not permit us to be tempted 
t 1. Cor. 10 ●1.  above our power. Howsoever we may be weakened, yet he will not suffer us to be wholly wasted, but with the temptation he will vouchsafe to give us an happy issue. Premip●t●st Ecclesia, non opprimi: oppugnari potest, expugnari non potest. The Church of God may be pressed, but it cannot be oppressed. Satan may besiege her▪ but he cannot batter her to the ground, and sack her. He may fight against her, but he cannot 
u Mat. 16.18.  vanquish her. For the Lord will defend and guard her. He will never 
x Heb. 13.5  leave her, nor forget her. Can a 
y Isa 49.15.16.  woman forget her child, and not have compassion on the son of her womb? Though they should forget, yet will not I forget thee. Behold I have graven thee upon the palm of mine hands. 
z I●●. 31.3 Isa. 49.8.  I have loved thee with an everlasting love, and I will preserve thee. 
a Psa 146. 1●.  The Lord shall reign for ever for the preservation of his Church. He hath laid her upon a firm foundation, and 
b Psa. 14▪ 1●.  hath made the bars of her gates strong. Careful and good husbands have a special regard of their grounds and houses. We are God's ground, we are his house; and therefore we may persuade ourselves that he hath a very singular care over us to preserve and save us. He is the 
c 1 Tim. 4.10  Saviour of all men▪ but especially of those that believe. He forsaketh not his Saints (saith David) they 
d Psa. 37.24.28.  shall be preserved for evermore. Though they fall, yet shall they not be cast off, for the Lord putteth under his hand to lift them up again. Men, when they see their houses weak, & exposed to wind and weather, do use to underprop them, & to plant trees about them to defend them. Even so undoubtedly the Lord being privy to our weakness doth support us with the props of his grace, and doth environ us with the tall and strong Cedars of his power. For 
e Psa. 147.11.  he taketh delight in them that fear him, and attend upon his mercy. He will never turn from them to do them good. 
f jer. 33.11.  Yea (saith the Lord) I will delight in them to do them good. We may not think that God will be careless of his house, if forgetful man be careful of his. In like manner also wise & thrifty husbands seeing their fields subject to be wasted with cattle, and their corn to be trodden down and eaten up, do use to compass them with pales or other fences, & to oversee them. Even so the Lord doth enclose his Church, and oversee her for her good, and is exceeding viligant over her. He taketh the Foxes, which mar his vines: he killeth the Boars: he driveth out the beasts: he mendeth her hedges: he repaireth her ditches. and hath a special care that his corn, his vines, and plants be not tooted up & spoiled. If men respect their fields so diligently, it were horrible wickedness for any man to imagine that God will neglect his; especially considering that he paid so dearly for it as he did, & considering also he is able to keep it safe without toil or weariness, and is not subject to forgetfulness.  
Eightly, 
Use. 8.  seeing the Church is God's field and house, we ought in no case to wrong her nor any of her members. For the injury that is offered unto her, doth redound unto him, and he accounteth all the wrongs as done unto himself, which are done by their enemies unto them. 
g Isa. 63.9.  In all their troubles he is troubled: and 
h Zach. 2.8  they that touch them (to do them harm) do touch the very apple of his eye. It were a dishonest and wicked part in any man to spoil his neighbour's field, or to pull down or set fire on his house; what horrible wickedness than is it for any man to fire God's house, & to waste and make havoc in his field? If 
i 1. Cor. 3.17.  any man shall destroy the Temple of God, him shall God destroy. For the Temple of God (saith Paul) is holy, which ye are. The Church of GOD is a city 
k Isa. 62.12.  sought out, and not forsaken of the Lord. He hath clothed her with the garments of salvation, he hath covered her with the rob of righteousness; and as a bride doth tyre herself with her jewels, so doth the Lord adorn her with his graces, and put the golden chain of immortality about her neck. Now darest thou oppose thyself against her, on whom God hath bestowed so great cost? Wilt thou malign her whom he doth love, and in his love hath chosen to himself? Will the 
l Isa. 60.16.  Lord make his Church an eternal glory, and shall she suck the breasts of Princes; and ●ilt thou hate and disgrace her or any of her children? Did Paul persecute Christ 
m Act. 9.4.  himself, because he persecuted his members? So Christ from heaven told him. Now wilt thou be reputed a persecutor of Christ jesus? Hast thou none to persecute, none to malign, none to trouble but him, that died that thou mightest live & not die? What none? If thou wilt needs persecute & spoil, then persecute thine own corruptions, spoil them, make havoc of thy lusts, 
n 1. Pet. 2.11.  which fight against thy soul, and labour to subdue thee. Trouble not the Church of God, do not persecute his people, touch not his anointed, & do his Prophets no harm. Indeed 
o Psa. 37.12  the wicked practiseth against the just, and gnasheth his teeth against him; but wilt thou be so wicked? Look well to thyself. For 
p Psa. 75.8.  in the hand of the Lord is a cup, and the wine is red: it is full mixed, and he poureth out the same: surely all the wicked of the earth shall wring out and drink the dregs thereof. 
q Pro. 29.27.  He that is upright in his way, is indeed (as Solomon teacheth) an abomination to the wicked; but shall he be abominable unto thee? Wilt thou be that wicked man that will detest and abhor him? Look well about thee. For 
r Psa. 7.10. Psa. 145.20  the Lord presert●● upright in heart: but he will destroy all the wicked: 
Psa. 11.5.  the wicked, and him that loveth iniquity doth his soul h●te. Indeed the wicked trouble God's heritage, and 
s Psa. 94. 5.2●.  smite down his people with the fist of wickedness. But he will recompense, them their wickedness, and destroy them in their own malice, 
t job. 21.17.18.  How oft shall the candle of the wicked be put out? They shall be as stubble before the wind, & as chaff that the storm carrieth away. Therefore partake not with them in their sins▪ lest thou be partaker of their punishments. Trouble not God's people, do not annoy his field, take heed thou persecute not his Church. For she shall be a cup of poison unto all that hate her▪ and an heavy stone to all her enemies. All that lift it up shall be torn; though all the people of the earth be gathered together against it, God will not suffer his Turtle dove to be taken, his Church to be destroyed. Therefore as 
u Mat. 27 19  Pilat's wife sent word unto him concerning Christ, saying; Have thou nothing to do with that just man: so say I to thee concerning Christ his Church, and, all her members; Have nothing to do with them to persecute and wrong them. For she is God's field, and they are his seed & his sets she is GOD'S house, and they are his household servants and his children. He loves them dearly, & keeps them very carefully. It were a bold part in a mean person to make spoil in a king's house, and to waste his grounds, and to pull up his plants, and to tread down his grass and corn. What boldness were it then for us, that are but 
w job. 25.  worms & wretches, to make spoil in God's house, & to spoil or annoy the plants of GOD'S own planting, who is the king of all kings, who hath laid the foundation of the earth. and spanneth the heavens with his hand? Many men in pity will not spoil a ground or garden for the plants that are in it, because of their goodness and comely order. The Church of God is as a field or garden. Her plants are as an 
x Cant. 4 12.13.  Orchard of Pomegranates with sweet fruits, as Camphire, Spikenard, Saffran, Calamus, and Cinnamon Cinnamon with all the trees of incense, Myrrh & Aloes, with all the chief spices. God hath greatly graced all her members, & hath set all her plants in a comely order; let us therefore spare them, & not spoil them: let us not harm and annoy them. The Church is a fair and sumptuous building: yea she is a 
y Isa. 62.3.  crown of glory in the hand of the Lord, and a royal diadem in the hand of her God. And dare man malign her? Shall the son of man whose breath is in his nostrils, seek to fire her, or pull her down? Let them beware they do not. For otherwise the Lord will fan them, the wind shall carry them away, and the whirlwind of his wrath shall scatter them: they shall be burnt with the flames of their own fire, and compassed about with their own sparkles. If a man should break into thy fields, and make spoil amongst thy corn: or if he should beat down thy house, or fire it over thine head, mayst thou not justly be offended, & sue him at the law for his injury done unto thee? There is no question to be made: the case is clear. And shall we think that God will be silent and say nothing to those, that would spoil his field, that tread down his corn, that cut down his plants, that break open his hedges, that annoy his house, and feeke to fire it over his head? Undoubtedly except they repent and alter their course in time, the Lord will arrest them, he will arraine them at the bar of his justice, he will plead against them, and condemn them. For if the sentence of death shall be pronounced against them 
z Mat. 25.  that showed no kindness to his servants; what can we think shall be the end of those but death inevitable, which have been malicious, cruel and injurious unto them? Let us therefore take heed that we do not hate & persecute the Church of God, nor any of her children. She is God's field: she is God's house: this is reason sufficient to dissuade us from all secret and open machinations against her, though we had no other reason in the world beside.  

Use. 9  Ninthly, seeing that the Church is God's house and husbandry, we need not marvel that the devil doth so malign and molest her. For because he doth hate the husbandman and the housekeeper, therefore he doth also hate and persecute with mortal hatred and hostility his servants and all ●hat belong unto him, to whom he doth in special manner confer and manifest his grace. And hence it is also that she hath in all ages received hard measure of the world, & that the wicked of the world do persecute & storm against her members; even because she is God's field & habitation, and therefore is not of the world, but a stranger in the world, belonging to another kingdom and commonwealth. It is the fashion of Dogs to bark at strangers; it is no wonder then that the Dogs of this world do bark at her and fly in her face: it is no marvel though they bite her children, and baulle at them. For they are strangers to them. They are not of them, but among them. They are not cast in one mould together, nor made of one metal. Foxes are by nature given to murder Lambs: and Boars are naturally carried to make havoc in a vineyard, and to spoil the vines. The wicked through the perverseness of their corrupted nature are violently bend against the godly. Beasts are given to break hedges, to leap over ditches, and to spoil young plants, & to tread down corn. Even so these (like unruly beasts) are carried headlong by their drover, and through the strong stream of their inbred ma●ice to break into God's field, to knoppy his tender plants, and to make waist amongst his corn. Yea they malign & spite them, because God doth countenance and grace them, because he doth repair & husband them, & because they see that they are not so full of weeds and ruins, as they themselves are, 
a Isa. 41.14.  But fear not, thou worm jacob, and ye men of Israel. I will help thee, saith the Lord. 
b Psa 55.22  Cast thy burden upon the Lord, and he shall nourish thee. The wicked that are strangers and enemies unto his Church from the womb, 
c Psa. 58.23  he will surely punish. He will break their teeth, and crack their jaws. They shall melt like ice, and consume like snails. He will carry them away, as with a whirlwind in his wrath. 
d Psa. 55.23  Thou, O God, shalt bring them down into the pit of corruption: the bloody and deceitful men shall not live out half their days.  

Use 10.  Finally, seeing we are God's field & building, we are all taught to love one another. We are not two houses, but one: we are not two fields, but one. And therefore as one, we ought to love and embrace one another. It were a prodigious sight to see one stone in a building to justle with another. We are as 
e 1 Pet▪ 2.5  Living stones in Gods spiritual building: let us therefore by love lie close by one another: let us not justle one another. If an house be divided against itself, how shall it stand? We are God's house & household-servants: therefore we must not be divided against ourselves, lest his house fall down upon our heads. Division is a forerunner of destruction. Therefore as one stone in a building beareth up another, sometimes a little one bearing a greater, and sometime the greater bearing a lesser: even so let us bear up and bear with one another: let us not fly out of the wall: let us not stomach & envy one another, always remembering that we are the stones of one building, and all laid by one Maistermason. Corn in one field, plants in one Orchard, trees in one wood, flowers in one garden, and vines in one vineyard, do grow together without molesting and hindering one another. They stand together without discontentment: they shrowded and harbour one another. We are the corn of God's field, the plants of his orchard, the trees of his wood, the flowers of his garden, and the vines of his vineyard: and therefore we should stand together without contempt & discontentment: & we ought to shroud and shelter one another. Now 
f Col. ●. 8.12.  therefore as the elect of God, holy and beloved, put on the bowels of mercy, kindness, humility, meekness, long suffering. Put away wrath, anger, malice, cursing: and hate not one another. 
g 1 joh. 7 11.  For he that hateth his brother, is in darkness. But let us love one another, for 
h 1 joh. 4.7.  love cometh of God, and every, one that loveth, is borne of God. Wouldest thou know that thou art in the state of life? Then love thy brethren. We know (saith 
i joh. 3.14  john) that we are translated from death to life, because we love the brethren: he that loveth not his brother, abideth in death. wouldst thou know that thou lovest God? Then love the children of God. For 
k 1 Io●. 5.1  every one which loveth him, that did beget, loveth him also, which is begotten of him. wouldst thou abide in the true light? Then love thy brother. For 
l 1 joh. 2.10  he that loveth his brother, abideth in the light, & there is none occasion of evil in him. wouldst thou be like the Lord that did beget thee? Then love; for 
m 1 joh. 4.8.  God is love: Wouldest thou be obedient unto God? Then love thy neighbour; for his 
n Mat. 22.39.  commandment is, that thou shouldest love thy neighbour as thyself. Finally, wouldst thou show thyself a true disciple of Christ thy Saviour? Then love thy fellows For 
o joh. 13.35.  by this shall all men know (saith Christ) that ye are my disciples, if ye have love one unto another. Let us therefore affect one another with true love. We are the sons of one father, the children of one mother, the temple of one God, the field of one husbandman, the house of one inhabitant, the branches of one vine, the stones of one building, and the plants of one field; let us therefore keep peace with ourselves, & embrace one another in the arms of amity. So shall God's house continue, his throne shall endure, his field shall prosper, we ourselves shall flourish, our joys shall be increased, and our enemies shall be defeated of much advantage.  
Thus much concerning the instructions which arise out of the consideration of these two titles together. It remaineth now to set down those that may be gathered from them, being distinctly considered by themselves. And of the former first.   

CHAP. 4. We must keep ourselves wholly for God. We must be content with his husbanding. We must strive to be fruitful in good things. They are to be dispraised that are barren.  
FIrst, forsomuch as we are GOD'S field, 
Use 1.  we must beware that we give not ourselves to any from him, We are not our own to dispose of as we list ourselves, but his that hath bought us, and taken us in for himself. Let us therefore take heed that we suffer not ourselves to be sown with corrupt seed, & to be set with the plants of wickedness. Let not the devil sow the tars of wicked errors and filthy sins within thee. Thou art Gods, keep thyself clean and pure for God.  

Use 2.  Secondly, seeing we are God's field, let us be content with his husbandnig of us. The ground doth patiently bear the Ploughman and his Blow, the sour and his seed without the least resistance. So let us be content to bear with meekness, God's plough and his ploughmen, his seed and sowers. Let us endure all things, which he hath in his wisdom ordained to break us up, & to make us fair and fertile; his Word, his Sacraments, his Ministers, his Orders. Let us not repine and storm against them, but subject ourselves, and bear them meekly without resisstance. 
Use. 3.   
Thirdly, we are taught to be fruitful unto God in faith, love, repentance, and obedience. The good ground, which receiveth good seed, is very profitable to the owner, sending forth plenty of fruit. Even so we being sown with the good and wholesome seed of God's word, we ought to bring forth fruit abundantly, that our owner may have a plentiful crop. It is a cursed ground that receives seed, & yet affordeth either nothing or nought but weeds. We are God's field, a●d therefore we should not be like the field of the 
a Pro. 24.31.  sluggard, that is overgrown with thorns & nettles. If a field be broken up with the plough, and if good seed be not sown therein, it will bring forth more store of weeds, then if it had lain unplowed. So if the seeds of Christian virtues be not sown in our hearts, and fructify in our lives now that we have been broken up with the plough of God's word, we shall more abound with the stinking weeds of wickedness, then if we had never felt that plough. Let us therefore look to ourselves, and labour to be fruitful in good thing, 
b Pro. 23.12.  Apply thine heart to instruction, and thine ears to the words of knowledge. 
c Pro. 21.21.  He that followeth after righteousness and mercy, shall find life, righteousness, and glory. Now that we may be fruitful, we must perform these duties following.  
First, we must root those sinful weeds out of our hearts, which oppress and choke them. 
d jer. 4.4  Break up your fallow ground, and sow not among the thorns, Be circumcised to the Lord, and take away the foreskin of your hearts.  
Secondly, we must labour to be partakers of God's word, hungering and thirsting after it, as after food. It is the Plough, that must break us up: it is the beetle that doth beat our clotty hearts: it is the seed that must be scattered upon them: and it is the rain also, that makes the seed spring up and grow: It is the means; indeed the blessing is from the lord 
e Pet. 2.1.2.  Wherefore laying aside all maliciousness, all guile, simulation, envy, and all evil speaking, as new borne babes desire the sincere milk of the word, that ye may grow thereby.  
Thirdly, when the seed is sown, let it find room within us. Let us give it liberty to root and spread itself in our hearts. As a ship cannot sail without sea-room: so the seed cannot grow without earth-roome. We must therefore give the seed of God's word room in our hearts: we must yield unto it, we must give it passage in us, we must lock it up in the closet of a faithful heart, and believe it. The word hath been 
f Heb. 4.2.  unprofitable to many, because it was not mixed in them with faith.  
Fourthly, we must not only hear the word, but we must let it work in our lives, we must express it in our conversations. Be ye doers of the word, 
g jam. 1.22  and not hearers only only (saith Saint james) deceiving your own selves. For if any man hear the word, & do it not, he is like unto a man, that beholdeth his natural face in a glass. For when he hath considered himself, he goeth his way, and forgetteth immediately what manner of one he was. He that hears & does not, is like him, that eats and thrives not.  
Fiftly, because the blessing cometh from above, we ought therefore earnestly to beg a blessing of God upon the knees of our souls, that his word may take deep root in our hearts downwards, and bring forth fruit plentifully in our lives upwards; and that as the Sun doth whiten cloth, resolve the snow, melt the hardest ye, and give light unto the world, so his word may melt our hearts, and whiten them; and so dispel the darkness of our minds, as that we may repent of all our sins, and see the riches of his grace, and may have light to come out of the ways of darkness, and to walk before him in the ways of life.  
Sixtly, we should set before our eyes that great reward, which God will bestow upon all such as are fruitful in good works, and abound in the fruits of the Spirit. They shall have heaven, & earth, and all things whatsoever are needful and fitting for them. And the more they do exceed in grace, the more they shall excel in glory.  
Seventhly, we ought to consider diligently the examples of God's children, dead and alive, that have been & are full of good fruits, good deeds, and who shine in Christian graces before all other men: and having their patterns set before us (as scholars have their copies) we should stir up ourselves and study to resemble them, yea & go before them. Many men think scorn that any should go beyond them in foolish fashions, and vain attire; wherefore then should we be content through our dronish & heavy disposition that any should strip us in the race of Christianity, and be more plentiful and rank in bearing the fruits of righteousness, than we ourselves are? especially considering that we have the plough of God's word, the seed of wholesome doctrine, & the sweet showers of heavenly counsels, exhortations, admonitions, and dehortations, as plentifully among us, as they have amongst them, and more plentifully too it may be. One man strives to have as good corn as another: why then should not we labour to be as rich in grace as our brethren?  
Lastly, if we would be fruitful, we must beware of the cares of the world, that they do not like thorns choke the seed that is sown in us, & overshadow it. We must also take heed that it be not washed away with the waters of afflictions, & scorched with the burning heat of persecutions. And finally we must take heed of the examples of the wicked, and that sathan & the birds of hell do not steal it from us, & pick it out of our hearts.  
Fourthly, those are to be condemned, 
Use. 4.  that take upon them the name of God's field or husbandry, and will needs be reputed his servants; and yet are either barren as an heath, or fruitful in nothing, but in the unfruitful works of darkness; as drunkenness, ignorance, covetousness, malice, envy, swearing, pride, idleness, and uncleanness. 
h Heb. 6.7 8.  The field that receiveth the rain, that falls often on it, and brings forth herbs fit for the husbandman, receiveth a blessing of God: but that which bringeth forth thorns & thistles, is reproved, and is near a curse: and the end of that field is burning. We are God's field: his plough hath been amongst us fifty years together, always going upon us. His seed hath been continually scattered upon us all this time. He hath watered us richly with the rain of heavenly instructions, and the Sun of righteousness hath all this time shone upon us with his most glorious Gospel. Now if we shall bring forth nothing (as too many do) but the thorns of iniquity, the thistles of ungodliness, the nettles of fleshly lusts, and the noisome weeds of wickedness, what can we look for but a curse? What do we else deserve, but that he should make us desolate as a desert, and burn us up with the fire of his wrath? The Lord said concerning his vineyard in judea, that because he bestowed much cost upon it, & it brought forth nothing but wild & sour grapes, 
i Isa. 5.5.6.  he would take away the hedge thereof, and break down the wall. Yea, saith the Lord, I will lay it waste: briers and thorns shall grow up: it shall not be cut nor digged: I will also command the clouds that they rain no rain upon it. We are God's Vineyard here in England: he hath hedged us about: he hath built a tower, & made a winepress amongst us: he hath sent his workmen among us: he hath environed us with many outward blessings: he hath set watchmen to keep us: and he hath long expected good grapes, and a fruitful vinetage. But alas, our grapes are generally sour and wild: our grapes are the grapes of gall, & our clusters are bitter: our wine is the poison of Dragons, and the cruel gall of asps. Our ingratitude is great, our enormities are horrible, our wickedness is abominable. We walk according to the stubbornness of our hearts: we have made our brows of brass, and our foreheads of marble. We draw on sin as it were with cartropes, & add drunkenness unto thirst. Our dealings do testify as much to our faces. All the toil that hath been taken with us, doth seem to be even lost in the most. The bellows are burnt: the lead is consumed in the fire: the founder melteth in vain. The word of the Prophets is not regarded: the rain of their exhortations runs by us▪ and is not received. And although we be continually dressed, & daily pruned by the word of God as by a sprittle or pruning knife, yet are we full of superfluous branches, & our fruit is rotten, sour, unwholesome, & unpleasant. What may we now expect of God, if he shall deal with us, as we have dealt with him, but that he should pull down his hedge, break down his wall, and lay this vineyard waste, and bestow his pains upon a people, that will bring forth better fruits? Let us therefore repent before it be too late: let us labour against our barrenness unto good, & against our unfruitful▪ fruitfulness in that which is evil. Shall we labour that our soil may be good and fertile, and shall we with patience see our souls sterile & unfruitful? Can we not endure our gardens to be overgrown with weeds, and shall we suffer our hearts to be defaced with sin, which is more stinking and infestant than any weed is, or can be? Shall we desire God to give us the first and the latter rain to water our grounds, and shall we not pray him also to water the dry ground of our hearts with the sweet showers of his graces, and to moisten and soak us with the water of his Spirit? Shall we desire God to show kindness unto us in giving us the timely fruits of the year, and shall we be unkind unto him in keeping from him the timely fruits of our hearts? Do we dislike slerility in our grounds, & barrenness in our sheep and kine, & shall we not as well dislike the barrenness of our hearts, and the spiritual sterility of our souls? If we would show ourselves to be indeed the field of God, and would not shame his husbandmen, let us strive against our barrenness: let us lay aside all the unfruitful works of darkness: and let us labour to bring forth fruits in abundance beseeming repentance, and those that profess themselves to be the field of the living God. And thus much for the first title.   

CHAP. 5. We ought to trim up ourselves. We may be sure that God will keep house within us.  
THE uses, which we ought to make of the consideration of the second title, are especially two. 
Use. 1.   
First, considering that we are God's house, we are taught so to dress up ourselves, as that we may be pleasing to him, and not offensive. To this end we must remove those things which are displeasing, and deck ourselves with such things as he doth delight in. We must therefore tune the disordered strings of our sinful souls, & labour for a sweet consent in all our affections, that they may be jointly fixed upon good and not on evil, & that there may be as little discord & jarring in them as is possible, whiles we continue in these houses of clay. We must yet proceed a little further, labouring with all our power to cleanse our souls & bodies of all filthiness of sin. We must kill the spiders of a poisonful and rancorous spirit. We must brush down the cobwebs of proud and haughty imaginations, which are mounted up into the turrets of the head, and cleave (as it were) to the ceiling of the brain. We must by true repentance sweep out of our hearts the dust of wickedness, as covetousness, worldly cares, and such like, and cleanse out all uncleanness of fornication and fleshly desires. We must let out the smoke of iniquity, and purge ourselves of all our sins by true remorse, by godly sorrow, and unfeigned mortification. 
a jer. 4.14  O jerusalem wash thine heart from wickedness, that thou mayst be saved! How long shall thy wicked thoughts remain within thee? Wash you, 
b Isa. 1.16  make you clean (saith the Lord:) take away the evil of your works from before mine eyes, We must not make ourselves, who are God's house, to be the dens of sins, which like thieves rob him of that honour which is due unto him. Therefore as good 
c 2 Chron 34.33.  josiah, took away all the abominations out of all his countries: so let us by true repentance remove all our sins, which are all abominable, out of all the corners of our hearts. And as the 
d 2 Chron 29.16.18.  Priests and levites cleansed all the House of God, and brought out all the uncleanness, & threw it into Kidron: so let us which are spiritual 
e Reu. 1.6.  Priests in Gods spiritual Temple, cleanse the houses of our hearts of all uncleanness of our sins, and condemn and cast them into the pit of hell, that sulphirie lake, from whence they came; that so the works of the devil being dissolved & himself ejected, he may be past all hope of future entrance and recovery of his former hold; that howsoever he may look in at the door, or peep in at the window by his temptations, and dart in a wicked thought, yet he may find no room swept up and furnished for him to rest in, and make his mansion. Neither is it sufficient for us to cleanse ourselves of that which doth defile us: but we must: also deck and adorn ourselves with those things, which are neat and comely▪ We should therefore strew our hearts with the fresh flowers of God's graces. We 
f 1 Pet. 5.5.  should deck ourselves inwardly with the lowliness of mind. We should hang our souls with the rich arras and costly tapestry of holiness, innocency and sincerity. We should perfume our hearts with coals of juniper and with the frankincense of God's Spirit. We should set open our windows, that the blessed Sun of righteousness may shine into us, to warm and enlighten us. We should set open the gates of our hearts that the king of glory may come in. And finally we should present ourselves unto him, as a living and holy sacrifice. We should prepare the banquet of an honest heart and a good conscience for him. And we should give him the best entertainment, that we are able, in all respect. And so doing we shall be pleasing to him, and shall reap exceeding comfort to ourselves. And therefore all those are to be reproved, which profess themselves to be the houses of the living God, and yet wallow in their sins, as hogs in the mire, & are full of the dust of wickedness, giving themselves over to ignorance, profaneness, worldliness, drunkenness, epicurism, & all uncleaneness. These are not the Temples of the Spirit but the tents of the devil. These are not the houses of God, but the tabernacles of wickedness, the sinks of sin, & the cabins of unclean spirits; having not only the fire of sin within them, but being indeed also compassed about with the flames thereof on every side. And let them in time take heed and come forth. For sin is a fire that burneth to destruction. It worketh both a confusion in the soul, & the confusion of the soul. The wages thereof is the eternal death both of soul and body. Rom. 6 23.  

Use. 2.  Secondly, seeing we are GOD'S house, we may assure ourselves that he will reside and dwell within us. The Lord will be in his temple for ever. Now what a singular comfort should this be to us alway, in that we have the great God of heaven and earth residing in us? What an honour is it to us that the king of kings should keep his court continually in us? Let us be thankful to him for this favour. Be not like the thankless swine, that swallows down the fruit, but looks not to the tree from whence it fell. And so much for the first doctrine.   

CHAP. 6. Men may be God's House & Husbandry, though they be not so holy as is meet.  
Doct. 2 SEcondly, in that the Apostle calls the Corinthians (who were factious, fleshly, litigious, and something too disorderly) Gods field & building; I conclude that men professing Christ, as they did, must not for some enormities be by & by reputed abjects, or men, that are not in grace with God, or as men, that are fallen from God, and cut off from Christ. David, Solomon, Hezekiah and Peter sinned grievously, but yet they were never wholly forsaken of God, nor void of true grace; though for a time it was cast as it were into a swoon, and lay obscure, as fire in ashes, or as the act of reason in a man that is stark drunk, or fast asleep. Though thou favour of the smoke of sin, and be up to the wayst in iniquity, yet if thou labour to come forth, and dost purge thyself by penitency, thy case is not desperate, it is not damnable. If thou be'st weak and fleshly, as these Corinthiant were; yet if thou wilt war with thy flesh, and contend against thy weakness, if thou dost labour constantly to subdue thy lusts, and dost truly repent of thy sin so soon as thou dost espy it, then despair not, but assure thyself that thou art in God's favour, and that thou art one of his plants, & a living stone of his spiritual building: and enjoying his favour in this life, thou shalt also see his face to the solace of thy soul in the life to come. Amen.    

Morning prayer for the Family.  
O Eternal Lord God, who art great and fearful, and showest mercy to them that love thee, and keep thy commandments: we have committed iniquity, and have done wickedly before thine eyes, we have rebelled against thy Majesty, & have transgressed against thy laws, we have been unmindful of thy mercies, & do continually sin against thee, so that to us appertaineth open shame, and confusion of face for ever: yet compassion and forgiveness is in thee, there is mercy with thee that thou mayst be feared. Have mercy therefore upon us, we humbly pray thee, and according to the multitude of thy compassions put away our transgressions. Incline thine ear, O Lord, and hear. Look upon us in thy Son Christ jesus, and in him be reconciled to us. Give us the feeling of thy grace, and an assurance of thy princely pardon. Put thy Spirit into our hearts (we beseech thee) and cause us to walk in thy ways. Break our marble hearts asunder, take away their stoniness, and mollify them with the oil of thy grace. Cause us to hate & leave our sins, and to war with all our lusts. Draw us; and we will run after thee: convert us, & we shall be converted. Incline our hearts unto thy testimonies, and keep us in thy fear. Teach us, O Lord, to number our days, that we may apply our hearts unto wisdom. Thou art our creator, forsake not the work of thine hands. cause the light of thy countenance to shine upon us, and let thy tender mercies come unto us. Direct our steps in thy word: stay us, and we shall be safe. Leave us not unto ourselves, but sustain us by thy grace. Prosper the works of our hands, and give success unto our labours. Let our going out and coming in be blessed, and cause thine Angels to protect us. Thou art our Father, provide thou for us, and preserve us. Thou hast wedded us unto thyself as an Husband, suffer us not to go an whoring from thee. Thou hast been beneficial to us, thou hast given us thy Gospel, thou hast sent us thy Prophets, thou hast honoured us with peace and prosperity, and hast given us great deliverances: our health, our friends, our liberty, all our being and well being, all that we have, even all is of thee: thou givest us our rest in the night, thou makest us sleep in safety, and renewest thy mercies to us in the morning: infinite is thy love, innumerable are thy favours toward us: we beseech thee therefore, O Lord, give us thankful hearts unto thy Majesty. Open thou our lips, that our mouths may show forth thy praise: & grant us grace to dedicate ourselves unto thee. Bless (we pray thee) thy holy Church, and be good unto thy people. Give not the soul of thy Turtle done unto the Beast. Be favourable unto Zion, and build the walls of jerusalem. Increase thy kingdom, & destroy thine enemies. Bless thy servant james our noble king: find out his enemies, set thyself against them, and make his crown to flourish on his head. Be merciful (we beseech thee) to all other States amongst us: give ear to the cry of thy Saints, & not to the cry of our sins. Grant, O Lord, that we may all of us serve thee in the unity of faith with unanimity of spirit, that so glorifying thy name in this world, we may be glorified of thee for ever in the world to come. Hear us, O Lord, we beseech thee, and grant us these our requests for the merits of jesus Christ alone; unto whom with thee and the holy Ghost be rendered all honour, praise, and power this day and for ever.   

Evening prayer for the Family.  
Gracious God and merciful Father in jesus Christ, we do here bow down the knees of our souls and bodies in thy presence, offering up this our Evening sacrifice of praise & prayer unto thee, giving thee unfeigned thanks, for all thy favours towards us, for electing us unto eternal life, for creating us according to thine image, for redeeming us by the blood of thy Son, for sanctifying us by thine holy Spirit, for our health, peace, and liberty, for clothing and feeding us, for protecting and prospering of us this present day, 
Novem. 5 Anno. 1605.  and for that great and admirable deliverance vouchsafed to this whole State and kingdom from that barbarous and bloody confusion, plotted & almost performed by the wicked, the children of Babel: thy name (O Lord) be praised for these and all other thy mercies. Forgive us, we beseech thee, our great unthankfulness and all the rest of our sins, our ignorances, wilfulnesses, negligences, presumptions, & all other our transgressions, & rebellions: O Lord, forgive them all unto us for jesus Christ his sake. Wash them all away in his blood, nail them fast unto his cross, & bury them in his grave. Cloth us (we pray thee) with his robes, and honour us with thy Spirit. Work in us godly sorrow and remorseful spirits. Mortify our sinful lusts, and adorn us with all thy graces. Open our eyes, that we may see thy will, and incline our hearts to follow it. Direct us in thy ways, and keep us from declining from thee. Teach us so to frame our lives before thee in this word, that we may live for ever with thee in the world to come. Be merciful (O Lord, we beseech thee) to thy Church, and to all her faithful members: comfort them with thy comforts, and enrich them with thy graces. Bless this kingdom, wherein we live, pardon the sins of all estates amongst us, and continue thy Gospel to us, and to our posterity, to the end of the world. Look upon thine anointed james our sovereign Lord & king: adorn his heart with all regal and Christian virtues, uphold his sceptre, prolong his reign, & laugh his foes to scorn. Bless our gracious queen Anne, Prince Henry, and the rest of their princely progeny. Be merciful to all other orders amongst us, aswell Ecclesiastical as Civil: and as thou aboundest in thy mercies towards us, so grant that we may strive to abound in all thankfulness towards thee. Finally, O Lord, for ourselves; we beseech thee to take us to thy fatherly protection: pardon the weakness of our prayers, watch thou over us to our good, & give us such rest & sleep that we may be the fitter enabled to serve thee the next day in our general and special callings. Hear (holy Father) from the heavens, and grant us all these our requests for jesus Christ his sake, thine only Son, and our only Saviour: to whom with thee and thine holy Spirit, one most wise, glorious and eternal God, be rendered all power, praise, & glory this night & for ever. Amen.  
Trin-vni Deo gloria.  
FINIS.