Heauen and earth reconcil'd A sermon preached at Saint Paules church in Bedford, October. 3. 1612. At the visitation of the right Wor. M. Eland, Archdeacon of Bedford. By Tho. Adams ...

Heauen and Earth Reconcil'd.

Dan. 12.3.

They that turne many to Righteous∣nesse, shall shine as the Starres, for euer and euer.

THese words are prophetically spoken, and turne ouer to vs a golden Leafe; whose Incke is Nectar, and the Pen from the winges of Angels: I meane, the matter expressed, is whol∣ly Celestiall: Quis sit finis iusto∣rum, et iustificantium iustos, What shall be the end of the Righteous, and of them that make them so? (Porta patet cael••-procul, Oh procul este profan••, I must in some sort open you the euerlasting Dores, & shew you the King of glory, and your glory in him: Let a holy reuerence possesse your soules, & say with Jacob the place is fearful, none other, but the House of God, and this is the Gate of Hea∣uen. Suppose that great Prince set on his Throne of vniuersall Iudgement, & vpon all Creatures that haue borne the image of God (summoned before him) ha∣uing past an irreuocable sentence, will you heare what shall become of the lust? Open your intellectuall sanctified eyes, able (with Steuen) to pierce through the curl'd Cloudes, and with meditations r••p't to the third Heauens, behold them, as heere described. The Wee shall shine as the brightnes of the Firmament, and they that turne many to Righteousnes, shall shine as the Starres for

euer and euer. A loftie metaphor, when the lowest part of it, is not lesse high then the Firmament, then the Starres. Iust men, shall paralell the brightnesse of the azure Skie; and Ministers shall shine as Starres in it: nay, they shall transcend both, in glory: Wee shall then see the Firmament and Starres as farre below vs, as now our humbled mortalitie thinkes them aboue vs: and could they shine as bright as euer their crea∣tion left them, the Righteous shall out-shine them; for, They shall be fashioned to the glorious body of Christ.

The wordes may be distinguished, In opus, et mer∣cedem, into the Worke, and the Wages. Heere is Earth, and Heauen in this text: our Way, and our Countrey: dishonour, and honour: trouble, & peace: Our Earth, Way, Trouble, goes thus farre; They that turne many to Righteousnesse: Our Heauen, Countrey, Peace, followes; Shall shine at the Starres for euer and euer.

1 We Ministers on earth, are not vnfitly compa∣red to logicall copulatiues, that must ioyne togeather a Subiect and a Predicate. 1. The Subiect we worke on, is Men, Many Men. 2. The Predicate we worke them to, is Righteousnesse. 3. Ministers are the Copu∣latiues, that vnite these, Conuertentes, that make Men and Righteousnesse friendes; which neuer naturally and heartily loued one another, since that Apple set our first Parents teeth on edge.

2. Our Heauen followes; and there is nothing but ioy in it. 1. Wee shall shine: No more be counted the Drosse and off-scouring of the world, as Paul sayes: No more be like low Hedges, which euery Nimrod hunter persecutor, treades downe for his sport: No more be like reiected and vnthought of things, which the eye of scorne lookes ouer: Wee shall stand, where we shall be seene; Wee shall shine. 2. Not meanely, and with a glimmering light, but as Starres, reserued to

the Sonne of righteousnesse, his greater and chiefe glory: we shall shine, as Starres. 3. This for euer: not like Meteors whiles a grosse, spuncie, squallid sub∣staunce lastes: Nor like Stella cadent••, falling Starres, which seeme fixed in some Spheare; but are not, as S. Iohn sayth, They went out from vs, for they were not of vs: But without passing the Horizon of glory, without obscuring, without interposition of any Cloudes, Wee shall shine for euer and euer. This is our Heauen: but I must keepe you on Earth awhile, though you long more for the other place.

THE SVBIECT.

The Subiect we must exercise our skill on, are Men, temper'd of the same mould, hauing a soule inspired from the breath of the same God, as deare to him, as our selues, bought with no worse Blood then his Sonnes, guarded with Angels, protected by the same prouidence, and compassed about with the same mer∣cies that we are. God made Man after his owne like∣nesse, that there might be (Quoddam in terris dei simula∣chrum,) a certaine Image of himselfe on earth, wherein he might be delighted: as it is naturall to euery being, to affect that, which suffers deriuation from it; as Apelles was delighted with his Tablets, Pigmalion with his Yuorie Statue, Narcissus with his forme in the Fountaine, a Woman with her face in the Glasse, and Parentes with the offspring of their loynes. S••crates then is composed of no better mettall, then his Schol∣lers, nor the Minister then the people: Thinke not your selues Lordes ouer them; all persons are equally respected of God: Praesumus offici••, pares sumus dignitate coram deo, Wee are aboue them in Office, not in Dig∣nitie with God.

Let this meditation suppresse our pride, either na∣turally borne with vs, or accidentally contracted by a selfe opinion: it is an easie fault, and soone incurred,

for a Minister to be proud of his giftes, of his place, as Mirion•• was of the spirit, and to preferre himselfe to those he teacheth, nay to his fellow teachers. Let me haue no need to remember you of that, Vnum restat, one thing is wanting, an humbled soule: Thou hast ouercome many corruptions, subdued lustes, qualified infirmities; take heed, least (Vincenda superbia restat,) Pride remaynes yet to be ouercome. Hee that con∣temnes others, makes himselfe most contemptible. But, Quorsum haec? to what end is this? no such vice cleaues to vs. I would it did not: I would no Starre did enuy the brighter shining of another. But alas, Pride is a subtile insinuating nature, euer conuersant in good thinges: it crept into Paradise; nay, it stoale into Hea∣uen: No sinne is more sawcie, none more bold with God, none lesse welcome: It tooke vp lodging in the Pharise, that was so precise in tything, almes, prayer. Many a Pharise is proud, that he is not proud: so sub∣tile is that temptation of our Aduersary (when a man will be humble) to make him highly conceited of his humilitie; not vnlike the Cynicke, that condemned Plato's pride, with a worse of his owne. I thanke God, J am not as others, sayes that Pharise: he was not indeed, but had litle reason to thanke God for it. The emptiest Barrell, makes the loudest sound: Hee that is truly learned, hath learned this, not to boast it. It often be∣falles such, as it did that Cardinall, who making a shew of bringing much Treasure into the Land, one of his Mules stumbled, & the Port-mantle broake and there was a goodly shew of Mosse, and Straw, and Stones. They that looke so bigge vpon their brethren, were their Cabinet opened, all the great supposed Trea∣sure within, would appeare to be meere Huskes, Froth, and Ignoraunce. The Sunne excells the Moone in glory; yet both are Starres without emula∣tion one of another. The higest Cedar will suffer the

lowest Shrubbe to grow vnder it. He that digges the ground, hath his vse in the Garden, as well as he that drawes the Knot. Siluer is Mettall, as well as Gold: and the Beggar may be as good a Subiect as the Lord. Christ gaue his life for his Sheepe, as well as for his vn∣der Shepheardes: Despise not then thy fellow Ser∣uantes, least the Maister of vs all, despise thee.

This Subiect is set downe indefinitely, Many: Whence obserue, that the power of God is heere per¦spicuous, that designes a few, to conuert many; nay, one man to haue the charge of a Congregation: Com∣pare the Minister with his Charge, and thinke the dif∣ference. 1. One man to a multitude. 2. One without pompe, to many mighty, wise, rich, noble. 3. A weake man with a few leaues of Paper, to those that are ar∣med with a preiudiciall opposition of Nature against it. 4. The Message not promising libertie, ease, in∣couragement to lustes; but threatning persecution, crosse, rodde, trouble: yet to bind Kinges in Chaines, and Nobles in Fetters of Yron: to recouer the Hea∣then from their auncient and nationall Idolatries, and prostrate them to the name of Jesus: to make the drun∣kard sober, couetous mercifull, malicious charitable; Hic digitus Dei, This is the Finger of God. Thus, one Moses shall giue preceptes to sixe hundred thousand men, able to beare Armes. One Peter conuert three thousand at a Sermon. One Minister (full of weaknes) affect a great congregation, erect, depresse, with either threates or promises; and perswade wild Japheth (as tame as a Lamb) into the Tents of Sem. Thus a doosen weake Apostles passed once through legions of Soul∣diers, prohibitions of Lawes, menaces of aduersaries, oppositions of flesh, Pride, Religions, Satan, into the Courtes of Kinges, and ouercame them with the Gos∣pell. What shall we say? We admire the Conquest of Alexander, that with fourty thousand men, subdued

all Asia: If his Armie had been greater, his victorie, his glory had been lesse: If he had atchiued it with fewer, we would haue doubted his honour; but if with twelue, deified him. Jesus Christ hath; and doth dayly, make greater conquestes with fewer Souldi∣ers, subduing soules (which a greater victorie, then that of bodyes) sine vt et armis, without Militarie en∣gines: Yet who apprehendes the immensenes of his power, or admires the deapth of his wisedome?

Indeed, it is admirable, if any such thing be wrought in these dayes: time was, one Sermon could turne ma∣nie; now many Sermons cannot turne one: Many thirsty soules haue drunke at one Fountaine, and been satisfied; infinite Fountaines are now open, and none will drinke: They come indeed to Iacobs Well, but they bring no Pitchers with them, no Fayth, no At∣tention, no Conscience; hence their thirst, burning and killing thirst, is not quenched: God hath set open the dores of Mercy, Gospell, Grace, Glory; onely our Heartes are shut vp: wee may as well preach to these materiall Walles, and moue the Seates, as your canteriz'd and nummed consciences. When we haue studied our colour into palenesse, our strength into weaknesse, our bloods to Gelly, and spoake away our spirites into ayre, you are the same still, and your sinnes in the same strength; not a Mammon, Belial, Melchom, changes their lodginges, or is vnroosted out of your heartes: You come before the Pulpit, but your Fayth and Conscience is left behind you: Your Clossets, Shoppes, Fieldes; nay, perhappes Tauernes and Tap-houses, plead possession of your affections: and all the Law that comes out of the Chaire of Moses, cannot giue the Deuill a Defeasance.

What then? shall we not shine in this glory, because so few haue been turned by vs? Nothing lesse, and we haue precedent for it: Though Jsrael be not gathered, yet

shall J be glorious in the eyes of the Lord, sayth the Prophet. Though when we haue spent our strengths in Jsrael, the Widow of Sarepta is more charitable: Though the Altar hath enioyed our labours, we not her priui∣ledges; yet for vs, is layde vp a crowne of glory: Though it cannot but griue vs to be a sauour of death to many, and to rise vp condemning witnesses against those that would not beleeue our report; yet since God is glorified in both Heauen and Hell, and we haue faith∣fully discharged the duties of our callings, and con∣sciences, leauing the successe to God, though we haue Turned few to Righteousnesse, yet we shall shine as Starres for euer and euer.

PRAEDICATE.

The Praedicate we worke men to, is Righteousnesse: Righteousnesse is so faire an obiect, that a man would thinke there needes no great sollicitation to it. What heart would not be inamored on the beautie of Righ∣teousnesse, if we saw it? Euen the most vnrighteous men haue been conuinced to approue Righteousnesse. Surely Integritie is not loued, because it is not seene, the Deuill so takes vp our eyes with the flourishes of sinne, and gay colours of Lustes, that we are blind to the sight of goodnesse; whose face if we could be∣hold in that mirrour of clearenesse wherein we were created, we would be in loue with nothing else but God, and that: But as an ill affected Stomacke is best pleased with crudities, our poysoned and infected Natures are dotingly taken with corruptions, and haue no loue to Righteousnesse: No loue, sayd I? no familiaritie, no knowledge, no acquaintance; that if God should suffer our blinded soules so to goe on to our deathes, we should scarce euer dreame of Righte∣ousnesse: Therefore he hath giuen vs helpes, his word, and the vocall Organs, to make it sound to vs his Mi∣nisters, who may turne our hearts to righteousnesse:

Heere is offred to vs this instruction.

The end of the Ministry, is to bring men to righte∣ousnesse. Christ when he had led captiuitie captiue, gaue Guifts to men: What were they, and to what end? Paul declares both the Guiftes. ver. 11. He gaue some to be Apostles, some Prophets. &c. The end, ver. 12. For the repairing of the Saints, and for the edification of the Body of Christ; a taske hard enough: Ars artiu••••, regimen ani∣mar••m, It is the cunning of all cunninges, to gouerne Soules: It is no easie worke, to make men righteous. If they could retaine couetise, licentiousnesse, vaine-glory, in their seruice, and withall be Righteous, there were some hope: but when you tell them, that carnall Lust, and Righteousnesse, are two endes that shall ne∣uer meete; that Flesh and blood shall not inherite the king∣dome of Heauen: When you bid them weepe for, and restore their Iniuries, Vsuries, Sacriledges, charme their tongues from Blasphemies, their heartes from Vanities; you shall almost as good bath a Moore, in hope to whiten him. Men naturally loue any thing better then Righteousnesse, and thinke any burden lighter then Repentance: Hence it is, that we are not so welcome as the Ministers of Sathan. 1. Behold, thy Minister mournes to thy soule in the Pulpit, and per∣swades thee by the blood of Christ, not without his owne teares, to haue mercy on thy soule; not to cast away all the hopes and comfortes of a better world: to bewaile and beware of sinnes, which will make a Hell in thy boosome heere, and sinke thee to a worse Hell hereafter: Nihil agit, he cannot preuaile. Let but a Ruffian hold vp his finger, thou art gone: All Au∣ditors are not Ruffians, and so addicted; God forbid, that our S••r••i should not haue a few names left in her; but many are thus, and moe of a contrary disposition, but a worse: the most attend the World, Who will shew vs any good? The Ministers voyce is not so audible, as

Profites; nor can Diuinitie make so sweete Musicke, as the world. If to condole this, were to helpe it, and the discouerie of the disease were no lesse then the re∣medie, I should soone cure it, but shall I tell you? The generall opinion of most in our Parishes is this, (if the life doe not belye the minde) that a competent mea∣sure of righteousnesse, is enough for Heauen; and Sal∣uation doth not stand on so hard conditions as we teach: No bounds or measures of iniquitie are e∣nough, but a little righteousnesse serues: It is matter of amazement to see how the most liue, as if they were neyther in Gods debt, nor daunger: Men striue who shall sinne most, and giue Iesus Christ the deepest wounds: they sweare, bezzell, couet, and laugh at him, that tels them they sinne: there is not so much shame left in their bloodes, as to giue testimony of their gulti∣nesse: If it were possible, they would annihilate their soules, and quench all difference twixt themselues and beastes; Let vs eate and drynke, for we shall dye: It is soone said, and soone eaten; but not so soone digested. They aduance the colours of Satan, Blasphemies, and Lyes, in the very face of God, as if they sent Challen∣ges to Heauen, and dared their Maker to combate: For the ministrie of the Word, whose intent is to be∣get in our soules Righteousnesse, they make this the end of it, to passe the time, to keepe Holy-dayes from sleepe, and to mooue the heartes of Idiots: they visite the Temple of custome as Fooles, of example as Apes, for necessitie as Beastes, for prayse as Hypocrites, or for peace as Politicians: How few thinke their Minister placed ouer them, to turne their heartes to Righteousnesse.

I haue shewed them the end of the Ministrie, we may not forget to apply it to our selues: Gods intent in sealing thee this Commission, is to worke in mens heartes Righteousnesse. Who knowes not that? God

graunt none forget it; I am not worthy (Fathers and Brethren) to informe your vnderstandings (Saltem con∣cedatur refricare memorias) onely giue me leaue to rubbe your memories. It is easie to propound sinister endes to our best, ordinate, and most regular workes. There are fiue bitter Hearbes to spoyle all the Children of the Prophets Pottage: Fiue affections to distaste our ministrie; I will not say, to make them ineffectuall: Fame, Flatterie, Ease, Necessitie, Couetousnesse.

1. Are there none that catch at popular Applause, and rather hunt themselues into Fame, then Soules in-Heauen, Se pr••dicantes, non Christum, preaching them∣selues, rather then Iesus Christ: Mancipia popularis aurae venalia, Creatures bred of the peoples breath, whose excellencies consist onely in opinion; rare men in their owne iudgementes, and the flattered mul∣titudes, that speake more desperately against doubted and questionable actions, then against knowne and manifest sinnes: that inueigh against some, to please the rest; and euen curry fauour, by speaking bitterly: of whom he spake truly, that sayd, They care not to be condemned of the Learned for ignorant, so they may be commended of the ignorant for Learned.

Quid petitur sacris nisi tantum f••ma poetis?

What gape these for, but onely Fame? They intend not ••rection of heartes, direction of liues, correcti∣on of vices; but they haue a strange kind of pleasure, to hold men by the eares, as the Fisher the Pike by the gilles, and neither takes him, nor letts him goe: there is in these, more affectation of Fame, then affection of Trueth.

2. Are there none, that mould their Sermons with Court dough, Flatterie? Cushion Chaplaines, that car∣ry their Mistresses Fannes, to keepe the heate of Re∣proofe from their painted faces; that cry, it is either cold or hot, as their Patron listes to feele it?

Si pr••nderet olus patienter, regibus vti N••llet Aristipp••s; si scir••t regibus vti, Fastidir••t olus &c.

They get more by flattery, the•• iust men by their im∣partiall censures: But it was Aristotle••, amicus Plat••, amicus Socrates, m••gis 〈…〉〈…〉. Thy Patron is thy Friend, and the chiefe man of thy Parish is thy Friend: Trueth is thy Friend aboue all.

3. Are there none, that leape out of the troubles of the world, into the peace of the Church, onely to be fedde at the Altar, and liue idle? That intertained to build vp Gods House; and once sure of his pay, lay downe their tooles, and fall to play?

4. Are there none, that make a Vertue of necessi∣tie; and when all trades fayle, turne Priestes, making that their last refuge, that should be their best: This is a ranke custome among the Papistes; but I hope, it hath not gotten ouer our Seas. Oh how vile is it, and an argument of a desperate minde, when Diuini∣tie is made but a shift? If to digge they are too lazie, to begge ashamed, to steale afrayde, to cheate want witte, and to liue, meanes, then thrust in for a roome in the Church; and once crope in at the window, make haste to sharke out a liuing; nay, and perhaps she a∣pace with the winges of golden Ignoraunce, into Pa∣trons Bookes, and Presentations to good Beneficer, when Learning is so ill hors'd, riding vpon Penurie, that the Benefice is gone, ere he comes; no matter how poore the stocke of Learning be, so the stocke of Mo∣ney hold out, to the Patrons content: Somtimes such Beggars are made Priestes, when good Priestes are made Beggars.

5. Are there none sicke of the Pearle in the eye? a shrewd disease, and no lesse common; whose soules are taken vp by Mammons commission, as Demas, that gaue Religion the Bagge, when the World offered

him the Purse, and vowed to serue Christ no longer for nothing. I haue shewed you many oblique, indi∣rect, and sinister endes; but among all, this carryes it, for custome, for hatefulnesse: Proh pudor! that euer a Minister should be couetous, as if we had lost all our former time, and were now to recouer it with a prepo∣sterous emulation of the hungriest Worldlings: How should we reclaime others from the World, that cleaue to it our selues: They must needes thinke, wee haue a broder way to Heauen, then we teach others. It is ob∣seruable, that the Creatures neerest to the Earth, are most greedy to accumulate: What Creatures store vp such heapes of prouision, as the Ant: But the Birds of the Ayre, that flye next He••uen, Neither sow, nor reape, nor carry into the Barne, sayth our Sauiour. Wee are next to Heauen in profession; let vs hate to be farthest off in conuersation.

These are all vnblest and pernicious endes, and whereof, I trust, no soule is heere guiltie: I confident∣ly vse the wordes of Paul: I haue perswaded my selfe bet∣ter thinges of 〈◊〉〈◊〉 and such as accompany saluation, though I thus speake: I hope, the least Feather can brush these dustes from our Conscience: Let not Fame, Flatterie, Ease, Necessitie, Couetousnesse, taske our endeauours, to this holy worke: we are then but (Adulterantes ver∣bum (such as adulterate Gods word; as the Fornicator makes Lust his end, not Generation: so such a Mini∣ster intendes not to beget soules to God, but Fame, or Gaine to himselfe. If we doe thus, the worst is our owne: Whiles some preach Christ of strife, some of goodwill, yet so long a•• Christ is preached, I doe ioy, and will ioy therein. It shall be the best for vs, that our intentes sympathize with Gods; his Ordinaunce, with our Perfour••ance, to turne soules to Righteousnesse.

COPVLATIVES.

This for the Praedicate. The persons, whom God hath deputed to attone these two contrary natures, sinfull men, and Righteousnesse, are the Ministers: there is no weake contention betweene these, and the labour is hard to reconcile them: To vs is committed this ministery of reconciliation: God hath honored vs to tye this ••notte, though it be indeed, (Dignus vindice nodus) a sacramentall bond for the hand of the most high God to perfect: yet he vouchsafes this honour to vs, (as his instrumentes) that we in his name and power, shall tye a double knot on Earth: a temporall knot of the husband to the wife; which none but the Minister may doe: a Spirituall and eternall knot of the belee∣uing soule to her husband Christ: I haue prepared you for one Husband, to present you a pure Virgin to Christ: Hee hath designed vs, to turne men to Righteous∣nesse.

Is this possible? Est Deus in vobis, &c. God is in you, if you can doe this: no power rules, constraines, con∣uertes the heart of man, but God onely. I say againe, thus is God pleased to honour vs, that we shall be said to conuert sinners: Hee that conuerteth a sinner from go∣ing astray, shall saue a soule from death, and hide a multitude of si••nes. And Paul thus chargeth Timothy: Continue in learning, for in doing this, thou shalt saue thy selfe, and them that heare thee. Yet, absit, farre be it from vs to thinke, or any superstitious soule to ascribe it to vs, that by our owne arme, we haue gotten this victorie. If the Psalmist denyes power to any, of rescuing his brothers body from the Graue, he much more excludes thy re∣demption of his soule. This then is true, when the externall voyce of man, and internall operation of the spirit, shall iumpe togeather; then John Baptist shall turne heartes, then the Priest shall make thy soule cleane: When the agent of Heauen, and instrument of Earth,

doe concurre, or are comprehensiuely taken: but when they be either compared in opposing, or opposed in comparing, then all is in God: then Paul can (but) plant, and Apollos water, God giues the increase. Then Iohn Baptist poures on Water, and Christ baptiseth with the holy Ghost, and with Fire. Will you heare them vnited; God was in Christ, reconciling the world to himselfe, and hath committed to vs, the ministrie of reconciliation; else there is no power in my perishable voyce, to affect your conscience. Breake away this Analogie and virtuall association of the spirit from our preaching, and you depart from the Temple, with as foule heartes as euer you came thither. No beloued, lift vp your eyes higher then the Pulpit, and know, he dwelles in Heauen that pierceth the Conscience: Behold, I stand at the dore, and knocke. &c. I, sayes the Sonne of the eternall God. It is he, that cleares the eye, vndeaffes the eare, vnlockes the heart, and shakes the inmost powers of the soule, as the Thunder shakes the Wildernesse. Were we all Bo••nerges, the Sonnes of Thunder, we were not able without him, to turne your heartes to Righteousnesse: In∣deed the Word is strong in operation, diuidyng the marrow and the bones; and our ministrie is not of the Letter, but Spirit, sayth S. Paul: thus farre exceeding the exter∣nall commaundement of Moses, wherevnto he could not conuert his owne soule, that it shall not onely re∣quire Fayth, but giue it: yet still, Virtus a Deo, the ver∣tue, life, spirit, is from God.

This cleares vs from that Popish imputatiō, that we build our Fayth on a silly Minister: we build it on the testimonie of the Spirit, & the Word of eternall truth, deliuered to vs, by such an organ: The trueth exami∣ned, they rather build their saluation on a silly Mini∣ster. Thus farre, they and we goe hand in hand; we agree that Fayth & conuersion is wrought in the heart by an especiall grace of Gods spirit: But heere wee

part; They say, the holy Ghost vseth the authoritie of the Church to beget Fayth in our heartes: Wee say, hee vseth the Ministrie onely, not the Authoritie. Thus, whereas they rayse the credite of the Doctrine from the Minister; wee rayse the credite of the Mini∣ster, from the Doctrine: so that of both, Papistes may be trulier sayd to build their Fayth on the credite of Men; yea, and such men, as some of them, haue been Sodomites, some Coniurer••, some Murderours, and scarce inferiour to Deuils, vnlesse now perhaps they lie as deepe and low in Hell. Thus are their blinded soules bound to beleeue, not by their Ministrie as Christians; but by their Authoritie, as Pythagoreans.

I confesse, the Word caryes Authoritie with it, in any lippes which God hath touched with a Coale frō his Altar, and woe to the soule that disobeyes it. There is an easie Distinction, sayth that excellent P••still, be∣twixt the Lawyer, the Physitian, and the Diuine: The Lawyer begins with Reason, and so descends to com∣mon Experience and Authoritie: The Physitian be∣gins with Experience, and thence proceedes to Rea∣son and Authoritie: The Diuine begins with Autho∣ritie, and so to Reason and Experience: Our personall Authoritie then is nothing; the Authoritie of Gods word not to be withstood. These then are the Copu∣latiues, and this the meanes to bring you to Righteous∣nesse, or else despaire it. If thou liuing within the sun∣shine of the Gospell, wilt not be enlightned by it, thou must perish in darknesse. If the Preacher conuert thee not to Righteousnesse, God must worke Miracles, or thy soule is in hazard.

Wee should now come to our Reward, our Blisse, our Heauen: Shall shine as Starres for euer and euer: But I find it, Reu. 1. The seauen Starres, are the Angels of the sea∣uen Churches. Ministers shall be Starres hereafter, sayth the Prophet Daniel: they shalbe Starres heere too,

sayth S. Iohn. Without question, both speake trueth, and there is a shining of this world, goes before that Heauen: Wee must be Starres in Grace, that looke to be so in Glory. It was directed to the Apostles, Vos estis lux mundi, you are the light of the world: And, Let your light so shine before men, &c. So God hath dispo∣sed, that, Lumen gracia antecedat Lumen gloria, the light of Grace shall preceed the light of Glory: And none shall shine hereafter, that haue been darke heere. First then, consider what kind of Starres we are: then, what we shall be. Ministers are sayd to be Starres in fiue repectes: in Name, Substaunce, Sight, Motion, Effectes.

1. In Name, Stella astando dicitur, a Starre (quasi) not stirre, further then the Orbe carries it; God hath fixed them in their Spheares, and confined them to Stations; like good Souldiers, they know their Rankes and their Orders; and obserue their, Non vltra. The Sunne knowes his rising, and his going downe. Ministers must be like Starres, fixed in their orbes: ours is a stable profes∣sion, not a gadding Ministry. It was S. Peters counsell, or rather the holy Ghosts charge, Feed that flocke, that dependeth on you. (He spake merely, the Tribe of Leuj must haue no minde to the Tribe of God.) The Apo∣stles indeed, went through the world; but they had their Pasport for it, Goe teach all nations, &c. It must not be so with vs: not that you, which are full, should grudge the hungry soules some Crummes from your Tables. How many are yet in this Land, that would be heart-glad of those Sermons, which you sleepe out and despise? How many would close the Minister in the armes of ioy, whom you contemne? So easie is it for a full stomacke to forget the benefite of Meate. The feete of those that bring good tidinges of peace, are no where lesse beautifull, then in their most fre∣quented streetes. Neuer found Prophet lesse honour,

lesse welcome, then where his perpetuall paines haue best earned it. Like pamper'd children, you play with your Meate: Giue vs leaue to gratifie with some comfortes (I say not with our Sauiour, the Dogge••, but) the Children of our owne Father, which want them. Theod••r••t writes, that when Valent with his Ar∣rian heresie had bepesterd the Christian world, and stroke a deepe wound in the white boosome of the Church. Aphr••••d•••• a certaine Monke, contrary to his order, came foorth of his vowed and confining Monastery, to succour the endangered trueth: being asked by the offended Emperour, What he did out of his Cell? I did keepe it, sayth he, so long as Christes Sheepe were in peace; I can not be coop'd vp, and suffer them in hazard of ruine: If being a Virgin, I were confined by my Father to a Closset; yet seeing the House on fire, I were bound to come foorth to quench it.

Thus it is, when the affayres of the Church call vs foorth, our owne may not finde vs so ready: They are wretched Starres, that will be fixed in no Orbe, admit of no certaine Charge; nay not Starres, but meere Meteors, Exhalations, Ignes f••tuj, Commets portending delusion to others, confusion to them∣selues, vnstable Lightes, C••r••ed about with euery wind of doctrine: Wandring Starres, as Jude sayth, for whom is reser∣ued (not this shyning in glory, but the blacke darknesse for euer. They were such Starres, that the redde Dragon with his tayle swept from Heauen, and cast downe to the Earth, that had no true location in the Orbe of the Church, Stellae errati••a, following their owne phanta∣sies. Let vs beware of such wandringes, least it be sayd of vs, as the Poet of that Starre, Etsi non c••cidit, poterit cecidisse viderj, though we haue not fallen away, yet we haue seemed so: Let no stormes blow vs from our Charges: Menaces, Miseries, Gustes, Waues, shall

beat vpon vs, yet (S•• fract••s illabatur orbis, impauidum ferient ruinae) let vs sticke closse & fast to our Spheres: when Gods general afflictions of plague, famine, mor∣talitie, are most frequent, our councels are most seaso∣nable. Oh when wil the iron heartes of men bow, if not when they are heat in the flame of iudgements? They are wretched Starres then, and vncapable of this glo∣rie, that are (Subitò a parentes, subitò disparentes, Labantes et Labentes) sodainely vp, and sodainely downe; gi∣uing a glimmering, but no solid and certaine light: Let no such Starres shine in our Firmament.

2. In substance, stella est solida et pellucida materies, non vetustate, non putredine corrumpenda, non casu vllo dis∣sipanda. a Starre is a more solid part of his Orbe, euery way round, light, simple, and most pure: a Mini∣ster must for substance be a Starre, possesse a Starre-like, and substantiall light, not a flash of lightning, but a continuall lampe of learning, which like the fire of the sanctuary, must neuer goe out. You are the light of the world, sayth our Maister, but if the light be darknesse, how great is that darknesse? light, as well as place in the Fir∣mament, is substantiall to a Starre; and learning as well as office is requisite for a Minister: They that handle the two-edged sworde of the spirit, must haue skill, when to strike with it, when (but) to shake it, and when to sheath it. An vnlearned Scribe, without his treasure of old and new, is vnfit to interpret Gods Oracles. The Priestes lippes shall preserue knowledge, is no lesse a precept to the Minister, then a promise to the poeple; we are vnfit to be Seers, if we cannot distin∣guish betweene Hagar and Sara, but Ixion-like take a cloude for Iune: we are poore Starres, if light enough comes not from vs, whereby to distinguish of colours, to discerne the Manna of Jsraell, from the inchaunted Cup of Babell: a Minister without learning, is like a meere Cypher, which fills vp a place, & increaseth the

number, but signifies nothing. There haue been some niggardly affected to learning, calling it mans wise∣dome: they thrust out the vse of artes, as if with Julian they would shut vp the Schoole dores, and send all humane knowledge into banishment. If the morall sayes, of a Poet, or a Philosopher, or perhaps some golden sentence of a Father drop from vs, it is straight called (venenata facundia) a poysoned eloquence; as if all these were not the spoyles of the Gentiles, and meere Hand-maides vnto Diuinitie: They wrong vs; we make not the Pulpit a Philosophy, Logicke, Poe∣try, and Schoole, but all these so many Staires to the Pulpit. Will you haue it? The Foxe dispraiseth the Grapes he cannot reach: If they could beat downe learning, they might escape censure, for their owne ig∣norance: For shame let none that hath borne a Booke, dispraise Learning; she hath enemies enough abroad, though she be iustifyed of her Children at home: Let Barbary disgrace Arts, not Athens.

The Papistes bragge much of their Schollership, though indeed, all the salt of their Learning, can not keepe their Doctrines from stinking. I should hardly be held an impartiall Iudge, if I should censure them; therefore I will be silent: Yet in one thing I can not but commend them: They haue one kind of learning beyond ours, and it consists in arguing: their dispu∣ting is strong, victorious, and full of (desperate) va∣lour: That argument of his was but heere by: God rules the Church Triumphant in Heauen; therefore the Pope rules the Church Militant on Earth: and so as once, (Di∣uisum imperium cum Joue Caesar habet.) Cesar is halfe with Iupiter, the Pope is ioyn'd purchaser with Christ: But he will be sole possessour: This was but reasonably audatious, that holds from Heauen to Earth, from God to the Pope. They dispute with vs, yet stronglyer; by a demonstratiue argument, (Quod ex veris primis,

(sed non) necessarijs secundis consi••t••••.) Which consists of true principles, but not of necessary consequences; a Syllogisme in Barbara, a very barbarous one. I will shew you how, as the Iewes reasoned with Stephen.

Euery Blasphemer deserues to be stoned: But Stephen is a Blasphemer: ergo, Stephen deserues to be stoned.

Stephen graunts the proposition, that a Blasphemer is worthy to be stoned; but denies the assumption, and sayes, I am no Blasphemer, therefore not to be stoned: They prooue it, take vp stones, and knock him on the head: An inuincible argument. So the Papists with vs.

All Heretickes deserue to be burned: All the Protestants are Heretickes: ergo, All the Protestants deserue to be burned.

We stand not much vpon the maior, but resolutely and truely deny the minor; and say, we are no Here∣tickes, therefore deserue not to be burned: They prooue it; tye vs to strong Stakes, lay on Wood, put too Fire, & burne vs to ashes: an vnanswerable syllo∣gisme; yet we haue answered it, and ouercome it, (Et fortiores ignibus facti sunt) our Martyrs were stronger in Fayth, then the Fire in heate; and though, Lord, For thy sake we were killed all the day long, and counted as Sheepe for the slaughter; yet in all these thinges, we were more then Conquerours through him, that lou••d vs.

But otherwise for the substaunciall light of Lear∣ning, our Starres shall compare with the Starres of Rome: yet, Oh that there was no fault in vs of this na∣ture, worthy to be censured, deplored. Take the di∣strict eye of a true-iudging God (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and, Who is sufficient for these thinges? All our Lear∣ning Dexteritie, Sinceritie, Diligence, comes short of the required perfection. Let vs treasure vp what we can; and produce it to the edification of others. Doe we thinke it enough to haue Learning, and not to

shine in this darke world? They are strange Starres, that will giue no light: if not heere, then not hereafter. They are deepe Welles, from whom can be drawne no Water: Wee vnto mee, if I preach not the Gospell: If thou be called, and indued with answerable giftes, and wilt burie thy Talent, I need not tell thee the danger. I can∣not say (Ex ••re tuo) out of thine owne mouth, for thou sayst nothing; but (Ex silenti•• tuo) by thy silence, be∣cause thou sayst nothing, God will iudge thee. If it may be sayd of him, that would and cannot Preach, hee is a dumbe Dogge; it may as fitly and iustly be sayd of him that can, and will not Preach, that he is a dumbe Diuell. It is not enough to weare a decent Surplisse, &c. (though some out of their curiositie thinke that too much) when the peoples Soules are starued for the bread of Heauen: There be good in∣iunctions, for the comely ceremonies of the Church, to preserue vs in peace, in vnitie; so also good orders for weekely Sermons: Haec fecisse, illa non omisisse iustum est. These ought you to haue done, and not to leaue the former vndone: Let not the first be true Canons, whiles the latter are onely Pot-guns.

A double beame, then, you must expect from your Starres, your Ministers, preaching, and praising God: the meanes & the end; both I say, not one only: some of you are all for prayers, and care for no preaching: some all for preaching, & care for no praying: if there be no sermon, they will sitte still, and serue God at home; as if he had promised his presence to the chim∣ney corner, sooner then to the Temple. Indeed sayth S. Paul, dispise not prophecying, but for ought I see, he allowes no where, the vilipending of publique pray∣ers, but rather seemes to imitate, Magnifie praysing God; for he prefixeth, if not preferreth, Pray continually, and, in all thinges giue thankes, &c. adding vnder them; and, Despise not Prophecying. I speake it not to vilefie

Preaching, (so principally a necessary meanes for our saluation,) J would ye did all Prophecie, was the the speach of Moses and Paul: Neither would I hearten the com∣mon disestimation, and contempt of publicke Pray∣ers: both are necessarie; yet is the last best (if I be not deceiued) so farre as the end transcendes the meanes: Your health is more precious then the Physicke, that recouers you, though it come as farre as the East. All our Preaching, labours and Aimes at this, to beget in you a knowledge, and a conscience, how to serue and prayse God. Preaching is the worke of our way, pray∣sing God, of our Countrey: in Heauen there shall be no Sermons, but euen then Hosa••na's and Halleluia's: We shall spend the time, nay that eternitie, in praysing our Creatour and Sauiour, and Sanctifiour, when there shall be none to preach to vs. Loue then Preach∣ing and doe not despise Praying; both are the light∣full & delightfull beames, that come from your Starres, your Ministers.

3. In situation, the Starres are placed in their Orbe, and thereof being circularly and regularly carryed, doe finish their course in a determinate space of time. Philosophy sayth, that the Sunne doth partly enligh∣ten the Starres of Heauen: But Diuinitie (sayth) the Sonne of Righteousnesse, doth wholly enlighten his starres of the Church. The Starres are placed high, the more commodiously to shine to vs: God hath put Mini∣sters in an eminent place, that their light might be more perspicuous. Candles once accensed, are not to be thrust into abstruse corners. If then Paul requires it of others, then much more of vs, that are Starres, To haue our conuersation in Heauen. It is not required of the Firmament, to shine so bright as the Starres: more ho∣linesse is expected of vs, then in the ordinary station of a Christian: whiles other mens places are lesse no∣table, their vices are lesse notorious: wee run not in a

common line, but are set foorth as copies of Sanctifi∣cation: euery blot in vs, is so much more dangerous, as tiis more obseruable: euery Learner is apt to taxe his precedent, if faultie: he hath need to be circum∣spect, that sayth to others, Be ye followers of we, and looke on them, that walke so, as you haue vs for a•• ensample. Wee haue all infirmities, if not enormities, and let S. Paul himselfe referre you to the most absolute patterne, and reserue to your imitation, certaine limittes, Follow me, as I follow Jesus Christ: Wee must follow thee, oh Saui∣our, and striue to be holy, as thou ••••t holy.

This is our seate in Heauen; and we should be like the Starres, if it were possible; free from Elementary corruptions. To speake by roate of Repentaunce, Fayth, new Birth, is seldome profitable, when no such thing is felt in our owne bossomes, or manifested in our liues: We (rather) trust our health into those Phy∣sitians handes, whose Drugges haue recouered them∣selues. If thou hast an Angels tongue, and a Deuils heart, thou art no better then a Post in the crosse way. that rottes it selfe, to direct others; or a Torch, that hauing pleasured others with the light, goes foorth it selfe in Smoake and stinch. To speake well, and doe ill; is to build vp Heauen with the voyce, Hell with the couersation: Sic dic••••m, vt qua fu••runt verba, sint opera. Let vs so speake, that those which haue been our wordes, may be our deedes. In deede it should be thus (Si bene dixerimus, vestrum est) If we haue said well, it is your good: (Si bene vixerimus, nostrum est) If we haue done well, it is our owne good: And for Mini∣sters words, (Dicunt qua dei sunt) they speake that which is Gods: For their liues, (••atiunt qua sua sunt) they doe that which is their owne: but our persons are in their sight, when our words are gone from their eares: and withall,

Segnius irrita•••• animos demissa per ••••res,

Quam qua sunr••cidis subiecta fidelibus.

There is a quicker perspicuitie in the eyes, and a better retention of the receiued obiect, then in the eares. The Thunder first breakes the Cloude, and lets foorth the Lightning? yet is the latter seene, before the former is heard: Hence it is, that Examples teach soonest, (Longum iter per verba, breue et compendiosum per exempla,) It is a long way by Preceptes, a short by Examples: The force of a hundred good Sermons, is loft by one enormitie: so easie is it to weaue Penelop•••• webbe. Let vs then haue some respect to our Life, as our Doctrine: the credite is a thing next tender to the Conscience, (Qua semelamissa, postea nullus eris,) which once ship∣wrack'd, thou art vndone: It is a great difficultie, to play an after game of Reputation. It was an excel∣lent exhortation of Paul, & implied no smal difficulty to Timotheus; Cause thy Ministrie to be throughly liked of: adorne it with a pure and holy Conuersation. His charge was no lesse to Titus? See that no man despise thee. Say they did; can Titus helpe that? Paul•• meaning is, Giue iust cause to no man, to despise thee. Let them then murmure till their tongues are hoarse with con∣tumelies, so long as thou canst applaud thy selfe in the conscience of thy well deseruinges, and say with that persecuted, maligned, reuiled, yet holy Psalmist; Oh Lord, thou knowest mine innocence. Calumnies against the Minister are facile, frequent: If austere with Iohn Bap∣tist, they are censured, precise: if sociable as Christ, dis∣solute. Our merriment is thought madnesse, when o∣thers madnesse, i•• but merriment: It is guiltinesse enough in vs, to be but ill reported they will beleeue a scandall raised against vs, sooner then against a Ruffi∣an; and what they dreame, is so, no argumentes shall euade it. Men are glad of colour to despise vs; & great ones, at once to saue their credits, & their purses, picke quarrels with their Minister: When all trickes fayle,

to shake off him, that hath earned thy loue and boun∣tie this shall doe it; accuse him to be thine enimie, and so excuse thy selfe from being his friend: it is hard if the eye of Malice cannot spie a Moate in a Blacke coate; or at least, say it is a Moate, though it be but a White one, a worke of honest simplicitie. I feare, I am too plaine with the times, that are so subtile with vs: I comfort my selfe, and all my partners in this common miserie; Male de me dicunt, sed mali, they speake euill of me, but they are euill men, and would speake better of me, if I were worse. Let vs proceed in the integritie of our conscience, that When they speake euill of vs, as of euill doers, they may (in the end) be ashamed, which slaunder our good conuersation in Christ. Let vs liue well, the successe to God: a good word hath the time when to be spoken. There is a season to benefite, and a season to hurt by our speach, (therefore it is preposterous in men, to be Consonantes, when they should be Mutes; and Mutes, when they should be Consonantes,) But a good life is neuer out of sea∣son. A high Place, and a low & base Life, haue no ana∣logie or correspondence: Our seate is in Heauen like Starres; let not our conuersation be on Earth like Beastes: Other mens indifferences, are our ranke euils: that which is scarce worth notice in others, in vs is censured, taxed, condemned. This for the site.

4. The Motion is fourefold. 1. Circular. 2. Inces∣sant. 3. Swift. 4. Orderly.

1. Circular: The Starres moue roundly, according to their Orbes: Our Motion, that are Ministers, is not vnlike; A Deo caepimus, in Deo chau••••m••••, Wee begin from God, in God we end: Jehou••h called vs, and we striue to bring soules to him: As we are Pastors, we must compasse about our Flockes, as Watchmen sur∣round the Citie, to fortifie the breach: Satan compasseth the earth, by his owne testimony: The roring Lion goeth

about, by the description of Peter, watching whom to deuoure. Let our diligence match his, with a sauing intent, that the tempted may haue our Antidotes, the doubtfull 〈◊〉〈◊〉 Counsels, the erring our Conuictions, and the languishing our Incouragements.

2. Incessant: Our Motion is without intermission; for the Aduersarie neuer giues truce, or admittes con∣ditions of peace, without his sensible aduantage. Therefore our calling allowes vs no time to sit still and sing R••quiems to our soules vnder our Fig-trees of peace. A Souldiour should die in the Warres standing, and a Minister in the Pulpit preaching. It was the Lord of the Vineyards reproofe, Why stand ye heere all the day idle? It is not permitted to vs, to stand still; What, and all your day? and idle too? Pauls example was other, and that excellent: J ceased not to admonish euery one night and day with teares: I ceased not, (Ecce Laborem) behold his labour: To admonish, (Ecce Offi∣cium) behold his Dutie: Euery one, (Ecce Amorem) behold his Loue: Night and day, (Ecce vigilantiam) be∣hold his Watchfulnesse: With teares, (Ecce compassio∣nem) behold his Pittie.

3. Swift and speedy; Noscit tarda molimina spiritus, The holy Ghost cannot abide delayes: We may giue warning too late, when the Enimie hath surprised the Citie. It was the Maister of the Feastes charge, Goe out quickly into the Streetes and Lanes, &c. The Angels are sayd to haue Winges, for their speedier expedition of Gods hestes; and, Cursed is he, that doth Gods businesse negligently, sayes the Prophet. Indeed we may run too fast, when God sendes vs not: Ionas made ••reposte∣rous haste, when he tooke. Tarshish for Nineueh: and they run (Curu•• pede, with a swift perhaps, but) with no straight foote, that are in Moses Chaire, ere they be aware; & wonder too late, how they came thither. I cannot call this Motion speedy; but hasty: and

much haste, is seldome incountred with good successe: The Starres mooue swiftly, but not madly. They that fly into the Ministry without Winges, run without Legges; I meane, without Knowledge, mooue short of their owne benefite, of others expectation: The Cloudes poure downe no raine, till they haue first sucked it vp: (Praepropera praxit, praepostera lectio,) To practise first, and study afterwardes, is an ill habite in action, and no good figure in Rhetoricke: They that will so runne, that they may attaine, haue neither too many feete, nor too few: If they abound, as the Mon∣sters the sonnes of Anak, that had sixe Toes on a foote: Impediuntur necessarijs auxilijs, their necessary helpes, are their hindrances: If they be defectiue, they can but limpe. Therefore in our Motion, let Zeale fur∣ther Discretion, that not too slow Discretion mode∣rate Zeale, that not too fast: but hauing thy Commis∣sion, and being placed by God in thy Orbe, be not vnwilling to mooue: Practise is like a Wheele, the more it is turned, the better it goes.

4. Orderly: Wee must keepe as the Starres doe, our knowne and equall distance: it is not to thy prayse, to run into other Orbes, desiring there (Ostendere, nay, Ostentare lucem tuam) to shew, yea to boast thy light, with a proud conceate, to darken the Starre, which God hath there placed: such an emulation is odious, and thou mayst flash out (like a Meteor) for a time, but at last, God will aske thee, who sent thee thither? Let eue∣ry Starre be loued of his owne Orbe, though one Starre differs from an other Starre in glory. Nothing better be∣comes vs, then order; for our God is the God of or∣der: Contention disables vs, and eneruates our Mini∣stry: So long as the water is stirred, the Fisher can catch no Fish: Loue is the Maister-veine of the Soule, and Peace knittes the Ioyntes: Are we called to put the luxate members of the body of Christ into their

places, and shall our selues be disioynted? Our peace, is the Milke of our Land, let not our strife like Run∣net, turne it to Curde. When the people were togea∣ther by the eares, a Fellow as thicke as long, got vp into the Theater, and aduauncing himselfe, they be∣gan all to laugh: goe to, quoth he, laugh and spare not; I haue a Wife at home, rounder then my selfe: (at this they laughed lowder:) yet when we agree, one Bed can hold vs, when we are at variance, the whole house is too little for vs. You can apply it.

5. The last circumstaunce of our Similitude to the Starres, consistes in the effectes; these are three: J••flu∣endi, Illuminand••, orratu Delectandi, 1. Our Influence. 2. Light. 3. Delight.

1. Influence. Philosophy teacheth vs, that the Starres in Elementes, and Elementall bodyes, doe stirre vp the first qualities, hot, cold, moyst, and dry; and cause o∣ther effectes, seruing to the inclination of man: Sure∣ly as we are Starres, all the Influence we can deriue to men of our selues, is to incline them by our charitie. This is no weake perswasion, but one of those 3. Fee∣dinges, that at least they expect: If they find not Hos∣pitality the Porter at our gates, they straite censure vs for Darke starres. Many of our people liked Popery well, for nothing else, but because they were fatted with the superfluities, that fell from their libertine Feastes. Now these that measure Religion by their bellies, will be tempted with handfulls of Barley, and morsells of Bread, to speake well of vs: As the Jewes once in the Prophet, so these crye now: When we serued the Queene of Heauen, and might pray to our Lady, we had Bread enough: Now they haue pleaded so hard for Fayth, they haue forgotten Charity: They say, We sette Fayth at our owne Tables, but thrust Charity out, to dine with our Seruants. These are the scandalous clamours of their inuincible ignorance, who, (as many of the Iewes,

Christ) follow the Ghospell, onely for their bellies: they consider not, in whose hands Abbeys, and Mo∣nasteries, and the best Parsonages are: He was a friend to vs, that told the Begger, (beating hard at the Vicars doore for releife,) he knocked at the wrong doore: heere dwells, quoth he, the Spawne, but yon∣der the Pickerell. The Pope and his Heires, haue got all; wee haue not the tenth of the tenth, the very interest left; yet they claime as much of vs, as of them that haue the principall. Well, our reward is in Hea∣uen; let vs giue them what Influence we can, and hauing fedde their soules, spare also some reliefe to their bodyes.

2. Lighte. This the second effect, to enlighten them: the substance and nature of a Starre, hath alrea∣die taught vs this dutie: I will sparingly vrge it. Wee illuminate them by speach, by conuersation. Our Doctrine is the Light; Life, the Lanthorne: if wee carry the Light without the Lanthorne, the winde of Malice will striue to blow it out. Hee went not farre from this allegorie, that prescribed a Ministers dutie, (Tonare voce, fulminare vita,) our words, thunder: our liues, lightning. If we be lightfull in preaching, dark∣some in liuing; we doe (as it were) propound our Doctrines, as impossible to be kept. If we haue know∣ing Mindes, and dissolute Affections, it may be sayd of vs (as of that stigmaticke Romane Emperour Galba, who was both deformed, and witty) that a good In∣strument is put in an euill Case. If we liue well, and say nothing, we haue an Orbe and seeme Starres, but are none: for God (sure) neuer placed Starre in the Fir∣mament, that giues no light. Whether they be idle, or vnable, like Aesop's Henne, too fatte to lay; they are but a burden to our Orbe, a disgrace to our Church: onely doe thou take heed (thy Starre not shining so bright as others) least thy Cloudes darken it: The

peoples sinnes, are not seldome the cause of the Pro∣phets darknesse; to himselfe be his owne negligence, He standes or falles to his owne Maister: Perhaps there is yet more in it, then so; God hath his speciall worke in all euentes: it may be, in thy Ministers insufficiencie thy sinne is plagued, and God strikes thee through him. This is no light, though insensible stroke: thou hast slighted his sacred and maiesticall Word; behold, as to a Swine vnworthy of this Pearle, he denies, with∣holds it. The Prophet is a foole: the spirituall man is madde, for the multitude of thine iniquitie. Goe then and bewaile thy sinnes, and Pray that the doare of vtterance may be opened to him, least whiles he shines not, thou perish in darknesse.

3. Delight. The Starres are the grace of the Skie: so are Ministers of the Church, when they all moue in peace and vnitie, (Ordine quisque suo,) euery one in his owne order. We often see the Starres, their contem∣plation, their benefite is neuer tedious: no more is the societie of Ministers to them, that desire to read in those Bookes, the constellations of Heauen, the myste∣ries of Saluation, and to know how to gouerne their soules and their bodyes. God gaue man an vpright Countenaunce, directing his Minde togeather with his Lookes to the Starres; Erectos ad sydera tollere vul∣tus: Looke on them, which walke like vs, sayth S. Paul; not as some Star-gasers, that stare on vs, onely to intrap vs: to whom we reply, as Diogenes did to him, that so subtilly disputed of the Starres; How long is it since you came downe from Heauen? Let them beware a successe, like Thales, who gaz'd so long at the Starres aboue him, that he fell into the Ditch below him. If then, you looke on vs, keepe the Creeples intent at the Beautifull gate of the Temple; Giue heede to vs, trusting to receiue some thing of vs: and then, though Siluer and Gold we haue none, yet what we ••a••e, we giue you, in the

name, and by the vertue of Jesus Christ of Nazareth, better thinges are deriued from vs. Fables and toyes content vs with a transient glaunce.—videtur

Fabula, qua posci vult, et spectata reponi.

A Fable requires no more, but to be seene, and then throwne by: But heere (Non satiatur oculu•• visu) the eyes are not satisfied with seeing: such ioy is the Mi∣nister to the good mans soule, that he could be content to haue him euer in his sight.

You haue heard, how we are called Starres, I would direct the Application of this, to 3. sortes of people: Patrons, Laitie, Ministers.

1. To speake much of Patrons, you will hold it friuolous: they heare not, being absent; neither would they beleeue, being present: But let not sinne be bal∣ked, though it be not by, to answere for it selfe. Many of them care not whom they present, if his Purse can speake learnedly, though his tongue ignorantly. Ig∣norance, Superstition, and Symonie, were once proper to the Romish Sea; I know not what infortunate wind hath blowne the last into our Land, and defiled the pure professours of Reformation. But you will say, there is no Simony, wherein the Minister is not one partie. It is too true; woe to vs the whiles: I meane not onely the woe of miserie, fatally forced on vs by these euill dayes; but the woe of Iudgement, which we vo∣luntarily call on vs by this wickednesse. I will not speake to excuse vs a t••to, sed a tanto: durum telum, neces∣sitas: You that are the Donors, haue the thinges con∣secrated to Pietie and Fayth, committed to you vpon trust, and you haue sworne it a law in your boosomes, (which you more strictly obserue, then the law of your maker) that we shall buy them at your handes, or goe without them. Christ threw out of the Temple, not onely the buyers, but (let me say rather) the sellers: And though the Law of the Land, makes you not

(Pares ••oe••a) equall with vs in the punishment; yet the Law of Heauen shall find you (Pares culpa,) in equall fault: I thinke, I might boldly say (vnder correction) you are in the greater damnation; as it had been more heynous in S. Peter to exact money of Magus, then in Magus to offer it: the reason is impregnable, you sinne through a voluntary couetousnesse, we through extreame necessity; being constrained, eyther to beg with our families, or study euasions for so strict and religeous a law: If wee therefore be condemned as Si∣monists, your easiest censure, is to be esteemed Infi∣dels. Mee thinkes I heare them reply; There is enough left to satisfie all, if there might be an equall diuision; but some haue all, some nothing: To whom I will not answere, since that graue Father hath for mee: Thus their Fathers haue playd the Theeues, and they come to com∣pound the matter. If we speake of this, we are censured for couetous, but how lewdly? Is this couetise to de∣sire our owne? I say not the Churches superfluities, which they called once (Bona Pauperum) the goods of the Poore, but euen the Churches necessaryes, which are (Bona Christs) the goods of Christ; which now (Latci possident) prophane men enioy: for Gentlemen haue cut out their gallant suites out of the Churches Broad-cloth, and left the Church her selfe nothing but meere Shreds: shall I say? Who haue more done it, then they that stand so for the beauty of the Church? None more deface her, then they that most seeme to adorne and pollish it: Let them vndoe two or three Ministers by their impropriations, and they will re∣ward one (of their owne humour) with the plaisters of their bounty: Such corrupted Patrons are of Dionisius mind, that rob'd his God of his golden Coate, as more fitte for himselfe: They say, Nero and Agrippa came into the world with theyr feete forward, and what Monsters prooued they? sure, neuer worse to the

Commonwealth of Rome, then Simonicall Patrons to the Church of England. Well, if briberie, fraud, Simo∣ny, will not carry them to Hell, let them hope still to be saued: but (I would they heard me) if they be saued so lyuing, and so dying, there is hope for the Diuell to be saued. It is graunted sinne, but they may repent: true, but did euer man repent, that hauing time and meanes, could and would not restore? let them returne their extorted money, which they haue cruelly got∣ten by Simonicall contracts, to the poore Minister, or if he be dead, to his Wife and Children; or I will soo∣ner beleeue, that Iudas repented: Iudas restored, yet repented not truely; and shall they repent truely, that restore not? Let them bragge of their gaines, that haue thus coosoned God, the Church, their owne soules: If euer they come with Simony on their backes into Heauen, I may be of the Indians minde, who dying vn∣der the Spanish crueltie, and admonished to prepare for Heauē, & to escape Hell, asked to what place the Spa∣niards went? They answered, to Heauen. Then, quoth the Indian, let me neuer come there: For surely, Simo∣nistes, and honest men, doe not belong to one house. There are 3. Pees in a line of relation, Patrons, Priestes, People. Two of these Pees are made leane, to make one P. fatte. Priestes haue leane Liuinges, People leane Soules, to make Patrons haue fatte Purses. I accuse not all in generall, no one in particular, (Nam{que} mihi nec equos, mihi nec rapuere inuences,) but for Zions sake I can∣not hold my peace, which is so sicke of this disease, that she lyes at the mercy of God for recouery.

2. Let me speake yet more particularly to you, ouer whom God hath placed a Minister as a Starre, Despise him not; at your perill, you despise God himselfe, and shall not goe scotfree: on your soules be it, that heare me this day, whose table talke is furnished vp with iestes, with inuectiues against Ministers: Whatsoeuer

thou art, God hath honoured the poorest Minister a∣boue thee, and taken him as worthy to serue at his owne table, but not thee, nor thy fathers house, were his head Gold, his Treasure richer then Hezekiahs, and euery roome in his house better furnished then Salo∣mons,, he may stand in need of the Minister: as great a Potentate as Pharaoh was, and as despiceable as he thought Moses▪ yet his Courtiers often heard him; Send for Moses: so was Phenustocles euer banished in peace, but sent for home in warre: we are passed ouer in the dayes of pride (as superfluous creatures, of whom no vse) but when the wrath of God falles on the naked conscience, then the Minister is thought on; and the soule receiues some comfort, whiles he feeles the sicke-beating Pulse, or leanes on the groning Pillow, speak∣ing from vs to Heauen, the humble deuotions of a pe∣nitent heart, and from Heauen to vs the comfortable thinges of Sion, and the neuer fayling mercies of a ten∣der Sauiour: Thus like some Fruite trees in faire wea∣ther, you throw Cudgels at vs; in foule, runne to vs for shelter.

I will not speake affirmatiuely to you, in these rot∣ten dayes of ours, wherein nothing but priuations are in force and frequent: Despise not, afflict not, impo∣uerish not your Starres; I will not say magnifie, blesse, inrich them, because I cannot hope it: yet, Oh for shame, doe not their contraries.

1. Despise not. Why should I intreat this? Wee might imitate the fashion, Spernere se sperni, Scorne them that scorne vs: but I perswade you for your owne sakes, since it is not possible, you should honor the message of God, and despise him that God hath chosen to bring it. We shalbe your good Ministers, till discordant thinges drop from vs, and then fare∣well good conceit; as Tertullian spake merrily of the Heathen; Vnlesse God please Man, he shall be God

no longer: Now Man must be propitious to God. Reproofes are good Physicke, though not so well rel∣lish'd: Indulgence is sweete, and you may thinke it better cheare; but you will not be so well after it. In these misiudging dayes, it is exceeding hard to ouer-reach the Deuill; if we let sinne alone, his Kingdome flourisheth; if we strike at him, and hit not the bough he sits on, we mooue him not: if we doe, we are iudg∣ed partiall, personall, & wreakers of our owne spleene. There is scarse a man that can read English, scarse a woman that can make her selfe ready to Church, but will presume to teach the Minister; and either we must preach what you will heare, or you will not heare what we preach. In Holiogabolus time, there was a Senate of Women, we haue Conuocations; they con∣sulted about Tyars, ours about Religion. Let vs take heed, it is one of the Deuils subtilest and shrewdest trickes, to make vs so zelous in Religiō, that we grow wanton: and this sinne is so much the more dange∣rous, as it endures not the reproouing: thus if an holy impatience arme the Ministers tongue to speake too smart against your sinnes, he is straight sayd to rage: So Semeiah said of Jeremy, Iehu of Elisha, the Jewes of Christ, and the Gentiles of Paul. Of those that neuer will be sober, we are called Bedlams. But S. Aug. well cleares this, vnder the person of Dauid, Jnsanire vide∣batur, sed regi Achis insanire videbatur, id est, stultis et ig∣norantibus: Dauid seemed madde; but he seemed so to the King of Achis. We are called mad-men, but of none, saue mad-men; their common exceptions a∣gainst vs, and contemptes of vs, are these 4. 1. They say, we are Men, why doth not God send by worthy∣er Messengers, as by Angels? They had best teach him: Send by whom thou shouldest send. 2. They say, we are simple men: As the Apostles were Fishermen, and Amos an Heardman. Gallants scorne that a Clowne

should teach them their duties. They call vs Idiotes, Innocentes: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word signifies such as doe no hurt, but taken for Fooles, that doe neither good nor harme. 3. They say, we die like men, we can neither keepe our selues from sinne, nor our bodyes from death. 4. They say, all we say, is but wordes: So Gal∣uo called the Gospell, a question of wordes. I answere:

1. Men indeed; but men of God: so were the Pro∣phets receiued and called: and, Let a man so thinke of vs, as of the Ministers of Christ. We are intelligent creatures by Nature, but of Diuine vnderstanding by Grace: The thinges which no eye hath seene, &c. hath Gods spirit reuealed to vs. Surely the Lord will doe nothing, but he reuealeth his secrets to his Seruantes the Prophets. Thou braggest thou hast two eyes, as well as thy Minister: thou hast indeed; one eye of Nature, and that's (Ne∣quam,) a wicked one: another of Reason, and that's (Necquicquam,) a blind one: the one naught, the o∣ther naughty, and standest in need of the Ministers eye to guide thee. Thou demaundest a worthyer Mes∣senger; but when God spake to Israel in thunder, when by Angels, they cryed, Oh let Man speake to vs, least we perish. If an Angell or a Man say, Christ is borne, it is not more true in the Angell, then in the Man.

2. Simple men, yet is the word powerfull: The Iewes thought, they knew Christ and his breeding, is not this the Carpenters Sonne? yet, he taught as one ha∣uing authority, not as the verball Scribes: You thinke it shame enough, and extreame disgrace against vs, to say, you know our beginnings, yet is God able to turne the proudest of you, by the simplest of vs; or if not conuert, as the sauour of life, yet conuince as the sauour of death, and make your Mutimus to that com∣mon Iaylour, deliuering your incorrigible Soules to Satan, for, whom we bind on Earth, are bound in Heauen.

We dye like men, but our wordes liue: the Pro∣phets told the Iewes, that they should goe into Ba••ilon Captiues: The high places of Jshac shall be desolate, and the Temples of Jsraell destroyed, &c. Behold, the Prophets dye, but their words liue: Judah is carried away Captiue, she dwelleth among the Heathen. And by the riuers of Babell, they sitte and weepe, when they remember Sion. So we de∣nounce the iudgements of God against the obstinate, and tell the Vsurer, maugre his pile of Bondes, heape of Pawnes, bagges of Coine, morgages of Lands, that his seed shall inherit the winde, and his hoords are no other then the gathering of the clouds, which once full, pro∣mise the dispersion of the greater showers; behold, we are layd low in our graues, yet our sayings haue their timely proofes; the seed of the couetous come to ruine: behold the ryotous Heire, sicke and diseased through his intemperance, his intemperance bred of the fulnesse of his state, his full estate begot by his Fa∣thers Parsimony, miserablenesse, nay perhaps iniust∣ice. Behold (I say) this man glad of a roome in the Hospitall for necessitie, which his Father built of his superfluitie. Thus the word we preach, passeth not, but is more immortall then the Heauen.

4. All we say, is but wordes, meere talke; so you may contemne all the workes of God, and say, it was but talke that made the world; for, By his word he made it. This is a common slaunder, when the Hel-hound (the couetous wretch) pincheth on the Priestes side: No matter, let him talke for his liuing; yes, and haue none: the time may come (if they call it talking) they may talke for Mercie too, and haue none. If they call Gods speaking to them, talking; what is their speak∣ing to God? There is difference betwixt speaking, tal∣king, and saying: speaking comes by nature, talking by custome, saying by art: Children speake, Fooles talke, Learned men say: All that haue the organs of

voyce, can speake and talke, but not say, Solius est ora∣toris dicere, vulgi l••qui. Tulli•• could affirme it, that an Oratour onely sayes; the common people talkes. Our Preaching is not then talking, but saying a sen∣tentious and deliberate speach, vttered to purpose, composed by study and the direction of Gods holy spirit; who with our wordes, windes, deedes, shutting where we shut, and opening where we haue opened.

2. Afflict not. Is this possible? can Lambes be among Woolues, and not be bitten? Ecce mitto vos, &c, Behold, I send you as Lambes among Woolues: hee sayd so, that foreknew our vsage. Amara est veritas, et qui eam praedicat, repletur amaritudine. Bitter is the Truth, and he that preacheth it, shall be filled with bitternes. The cause of the worldes (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) hatred of Christ, Joh. 7. is (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) because J witnesse against it, that the workes thereof are euill. It is written of the Christians, in the life of Nero, that they preserued the state; yet Dogges must deuoure them: they made Aurelius Ar∣mie to prosper, and by their Prayers obtayned thun∣der to destroy the enemies; yet (Christianos ad Leones) throw the Christians to the Lyons. It hath euer been the Poesie of the Church, (Facere bonum, et habere ma∣lum,) to doe good, and to suffer euill: So Christ him∣selfe sped, he healed, and was hurt; he pittyed, and was mocked; he saued others, himselfe was killed. The colour of our Liuery on earth, is either Blacke, mourning; or Redde, persecuted. The Armes of the Church is the Crosse, and her perpetuall Song, is her militant state, like that oppressed Seruantes (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) J suffer, I suffer: this is Christes Dish, and the Apostles Sauce. Behold ôh Minister, the straite thou art in; neither woonder, nor weepe, nor faint: this thou mightest haue preuented, by keeping out, can∣not be auoyded, now thou art in: If we doe our due∣tie, the World will hate vs; if not, God will curse vs:

by the first, we are in danger to loose our goods, good names, liues: by the second, our Soules, our Heauen, our God.

At pretium pars haec corpore maius habet:

Our worldly losses may be deare to vs, yet drosse, and trash, and rubbish, in regard of God, and blisse: Woe vnto vs that suffer; more woe to you that make vs.

3. Impouerish not: I doe not say, make vs rich by your owne pouertie, as your progenitours did by our predecessours; but at least giue vs our owne: The old Pharise was an honest man in this, for hee thought it a true position, Decima vt diues fias, Tyth, and be rich: but we thinke, tyth, and be poore: To communicate with our Teacher in all our goodes, is not Scrip∣ture, though Paul himselfe speake it: a competencie will serue: they are wiser then God: their compe∣tencies haue brought vs to impotencies: a Stoole, a Cruze, and a Candlestick, and a small Roome, are su∣peraboundance for a Priest: wee need not with that order of the Popish Priests, pull on our selues a volun∣tary beggery, for Gentlemen (we thanke them for it) haue enforced vs to it on necessity. I will not dispute, whether Tythes be due to vs (iure diuino) by the law of God; or whether the with-holders come within the compasse of that Curse; Ye are cursed with a curse, be∣cause ye haue spoyled me in Tithes and Offrings; Since the Law present allowes no power to sue such, on an acti∣on of detinue: to omit, that Melchisedeck had Tythes, and that of Abraham, & euen by the law of Nature, be∣sides the Leuiticall of the Iewes, which they say is ab∣rogated, that would say no lesse of the morall law of God, for an aduantage: Yet Paul••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in all his goods, must needs euince, that the Minister must haue some share in his peoples substaunce: if any, why not that portion, which in all ages and Churches

hath been giuen them? If they be consecrated to Iesus Christ, (I say not, by blinded superstition, but) by true and warrantable deuotion, before the Pope euer put out his apparant hornes, who dares robbe our Sauiour of them, that neuer passed fine of his royall preroga∣tiue, to any purchaser? If they were his, whose are they? let them prooue, he hath assigned them to Gen∣tlemen, and I will cleare them from that menace of Salomon; Jt is a destruction to deuoure holy thinges, &c. Ministers were once helde Angels; now, vnlesse they doe bring Angels in their purses, Ibis Homere foras, for all their musicke, they are shut out of dores: They say, the Italian Ducades make their Priestes Duces, Princes, Captaines, braue fellowes. The Spa∣nish Pistolets make their Priestes terrours to be feared, the word signifying Tormentigenus, a kind of torment: witnesse the Jnquisition. The French Crownes crowne their Priestes with wealth and dignitie; but (Defectu•• Angelorum Anglicorum) the want of English Angels, leaues our Ministrie in the dust. The wordes of so re∣uerend and honourable a Prelate, come heere to my minde; Time was, Religion did eate vp Polici••, and the Church deuoured the Common-wealth, but now, Polici•• eates vp religion, & the Common-wealth deuoures the Church. Men are profest Politicians; Floreat respublica, copijs re∣ferta, &c. et quid ad nos? Let the Common-wealth pros∣per, and what care we for the Church. If we had no soules, this might be some shadaw of equitie; but seeing we haue, it is the substaunce of rancke impi∣etie.

And let me say, if men would imagine and plot a course to loose the soules, that Christ hath bought, they could not find a directer: for if Learning begge, stu∣die Artes that list, will be the generall voyce: If there be none to preach, there will be no beleeuing; if no beleeuing, 〈◊〉〈◊〉 sauing. Neuer plead your Fayth in the Gospell, whiles

you rewarde it not: perhappes you can afforde Desert, some bare and naked commendations; but we are not Camelions, to liue on the ayre of commen∣dations. It is certaine and inuincible trueth, not relieue the Gospell, not beleeue the Gospell. God graunt, that our corruption this way, bringes not Paganisme, and flat Atheisme in the end: Needes must you loose con, & sci, Deuotion and Knowledge, when you take from vs entia, our Liuinges. It is a shame, that we should cease studying of Sermons, and be driuen to study for Bread to put in our mouthes, & the mouthes of our Families. It was a sinne in the old Law, to de∣stroy Matrem cum filijs, the old with the young: and can it be lesse in conscience, to pine to death those two fruitfull Mothers, the Vniuersities, and starue the Children in their bosomes: At which two Fountaines of learning, before we are suffered to drinke, how ma∣ny miserable and wearie a day doe we passe ouer in the inferiour Schooles: then not without much paine to our selues, cost to our Parentes, we are sent to one of those glorious Sunnes, to ripen our b••ddes: the ex∣hibition they there allow vs, they charge vs to take for our Patrimonie, and to expect no further meanes at their handes: We restraine our thoughtes, I say, not onely from pleasure (whereof to haue no small mea∣sure is some Vnhappinesse vnder the Sunne) but euen from competent experience in the world, who had need be wise as Serpents, in these Machiauellian dayes. We subiect our bodyes to many Diseases, and groue out our remayning dayes vnder the burden of some wasting sicknesse: at last, (Cru•••• ••hym•• Plena) hauing stored our selues with the riches of Art, we come into our Countrey, to exchange them for their riches of earth: and yet how vnworthy a thing is, Calestibus mercari terrena, to buy corporall things with spirituall, and to choppe Heauen for Earth? After all this, how

hardly is any thing attained, without paying to the Patron, either a Fine, or an annuall Rent, or reseruati∣on of his owne Tythes, or (some way) aboue the rate of a Copy-hold, to haue a Lease during a sickly and spent life: Were the Goodes of the Church for this, intrusted to Gentlemen and Lordes of the Mannours, that they should set them to sale, and turne the Benefite into their owne Purses? Why were not the Donati∣ons in the handes of the poore, who haue more need? It is supposed, Gentlemen by nurture well instructed, can make the fittest choyce, for Gods glory, and not for their priuate gaine. Must we then runne (Per va∣ri•••• casus per tot discrimina rerum,) through so many dan∣gers, and difficulties, cares and troubles, and in the end arriue at Beggars hauen, a necessary and enforced penurie? Oh! Jnuitatus ad haec, aliquis de ponte negabit: a Beggar in the high way, will in the end, scorne to be a Minister. There is no vocation in the land, (honest in it selfe, and industriously followed by the profes∣sour) wherein a man may not liue well, except onely in the Ministrie: and heere, like the Jewes vnder the tyranny of Egipt, when we should make Bricke, worke in our profession, we are forced to gather Straw, la∣bour for sustenaunce.

But in vaine we speake, the Sonnes of Zeruiah will be too hard for vs; there is small hope to stench this bloody issue, till Christ touch their heartes by Fayth. But you will say, many of the Clergie are rich: they are few; if any one of these foure sortes. 1. Either en∣riched by some Patrimonie or gift of Friendes. 2. Or else such as distill a dry Rose-cake for Water; I meane by Parsymonie, and miserablenesse, get something out of Gentlemens leauinges, like the gleaning after the Vintage; for others carry away the croppe. 3. Or else such as haue lighted on the vnruined thinges of this Land, which stood out of the Popes way, and in

that sicknesse of Superstition, scap'd the plague of Im∣propriation; Benefices which (the Deuils Surgion) Sacriledge hath not let blood, by custome, composi∣tion, enclossing, depopulation; though the Grape ga∣therers come, would they not leaue some Grapes; if theeues come in the night, they will (but) destroy, till they haue enough. 4. Or lastly, they are those (Antiqui Hero••••, nati me••••∣oribus annis) that came to their Liuinges, when that good Queene Elizabeth came to her Crowne; at which time, Benefices went a begging, as Ministers doe now: as for the rest, that haue Liuings, they are scarse Liue∣ones, or enough to keepe themselues and their Fami∣lies liuing: and for those that haue none, they may make themselues merry with their Learning, if they haue no Money; for they that bought the Patrona∣ges, must needes sell the Presentations; Vendere iure potest, emerat ille prius: and then if Balaams Asse hath but an audible voyce, and a soluble Purse, he shall be preferred before his Maister, were he ten Prophets. If this weather hold, Iulian need not send Learning into exile, for no Parent will be so irreligious, as with great expences to bring his Child at once to misery and sinne. Oh thinke of this, if your impudence haue left any blood of shame in your faces: cannot you spare out of all your ryot, some crummes of libera∣lity to the poore, needy, and neglected Gospell? Shall the Papistes so outbid vs, and in the view of their prodigality, laugh our miserablenesse to scorne? Shall they twit vs, that our, Our Father, hath taken from the Church, what their Pater-noster bestowed one it? Shall they bid vs, bate of our Fayth, and bet∣ter our Charitie? Indeed, where heard you of a Papist, that cuttes short his Minister? Where see you a Protestant, that doth not? I speake not to commend the Religion of the Papist aboue the others, no more then Christ preferred the Religion of the Samaritane,

to the Priestes and Leuites, when he praysed his cha∣ritie; but to apply that to vs, which Christ once to the Iewes, Tyre and Sidon shall condemne you: So the Pa∣pistes shall iudge vs. The Papist comes with (Omnia dabo) to his Priest, I will giue all: the Protestant with (Omnia eripiam) I will take away all. Doe the Alpes barre vp all reward from vs? Cannot Bountie creepe ouer those frozen thresholdes? Flere licet, reparare vetatur.

I may perhappes be censured, to speake so home, in the respect of some particular aduantage; and loo∣sers may haue leaue to speake: I confesse, it would be a ioyfull day to me, to see the breaches of Jerusalem made vp againe; yet he is my witnesse, that doth now search, and shall hereafter iudge all heartes, that the present Theame, the wants of the Church, the pouer∣tie of Ministers, and the hard heartes of their oppres∣sours, togeather with the commiseration of the Stu∣dentes yet vnborne, that shall feele this burden hea∣uier, as the world growes (at once and insaparablely) more old, more couetous; haue been occasions onely to induce this speach: For I not with out cause feare, that as we may say of the Church in this our age, Om∣nia ad ruinam, all thinges are going to ruine; so our Children in the next generation, may iustly cry with the Poet, Etiam periere ruinae, euen the very ruines are ruined. Though I cannot but hope, that so long as our royall and religious Jacob (whose dayes God make as the dayes of Heauen) and his seed, shall beare rule in our Judah, he and they will make good that deserued title, and be defendours of the Fayth, & not giue leaue and authoritie to any violence, further to forrage the Church: God also put it into his Subiectes heartes, to loue the Gospell, and then it shall not decay, for want of incouragement and reward: But for the detainers of the poore Ministers right, let them heare their reward.

W••e to him, that hea••eth up that, which is none of his: you that haue taken away the Vnction, and left vs nothing but the Alablaster boxe, the Shreddes, the Sheardes, the scrapings of our owne; as happy and rich, as you thinke your selues, when you haue summed vp your gaines, and cast your accountes at the end, if euer you be the richer, for that you haue stolne from your Starres, let mee come a begging to your Doores. Judas sold his Maister for thirtie Pence; he might put his gaines in his eye: his losses stucke by him, when his mony was gone: he lost a God, a Heauen, a Soule; but he threw away his cash: take heed, least you cry one day with him; Wee, and our Extortions are both perished. Remember, you must giue account of your Stewardships; a fearefull Bill of Reckoning, that many shall put vp at that day to God. Jtem, so many scores of poundes in Malice and Suites at Law, Item, so many hundreds of pounds spent in Lustes and Vanities. Jtem, so many thousandes in building Eglons Parlours. Item, to the Poore in a yeare, three pence. Jtem, to the Minister, iust nothing: Nothing to God, and nothing from God, shalbe your reward.

3. Let me end with our selues, and all to comfort; Ploramus nostris non respondere fae••••en•• speratum meritis, We lament on Earth, the ill successe, and worse reward of our labours: but, (Sat erit mer••••sse) it is enough that we haue deserued. As darke as the World keepes vs, and thinkes vs, Wee shall shine, and that with no ordi∣narie glory; but, As the Starres: and this not for a time; but, For euer and euer. 1. If I had been in Hea∣uen, I would describe this glory to you, You shall shine.

2. I would shew you the differences of Glory, which are heere implyed; Good Men shall shine as the Firmament: but, Good Ministers, as the Starres. If I be not deceiued, the Starres haue a brighter glory then the Firmament. 3. Lastly, if I had ascended aboue

the wheele of Time, where nothing but eternitie dwelleth. I would striue to make you conceiue the length of your glory, For euer and euer: but, Haec medi∣tanda potius, quam dicenda, your meditations are better able to conceiue these thinges, then my weake tongue to expresse. And so I cease to speake of that, which you shall neuer cease to enioy, ending my Sermon, not my Text; and commending you to the Father of Peace: who, as he hath called vs to so troublesome an Office for a time, will reward vs with glory beyond all time, euen for euer and euer. This God graunt for his Mercies sake, Iesus Christ for his Merites sake, the holy Ghost for his Names sake; to whom, with whom, and for whom, be all glory, honour, and prayse, now and for euer. Amen.

FINIS.

Notes

• Gen. 29.17.
• Ver. 2.
• Philip. 3.21.
• Via et patria.
• Mal. 4.2.
• 1. Ioh. •• 19.
• 1. Pet. 5.3.
• Esay 49 ••.
• ••. Timoth. 4.8.
• Ephes. 4.
• 1. Cor. 15.
• Psal. 4.
• Ierom.
• Hoc ipso ple∣cere cupiunt, quod placere contemnunt.
• Ouid.
• Non vt aliqua illic vitia de∣ponant, vt ali∣quam, &c Sed, vt oblecta∣mento auriū perfruantur. Sen. ep. 10••.
• Hot. ad scae∣nam. lib. 1. Ep. 17.
• Optimum est non vltimum resugium Presbyt.
• Math. 6.26.
• Heb. 6.9.
• ••. Cor. 4.2.
• Phil. 1.15.18.
• 2. Cor 5.
• ••. Cor. 11.2.
• ••am 15.20.
• 1. Tim. 4.16.
• Mala. 4.6.
• Leuit. 16.
• 1. Cor. 3.6.
• Math. 3.11.
• 1. Cor. 5, 19.
• Reue. 3.20.
• Heb. 4.12.
• D.B.
• Math. 5.14.16.
• Nomine.
• 1. Pet. 5.2.
• Iude. 13.
• Reu. 12.4.
• Hor. lib. car. ••. od. 3.
• Substantia.
• Mal. 2.7.
• Pernassus waites on Sion: Helicon on the foun∣taine of grace.
• Secular lear∣ning hath the vse, if it be washed in the sope of the Prophets.
• Ratio bar∣bara.
• Actio barba∣rissima.
• Cypr.
• Rom. 8.36.37.
• ••. Cor. 2.16.
• 2. Pet. 2.17.
• Luke. 19.22.
• Non volentes, non valentes.
• Post. D.B.
• Luk. 11.42.
• ••. Thess. 5.20.
• ver. 17.18.
• Numb. 11.29. 1. Cor. 14.5.
• Opus via: o••us patriae.
• Situ.
• Mala. 4.
• Phil. 3.20.
• Phil. 3.17.
• Caelum aedifi∣cat Lingua, infernum vita.
• Sen. ep. 1. lib. 19.
• H••rat. in art••.
• Senec.
• 2. Tim. 4.5.
• Tit. 2.15.
• Sen.
• It hurts not, to haue no grace, of them that haue no grace.

  1. Pet. 3.16.
• Sedes prima vita ima.
• Mota.
• Orbicularis.
• A Ioue principium.
• Per lustran∣dum cuile.
• Iob. 1.
• 1. Pet. 5.8.
• ••riequietus.
• Act. 2••.31.
• Velocissimus.
• Luke. 14.21.
• Praedicare volunt, imò volant.
• Ordinatissi∣mus.
• 1. Cor. 15.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ephes. 4.12.
• Leo.
• Effectes.
• Influendi.
• Astra regunt homines, sed Deus astra regit.
• Egentis ani∣mum doctri∣nae sermo non penetrat, si hunc misere∣cordiae manus non cōmen∣dat. Grig. Past.
• The Vicaredge is but the Parsonages spawne.
• For so are Impropria∣tors.
• Illuminandi.
• Grig. Naz.
• Ingenium Galbae male habitat.
• Hos. 9.7.
• Coloss. 4.3.
• Ornatu de∣lectandi.
• Ouid. met.
• Phil 3.17.
• Quam pridem de caelo des∣cendisti?
• Act 3.5 6.
• Hor.
• Patrons.
• D. Smirh.
• Esay. 62.1.
• Laity.
• Nisi homini deus placuerit, deus non erit homo iam deo propitius esse deberit. Tect.
• Tractent sa∣b••ilia fabri.
• Aug. Psal▪ 33.
• Exod. 4.13.
• Act. 18.15.
• Homines.
• 1. Cor. 4.1.
• 1. Cor. 2.10.
• Amos. 3.7.
• Insirmi.
• Math 7.29.
• 1. Cor. 5.5.
• Mortales.
• Amos. 7.9.
• Lam. 1.3.
• Psal. 137.1.
• De male quae∣sitis non gau∣det, &c.
• Tabulantes. Ioh. 1.
• Cicer. Orat. Satis loquen∣tiae, eloquen∣tiae patum.
• Ierom. contr. Iouinian. ••ib.
• Iob. 7.7. Tacit.
• Lactan.
• Aristoph.
• Gal. 6 6.
• Mal. 3.8.9.
• Gal. 6 6.
• Prou. 20.25.
• Status insoli∣dus, qui caret solidi••.
• L.B. of Lon∣don in his lectures on Ionas.
• Aug. de ciuit. Dei. lib. ••. cap. 2.
• Rom. 10.
• Bern.
• Iuuen.
• Ier. 49.9.
• Leauings, not Liuings.
• Heb. 2.6.
• Ministers. Hor. ad Aug. lib. 2. Ep. 1.