Seven Starres.

To descant on the number Seven is more fit for Pythagoras his schoole then a divine Pulpit. It was ever held the number of perfection; and surely noe small part of the worlds perfecti­on lies in these Starres. It may be sufficient for us to know, that under that finite number here expressed, is included the whole company of the Preachers and Ministers of the Gos­pell. These are the Starres in the right Hand of Christ.Quare Stellae.

If you please to lend me your at­tentions [Page 6] in the drawing of eight lines, you may behold your selves running parallell with that caelestiall Starre,Quare Stellae, Octo ratio ves. Prima. as your compleatest patterne.

First, the Starres are ordained to give light unto the world in the nights darkenesse.

The Ministers of Christ also are appointed to dispell the darknes of this present night of ignorance by the splendour of their Heavenly doctrine, which must resemble the light of the Starres in these two respects.Primum Membrum primae Rationis. First, the Starres shine with no other bor­rowed light then that which comes from the Sunne their fountaine; and all the light of the Ministers doctrine must be such as is derived from the Sunne of righteousnesse. Aretas ob­serves that the Holy Ghost hath cal­led the Churches [...],In Apoca­lypsc. 1.12. v. Candlestickes and not Candles, they have noe proper light in themselves, but are [...], as Charriots only to convey the light which is derived from above. Wee know the Candlesticke is the proper seate of Candles, and not of Starres. And yet [Page 7] the Ministers of Christ which shine in these golden Candlestickes, must be called Starres, and not Candles. For the light of a Candle is drossie and impute, borrowed from this in­ferior Earth. But the Ministers doctrine must be like the more pure and hea­venly splendour of the Starres, such as is derived from the Sunne of righte­ousnes. When Moses and Aron are joyned Commissioners in Gods Em­bassadge unto Pharaoh, they must speake no other words then God shall put into their mouthes.Exod. 4.15 Balaams first speech smelt of the condition of a true Prophet, had he kept himselfe to his own words, If Balak would give me his house full of silver and gold, I cannot goe beyond the Word of the Lord my God, to doe lesse or more. Numb. 22.18.Num. 22.18. The people may desier good Micaias mouth to learne the language to utter words like the words of one of the false Prophets, and to speake that which is good and plea­sant. But the prophet knowes it is not for such a Starre to shine with any other light then what is derived from [Page 8] Heaven, as the Lord liveth, what the Lord saith unto me, that will I speake, 1. Kings. 22.13, 14. When Paul is made a Uessell to carry Gods Name unto the Gentiles, he dares not to deliver any thing unto the Church, which himselfe hath not received from the Lord Christ. 1. Cor. 11.23.1 Cor. 11.23. The Ministers of Christ should alwayes feare to make the people receivers of such pretended truthes, as are stollen out of the Shop of mens pri­vate fancies. What the civill Law speakes of the woman is true of them, Ʋxor lucet radiis mariti. They are noe longer Starres in the right hand of Christ, then they shine forth by the beames of his light. These Starres noe sooner fall from the Firmament of heavenly truthes, but they become burning lamps.Rev. 8.10 Flammâ proprii sensus & igne ambitionis accensi, saith Car­thusian, set on fire with the flame of selfe conceit and fond ambition, their doctrines are noe longer like the naturall light of the Starres which comes by Gods creating, but like the artificiall blaze of a smoaking Lampe, [Page 9] which is made by mans devising. Scaliger Scaliger. commends Eruditam quandam ignorantiam a certaine learned ignor­ance, when we make Gods revealed Will the bounds of our prying know­ledge. There are some deeper mysteries, which may well require Bernards Bernard. rule. Credere piëtas, scrutari temeritas. It will be better piety to believe then search them; In these we should wade noe farther then the Hand of Gods direction leads us in his blessed Word. Not (B) as if the Booke of God must of necessity be the only, though chiefe object of our contemplations: We are not so confin'd within these limits, but that we may sometimes step into humane learning without breaking the hedge of Gods permission, we finde in Ecclesiasticall Historie, a­mongst many cursed devises, which Iulians head plotted against the Chri­stians,Iulians plat. this was none of the lowest stampe; His prohibiting them to learne humane Authours in their publick Schooles, that so they might no lon­ger pierce the Gentiles with their own quills. [...]n Socrates. Socrates reciting the History [Page 10] spends a whole Chapter in the defence of humane learning. The Fathers in­deed in the primitive Church being to encounter with heathens had more frequent use of such learning to con­vince their errours out of their own principles. For as Socrates saith well, [...]. The enemies is then worst hurt, when he is wounded with his own weapon. But we being eased of that labour, must be more sparing, yet when we shall find such speeches dropt from the quills of heathens as are more befit­ting a Christians mouth, then their Pennes, I know no reason, why we may not take those jewells out of dung-hills, and place them in more convenient caskets. Nazianzen was not afrayd to blame some Christians in his dayes,Nazian. Orat. fun. in Basilium. that cryed out upon humane learning, [...], as dangerous, as deceitfull, such as usually drives men farther off from God. We have not learn'd (saith he) to contemne the Sunne, and Starres of Heaven; because [Page 11] some have abused them, [...], Worshipping the things of God in the place of God. Our better wisedome will be this, to leave the danger, and take the profit unto our selves. For we may say of humane Authours, [...]heoph. Alex. what Theophilus Alexan­drinus spake of Origens bookes. They are [...], like a field of all sorts of Flowers. Our wisedome should be to gather such fayre Roses as may adorne the Garland of truth, and leave the thornes behind as un­sefull. The Bees (saith Basill) doe not fasten upon all Flowers,Basil. de legendis Lib. Gent. and of those, on which they fall, they take nothing but what is [...], Profitable to make their Honey. Moses was first learned in all the wisedom of the Aegyptians, Acts 7.2 [...] be­fore he was made Gods messenger un­to Pharaoh. Daniel was first taught the learning and the tongue of the Chaldeaens, Daniel 1. before he came to interpret divine visions. Though the Apostles first learning was in their Fish-nets, yet the Holy Ghost must descend up­on them in the shape of cloven-fiery [Page 12] tongue, before they shall be disper­sed abroad to teach all Nations.Acts 2.4, 5. Paul himselfe had been brought up at the feet of Gamaliel, and such was his sacred eloquence,Acts 22.3. that he was esteemed by the Infidels a Mercury, the god of eloquence, [...], saith Chrysostome, Act 14.12. because he excelled so much in speaking, wearing the gar­land before the chiefest Oratour. He­resy indeed hath noe better weapons to defend her selfe then humane elo­quence: Therefore Ʋincentius Lyrenen­sis observes, that Origens and Ter­tullians transcendent learning made their erroneous tenents, the more dan­gerous. The Syren-tunes of such e­loquence are no better then Tertullians Stillicidia mellis de libalunculo venena­to, Te [...]tullian. as that criticall Father speakes, droppes of Honey out of a poysoned Lymbeck. But when humane learning is used only as an ornament unto truth, she will never dislike, that her nakednes should be covered with such garments. S. Augustine confesseth, It was that eloquence of Ambrose, which first wrought upon his young affecti­ons. [Page 13] And M^r. Zanchy thinkes it noe part of an indiscreet Cooke so to pre­pare his dishes, that the pleasantnes of the sawce, may make those truthes to rellish with the palates of some, which otherwise would distast them as unsavoury. The bitter pills of more sharp and piercing instructions, roll'd in sugar'd eloquence may be swallow­ed with greater ease. Only (B) here our care should be, to account Salomons porch our best Athens,Tert [...]l. and to keepe our usuall walke within the circuite of Gods booke.

They report of Carolostadius, whose first education was in popish Schooles, that he was, Octo annorum doctor, when he came to the reading of the Scrip­tures, and yet was registred in the publick acts of the University, Suffi­cientissimus, one most sufficient to be a teacher of Gods Church. Such popish Method will scarce make good Divines. The Apostles knew nothing unlesse [...], the heavenly inspired Scriptures able to make the man of God perfect, and furnished unto every good worke, 2. Tim. 3.16.2 Tim. 3.1 [...] 17. [Page 14] 17. Hereby onely we shall deserve S. Hieromes prayse of Nepotian, [...]n Epist. ad Heliodorum. Lecti­one assiduâ & meditatione diurnâ pictus suum fecerat Bibliothecam Christi. Our continuall study, and dayly medita­tion on Gods booke will make our breasts as the Libraries of Christ, that so whatsoever truth proceeds from our doctrines may bee like the light of the Starres derived from the Sunne of Righteousnes.

Secund [...] Sec. 1 ae. Rationis.Secondly, the light of Starres is al­wayes accompained with some quick­ning heate, so should the light of the Ministers doctrine be ever warmed with the kindly heate of true zeale. Faithfull Moses can no sooner see the people dancing about the Calfe,Exodus 32 20. but the fire of his zeale shall quickly melt that golden vanity. What Nazi­anzen reports of Basill, Orat: fun. [...]n Basil. is a fit em­b [...]me of a Minister. A pillar of fire, with this Motto, Talis est Basilius. So Nazianzene saith of him, that he was, [...] as a fere amongst Thornes, soone consuming the strawie manners of the wicked with the heate of his [Page 15] burning zeale. We reade of Phinehas, Ps. 106.30. that he stood up and executed judge­ment, and the Plague stayed. What a stay would there be of the plague of sinne, how would Satans kingdome be streightned, if our spirituall Phi­nehasses, were all knit together as one man, like those Israelits at Gibeah. Iudges 20.11.Iudges 20 11. To publish judgements against the rebellions of the people. Trembling feare would not suffer the Drunkard to hold his Cups; the Swea­rer, and Adulterer would be weary­ed with continuall pursuites, did the Trumpets of Gods Sanctuary never cease to proclaime warre, and de­struction against such sinnes. We love too much that our Pulpits should eccho forth the sweeter sounds of mercy, and not the harsher tunes of judge­ment. But Gregory Nyssen tells us,Greg [...]y Nyssi [...] that the dead Snakes are never raised un­lesse by a clappe of thunder. The se­cure sinner will scarce be raysed out of his dead sleep, unlesse by those lowder clappes of judgements which come from Iames and John, [...] sonnes of Thunder.Chrysostome. Its observed of Chryso­stome, [Page 16] that he reprooved sinne as if it had been an injury done unto him­selfe; [...]hrysostome Vide Centu [...] Magdebu [...]. We should never want words of reproofe, if we could make the peoples sinnes, our own injuries. We reade the zeale of that holy Father, and cannot but admire his valour. Zozomene Zozomene. tells us, the disfavour of the times were the portion of his Cup, that makes us fearefull to walke in his steps. We love the prayses of men, more then the prayse of God, but Hierome thinkes,Epist. ad Nepotionum. Lachrymae auditorum laudes tuae sint, The hearers teares will be the best prayses of our Pulpit Oratory. [...] was Pauls rule for Titus, 1.13.Titus 1.13 Its a sharpe-cut­ting word, written in Vinegar, and wil not please the palates of most men. But sure we are, we should discover the skill of weake Chirurgions, if we should never use the knife of the Law to cut off putrifyed members, as well as the gentle. Oyle of the Gos­pell, to poare into lesser and fresher wounds. Not (B) as if their breaths should alwayes smell of the sowrenesse of the Law, and never of the sweet­nesse [Page 17] of the Gospell. It was Luthers Luther. excuse to those that reproved his sharpe-teeth'd Sermons, Cortex meus amarus, nucleus v. dulcis, under the bitter rind of Gods severer Justice, we should include the more pleasant kernell of his mercy. In the Arke of the Tabernacle (saith Gregory) Virga Simul & Manna, Gregori s ib. 3. mor. Arons Rod and the Manna were layd up both to­gether. We must feed the people some­times with that sweeter Manna of the promises as well as strike them with the Rod of more bitter threatnings. Thus should the light of our doctrine be like the splendour of the Starres, both driven from the Sunne of Righte­ousnes and warmed with the heate of zeale, that so we may bee true Starres in the right Hand of Christ, to dispell the darknes of this night of ignorance.

Secondly,Ratio Secun. the Starres of Heaven not only in their light, but in their well ordered motion doe speake forth the prayses of their Creatour. These Starres in Christ Hand must be the Glory of Christ by the regulate moti­on1 Cor 8.23 [Page 18] of a holy life as well as by the shining light of sound doctrine. [...]. We may observe that the Lord made his ancient Prophets to preach by their outward practises as well as by their words. Noah must be a Preacher of Righteousnes by the building of an Arke; [...]eremy 27. [...] & 28. Ieremy must put yoakes on his own neck when he brings newes of Babylonish bands. Ionah must first practise Repentance in the Whales belly before he can well preach Re­pentance to sinfull Nineveh. [...]onah. 1.17 [...], 4. Beda ob­serves that Moses did first sanctifie the Sonnes of Aron by washing,Exodus 40 12.13. and annointing, before he would cloath them with the holy garments of the Priest-hood.Beda. Sacerdotum animi ab­luendi, deinde sacris ordinib. Vestiantur. A Minister is then fit to be invested with sacred orders when his soule is washed from the silth of a sinfull life. The holynes of our lives is that only which will make both our persons ho­noured, and our doctrines powerfull, unto Gods glory. This was Pauls rejoycing. 2 Cor. 1.13.2 Cor. 1.13 That he wrote noe other things unto them then what [Page 19] they might reade in him. This will be a Ministers chiefest honour, when there is nothing written in his tongue, which the people may not reade in his life.

If Origen will have his name spread in Gods Church with a sweet smel­ing odour, this only must doe it;Euseb. de Origene lib. 6. cap. 8. Hic est, qui vivit ut docet, & docet ut vi­vit, as Eusebius reports of him. The Apostles care was in nothing to give offence, [...]. 2. Cor. If Momus can espy faults and scandalls in Pauls life,2 Cor. 6.3. he will soon fasten the teeth of censure, and con­tempt upon his Ministery. Surely the eloquence of our tongues will little prevaile with our hearers, un­lesse as Beda speakes of Chunibert, Bedae de Ch [...]mberto dictum. Quae agenda docebat, ipse prius agendo praemonstrabat. Wee shew forth the truth of that by action in our lifes, which we preach should be done in our Pulpits.A. Gellius de Lacedaem. Aulus Gellius observes a custome amongst the Lacedemonians, When a good sentence proceeded out of an evill mouth, (that it might have the greater force,) they retai­ned [Page 20] the sentence, and changed the authours name. For most true is that of Gregory. [...]regory. Loquendi authoritas per­ditur quando vox opere non adjuvatur. We shall soone loose the authority of our speaking, if our words be not helped forward with our workes. I know thee who thou art, the holy one of God, was the language of that uncleane spirit, Marke 1.24.Mark. 1.24 It was the holynesse of Christs person which made the Divells tremble. Erasmus in one of his Epistles men­tions a story of the Divells lifting up one of his creatures to the top of a Chimney in that Towne of Shil­tach in Germany, Epist. lib. 27 Epist. 20 & ex eodem Bucholcerus anno. 2533 that at the turning of a pot, which he put into her hands, the whole Towne might be set on fire. The blindnes of those times sent for two Priests to lay downe the cursed spirit with their charmes, and to quench those intended flames with their holy-waters. But the Divell could soone answer, that he feared not their threatning words, Quòd alter esset Scortator, uterque Fur. When one of them was an Adulterer [Page 21] and both of them Theeves. The wisest charmes from the mouth of a loose-liver will little prevayle to cast the Divell out of his strong possession of a sinners heart.

I cannot deny, but the master may send a good worke of charity by the hand of a bad servant, and sometime saith Cyprian, Per alium licet impeni­tentem, misericors dominus alium revo­care vult ab impenitentiâ. Some like the playster may heale the wounded hearts of others, and themselves at last bee cast into the fire; Like the water of Baptisme (to use Gregories Expression) quae peccata Baptizato­torum diluens illos ad regnum Caeleste mittit, & ipsa in cloacas descendit. In Hom. 2 How­soever those only are most likely to pull down Satans strongest holds, which bring the sword of the spirit in the hand of a holy life.Camerarius in Theodo­reti Histor Camera­rius observes of Athanasius, Mores illius & oratio plus nocuere adversariis quàm scripta, he hurt his adversaries more by his good life then great learning. Our spirituall adversary Sa­tan will be sooner vanquished with [Page 22] the unspotted sanctity of our lifes, then the learned eloquence of our tongues. It is indeed the most recei­ved opinion, that the Caelestiall Starres doe virtually produce that heate in this sublunary world which is not in­herent in themselves. But the more ancient searchers into natures secrets could not well conceive how they should have power to give that unto others, which they wanted in them­selves. [...]en. 1 [...]1. aec opino [...]ridet [...]heodoreto, [...] prima [...]rat. de [...]rovid. Therefore Plato somewhat al­ters the phrase of Moses, In the beginning God created [...], The Earth and the Heaven, in his opinion a Globe of purer fire, where­of the Starres are the more conden­sed parts. Sure we are, our spirituall Starres will have small or noe virtue to produce the heate of holynesse in the breasts of others, if their owne hearts were never yet baptized with the fire of the spirit. We may bring more hurt then profit to GODS Church,Bernard. if we be, Catholici praedi­cando, haeretici verò vivendo, as Ber­nard speakes, Catholickes, in our doctrines and Heretickes, in our lifes. [Page 23] For of the two, (saith Isidore Pelu­siota) [...].Isidorus. The bad example of our loose lifes may carry more soules to Hell then the good words of our golden tongues can convey to Heaven. Theodorete Theodoretus hath observed in his first oration de providentiâ that God hath given the Starres not only to enlighten the nights darknes, but hath made them also by the position, and order of their motions, [...], as so many markes and foote stepps to guide the wary marriner thorough the untrackt pathes of his watry voyage. Christ would have his spirituall Starres to be such in the order and motion of their lifes, that those which sayle on the Sea of this world may by the guid­ance of their good example be ledd safely to the Haven of future hap­pinesse. But when that light of grace which should shine forth in their lifes shall be turned into the filthy vapour of an Ignis Fatuus, it will quickly lead many followers with them in­to pitts of destruction. Natures in­stinct [Page 24] teaches the people to make their leaders life as their looking glasse, whereby they dresse and attire their own manners. Therefore it was (as Minutius Faelix conjectures) that the Devills policy made the Poets fayne their heathenish gods guilty of the worlds pollutions,Minutius Faelix pag. [...]78. Ʋt vitiis hominum auctoritas quaedam pararetur. That the vices of men might get some autho­rity from their example. The falls of higher Cedars will destroy those lesser shrubs which grew under the shelter of their boughes. Caput malum, Caput mali, is the physitians rule, An evill head is the head of evill, vicious humours will quickly flow thence to marre the health of the whole body.Ieremy 23.28, 15. From the Prophets in Hieru­salem will prophanenes soone goe forth into all the land:Augusti. Confess. let not then (B) S. Augustines complaint of his dayes be any longer true of ours, Sur­gunt indocti & rapiunt Caelum, & nos cum doctrinis nostris excludimur. Why should we carry our literature about with us as Ʋriahs letter to be our owne destruction?2 Sam. 14.12. Suetonius re­ports [Page 25] of Iulius Caesar, that when he was slayne in the Senate house there were those letters found about him, which if he had but reade might have discovered his plotted death. Pitty it were that any should dye in Hell with those letters, that learning a­bout them, which if they had read in practise, might have discovered a way to have escaped that eternall misery. Why should not the same boate convey the ferry man as well as the passengers to the other side of Iordan into the Land of Canaan? Levit. 10.3. Num. 11.11. Surely God will never endure unho­ly lives in those which are neare him and which should sanctify him be­fore the people. Moses shewed some want of faith in the matter of the quailes. (Numbers 11.21.) yet this being done in private obtained the Lords connivence. But when his more publick unbeliefe dishonours God in the sight of the people, noe lesse then the losse of an Earthly Ca­naan must be his punishment.

Christ will ever looke that those which he honours bee Starres in hisNum. 20. [Page 26] right hand should prayse him in the regulate motion of a well-ordered conversation as well as in the light of sound doctrine.

Aelian tells us that the high-Priest among the Aegyptians was wont to weare about his neck an ornament of a saphyre stone, which was called by the name of [...] or truth. Ʋrim and Thummim, [...], ma­nifestation & truth, as the septuagint have it, are such ornaments which should be ever found in the breasts of Gods Priests, [...] (so the septuagint render their Ʋrim and Thummim on the breast of the high Preist under the Law) manife­station and truth are such ornaments, which must never be wanting from the breasts, and hearts of GODS Priests.

Ratio. 3.Thirdly, the Celestiall Starres be­sides their light and motion have a secret influence into the deeper bowells of the Earth, whither their light cannot reach. These spirituall Starres in Christs Hand must have some good influence into the hearts of those, to [Page 27] whom their light of Doctrine or ex­ample and motion of life cannot ex­tend, and that by their prayers,Influence by Prayer. and by their Charity.

He is a Prophet, and he shall pray for thee, was the language of elder times Gen. 20.7.Gen. 20.7 And it should be the dialect of our dayes: God forbid that Samuel should ever sinne against the Lord in ceasing to pray for1 Sam. 12 23. Lu [...]her of Prayer. Israel. Prayer is one of Luthers three things, which concurre to the making up of a good Divine, and am sure it is the best conduite-pipe to convey every good and perfect gift from a­bove into the Church beneath. How would Amalek fall before the face of Israel, did the firme stone of con­stant devotion keepe up the hands of faithfull Moses in continuall prayer.Exodus 17.11, 12. When good Alexander spends the whole night in Prayer, Arrius that blazing Starre shall sooner goe out with an ill smell then come to be en­thron'd in a chayre of expected ho­nour. Vide Socratis Hist. lib. 1. We know not (B) what wonder wor­king efficacy there is in the fervent [Page 28] Prayer of a righteous heart.James 5.16 Memo­rable is that story mention'd by Xiphilinus the contracter of Dion, X philinus de Marc. Anton. and we finde it also in that Epistle of Marcus the Emperour in that worke of Iustine Martyr. When that Emper­ours Army not overcome by their enemies sword was like to perish for want of water; The prayers of a band of Christians in the army brought down thunderbolts on the heads of their enemies, and a cooling showre to refresh their own wants. Were the prayers of Gods faithfull Mini­sters the Charriots, and Horse-men of Israel, shot forth with all their strength, they might be able to crosse the Seas and like that [...] fall with the sweete influence of a refreshing showre upon the Tents of Gods Israel, and as hote thunder­bolts upon the heads of their Aegyp­tian Enemies.

Influence by charity.But our Prayers also must be wing'd with Charity, or else they will scarce bring the true Olive branch of com­fort in their mouthes unto poore distressed Christans. Sic mens per com­passionem [Page 29] doleat, ut & larga manus af­fectum doloris Ostendat, is Gregories rule. The mind must so grieve over the miseries of others by compassion, that the affection of the heart be shew­ed in the largenes of the hand. Good wishes are the breaths of Charity, they may bring some cooling blasts of lesser comforts; but they are the hands of action must affoord the truest helpe. The Starres above enjoy not their influence to themselves, but cast it forth into the bowells of the Earth where they produce pretious miner­alls and heapes of gold in those ear­then Coffers. These spirituall Starres in Christs Hand should not please them­selves in a self fruitiō of their goodnes, they should by some secret influence of their Charity produce golden mines of comforts in those fleshy cabbinets, the bowells of poore dejected Christi­ans. Aurum habet Ecclesia, Ambrose. non ut servet sed ut eroget, is the judgement of S. Ambrose. God gives the Church her wealth not to imprison within iron barres, but to helpe the distresses of the poore. The stomack receives not the meate to keepe it to her selfe, [Page 30] but sends it abroad into the other parts.Stomachus Eccles. Auth [...]p. imperf. in Matthaeum. The Ministers are as the stomack of the Church, they receive not the mercies of God to be lock't up with­in the narrow confines of their own sole injoyement, but to transfuse them thorough the veines of Charity a­mongst all the members of Christs body.Luke 10.32. It should not be sayd in our dayes, Levites passe by on the other side, when Samaritans stand still to powre the oyle of Mercy into woun­ded travailers. This will be ever ex­pected from the Starres of Christ, that they should have some good influ­ence into the hearts of others by their prayers and by their Charity.

Ratio. 4.Fourthly, the Starres of Heaven are ever restlesse in their motion, and yet never wearyed. These Starres in Christs hand must imitate the dili­gence of their pattern by the practise of an unwearyed patience in the mo­tion of their restlesse function. The office of a Minister did never yet con­sist in idlenesse.1 Tim. 3.1 He that desireth the office of a Bishop desireth a good worke. Laborem, non delicias; ut inter­missâ [Page 31] Rachelis decorâ facie intret ad Leam oculis lippam, as Hierome speakes. A worke it is, and not a play;1 Tim. 4.15 a lea­ving of Rachels fayre face to enter in­to bleare-eyed Lea. [...]. Our whole selves may be well imployed in the service of this work.1 Tim. 6.12. Timothy wil ne­ver find it a matter of ease, [...]. Many bitter agonies attend the calling of a Minister. Those indeed which have learned the art of casting their whole burden upon the backes of others reserving nothing to them­selves,Bernard. sic & Ch [...]ysost. voc [...]t [...]. lib. 3. [...] Sacerd. know not whether S. Bernard speakes sence, when he calls the Mi­nistery, Onus ipsis angelis formidan­dum, a burden under which the Angells may well tremble. The Poets fained of Pallas, that shee left off her Trumpets when shee saw her cheekes began to swell with blowing. It must not bee true of Christs Mini­sters that they cease to sound the Trumpets of the Sanctuary, when their faces begin to swell with the fatnesse of the Earth. We shall bee then most enemies to our own graces, when wee doe least good unto the [Page 32] people.Clemens Alex. Clemens Alexandrinus com­pares the graces of Gods Spirit unto wells of living waters. Those wells which are continually drawn. [...], send forth their water more cleare and resplendent. [...]. But those turne to corruption of whom no man partakes. We are all as lesser Cisternes partaking of the fullnes of Christ,Simile. the Fountaine of all Grace. The water standing continually in the Cisterne may quickly corrupt and pu­trifie, but the oftner wee turne the cock to powre out of those waters up­on the parched ground of the peoples hearts,John 4.16. v. a new supply of grace for grace will flow from Christ our Fountain. It may seeme not without a myste­ry, that God would have the Sheep­fold, the first Schoole of instruction unto his kingly Prophet, and the fish­nets, the first academy unto his blessed Apostles. Amongst all the callings of men, where more bitter labours then in the Shepheards hooke, and the Fishers net?Luke 5.5. Peter could passe the whole night in patient watching of [Page 33] his nets, and catch nothing. Iacob was content to be consumed with drought by day, & with frost by night, least La­bans sheepe should be stollen and his Lambes miscarry.Gen. 31.40. What then must be the patience of Gods Ministers in their sharpest labours, least the soules of Men, more worth thē Lambes should misca­ry & fall into the hands of that devou­ring Lyon? If a shepeard loose a Sheep,1 Peter. 5.8. though his M^r. should not grant him pardon, yet saith Chrys. its but [...], his purse may redeem the losse.Chrys. de Sacerd. lib. 2 Only those which are entrusted with [...], the reasonable flocke of Christ, if the Sheepe perish through their default, the punishment extends beyond the purses reach, to the losse of their dearest soules. If a mā had the bloud of Christ in a Violl cōmitted to his charge, how chary would he be in the keeping of so rich a Pearle? We have (saith Bernard) the soules of men committed to our charge,Ezek. 3.18. more deare unto Christ then his own soule, and shall we be carelesse keepers of such pretious Jewells? Surely (B) the danger cannot be small, which hangs [Page 34] over the neglect of those which watch over soules, as they that must give ac­count as the Apostle speakes. Heb. 13.17.Heb. 13.17 Such was Chrysostomes apprehen­sion of this danger, that he professeth of himselfe in his sixth booke, de Sacerdotio, [...]. He could never reade or thinke of that giving account, but it fill'd his heart with feare and his joynts with trembling. The bitter judgements of God upon some have made them feele the smart of this truth.Euseb. lib. 8. cap. 22. Eusebius observes in his eighth booke, That it fell as a part of divine Justice upon some Ministers in the persequution of Dioclesian, that for their not taking heed to the flock of Christ whereof the Holy Ghost had made them overseers,Acts 20.28 they were made [...], keepers of Camells instead of pastors of Christs sheepe.Lutherus de Canonico Erphordi­ensi. And Luther speakes of one whose unfaithfulnesse in his Ministeriall function made his dying tongue to tast the Gall of that bitter wish, O utinam fuissem omni vitâ meâ subulci famulus. I shall never wish [Page 35] that any in this assembly may ever have cause to give the English of this harsh Latine. What sudden shame will cover the faces of some at the last day, when Christ shall demand of them as Iohn the Evangelist did of that Bishop in Eusebius, whose remisse care had been the ruine of the young man committed to his custody, Age depo­situm nobis redde, where are those many soules deposed into your hands and lost under your carelesse soule-starving education? If the warmest bloud in our hearts were dissolved into droppes of sweate, it were not too much to gaine soules. Aron was to weare the names of the Children of Israel on the breast-plate of judg­ment upon his heart. Exodus 18.29. The care of his peoples soules can ne­ver sit too neare the heart of a good Minister. He must be willing to learne Pauls language to the Galathians 4.19.Gal. 4.19. [...], to carry his peo­ple in the secret wombe of dearest affections, and feele no lesse then the throes of a woman in travayle, till Christ be formed in the hearts of his [Page 36] hearers. Such was the care of good Luther, Lutherus. If waiting on my Ministery all my dayes (saith he) I could gaine but one soule, Eo contentus Deo gratias agerem, content with that as a suf­ficient reward of all my paines. I would give God the thankes. For were a man able to see the beauty of a soule (as Catharina Senensis, a re­ligious woman once spake) Centies in die pro illius salute subiret mortem. Siquis vide­re posset pulchri­tudinem unius animae. Catharina Senensis. Hee would not thinke a hundred deathes in one day too much to save one soule. Howsoever (B) this be our portion in the short night of this present world, to be in continuall mo­tion like the Starres, or herein ra­ther like the Candle (Alciats emblem of a minister) to wast and consume our selves in giving light unto others, yet there will bee [...] as Theodorete calls it elegantly,Orat. [...]rima de provid. A day without an evening, that shall ne­ver end in the darknesse of any sor­row; this shall sufficiently recom­pence our greatest paines, when as the silke Worme having spent and work't out our selves we shall end in the soft [Page 37] silke of eternall happinesse.Mat. 5.12 Our Master bids us rejoyce in this; great shall be our reward in Heaven,Dan. 12.1 when those which turne many to righteous­nesse shall shine as the Starres in glo­ry. Si labor terret, merces invitet, saith Bernard. Bernard. If the labour of our Mini­steriall duty affright us, yet let the greatnesse of reward encourage us to be like the Starres, in the restlesse, and unwearyed motion of our spirituall function.

Fifthly,Ratio. 5. the caelestiall Starres keepe their continuall motion within the circuit of their Heavenly Orbes. The Starres in Christs Hand should have their conversation in Heaven farre re­mote from these earthly vanities. Their lifes should flourish like the Palme-Tree,Psa. 92.12 as the Psalmist speakes, of which Tree S. Gregory observes, that shee growes least in the body or truncke neare the Earth, and biggest in her boughes which are nearer Heaven. Our affections should be like the fashion of the heart; as nature hath layd it in that body narrow, and close shut in that part which is to the Earth, more [Page 38] broad and open towards Heaven. Timothy will never please him that hath chosen him to be his spirituall Souldier, if he doe suffer himselfe [...], to be intangled in the affayres of this life. 2. Tim. 2.4.2 Tim. 2.4. The birdlime of earthly thoughts will keepe down the wing of the soule from mounting upwards by heavenly contemplations. The cloggy body of the Earth interposed be­tween our hearts, and Christ, will soon eclipse the beauty of our Starrie-lights. It were well for the Church if the generation of those were quite ex­tinct of whom Erasmus Erasmus. speakes, Deci­matores potiùs quam praedicatores, their tything tables are oftner in their hands then Gods Booke before their eyes: But Clemangis thinkes it no wonder if some such be more greedy after the gaine of wealth then soules.Clemang. de corrupto ec­clesiae statu. Quib. pastores fieri tam charo constitit. When they bought their shepheards hooke at such deare rates. We see (B) na­ture hath so framed the eyes of our body, that wee cannot looke up to Heaven and down upon the Earth at [Page 39] the same time. Surely the eye of our Ministeriall function will seldome looke up by heavenly Meditations, when the eyes of our mind are conti­nually fixt upon the Earth. Therefore Cyprian makes this the cause,Cyprian. Epist. why the Levites had no lot of inheritance with the other tribes, Ʋt in nulla re avocarentur, nec cogitare aut agere sa­cularia cogerentur. And Sulpitius Se­verus in his first booke of his sacred History,Sulpit. Se­verus li. 1. de Histo. thought good to commend the same example as a looking-glasse to the Clergy in his time, which (saith he) too much unmindfull or at least ignorant of that precept, In­hiant possessionibus, praedia excolunt, e­munt venduntque: quaestui per omnia student, & quasi venalem praeferunt Sanctitatem. It were well wee might not reade the meaning of this com­plaint in our english practise. For in the judgement of Synesius, so to con­joyne worldly dealings with Priestly actions is. [...], To weave Woollen,Synesius Epist. 57. contra An­dronicum. and Linnen toge­gether in the garment of an Israelite. I admire their skill (saith the same [Page 40] Father) which can deale in both these, [...], for my selfe, I find it beyond the reach of my power to serve two such masters, as God, and Mammon. Not (B) that we should strippe our selves of all care after the things of this world.1 Tim. 5. [...]8. v. So we might runne the hazzard of being worse then Infidells in not providing for our own. Only let not covetousnesse make this a mask for unjust and undecent practises. The Divell will soon catch us with a golden hooke, if we suffer him to angle long in our hearts with tenta­tions to worldly-mindednesse. It will be a hard matter for the light of these spirituall Starres, like the beames of the Sunne to lye amongst the dung, and dirt of the Earth, and yet receive no tincture of defilement. Our beau­ty of holinesse may be soone defaced, if the affections, the feete of our soules stirre much in the dust of the Earth.Vide Epi­phanium de Meletis. Epiphanius observes of the Meletians, though they were Ortho­dox in their Faith, yet by Commu­nion with Arrius and his faction, [Page 41] they were not [...], free from the filthy dung of some corrupt manners. Too much familiarity with the men and matters of the world will quickly bring con­tempt upon our persons, and cast some soyle upon our manners; We shall be then most like the Starres our pattern, when we keepe our selves within the Orbe of Heavenly contem­plations, farre remote from this inferi­or, and baser Earth.

Sixthly the Starres of Heaven shine brightest in the darkest nights.Ratio. 6. These Starres of Christs Hand in the dar­kest nights of persecution or afflicti­on should send forth their brightest beames. Persecution hath ever been the reward of Prophets from the hands of wicked men.

If Jeremy will be faithfull in his embassadge,Ier. 11.21. prophesy no more least thou dye, will be the peoples voyce. So true is that of Hierome against Iovinian, Amara est Ʋeritas, & quisquis eam praedicat, amaritudine satiabitur. Truth is of a bitter re­lish with the palate of most men, and [Page 42] & whosoever preacheth it shalbe fill'd with bitternesse. Howsoever in the blackest nights, these Starres must not withdraw their light.Aelien. Cy­nosbat [...]s. Aelian re­ports of the Herbe Cynosbatus, that in the day time it lyes hidde amongst other herbes and is not discovered, but in the night it appeares like a glorious Starre. Those graces of Gods Spirit, in the hearts of Gods faithfull servants should shine as bright Starres in the obscurest nights of affliction which in the clearer sunshine of pros­perity did not appeare with that per­fect lustre. When blessed Paul cea­seth to be an agent in the Churches persecution, at the next newes we heare him a patient in the Churches troubles. What is that catalogue of his often perills. 2. Cor. 11. but as a picture of the unquiet Sea full of the swelling waves of persequutions bea­ting upon the back each of other, the least whereof may suffice to breake the earthen Pitcher of humane frailty?This joy wants words to expresse it. Yet in all these sufferings, [...] (2 Cor. 7.4.) is the strange Swan-like tune from the [Page 43] mouth of this dying, and afflicted saint.

Luthers Theorome, Schola Crucis, Schola lucis, The light of superabun­dant joy shining thorough the black clouds of abounding afflictions is a harsh sounding paradox in the eares of the world, and a truth which is onely found in the schoole of Christs crosse.

Pauls body may be cast into fetters,2. Ep. Tim. 2.9. v: but the light of his Gospell will ad­mit no bonds. Modestus may use his best skill to entangle Basill in the Arrian subtleties, but at last he shall carry newes unto Valens of a strange valour, as Nazianzen reports it,Nazianzen. in Orat. fun. de Basil. [...]. Such (saith he) is the re­solute courage of Basill, that words cannot overcome him, threatnings cannot shake him,Stella C [...] ­dentes. and all allure­ments cannot draw him. They are still false lights or meteors hanging in the Ayre of ambition, not fixt in the Firmament of truth, which every wind of trouble is able to cast upon the [Page 44] ground of a new Faith.Vide ad finem, Aegypt. P [...]n [...]. Quis tibi verum audebit dicere, si sacerdos Dei non audebit? saith Ambrose. Ambros. When the Wolfe comes, whose voyce should be heard, if not the Shepheards? The people must needs be as lost sheepe when the Shephards flight causeth them to goe astray.Ieremy 50.4. Whereas the ex­ample of a well-sinewed patience and valour in the leaders, might steele the hearts of weaker Christians to follow them in the same steps. We find a pas­sage in Luke 23.26.Luke 23.26. they lay hold on Simon a Cyrenian, and on him they layd the Crosse, that he might beare it [...] behind Jesus. The word is derived from [...] (saith Eustathius,) as if it were [...]. Therefore have some conceited, that he followed after Jesus bearing some part of the Crosse, himselfe going be­fore and bearing the greatest part. The examples of constant patience shining forth in the blackest afflictions of Gods Ministers, would be as so many Cyrenians to beare a part in the cros­ses of weaker Christians, that they might not faint under the burden of [Page 45] their heavy pressures. We shall for­get what we are, Starres in the right hand of Christ, if in the darkest nights of persecution or affliction, wee should not send forth our brightest beames.

Seventhly,Ratio 7. the Starres above differ amongst themselves in their quantity, and in their quality. These spirituall Starres of Christs hand are not all a­like in the gifts and endowments of the spirit. Some are like Barnabas, fittest to draw the milke of consolation out of the breasts of the sweetest promises to still the noyse of the crying con­science. Others like Boanerges, most skilfull to awaken the sleepy consci­ence of the secure sinner.

Some are most apt in schoole con­troversies, like Austin, Mallei Haerae­ticorum, Augustinus. malleus Hae­ [...]eticorum. fit hammers to beate downe heresies. Others more practicall, like S. Ambrose, to strike down the sinnes of the people with the rod of Dis­cipline. God would not have every land to bring forth all commodities, to keepe up commerce and traffique. The Lord hath planted his gifts di­versely [Page 46] in the hearts of his servants to maintaine a spirituall traffique of dearest affections in the mutuall ex­change of their gifts, and graces. The blunt whet-stone may sharpen the keener Knife, and some more dull in knowledge may set a sharper edge of zeale on the subtle conceits of more refined wits.Acts 18.24, 26. Apollos mighty in the Scriptures might learne something from Aquila, and Priscilla meaner per­sons. The Jewish Rabbines confesse, they came to understand that place in Esai. 14.23.Esai. 14.23 [...], I will sweepe them with the besome of destruction, by hearing an Arabian woman speake of a Broome in her language to her mayde. All this di­versity of gifts come from one and the same spirit, for the firmer union of the Church in love and concord. The Starres seeme to us sometimes to eclipse the splendor each of other, yet no jarring contention amongst themselves.Lessen. If the bright splendour of anothers grace should seem to lessen the shining of our weaker lights, yet let not bitter contention marre the [Page 47] harmony of our spirituall Starres. It came from the Penne of that Graecian Oratour [...];Demosthenes If any man have much, and do us no wrong, what cause have we to cast upon him the ma­lignant aspect of an envious eye, and to bite him with the teeth of envy?Judges 5.20. The Starres which disagree not among themselves, joyned in one to fight in their courses against Sisera, and his Host. Civill warres can never be good, when a publick enemy is at hand to encounter with us. Our best wise­dome will be to leave off private dis­cords and to joyne our mutuall for­ces against that common Sisera, Sa­tan the grand Captaine of all those troups of enemies, which warre against the peace of Sion. It's full time (B) for Abner to cry unto Ioab, shall the sword of brotherly dissension devoure for ever? know we not that it will be bitternesse in the latter end. 2 Sam. 2.26.2. Sam 2.26. It's a bad presage of the bodies destruction, when [...], as Nazianzen speakes,Nazianzen. Orat. 1 a. the mem­bers contend amongst themselves. [Page 48] That towring City will be soone tur­ned into a Babel, when once the builders are divided in their tongues. One calls forbrick, and they bring him morter; another layes a stone in the building, and a fourth pulls it down. How should the towers of Gods Hierusalem come to any perfection, when the spirituall builders are divi­ded in their hands, and tongues? What happy successe would crowne the building of the Temple, were all the workemen Ʋnius labii of one lip.Gen. 11.1. God hath distinguished the members of the same body into severall fun­ctions. Yet as Theodorete well observes, [...].Orat 6. de providen. Every part keepes natures operation peculiar to it selfe, but the profit is extended in common for the good of the whole body. It should be for the good and perfection of Christs body, the Church, not the division of his Coate: that diversity of gifts hath made these spirituall Starres like their patterne, not all alike in their quantity, nor in their quality.

Eightly, the Caelestiall Starres,Ratio 8. though they be great in themselves, yet they appeare small and little unto others. The greatnesse of honour in these spirituall Starres of Christians should be so termed, that others may judge them little in appearance in their own eyes by the practise of humility. Paul was no sooner made a Starre of the primest magnitude, not inferior to the cheifest of the Apostles, but he appeares in his own eyes [...] Ephes. 3.8. [...] Cor. 12.11. Lesse then the least of all Saints. Non est magnum esse hu­milem in abjectione saith Bernard; Bernard. the Low dejected estates of some men constraynes them to put on a forced humility. Magna prorsus & rara Vir­tus humilitas honorata. This is the ra­rest virtue, when honour and humili­ty are concentred in one breast. This will be our chiefest ornament, when the honour and dignity of our cal­ling is graced with this attendant of humility. The dignity of the person may quickly mingle the Eagles Fea­thers of mounting pride amongst his choycest graces. This Moth will soo­nest [Page 50] breede in the finest cloth of the best wits. When Paul is lifted up to the third Heavens, there is some dan­ger of being carryed beyond himselfe, unlesse Stimulus in Carne a good in the flesh drive him back. Master Foxe was much delighted in that seeming paradox,Mr. Foxes paradox. that his graces did him most hurt, and his sinnes most good. The sight of his black feete was a meanes to keepe down the spreading of his white plumes, whereas the conti­nuall thought of his graces might have blowed up his heart with windy pride above the pight of other men. [...],Chrysost. as Chrysostome well observes. The subtle Serpent knowes how to cast his poy­son upon our best actions; to make good Hezekiah swell with ostentati­on of his treasures. This poyson is that which distempers the eye of our judgement and makes us account that pride in some, which we would e­steeme ornaments of grace in our own hearts; the eye infected with a false colour will soon misjudge all things [Page 51] like her selfe. A proud eye will ac­knowledge no man humble. Humility (B) would be the best glue to joyne the hearts of Ministers in the nearest union of concord and affection. When Epiphanius and Chrysostome yield too much unto a selfe opinion, they may soon fall into sharpe contentions. Let Epiphanius never come into his own Country, and let not Chrysostome dye a Bishop, were the breathings of a secret pride. The Divell hath wrought mischiefe in the Church by nothing more then by sowing the tares of dissenting pride amongst the Clergy.Parker. Some have observed that no lesse then fourescore and eight kindes of heresies arose in the Church in the first 400. yeares after Christ; they all sprung from an ambitious desire after the chayre of honour, and the au­thours selfe-pleasing pride in the con­ceits of their own braines.Psal. 25.9. The Psal­mist tells us; the humble are those whom GOD will teach his wayes. Wee know the descending into the lowest pits, and deepest wells, is the ready way to see those Starres at noon­day, [Page 52] which others above us cannot behold; when we keepe in the low vault of humility, we may discover those Starres of divine truthes which others higher then our selves above us cannot so wel discerne when their eyes are swelled with pride. It is no small honour that you are Starres in the right hand of Christ, but remember the greater you are in dignity, others should behold you like the Starres, the lesser in appearance, by the practise of humility.

Applicatio ad populum.We have hitherto looked upon our selves in this Starry glasse: I must in the next place desire to fasten the peoples eyes upon these Starres by some application unto them.

Applic.Are the ministers of the Gospell as Starres in the right hand of Christ? then (B) what ioyfull prayse should fill the hearts and mouthes of that people, whose eyes are blessed with the light of these Starres? when the morning light appeares, it teares off that mourning garment of sorrow which the Sable night had cast upon the body of the Earth. The time [Page 53] was, when the darkest night might have shewed you som similitude but no equa­lity unto that dismall spirituall dark­nesse which tyranniz'd over our whole Nation. Alas what joy could the Ae­gyptians have in their pleasant Land? what comfort could Pharaoh take on his stately throne when palpable darkenesse clouded their faces? But since the Starres of CHRIST sent from Heaven, which at the first found [...], as Chry­sostome speakes, a Land full of the workes of hellish darkenes, by the preaching of the Gospell, [...], they have turned it in­to a lightsome Heaven. How can their hearts bee voyd of joy which were once darke, and are now light? How should their mouthes be voyd of the sweetest tunes of prayse and thanksgiving, which were once clo­sed up with the silence of ignorance, but are now opened with the beames of saving knowledge?Hier [...]nym. [...]. Vigil. Hierome tells Vi­gilantius, that the Christians in his time were wont to light up Candles at the reading of the Gospell, ad [Page 54] ad laetitiae signum demonstrandum, to hang forth a signe of their joy. We little consider the darknes of our fore-Fathers in that night of former ig­norance, if we cannot rejoyce when the Starres of Christ cast upon us the rayes of his glorious Gospell. It was the conceit of Aristotle, that if the Angells should cease moving those Caelestiall Orbes, men on Earth could not be able to moove a hand or foot. How could we moove the least finger with any joy, should the An­gells of the Churches cease their spi­rituall motions whereby they convey that light of comfort to dispell the darkenesse of our greatest sorrowes? Chrysostome in one of his Epistles re­ports of the Taurocilicians, Chrysost. in Ep [...]st. that they came about him in his banishment with weeping eyes, and said, [...]. It had beene better, that the Sunne should have withdrawne her beames, then that the mouth of Chrysostome should have beene stopt with silence: better it were (B) that the Sunne of all the earth­ly [Page 55] joyes should dissolve into nothing then that the light of these spirituall Starres should be withdrawne from you. Micah thought there was cause enough to grieve, when his God, and his Priest were departed from him. Iudges 18.24.Judges 18 24. Yee have taken away my gods, and the priest and yee are gone away, and what have I more? What is this that yee say unto mee, what ayleth thee? We need not aske a people, what ayleth them, we need not demand a cause of their bitter lamentation, when God shall depart from them, by taking away those hea­venly Starres which were wont to shine upon them with the splendor of saving truth. What have they more to comfort them in the midst of such sorrowes?

The light of the Starres which in the nights darkenesse are our best com­forts, will quickly vanish at the ari­sing Sunne. In the night of this pre­sent world, your chiefe happinesse flowes from the Starres in Christs Hand; When indeed the Sunne of Righteousnesse shall appeare in the [Page 56] morning of the Resurrection, there will be no more need of these lesser lights.Num. 27.21. Eph [...]d. 1. Sam. 30. When once yee arrive at Ca­naan the clearer glasse of a more di­vine light the Deity, better then the Priests Urim shall represent things to the view in bigger letters; but whilst yee travayle thorough the Wilder­nesse of this world, your eyes should be continually fixt on the Law of God in the mouth of his Ministers, these pillars of fire to guide you in your rightest way. Those which la­bour amongst you in word, and doctrine, account them worthy of double honour, is the Apostles pre­cept. Honor & subsidium is Hieromes interpretation. The honour of your hearts & the helpe of your maintenance is the reward due unto the labours of these Starres. When we looke upon the manners of our dayes, they give us cause to complaine with Nazianzen. [...]. A Minister is now is now become a bare empty title,Orat. 1. as if there were no honour due unto his function. The greatest sort love in­deed that language of that Grecians in [Page 57] Homer. [...], To reverence the Priest,Iliad. 5: in tuit. and receive his gifts. Their fayre presents, and large gifts may procure them some respect, whereas otherwise Reverence should be no companion to their per­sons. Bede informes us, that the time was when the rarity of preaching had taught our fore-fathers such an esteem of Gods Ministers, that when the Bishop of the Province did at any time send one of his Presbyters, or Ministers amongst them, they flocked about him with greatest joy, Et ut Deum venerabantur, and worshipped him as a god sent from Heaven. Were the Sun-shine of the Gospell a little with holden from you, ye would soon learne a higher account of the Mi­nisters: which like the light of the Sunne, the more common, the lesse esteemed. And with the honour of your hearts you must adjoyne also the helpe of your Purses for the main­tenance of these Starres. It was the con­ceite of the ancient Naturalists, that the coelestiall Starres are fed with ex­halations arising from the Earth as a [Page 58] supply of Oyle unto those heavenly Lampes, which shine for the good of this inferior world. Sure we are, these spirituall Starres must bee nourished with a supply of your maintenance, for whose eternall well-fares they spend their best strength. If we sowe unto you our spirituall light, is it any great thing, if wee reape your temporalls? The blind Aegyptians were so devoute as not to suffer the bitter famine to compell their Priests to sell their Land.1 Cor. 9.11. And shall such pinching famine fall upon the Mi­nisters of the Gospell in some pla­ces, that they must be compelled to sel [...] not their Lands, (of that they have none▪) But their bookes, and study-furniture to buy them food? When the devotions of men in the dayes of Constantine had inriched the Church with large endowments, there was a voyce heard from Heaven (if we may believe Nauclerus) Hodiè Venenum infusum in Ecclesiam, This day is poyson dropt into the Church. I am sure a farre worse poyson is spread in the hearts of many, they can turne [Page 59] the Churches patrimony left by their Fathers devotion, into a monopoly of their owne possessions. Our age is full of such Dionysius's which are willing to robbe the Church of her golden Coate, least it should make her proud: they thinke a woollen garment will keepe her warme e­nough and make her humble. Gods Ministers are fallen under the power of such cruell taskemasters, that the tale of brick is expected without di­minution, and little or no Straw is left to worke with. The woefull ex­perience of many families hath made it a true observation, that the Eagle seldome or never steales a piece of flesh from Gods Altar, but shee carries a coale along with it, which sets her nest on fire, howsoever the glorious Sun-shine of their instant prosperity, may make some ready to thinke that in earnest which Dionysius in Lactantius speakes in jest unto his companions. Ʋidetisne quàm prospera sacrilegis navigatio ab ipsis diis immor­talib. tribuatur? You see how the Gods blesse sacrilegious persons with [Page 60] the pleasant wind of a prosperous navigation. The sweetnesse of the Glebe distempers their palates that they cannot judge of the bitter­nesse of the sinne. Their present fe­licity makes them thinke sacriledge, a blessing and not a curse. Yet sure we are, Heaven and Earth shall sooner passe away then the least [...] of Gods Word shall faile. It is a snare to the man that devoureth Holy things. Prov. 20.25.Pro. 20.25 How many soules will cry out for vengeance a­gainst them, when (as God tells those extortioners, Ieremy 2.38.) in their skirts, in their broad wings and golden lace, is found the bloud of poore innocents.

Gen. 9.4. Levit. 17.12.13, 14.The old Law thought it not fit that Gods people should eate the bloud of any beast. Surely the Gospell will never judge it lawfull, that Christi­ans should feed, and cloath them­selves with the bloud of soules. There­fore (B) it will be your best wis­dome to walke worthy of the light of these Starres whilst yee doe in­joy them,Esay. 22.1. least God in his just dis­pleasure [Page 61] should remove them out of our golden Candlesticke. We see, that the Starres above keepe no one con­tinuall place in our Hemispheare; the evening shewes them in the West, and the morning finds them in the East. These spirituall Starres are in the right hand of Christ, the hand fittest for motion. He may quickly send them to enlighten those Eastern parts, which were once light, shi­ning with a glorious light, when we our selves sate in darknes [...]nd in the shadow of death:Esa. 22.1. our valley of vi­sion may be soone covered with the darknesse of our former ignorance if we begin to contemne the Starre [...] whence our light proceeds. All your happinesse comes by the light of the Gospell, therfore you may well bestow the honour and the maintenance upon these Starres in the Right hand of Christ.

And now if the time would give leave, I should crave your attentions unto the Orbe where these Starres are scituate Dextrâ Christi, that there you might behold their honour and their safety. [Page 62] The right hand is the place of chiefest honour, and of greatest strength to defend our friends. It is no small ho­nour to these spirituall Starres, that they are with Bathsheba placed at the right hand of Salomon. 1 Kings 2.19. And they shall ever finde sufficient strength in this hand to defend, and protect them safe from the close-contrived projects of their wisest enemies. But I must not be unmindefull of the other occasions; therefore, let us desire of God, a bles­sing upon the word heard, that after our daies in the Kingdome of grace, we may be placed, as Happy Starres on the right hand of Christ in glory, [...].