And ſent forth his ſervants.] Sending is the firſt thing: their title, ſervants, is the ſecond; and it ſeconds well that which is ſaid of ſending. They are ſervants, ſuch as may not go unſent, no more than they may bee idle when they are ſent: they muſt give account both who ſent them, and what they have done for him that ſent them.

But to goe on: They are ſervants, they are no lords over God's heritage,1. Pet. 5.3. to doe what they liſt; nor is the inheritance their owne to uſe at pleaſure: but they are ſervants, ſuch as muſt both take paines, and give account, and then may expect a reward. And it is well that they are ſervants; hee might have had meſſengers which had ſcarcely been ſervants: but theſe as they are no abſolute lords, ſo they are no utter ſtrangers, onely to tell you you muſt go, but cannot tell you how, or to point you the way, and not to go along with you; but ſervants, houſhold ſervants, emiſsi, ſent forth (in the Text), and therefore ſuch as know the way in, and can guide you and bring you unto their Maſter's houſe, and to the place where you would bee.

There are foure things chiefly required in good ſervants; Faithfulneſſe, wiſdome, diligence; and patience: Faithfulneſſe, to knowe what to doe, wiſdome, to knowe how to doe it; diligence, to keep doing, and patience is good in ſervants, eſpecially in meſſengers, ſervants ſent forth, that know not what afflictions abide them, or what may befall them by the way.

For the two firſt, what is to be done, and how it is to be done, the Text tells us in Calling and Telling. The name of ſervants ſhall now only ſerve to ſtirre us up to Diligence, & (if you will) to bring us downe alſo unto Patience.

As obedience is the life of ſervice, ſo Diligence is the life of obedience; and as Vineger to the teeth, and as ſmoake to the eyes, Pro. 10.26. ſo is the Sluggard to them that ſend him: Sal infatuatus, Matth. 5.13. he is like to Salt that hath loſt his ſavour, or dead Wine that hath the name of Wine, but wants the ſpirit. He who hath ſuch a ſervant, may ſay he hath gotten Sampſons weapon; in ſtead of a ſword or a ſtaffe, the jaw-bone of an Aſſe: an inſtrument for eating, but neyther for fighting nor for working. Eaſe and pleaſure belong to Lords and Maſters, Care and diligence unto ſervants and meſſengers; and therefore our Saviour makes enquirie for ſuch a ſervant to ſet over his houſhold, as will give them their portion of meate in due ſeaſon, Luk. 12.43. and will be found ſo doing: to be found ſo doing, requires a conſtant diligence. And if it ſeeme anie whit eaſie to give them meate only in due ſeaſon, heare what S. Paul ſayes (who was himſelfe in labours moſt abundant) heare him with an adjuration (for the Scripture hath none more earneſt) call for in ſeaſon, and out of ſeaſon. They are quite out of ſeaſon,2. Tim. 4.1, 2 and over-diligent, which run unſent; but in ſervants that are ſent, all diligence, all celeritie is but ſeaſonable, not to communicate with fleſh and bloud, nor tarry to ſalute any man by the way. Gal. 1.16. Luk. 10.4. Apelles painted his ſervant with Harts feete, and his hands full of tooles, ſwift and readie, (Impera, & actum puta) if you ſay, Go, he goes; or Come, he comes; or Doe this, he doth it. The name of Servants, is ſufficient to enjoyne us all care and diligence; but it addes unto our charge, if you aske vvhat kinde of ſervants? For looke what ſervants you can imagine to have greateſt charge, & to them are we reſembled in the Scriptures: Is the Stewards place a place of charge and care? why let a man ſo eſteeme of us, the Miniſters of Chriſt,1. Cor. 4.1. as ſtewards of the mysteries of God (ſaith S. Paul). Is the Ambaſſadors place a place of truſt and of travell, of diligence and danger? Now then we are Ambaſſadors for Christ (ſaith he).2. Cor. 5.20. Are the Angels miniſtring ſpirits, and ſuch as doe excell in ſtrength to do his commandements? They change places and titles with us, when they be ſent forth, to us they become miniſtring ſpirits, and we when we are ſent forth, what are we then but bodily Angels? But theſe (the world will thinke) are places too eminent, over-loftie compariſons; Stewards, Ambaſſadors, Angels! who would not be ſervants, ſo they might ſerve in theſe roomes? Look lower, and you meete with Shepheards, Watchmen, Builders, Husbandmen, Fiſhers, Labourers, Meſſengers, and the like; theſe alſo the Scripture uſeth, to put us in minde of diligence, and even in theſe I may ſay, Brethren, you ſee your calling: God not only by manie precepts letting us heare our charge, but alſo by theſe frequent and obvious reſemblances letting us ſee our calling, and what it is which hee requires at our hands.

They are unprofitable ſervants therefore (nay, the beſt muſt confeſſe that they are unprofitable) yea ungracious and unſenſible ſervants, who in this calling can give themſelves over unto eaſe and pleaſure, and both forget what they heare with their eares, and neglect what they ſee with their eyes, Oculis ſubiecta fidelibus, which ſhould move more and more ſtrongly, awake them from their Lethargie, & ſupine neglect of their ſervice. Theſe ſlow-bellyed Cretians, who are all bellies, and neyther hands nor feet for diligence, nor eies nor eares for inſtruction, have alreadie drunke Lethé, which (they ſay) is the firſt river of Hell, and without amendment they ſhall proceede to the reſt of thoſe bitter waters and lakes that burne with fire and brimſtone. It is juſt to caſt ſuch ſleepers into utter darkeneſſe, there to ſleepe perpetually, if they can have leiſure for weeping & gnaſhing of teeth.

With our Diligence, it is neceſſarie that we joine Patience. A ſlothfull ſervant, a ſlothfull meſſenger will deceive him that ſent him, but an impatient meſſenger will trouble both him that ſent him, and them to whom he is ſent. An unquiet, impatient meſſenger is like Moſes rod, Exod. 4.3. a rod when hee laid it downe, and a ſerpent when he ſhould take it up; able to make him ſtart and flye from it. It is no good veſſell for this heavenly treaſure, which is of ſo hot a temper; nor anie good clay for theſe veſſels, which will ſay unto the Potter, Rom. 9.20. wherefore haſt thou made me thus? We muſt reſolve (if ever we will returne with comfort) to goe on in our meſſage, thorow honour and diſhonour, thorow good report and evill report. Phil. 4.11. We muſt learne in what eſtate ſoever we are, therewith to be content, to give backe at no perills, to ſhrinke at no wearineſſe, nor painfulnes, nor watchings,2. Cor. 11. nor hunger, nor thirſt, nor faſtings, nor cold, nor nakedneſſe: To be troubled on everie ſide,2. Cor. 4.8. & not diſtreſſed; perplexed, and not in deſpaire: being reviled,1. Cor. 412. to bleſſe; being defamed, to intreate. They were too hot (they were too hote to make Pariſh-Prieſts) that preſently call'd for fire from heaven: Such meſſengers the Pope may ſend (to the generall and eternall ſhame of Chriſtendome) into the Indies, into Hiſpaniola, and to the reſt of thoſe armeleſſe, harmeleſſe people, not to covert them, but to plucke up, to roote out, and to deſtroy; not as ſheepe among wolves, but as wolves among poore ſheepe appointed to the ſlaughter; Eſa. 8.1. not to call them to the marriage, but to make ſpeed to the ſpoyle, haſte to the prey. Our office is to ſuffer with meekneſſe them that are contrarie minded,2. Tim. 2.25. in meekeneſſe inſtructing thoſe that oppoſe themſelves, if God peradventure will give them repentance, to the acknowledging of the truth; and, whileſt we ayme at nothing but the diſcharge of our calling,2. Cor. 12.15. 2. Tim. 4. 2. Cor. 11. Act. 5.41. willingly both beſtow, and be beſtowed, ſuffer afflictions gladly, glorie in our infirmities, and reioyce to be found worthy to ſuffer any thing for the Name of Christ. For we are not only his ſervants that ſends us, but (though I have all this while forborne to tell you ſo) we are their ſervants alſo unto whom we are ſent: for vvee preach not our ſelves (ſaith the Apoſtle) but Christ Ieſus the Lord, 2. Cor. 4.5. and our ſelves your ſervants for Ieſus ſake. Our Saviour, before hee ſent his ſervants, tolde them what they might expect; and S. Paul, a ſervant of chiefeſt note, tells us how he ſped. Matth. 10. 2. Cor. 11. Our Saviour tels of wants, and diſtreſſes, and perſecutions; S. Paul makes it good, and tells what perills, what ſufferings (of all ſorts) he had paſſed. Our Saviour ſaies, he ſends us as ſheepe among vvolves; and S. Paul tells us what Wolves he found, what Lions mouthes he eſcaped, what beasts he fought withall at Epheſus, 1. Cor. 15. after the maner of men. Our Saviour ſayes, we ſhall be hated of all men; and S. Paul ſayes, wee are made a gazing-ſtock to the vvorld, to men and Angels. 1. Cor. 4. Our Saviour ſayes, wee muſt looke for no better entertainement than he had, the ſervant as the Maſter; S. Paul ſayes, we are made the filth of the vvorld, 1 Cor. 4.13. the off ſcouring of all things. Enough of this: but to qualifie it, take his concluſion in the next verſe, Non confundere, ſed monere, it is not to ſhame us, but to warne us. Wee have need of theſe warnings. A religious and an indulgent Prince bleſſes us with manie Halcyonean dayes: but if ever thoſe puniſhments fall, which both our enemies and our owne ſinnes and ſecuritie ſtrive to pull upon us, we ſhall then want comfort. Howſoever, we have need of patience, & little hope or time is there for pleaſure, ſeeing we are ſent to call them, who ſo long as there are Farmes, or Oxen, Luk. 14.18, 19, 20. or Women in the world to detaine them, will not come.

We are ſent to call, that's the end of our ſending: but before we come ſo farre, I muſt intreate you againe to looke upon our ſending; for he ſends againe (ſayes the Text) rurſus miſis alios ſervos, verſ. 4. he ſends againe, and ſends other ſervants. That hee ſends againe, ſhewes a diverſitie of time: that hee ſends other ſervants, makes a diverſity of their perſons, though there be ſtill a communitie and fellowſhip in the ſervice.

And firſt for the time; there muſt needes bee a Rurſus, a ſending againe, a ſucceſſion of Meſſengers whileſt there is a ſucceſsion of men: manie Meſſengers, that their ſound may goe out unto the ends of the world; and likewiſe a continuance of Meſſengers, that may remember his name from generation to generation. Thus there were other Prieſts after Aaron, other Prophets after Moſes. Our Saviour hath promiſed to be with his Meſſengers unto the end of the vvorld; Mat. 28.20. which, becauſe it cannot be true here of their perſons, muſt be made good in their ſucceſſors: and the Apoſtle tells of gifts given at the firſt ſending, which muſt continue to the laſt ending, Epheſ. 4.8, 13. till vvee all come in the unitie of faith, &c. there muſt needes be therefore a rurſus, a ſending againe.

And yet this rurſus cannot but ſeeme ſtrange: For, doth God value his ſervants, their doings, their ſufferings, their diſgrace, their rejection, their blood which is openly ſhed, at ſo ſmall a rate? or ſhall we thinke him ſo inſenſible of his owne diſhonour, that he knowes not what diſgrace it is ſtill to ſend, and ſend againe, to them who were bidden once before? Ire iterum in lachrymas, iterum tentare rogando; Virg. as if he meant to ſpeed for his importunity, & ſo he may ſpeed, he wil put up anie indignitie, anie loſſe; he cares not what become of his ſervants, ſo he may have gueſts.

He ſends indeed againe and againe in the former chapter, in the Parable of the Vineyard; but that's another caſe: there you cannot blame him; hee does as you doe, ſends, and ſends, & ſends (I would you did no worſe) for rent, Matt. 21. and fruits unto his farmors. Anie man would do ſo: but for gueſts, as here, who would trouble himſelfe ſo much, & not rather diſclaime them utterly; and if he ſent again, ſend to forbid them for ever, and ſweare unto them in his vvrath that they ſhould never enter into his rest? David ſend once to viſite Hanun, 2. Sam. 10. but his ſervants found ſuch entertainment, as when he ſent againe, it was to ſpoyle & to deſtroy,1. Chr. 20. to cut the people with Sawes, and Harrowes, and Axes, to deſtroy thoſe murtherers (as it follows here in this Parable) and burne up their Cities. Eſter 1.19. Aſſuerus never ſent againe for Vaſhti; but becauſe ſhee once refuſed to come, ſhe was for ever caſt off, and her eſtate given to another better than ſhe. God might have done ſo with this ſtubborne and ſtiffe-necked people: & if he could not eate his morſels alone, he might have ſent at once for ſome others more thankefull; have let out his Vineyard unto ſome other huſbandmen, where hee might have fruits in due ſeaſon; and have called them to the marriage, who would be glad to be refreſhed with the crums which fall from his table. Why ſhould he ſo farre forget himſelfe, as give them leave once againe to denie him, but, having neglected their peace, and the day of their viſitation, thenceforth have rained upon them brimſtone and coles of fire, and eyther not ſpeake unto them, or ſpeake unto them in his wrath, and vexe them in his ſore diſpleaſure? God is not ſo ſwift to take vengeance, Lenta ira deorum, vengeance from heaven is ſad and therefore ſlow. God is content to ſend, and ſend againe, and not to forſake them who are once his people, for a rurſus, or an iterum. Yea, that which is but iterum here, in the next chapter growes to a Quoties, how often vvould I have gathered thy children together? Matt. 23.37 And quoties is not much now, for it was at quid ultra long agoe, Eſa. 5.4. vvhat could be done more for the Vineyard, that I have not done for it? Iterum miſit, hee ſent againe. Hee is blinde, that doth not ſee God here make good what once hee ſpake of himſelfe, (nay he proclaimed it with manie words, that all the world might heare and take notice) that he is Multus benignitate, abundant in goodneſſe. It was goodneſſe to ſend, Exod. 34.6. but abundant goodneſſe to ſend ſo often. ſo often, ſo long to ſtand at the doore and knocke, as if he would waite their leiſure, and ſtay thy tyde of their good diſpoſition.

Any man will eaſily confeſſe, that this was too much for God to doe unto the Iewes, and in the meane while conſiders not, that, mutato nomine, change but the name, and it is true of us. Or wee need not change the name, we are the Iewes; Wee are the circumciſion (ſaith the Apoſtle). True in regard of the favours of God, Phil. 3.3. transferred from them to us; and true alſo in reſpect of our diſobedience, and uncircumciſed hearts and cares, wherewith wee fulfill the meaſure of their iniquitie.

I will not enlarge my ſelfe; onely let mee demand who is he amongſt us, that hath not given God leave to ſend unto him often, and to expect long? or what meſſage can we expect from heaven (except the meſſage of a ſudden and finall deſtruction) which hath not beene often tolde us by his ſervants? It were ſom eaſe (perhaps) unto our conſciences, if we could conceive our ſelves to be of that number, who never heard of his will: but this torments us before the time, that wee know, and know that the ſervant who knowes his Maſters will, and doth it not, ſhall be beaten vvith many ſtripes. Multitudo miſerationum fit magnitudo, & cumulus damnationum; Manie mercies will pull on manie ſtripes, and everie iterum from him is an item to us, augments the number and meaſure of his favours, ladeth our reckoning, & in the end wil adde weight unto our condemnation.

And that a great deale more, if you conſider whom he ſends: for as it is iterum miſit, ſo it is alios ſervos, another ſending, and other ſervants; to take another repulſe, and that in other ſervants, aggravates the offence. But why ſhould he ſend other ſervants? were not the firſt good enough, or wiſe enough, or fit enough to carrie the meſſage? Hee ſent other ſervants for his fruits in the former chapter, becauſe the husbandmen dealt ſo rudely and ſo roundly with his meſſengers, as they that had gone once, were little fit to goe againe. That was no welcome meſſage, and they to whom it was ſent, were Farmors, rustica turba, ſuch as would denie Latona water,Ovid. if ſhe travelled by them, or the Iſraelites paſſage, or David and his men reliefe: but here the meſſage is full of courteſie, and the parties called to ſo great a marriage (wee might hope) had ſome more humanitie. It is poſsible therefore that there was ſome fault, or ſome want in the ſervants. Ahaziah ſent once, and againe, Captaines with their Fifties, to Eliah, but they ſped ill; they were too peremptorie, and ſtood too much upon the King their Maſter: The King hath ſaid, and, Thus hath the King ſaid; that would not ſerve. The third ſped by other meanes;2. Reg. 1.9, 11, 13. He fell downe on his knees before Eliah, and beſought him, and ſo brought him to the King. There is ſome choyce to be made of meſſengers, eſpecially where the meſſage is weightie; and ſuch would be ſent as can diſcerne, quae molliſſima fandi tempora, Virg. quis rebus dexter modus, how to minister (I meane) a word in due ſeaſon; and not to betray the cauſe they have in hand, but ſerve the times nimbly, take hold on all advantages, & ſhew themſelves ſuch as our Saviour requires, both wiſe and faithfull ſervants. The truth is, in this caſe, God left nothing unattempted to win them, Luc. 12.42. or at leaſt to leave them inexcuſable: hee ſent unto them wiſe men, and Scribes, Prieſts and Prophets; he ſtill ſent them others, and change of ſervants. He ſent unto them all his ſervants (faith Ieremy) daily riſing up early and ſending them. Ieremy mends the matter well; Ier. 7.25. in ſtead of our iterum, he puts in quotidiè; in ſtead of alios, he puts in univerſos. Againe, hee ſent other ſervants; that's nothing: now he ſent quotidiè, diluculò continent èr (ſaith the Prophet) daily, early, continually, and all without exception.

But are not the words of the Pſalmiſt (will ſome man ſay) true in this caſe, Pſal. 147.20 He hath not dealt ſo with other nations? Sure I am, we have no cauſe to complaine; he hath ſent to us again, and other ſervants: the Lord hath given unto us his Word, and great is the company of Preachers. We have ſtore of other ſervants, not onely alios numero, for multitude, but alios dotibus, alios gradibus; there is difference in their ability, and difference in their authority; in their gifts, and in their places.

And firſt we have alios ſervos, i. aliter ornatos, men otherwiſe fitted, and furniſhed for the diſcharge of this meſſage. That Spirit which bloweth where it liſteth, and diſtributeth to every one freely, and as it will, beſtowes diverſity of gifts for the gathering together of the Saints, and feaſteth them that are called unto the marriage, in the very calling, with the Manna of the word diverſly dreſt and ſerved-in. Feaſts are often not furniſhed with ſuch variety. The meſſage is the ſame in the mouthes of all God's ſervants. We have alios ſervos, alios nuncios, but not aliud nuncium; other meſſengers, but ſtill the ſame meſſage: yet is our delivering and handling of it alwaies ſomewhat different. As we ſay of mens faces, All are alike, and all unlike; Facies non omnibus una, Ovid. nec diverſa tamen: ſo may you ſay of our Sermons, All bring the ſame meſſage; but whil'ſt every one ſtrives, according to his owne proper gift, to prevaile with you, it begets an admirable and moſt pleaſing (it ſhould bee alſo a moſt winning) varietie, which makes the Word taſte like whatſoever you can deſire. We have them that pipe, and we have them that weep; them that wil eat with publicans and ſinners, and them who are more auſtere. We have ſonnes of thunder, and ſons of conſolation; ſome from Mount Sinai with the terrours of the Law, and others from Mount Tabor with the joies of heaven; ſome bitter and ſharp (like Archilochus or Hipponax with their Iambicks), able to make an obſtinate ſinner hang himſelf,Hor. qualis Lycambae ſpretus infido gener, aut acer hoſtis Bupalo; others, whoſe diſcourſe falls like raine into a fleece of wooll, or quale ſopor feſsis in gramine, as ſleep upon a weary traveller. Wee have ſome ſo fluent, as if they had lately drunk new wine; others ſo plaine and homely, as if they expected no other reward but a cup of cold water: ſome abundant in labors; ſome eloquent and mighty in the Scriptures: ſom, with Amos, fitted for Heardſmen; and ſome, with Eſay, for the Court; able to bind Princes in chains, and Nobles in links of iron. Some for planting, ſome for watering: ſome skilfull Maſter-builders, to lay a foundation; others to build up the houſe, or to trim up the building. Inſtant ardentes Tyrij, all as buſie as Bees in prayer with God, in conflict with the adverſary, in diſcourſe with the people, doe you not ſee how we ſweate in the worke? ſo as it muſt needs be confeſſed, that if our Goſpell bee yet hid, it is hid to them that periſh; and if the gueſts will not come,2. Cor. 4.3. it is becauſe they will not, not becauſe they have not had other ſervants, wch have tried all waies to winne them, and to bring them to the wedding. Diverſity of gifts, and difference of adminiſtration, heapes of Teachers, flocks of companions; the Word preached in ſeaſon, and out of ſeaſon; the meat fitted for everie pallat, and made ſavorie, ſuch as your ſoules cannot but love; milk for ſome, and ſtronger meat for others: our calling adorned in everie one (if yee would but ſee it) eyther with gravitie, or zeale, or ſocietie, or ſimplicitie, or learning, or happineſſe of invention, or ſtrength of judgement, or faithfulneſſe of memorie, or gracefulneſſe of deliverie; ſomething or other, I ſay (if you would but ſee it) to commend the meſſenger, & to further the meſſage; muſt make you all confeſſe, that the fault is not in him that ſends, nor yet ſo much as the world would have it imagined, in them that are ſent in ſuch abundance and varietie.

How chances it then that we ſpeed no better? I will tell you: We can ſpeake; but (alas!) to what end is it? to beate the ayre? We can write; but to what end ſhould we ſtand writing in the duſt, for the winde to ſcatter it, or frame our letters upon the gliding water? Our calls, our exhortations flie in the winde like Sibillaes Oracles: our Sermons are like Songs in the night, you will heare a little, but not loſe your ſleepe. The Text ſayes, he ſends other ſervants: Ieremy ſaies, hee ſends all his ſervents. The world thinks he ſends too manie: Your table is made a ſnare unto you, and that which ſhould have beene for your advantage, is an occaſion of your falling: you have taken a ſurfet of the meſſage, and can no longer endure wholſome doctrine: our meſſage is the ſame, and your entertainment is the ſame; all is loſt, all is ſpilt, becauſe we are forced to tunne up all our new wine into your old bottles.

Againe he ſends other ſervants.] Other in qualitie; and againe, alios gradibus, others alſo in authoritie. the meanneſſe of the meſſenger is ſometimes diſadvantage to the meſſage, and therefore in the former parable, laſt of all he ſent his ſonne to ſee if peradventure they would reverence him. And as the ſonne differs much from the ſervants, ſo among the ſervants wee cannot imagine but there muſt be an imparity, and difference of degree. God ſends for his gueſts, Num. 22.15. as Balack did for Balam, yet againe, moe, and more honourable; ſome that are worthie of double honour,1. Tim. 5.17. and whoſe office it is to rule well, as well as to labour in the Word & doctrine; and to have the rule over you, Heb. 13.7, 17. as well as to ſpeake unto you the word of God. For ſending, and ſending againe, & ſervants, & other ſervants, & ſtill ſervants in the plurall number; to let us know, that they are many whom he ſends: who (unleſſe hee wipe his noſe upon his ſleeve) would imagine as paritie, an iſotimie among ſo many? God is the God of order, and parity is the mother of confuſion; confuſion, of deſtruction. Oh let it fall upon the enemies of God, that ſo their forces, diſtracted and diſordered, may be ſoone defeated, whileſt Gods Church is alwayes acies ordinata, Cant. 6. as an armie under Banners, where order is moſt ſerverely kept, and who repoſe much (much of their ſafety) in their diſcipline.

Thus under the Law, it is well ſeene how thou, my God, wentest in the Sanctuary. There were Levites under Prieſts,Vid. Num. 3. 1. Chron. 24. Nehem. 12. & Matt. 2. and Prieſts above Prieſts, and one high Prieſt over all that Province (I thinke wee could be content to yeeld the Pope ſo much, but vaſtos non implet hiatus, a Province, or a Patriarchſhip will not ſerve him) Prince of the Princes of Levi, Num. 3.32. and above all the Iudges in Ieruſalem, whether Prieſts or ſecular,2. Chron. 19. in all matters of the Lord. And this authoritie (by your leave) he had for order & government, and not as a type of Chriſts regall and judiciarie power, who was not a Prieſt after the order of Aaron, but of Melchiſedech. Now as there was diſtinction and degrees in the Leviticall Clergie, where ſome had authoritie to command, others a neceſſity to obey, & every one kept his diſtance: ſo it cannot be otherwiſe among the Miniſters of the new Covenant; but having gifts differing, according to the grace given, ſome muſt wayte on their miniſtring, Rom. 12.6, 7, 8. and ſome rule with diligence: and as among the gueſts, ſome are advanced with Friend, ſit up higher; Luc. 14.10. ſo among the ſervants which fetch in the gueſts, ſome ſtand higher and neerer their Maſter: and if anie will exalt himſelfe, he muſt be made, with ſhame, to take a lower roome.

This difference in authoritie and degree, is neceſſarie both for the gueſts, and for the meſſengers. For the gueſts, it is neceſſary there ſhould be ſome enabled to raiſe up ſeede to their dead brethren, and that the Church ſhould have children inſtead of their Fathers (they were no children, but fathers, who firſt applyed theſe words of the Pſalme to this purpoſe) whom ſhee may make Princes in all lands. Aug. Hieron. And further, that ſome ſhould have the keyes of diſcipline, to ſee that holy things be not caſt to Dogs; to come among offendors with a rod, to cut off ſuch as are unquiet, to deliver them that are ſcandalous, Gal. 5.12 1 Cor. 5.5 Gal. 5.9 to Satan, and by all meanes to provide that a little leaven doe not ſowre the whole lump.

And as for the gueſts, ſo for the meſſengers, quis custodiet ipſos cuſtodes, is a good queſtion in the Satyr: there had need be ſome to keepe the Keepers, to overſee the Seers; as in a great Harveſt there are ſome ſervants, who not only work themſelves, but alſo overſee the reſt of the labourers. Suppoſe the Labourers become loyterers; ſuppoſe there eyther want meſſengers, or the meſſengers wander from the right way; ſuppoſe pastores turned to raptores, Bernard. Pſalm 144.8 ſervants and ſhepheards to theeves and robbers; ſuppoſe their mouthes talke of vanity, and their right hands become right hands of uniquity; ſuppoſe the Prophets become Foxes; ſuppoſe an accuſation exhibited againſt a Presbyter; Ezech. 13.4 1 Tim. 5.19 1 Tim. 1.3 Tit. 1.11 ſuppoſe ſome doe teach other doctrine; ſuppoſe ſome teach for filthy lucre, things they ought not; ſuppoſe there be ſome fooliſh queſtions, and contentions afoote; Tit. 3.9 Acts 20.30 ſuppoſe ſome ſpeake perverſe things, to draw diſciples after them: muſt there not needs be a Timothy or a Titus, to give hands, to ordaine Elders, to receive accuſations, to avoyd, to prohibite, to ſtoppe the mouthes of ſome, Tit. 2.15 to ſpeake, exhort, rebuke with all authoritie? There muſt needs be in the Church ſome who have both power of ordination and juriſdiction to ſend forth other ſervants, and to have an eye to their ſervice; to ſever ſome for the worke, and others from the worke; to appoint who ſhall carrie the meſſage, and to whom and by whom it ſhall not bee carried. Both theſe parts of authoritie the Apoſtles did long retaine in their owne hands,1 Tim. 1.20 1 Cor. 5 2 Theſſ. 3 untill upon neceſſitie they muſt have both ſubſtitutes in their abſence, and ſucceſſors after their death: and then they did not onely make Prieſts, to adminiſter the Word and Sacraments; but alſo Biſhops, to ordeine Prieſts, and to governe excommunications: that ſo Ieſus Chriſt our Maſter, Angelus foederis, the great Angell of the Covenant, might be with them to the end of the world, Mat. 28 1 Tim. 6.14 and Timothy might keepe this commandement unto the appearing of our Lord Ieſus Chriſt; not in their perſonall ſervice, but in ſucceſſion, and the iuſt deputation of new ſervants. Theſe two parts of authority do ſever Biſhops from the other Clergie, and ſet them as Stewards over the whole houſe: and as the Deaconſhip is a good degree to Prieſthood, 1 Tim. 3.13 ſo Prieſthood is but a degree to the office of a Biſhop. There may be ſometimes a community of the names, but that makes no confuſion of the offices; nor can the Presbyterie bragge anie more of the names of Biſhops, than Biſhops may doe of the names of Angles: for to Biſhops, under the name of Angles, and to them only (as appeares by many circumſtances) doth our Saviour write, Apoc. 2.

So if you ſhall heare that ſome good men of old have equalled the power of the Clergie, you muſt underſtand them of the Word & Sacraments, and not of government; or when you ſee the Presbyterie lay on hands with the Biſhop, you muſt know, it is onely in attestation and approbation of his act, not any communication of his authoritie. And as for any allowance of names, it needs not trouble you; Cuſtome is the miſtris of ſpeaking: neyther is it the names, but the authoritie and ſuperioritie of Biſhops, that hath beene queſtioned, of old, by Aërius, an aerie whining Heretick, who full of humane indignation to ſee Euſtathius preferred to the Biſhoprick, which hee, magis concupiſcebat. (ſaith Epiphanius),Epiph. contra haer. l. 3. c. 1. haereſ. 75. more earneſtly deſired, he deviſed to levell Biſhops with other Prieſts. And of late his old exploded error hath been revived by ſome fiery Reformers, who, finding much fault with the Popiſh Clergie, dealt with this ſo reverend Order, as the Divell did with his damms leg, when he ſhould have bowed it ſtraight, he brake it quite aſunder: deſperate Phyſicians, that can finde no remedie for the head-ach, but to cut it off, and unmercifull Reformers, that will make the ſonne to beare the iniquitie of the father, and all poſteritie to ſuffer for ſome faults in their predeceſſors. But the government of the Church by Biſhops, and the different authoritie of the meſſengers in our Church, as it is well grounded in Scripture, fairely builded in Eccleſiaſtick hiſtory, ſtrengthned by Canons of the beſt Councels, and every where beautified with atteſtations, and ſubmiſſive declarations of Fathers: ſo the ſtrength of it is much manifeſted by the oppoſition of the adverſaries. ſome of them men of ſpeciall note, and whoſe reputations (no doubt) win a great deale of credite to the cauſe, like the Elders againſt Suſanna. But as thoſe Elders did bewray themſelves, becauſe they did not agree of the tree; ſo theſe Elders (they love that name) are not yet agreed what tree ſhould ſhadow us, nor what they would have in the roome of Biſhops: ſome cry one thing, ſome another, and many of them that helpe to hold up the cry, know not (as it was in Demetrius tumult) wherefore they are come together. Act. 19.32.

It is eaſie to ſay much in this caſe; if anie man love theſe warres, muſquam habitura triumphos, warres of trouble, and no triumph, it is eaſie now to ſay much, where a great deale too much is ſaid to our hands: the ſhot and powder ſpent on both ſides, might have beene better beſtowed upon a common adverſarie. but I may neyther goe on in this, nor goe off to that which followes. Let mee tell you, if God ſend other ſervants, and of higher place, hee lookes they ſhould be better reſpected, and that you ſhould obey them that have the rule over you, and ſubmit your ſelves, Heb. 13.17. for they watch for your ſoules as they that muſt give accompt, that they may doe it with ioy, and not with griefe; for that is unprofitable for you. De nobis facile eſt; uſe us at your pleaſures: but them who rule both you and us, you cannot without diſprofite to your ſelves, diſquiet to the Church, diſcredite to the Almightie, ſo eaſily ſlight and vilifie. Hinc dominicae vinculum pacis rumpitur, &c. Unitie, peace,Cypr. de zelo et livore, vid. & l. 3. ep. 9. charitie, veritie, all are loſt by this meanes, ſaith Cyprian. Cauſa omnium malorum; this is the root of all miſchiefes in the Church, ſayes Chryſoſtome. the contempt of Eccleſiaſtick authoritie, and diſobedience to Biſhops the God ſends unto us, other and greater ſervants, and they have all but little reſpect. What a degenerate ſlaverie is it in men, to feare and honour Lords, and not to reverence their fathers?

One thing more remaines in theſe ſendings of ſervants, and other ſervants; that ſtill all are ſervants: what other diverſities ſoever there be, yet in this there is a communitie: whether they keepe the Keyes, or they be but doore-keepers in the houſe of God, they are all tyed to ſervice. Who then is Paul? 1. Cor. 3.5. and who is Apollo? but Miniſters by vvhom yee beleeved, even as the Lord gave to every man. But I muſt make an end: My Lord elect, may this bee your memento in ſtead of ſic tranſit gloria mundi, or memento quòd homo es: the one hath beene uſed to Popes, to quench their vaine-glory; the other to Emperours, to put them in minde of mortalitie: in ſtead of any ſuch, admit this from the Text, Memento quòd ſervus es, Remember ſtill your ſervice. This day you ſhall be ſent with a new Commiſsion, but ſtill to doe him ſervice: you ſhall be made another ſervant, but ſtill a ſervant. Your ſervice is changed, rather than removed; increaſed, rather than changed: you are called from the Pulpit to the Chayre, but neyther freed from the Pulpit, nor much eaſed by the Chair. Ad Cathedram, ad curam; the Chaire in the Church,Bern. and the Care of the Church, goe together: Whoſoever will be great among you, let him be your miniſter; and whoſoever will be chiefe among you, let him be your ſervant, ſaith our Saviour. Matt. 20.26 More ſervice here than ſoveraignety: ad Epiſcopatum, non ad Principatum; yours is a Paſtorall, a paternall government, not a Princely regiment, or compulſive dominion. We are all here ſent to call, not to compell them to come in. Non ſic (ſaith our Saviour), not ſo as the Princes of the Gentiles, not ſo as Zebed us ſonnes, either with tyrannie to uſe theſe places, or with ambition to ſeek them, Worthy of double honour from men;1 Tim. 5 Ioh. 5.44 but ſeeking onely that honour that commeth from God. This is a true ſaying, if any deſire the office of a Biſhop, he deſireth a good worke. Worke, and Service; 1 Tim. 3.1 but I crave pardon, your Lordſhip hath manie moe powerfull monitors, not onely within you, but alſo from without: the heartie welcome of your owne countrey, the expectation of the Clergie, the promiſes of the Vniverſity, the favours of a moſt gracious Prince, will dicere Archippo, Col. 4.17 ſtill put you in minde to take heed, and to fulfill your Miniſtry, that he who findes you faithfull in a little, may in due time give you more authoritie. Luke 19.17

To you, all my brethren of the Clergie, enough hath beene ſaid both of our ſending and ſervice: yet let us not forget this, that ſeeing God is ſo diligent in ſending and ſending againe, ſervants and other ſervants; we ſhould be as diligent in diſcharging the meſſage, in going and going againe, trying all meanes, and calling continually, become all things to all men, if by any meanes we may win ſome. Et tanta curetur ſolicitudinequant a petitur ambitione, Policrat. not more ambitious to be made meſſengers, than ſtudious to diſcharge the meſſage. Bernard ſaith, in a caſe where the Holy Ghoſt is verie punctuall to lay downe every circumſtance, Credo quia noluit nos negligenter audire quod ille ſtuduit tam diligenter narrare; I do beleeve he is ſo diligent in telling,Bern. uper Miſſus ſeſt. becauſe he would not have us negligent in hearing; ſo ſay I; I am wel aſſured he would not have us to deliver the meſſage ſparingly, or coldly, when he ſends his meſſengers ſo carefully and ſo copiouſly.

Laſtly, unto you who will be no meſſengers, yet (I hope) would faine be gueſts; Let the multitude and variety of the meſſengers, the continuance of their ſending, the ſweetneſſe of the meſſage, the kindneſſe of the Maiſter; let ſome of theſe, let all theſe move you, if not to count their feet beautifull that bring unto you theſe glad tydings, yet not to fill their faces with reproach; if not to give them double honour, yet not to entreate them ſhamefully; if not to make them partakers of all your goods, yet not to muzzle their mouthes. Philem. 19. Wee dare not ſay how much you owe us, we dare not tell you what you ſhould do for us; you have taught us to beare a lower ſaile: we only intreat you therfore to forbear, & ſtay your petulant & laxative tongues, your ſacrilegious hands, your ravenous hearts, wch long to take the houſes of God in poſſeſsion, & leave no entertainment for his meſſengers. I conclude: Then did the Church flouriſh, when the Clergie did only looke at the charge of their office, & the Laity admire the dignity of their calling.

God for his mercies ſake ſo fit us every one in our ſeverall callings, whether meſſengers or gueſts, for the marriage of his ſonne, as we may be knit unto him here by faith, and enjoy him eternally hereafter in glory, when wee ſhall no more be ſent forth from him, but follow him wherſoever he goeth; to whom with the Father and the Holy Ghoſt, &c.