FIrst then, when J speak of Mi­nisters Calling, you must un­derstand, that it is from GOD; whether it be immediate or mediate. For Divinity ever teacheth us,—Nullae [...]prorsus vera est Vocatio, nise ab ipso Deo facta. There is no [Page 2] true Calling except it be from God him­selfe. Thus wee read in Math. 9. vers. 38. That it is God alone that sendeth forth la­bourers into his Harvest. Pray therefore the Lord of the harvest, that hee will send forth Labourers into his harvest. And the Apostle saith, 1. Cor. 12.28. And God hath set some in the Church; first Apo­stles, secondarily, Prophets; thirdly, Tea­chers, &c.

Now this Calling is two-fold. An im­mediate Calling, and a mediate Calling. The immediate Calling, otherwise speciall and extraordinary, is that which is from God himselfe, abs (que) hominum Ministeri [...], without the Ministry or service of men.

And this God hath done either by him­self without a Messenger, as when he cal­led Moses, Iohn the Baptist, and the Apo­stles; or secondly by certaine Messengers, as when God called Aaron by Moses, Exod. 4.14. and Elisha by Eliah, 1 Kings 19.19.

This Calling is ever accompanied with certain extraordinary testimonies & guifts of the Holy Ghost, which are as it were Seales of divine Doctrine, and heavenly inspiration. And withall, it is accompaini­ed [Page 3] with more then ordinary Sanctity of life and conversation. But this extraordi­nary Calling must not now be expected in a Constituted Church, being of use onely in former times, when either the Corrupti­on of the Ministry, or degeneration of the Ministrers required it.

What warrant then have our blind En­thusiasts, our Bedlam Quakers, Adamites, Seekers, and the rest of the rabble, to sow their tares of damnable Doctrine among the pure Wheat of GOD's sacred Word, under the pretence of Divine inspirati­on, and immediate Calling of Almighty God?

I have read of a certaine Munk, qui gloriari non erubuit Sozomenus Lib. 3 cap. 14., who was not asha­med to brag, that the lawfulnesse of his Order, he had given him from the authori­ty of an Angell. The Saracens descended from Hagar, that was the bond-woman, call themselves Sarazens, as if they came from Sarah the free-woman. And these mungrell Christians would make men be­leeve they descend from heaven, when in­deed they ascend from Hell, and their workes which they say are by Divine in­spiration, are by a Diabolicall delusion. [Page 4] These men are like Conjurers, who will have the names of God about their Circle, when they are raising the Devill.

But if they be extraordinarily called as they say, let them shew us their extraordi­nary Holinesss, Learning, and guifts of Gods Spirit. Ah poore men! if they come to this touchstone once, their false Coine will soone appeare. The bastard Eagle cannot behold this bright Sun. Pray what learning is this, to Call all the Ministers of the Gospell, deceivers of the People, to cry downe Tithes, and call their lawfull maintenance Antichristian; What lear­ning, to deny the God-head of our Savi­our CHRIST JESVS; to say, that there is no Hell, but that in a mans Conscience; that all things come by Nature; that baptizing of Infants, is unlawful; to de­ny Obedience to lawfull authority, and a world of such stuffe. And for Holinesse, I blush that they are not asham'd to ap­propriate it to themselves, when no Swine wallowes more in the mire, then they in Sinne; but I'le stirre the Dung-hill no further least it raise a stinke.

THe Mediate, or common and Ordina­ry calling, is that Calling of God by ordi­nary [Page 5] meanes, or by the Ministry of the Church by fit men appointed thereunto. Although this Calling is by the Ministry of men, yet neverthelesse it is Divine as well as the other, and hath God likewise for its author.

For God, not onely appoints in his Church, Apostles (immediatly called) but also Teachers, that are mediatly Called, by the Ministry of men, as you shall find 1. Cor. 12.28. and Ephes. 4.11. And the Holy Ghost is said to have made and ap­pointed Bishops and Elders in Ephesus, who yet were not extraordinarily called by CHRIST but were Ordinary ordained by the Apostles, Acts 20.28. Whereupon they are called the Embassadors of Christ; as you have it, 2 Cor. 5.20. And for this cause our saviour himselfe saith; he that heareth you, heareth me, and hee that de­spiseth you, despiseth me, &c. Luke 10,16. Hence that Protomartyr Stephen, tels the Iewes, Yee doe alwaies resist the Holy Ghost, as your Fathers did, so doe yee, Acts 7.51. And St. Paul to the Thessalo­nians saith, He therefore that despiseth, de­spiseth not Man, but GOD, &c. 1. Thes. 4.8.

But the Question is, who ought (all this while) to ordaine and make Ministers. The Politicks say, this is in the power of the Secular Magistrate. The Anabaptists, they ascribe it to the Plebeans, the mixed multitude, and the Catholicks give it all to Bishops. Now, what is this. One saith, the Child is his, the other his, and the third, his. Can one Child belong to three Wo­men; no. Who then is the Mother of the Child? They all make claime unto it; Well, I am but a foole to Solomon, yet I will give it to none, but share it amongst them. The whole Church hath right to this Ordination, and the severall Orders of Episcopacy, Magistracy, and People must have their due proportion.

In Confirmation hereof, that thou maist be confident of it; the practice of the Church in the Apostles time showeth; This manifest in the choice and Ele­ction of Matthias, Acts 1.15.23. And in the Election of the seaven Deacons, the point is cleere, Acts 6.23 &c. Where, in the sixth verse, wee reade; And the saying pleased the whole Multitude, and so forth. Their approbation was thought necessary in so weighty a matter [Page 7] And in the 15. of the Acts, 2.22. it is said; Then pleased it the Apostles, and Elders, with the whole Church, to send Chosen men of their owne company to Antioch, with Paul and Barnabas, namely Judas sirnamed Barsabas, and Silas, chief men among the Brethren. Here Bellarmine cavils, and saith, that this Consent of the Church,—Non ex quadam necessitate, sed ex Petri concessione; It was not of any necessity, but of Peters Concession only.

This is as good Divinity as another of his owne side, who by these words of CHRIST, (Let these goe their way) would needs defend the lawlesse estate of Clergie men, But saith ^* Erasmus, this did hee doe Ridiculé, fondly or foo­lishly.

If the Cardinall had but read that of the Acts cap. 6. ver. 3. afore-named, he would have found there, That it was not Peter's grant alone, but of all the rest of the Apo­stles; The text is plaine. Wherefore Bre­thren, looke yee out among you Seaven men of honest report, full of the Holy Ghost, and Wisdome, whom wee may appoint over this businesse. And this way of Ordination, the [Page 8] Primative Church, having it (as it were) by tradition from the Apostles own hands, alwaies Religiously observed it.

As appeareth by this: Ordinationes Sacerdotales non nisi sub Populi assistentis conscientia fieri oportet, ut plebe praesente, vel detegrantur malorum crimina, vel bonorum merita Praedicentur; & sit Or­dinatio justa & Legittima quae omnium Suffragio & judicio fuerit examinata In De­cret 15. Dist San­cta R [...] na. T [...]ste Erasmo, Praefat. in Cyprian. lib 1. E­pist 4.. The Ordinations of Priests ought not to be made, unlesse the By Peo­ple is not meant the Ignorant and facti­ous, but the godly and judi­cious. People have know­ledge of it, that so being present, the faults of wicked men may be detected, or the deserts of good men made knowne; and that is a just and lawful Ordination, which shall be by the Suffrage and judge­ment of all. Not including any Sectaries, for they by no meanes must be admitted, or have any voice here.

As for the Magistrate, we all know, (if the People) much more he hath a voice in this our Ordination. In the Election of Ambrose, though the People did choose him it was ratified and confirmed by the Emperor Socrat lib 4. C. 25 Tripar lib. 7. cap. 8. Valentinian And when A­thanasius had nominated one Peter to [Page 9] succeed him, that Voyce (as Theodoret doth witness) was confirmed, not only by the Priest and People, but by the appro­bation of the Magistrate.

To make an end, one Iames Pamelius in his Annotations to Cyprian, confesseth; that not only in Africa, but also in France, Spaine, Rome, and every where, this was the custome. And saith further, that it so continued all the times of the Emperours Charles the Great, and Ludovick the Godly.

And thus J hope I have given you satisfaction in this Particular. Where the Bishop ordaines, the People approve, and Magistrate confirmes, there's a lawfull Ordination. Those therefore whom God hath joyned together, let no man put a sunder; Take them together, and they are a perfect harmony, but once seperate them, and they foully jarre, and are out of tune.

The Catholicks therefore doe greatly erre, and are much out of the way, in giving this Power and jurisdiction solely to the Bishops. Those be the words of the Councill of Trent.

Sacerdotum Concil. Trident de Sacrament Ordin. cap. 4. & caterorum ordinum, nec Populi, nec cujusvis Secularis pote­statis & Magistratus Concensum, sive vocationem, sive aucthoritatem ita re­quiri, ut sine ea irrita sit Ordinatio. Of the Priests and of the other Orders, the Consent or calling, or Authority, neither of the People, nor any Secular power and Magistrate is to be sought af­ter; that without it, the Ordination is unlawfull.

But on the Contrary, such as are chosen and ordained by the People and Magi­strate, they say, they are not Ministers of the Church, but Thieves and Robbers. And Bellarmine to maintaine the asserti­on of his Errour, brings that example of Aaron, who by Moses alone, without the consent of the People, was chosen to be the high Priest; and likewise that of our Saviour, who chose his Apostles with­out the suffrage or consent of the People.

But what of all this? These examples make nothing for him; because they be­long to the immediate Calling; and our question is concerning the Mediate or or­dinary Calling. For (as J said before) this immediate Calling must not now be ex­pected, [Page 11] being extraordinay, and long since out of date.

Neither must the Anabaptists, and Po­liticks, thinke to carry it; they have as little right (of themselves) as the other; For that which belongs to all, concernes all; ought not to be done by the Com­mand and authority of One, but joyntly with the consent and approbation of All. Away then with the rude Multitude, they by no means must meddle with the Helm, sit at the Sterne, least by their unskilful­ness, and wilfulness they runne their Ves­sell a shore, and so miserably make ship­wrack of all. They are like the troubled Sea, whose waters cast up mire and dirt. From such violent inundations, and dan­gerous breaking in; Good Lord deliver us.

And you, who are said to be Gods, and Sons of the most high; yet seeing you must dye like men, and fall like one of the Princes; take heed (J pray) that you do not appropriate that to your selves which is not proper; For there is a vast difference betweene a Politicall King­dome, and an Ecclesiasticall Govern­ment. You remember what the King of [Page 12] Kings, and Lord of Lords said: My Kingdome is not of this World, John 18. vers. 36. And this calling belongs not to power of the Magistrate, but to the juris­diction of the Kingdome of CHRIST. Let them not therefore send what Labou­rers they please into God his harvest, without approbation of the People, and Ordination of the Bishop: Where this Order is not observ'd, but preposterously cast off and neglected; The Ministerij auctoritas prosti­tuitur Conscientiae vulneran­tur, Ecclesiae sal [...] turbatur, & Sensim ac sensim tandem de­struitur. Dieter. Annal. Evan­gel. in dic Sanctae Andreae. authority of the Ministry is pro­stituted, mens Consci­ences are wounded, the safety of the Church is trouubled; and by lit­tle and little is at length destroyed. And so I come to my second head; which was the Condition and qualification of the Mi­nistry.

FIrst then, the man of God must be no Ignorant person; or Novice, but in­dued (if not with eminent) yet at least with Competent knowledge. Romes mo­ther of Devotion (Ignorance) must have no roome here. The Apostle St. Paul wri­ting [Page 13] of a Bishop (among other things) hee would him Didacticon; one apt to teach, 1 Tim. 3.2. And after he had spoken of the Scripture, how it was given by inspi­ration 2 Tim. 3.16,17. of GOD, and was profitable for Doctrine, for Reproof, for Correction, for instruction in Righteousness, hee thus closeth; That the man of God may be perfect, thorowly furnished unto all good workes. And the same Apostle in his Epi­stle to Titus, 1 Chap. vers. 9. Speaking likewise of a Bishop or Minister, hath these words; Holding fast the faithfull Word, as he hath been taught, that he may be able by sound Doctrine, both to exhort, and to Convince the gain-sayers.

In the second place (and it is nothing inferiour to the first) as they must be able and sufficient; So they must be of an Honest, Civill, and godly deportment; They must teach not by Precept onely but by Example.—Sicut Minister eccle­siae doceri debet propter suae administratio­nis officium, ita Sanctè vivere debet prop­ter exemplum. (Prosper de Vita contempl. Cap. 5.) As a Minister of the Church (saith hee) ought to teach for the Office of his administration; so likewise, he ought [Page 14] to live Holy for examples sake. The A­postle (in the foresaid first Epistle to Tim. 3.2.) would have such to be Bishops, who are [...]; that is to say, Brambles, or Irreprehensible. See to this purpose, first Chapter to Titus, 2.6. and so forward; where wee have at large, how Ministers ought to be Qualified.

As a man consisteth of Soule and Body, So also a Minister consisteth of Learning and Living; these two must meet in a man of God, if hee would be compleat; But God he knoweth, wee have many (for all the cry of Reformation and New lights) that have neither Learning nor Life. And where happily, or rather un­happily one hath Learning, he wants life; A rare thing to see them meet in one cen­ter, and like the Jemini in the Zodiack to embrace each other. Should the light of the Sun be once turn'd to darkness, what would become of all Sublunaries? For without its light and heat, nothing could long subsist. The Ministers of Gods word are the Light of the world; so our Savi­our, Yee are the Light of the world. And this light consisteth in Learning and Holiness of life and conversation. Now [Page 15] where this Light is wanting, the people of God are in a sad condition. They are call'd Watchmen, and Shepheards; If they sleepe, the Tower is in danger to be sur­prized by the Enemy, and the Sheepe ei­ther scattered or devoured. Seneca wri­ting of a Governour of a Ship, saith,—Non * est loquendum, sed gubernandum. He must not talke, but guide and rule his Vessell: In like manner, the man of God must not talke, but endeavour to bring the ship of mens Soules, to the Ha­ven of heaven. And good reason hee hath to be carefull, in regard of the many Rocks and sands in his way, and violent stormes he often meets with. Let me free­ly speake to thee, thou who art Called to Preach the Gospell, and to be a Minister of CHRIST. What is it thou hast undertaken? A Calling of that burthen and weight, as would require an Atlas, or Sampson to beare it; Thou hast the care of Soules committed to thee, and if any perish through thy negligence, their blood shall bee required at thy hand. What eare can heare this and not tingle? Whose heart doth not either bleed or trem­ble, to thinke on't. Heare what St. Paul [Page 16] saith to Timothy; * Preach the Word, be instant in Season, out of season Reprove, rebuke, exhort with all long suffering and Doctrine.

How wilt thou one day be wrapt with Confusion as with a cloake, when thou appearest before the judgement Seat of CHRIST, to give an accompt of thy Stewardship? How will thy heart then dash and beat, as the waves of the Sea; what Lightning, Thunder, Death, and hell wilt thou feele in thy Conscience? To the Hills and Rocks wilt thou cry, fall on me, and hide me from the presence of him that [...]itteth on the Throne, and from the wrath of the Lambe. What a hell will it be to thee to thinke that by thy Example and Idleness, many have perished everla­stingly, and that thereby thy Sins are not onely aggravated, but thy torments in­creased and multiplyed. Well, the Om­nipotent GOD, with whom nothing is impossible, give thee more grace, that thou mayest have more care of thy Selfe, and thy flocke committed to thy charge, A­men.

Now I come to prove that none but such who are lawfully called, ought to teach in the Church, which was my third particular. Heare what the Lord saith of the Prophets, who without a Call presu­med to speake to the people. I have not sent these Prophets (saith GOD) yet they ran; I have not spoken to them, yet they Prophesied, Ier. 23.21. As much as if the Holy Ghost had said in plaine words; No man without a lawfull Calling ought to Prophesie. The Apostle herein is positive and obvious, Rom, 10.15. Where hee in­terrogates thus: And how shall they Preach, except they be sent? As if he had said; They cannot Preach (that is law­fully) except they be sent.

And it is very true; For the Ecclesi­asticall Ministry hath relation to divine Calling and Mission, whose ultimum and end, is the Preaching of the Gospel; For they are sent onely to Preach. But when men have no Divine, or lawfull calling, how J pray you can their Preaching bee lawfull? And further, to corroborate my assertion, wee are prohibited to hearken to such as want this Divine and lawfull cal­ling. Therefore hearken not unto the [Page 18] words of the Prophets that speake unto you; saying, Yee shall not serve the King of Babilon; for they Prophesie a lye unto you, For I have not sent them, &c. Jer. 27.14,15. and Chap. 29.8,9. For thus saith the Lord of Hosts, the God of Israel; Let not your Prophets and your Deviners, that be in the midst of you, deceive you, neither hearken to their Dreames which they cause to be dreamed; For they Pro­phesie falsly unto you in my Name: J have not sent them, saith the Lord.

What need many words! The Church is a house, and this Epithite St. Paul giveth the Church, 1 Tim. 3.15. But if I tarry long, that thou mayest know how thou oughtest to behave thy selfe in the house of GOD, which is the Church of the living God, &c. And Heb. 3.6. But CHRIST as Son over his owne house, whose House are we, &c. And our Saviour, when he drave out those which bought & sold in the Tem­ple said to them; It is written, My House shall be called the house of Prayer, &c.

Hence J argue, That no man ought or can challenge to himselfe the rule end go­vernance of this House, but he whom the Lord of the house (who is God) shall ap­point. [Page 19] Take an argument from the Lesser to the greater, and this folly will soone appeare.

Should one take upon him to Command and rule in another mans house, without leave from the Master of it, I believe hee would scarce brooke such insolency and unmannerly deportment. And as for him, all would admire, and wonder at the mans impudency. Much lesse sufferable it is, for one so to demeane him self in the Church, which is the house of GOD.

I must encounter now with no lesse then Two, and two to one is ods; yet, by the grace of God, I hope, I shall come off fair enough.

And first, J shall ask our Thieves and Robbers, Ioh. 10.1. why they entred not by the doore into the Sheep-fold, but climbed up some other way? Why by force they intrude themselves into the Ministry? O good God, how is thy house of Prayer be­come a den of Thieves! What Blasphe­mies, Heresies and Doctrine of Devils, are every where belch'd forth by those that runne, without thy sending! How is thy Sanctuary laid wast! Thy servants, the faithfull Ministers of the Gospel, (if not [Page 20] kill'd or stoned) yet at least, banish'd and Imprisoned, or by base and rude hands, beaten and buffeted! Truth now gets ha­tred, and Flattery friends.—O Tempora, O Mores! O the Times, and manners of Men! O Praesumtionem, O Consuetudi­nem! (as Golden mouth'd Chrysostome, said in his dayes) O what Presumption, what Custome is this! never knowne or heard of, but in these later times of Refor­mation. Now every beardless Boy, and broken Shop-keeper, will step into a Pul­pit, and there (Parrat-like) prate what they know not themselves, and indeed, how should they doe otherwise, when they speake that which God never put in their mouthes.

These are the Foxes, who spoyle the Vines, but plant them not, Cantic. 2.15. J would to God they were taken. These are they which hatch Cockatrice eggs, and weave the Spiders web: hee that eateth of their Egges, dyeth, &c. Isa. 59.5. Au­ditores interimentes, nou re [...]cientes (as one saith,) Killing their hearers, and not re­freshing them. These are they, who usurp the Priesthood with Corah, Dathan, and Abiram; Let them beware, that the Earth [Page 21] open not her mouth and swallow them up &c. and they goe downe quick into the Pit, &c. Numb. 16.30. &c.

Who almost would believe it, that our Nation, which is blessed and happie in the injoyment of so many brave and Learned men, should have a company of Sectaries to trouble it! Who would think, that we who (not long since) were envied for our Church Discipline; being so Compleat in every particular, that no Christian Church in the world might Paralell it; So that a noble Frenchman brake forth in these words,—Clerus Anglus stupor mundi. The English Clergie is the wonder of the World; should now be either destroyed, or disturb'd by a sort of Heretiques and Schismatiques? In comes your Anabaptist, Quaker, Seeker, Adamite, and I know not what rabble; Qui sic bacchanantur in Provinciis, &c. (as one writeth of the Popes Legats) That so revell it in the Pro­vinces, and make such havock where they come, as if the Divell was let loose to Scourge and trouble Gods Church.

Have these men a Calling for it, J am confident of it (setting their seduced Pro­selites aside) they have neither God nor [Page 22] man for them. If you will have my judg­ment, They are like Frogs and Toades, Sponte nascentia, who come up of them­selves, bred onely by Corruption. I will end with that of Pope Boniface the 8.th, who like these fellowes, came to the Pope­dome, as they presume to come into our Churches without divine Calling, by si­nister wayes and by Corruption. Intravit ut Vulpes regnavit ut Leo, moriuus ut Canis; He came in as a Fox, hee raigned as a Lion, and he dyed like a Dog.

In the next place, I have some thing to say to the People, who follow and runne after these blind Guides. Wee have a Pro­verb, The receiver is as bad as the thiefe; and indeed, were it not for their severall Congregations, these new Lights would soone be put out; take away the fewell, and the fire will goe out of it selfe. Let there be no wind stirring, and the Mariner will sayle but slowly. A Traytor▪ who is a shame and bane to his Countrey, what is hee without his fellowes. And therefore the People are in as much fault as their Prophets; for should not they so flock unto them, their Cake would quickly be [Page 23] dough. We have an expresse prohibition to the contrary, Jer. 27.14,15. Therefore hearken not unto the words of the Prophets that speak unto you, saying; Yee shall not serve the King of Babilon; for they Prophe­sie a lye unto you; For J have not s [...]nt them, &c. This is a true mark of the sheep of CHRIST, that they will not follow a Stranger, but will flie from him Ioh. 10.5. And a stranger will they not follow, but will flie from him; for they know not the voice of Strangers. And in the 14. vers. I am the good Shepheard, and know my sheepe, and am knowne of mine.

When Chrysostome was banished, one Arsacius without any lawfull or ordinary Calling, succeedeth him: But in the Church of Constantinople, no Christian or faithfull man, thought him worthy their audience, or a word from their mouthes, as Theo­doret, Sozomen, and Nicephorus write. Theod. lib. 5. cap. 34. Sozom. lib. 8. cap. 23. Niceph. lib. 3. cap. 22. It is recorded of the Samosatenians, that neither Rich nor poor, Man nor Woman, young nor old, would come to the Ecclesiasticall Convent of an Arrian Bishop Theod. lib. 4. hist. Eccl. Cap. 14. So hatefull to them were the Sect of [Page 24] the Arrians. When one Jovianus, who sometime was in the parts of the Arrians, offered to Consecrate Antiochus; hee refu­sed it, saying; Absit ut manus tu [...] me con­secret. Be it farre from me that thy hand should Consecrate me, Theod. lib. 4. cap. 11.

Yet see the inconstancy and levity of many thousands of people, who are tossed too and fro, and carried about with every wind of Doctrine, which the Apostle straightly forbid us, Ephes. 4.14. And Heb. 13.9. Be not carried (saith he) about with divers and strange Doctrines, &c. St. John in his second Epist. verse 10.11. saith; If there come any unto you and bring not this Doctrine, receive him not into your bouse, neither bid him God speed; For hee that biddeth him God speed, is partaker of his evill deeds. Yet J say, there is no Sect, be it never so simple and damnable, but hath its Disciples and followers.

What a traine after them, have your A­nabaptist; I may say of them as Balak said of the Children of Israel; Behold they cover the face of the Earth. What River almost, whose streames have not been de­filed and polluted by their uncleane Dip­pings.

Your Quaker so pittiful a fellow, and so compos'd of Nonsence, heresie, and blas­phemy; hee I say, (though a man would admire it) hath his followers too. Would any one imagine, that an Adamite should gaine Disciples; yet they have so much prevail'd, (though their Doctrine be the doctrine of Devils) that their Women (setting all Shame and Modesty aside) have walked naked in the open Streets, to the view of all men.

The Angels, and Archangels (saith lear­ned Luther) must not be followed, though no false Doctrine fall from them; if they want the testimony of a lawful Calling. And he addes this Reason, Quia ubi non est vocatio & mandatum, ibi non est Mini­sterium. Where there is no Calling and commandment, there is no Ministry, Tom. 5. fol. 157.6. in explic. Psalm. Much lesse should the People follow deceivers and false Prophets, who without all lawfull calling sow nothing but Seeds of hereticall and damnable Doctrine, whose judgment now of long time lingreth not, and their damnation slumbreth not, 2 Pet. 2.3. Alas poor people; What doe you (think you) in following them. You incourage them [Page 26] in their most sinful wayes, who otherwise (did not you countenance them) would not dare to doe as they doe, and happily they might repent; should you desert and forsake them. Again, in following of them you cause the way of truth to be evill spo­ken of, 2 Pet. 2.2. And many (saith the Apostle) shall follow their pernicious waies by reason of whom, the way of Truth shall be evill spoken of.

And is not this most true! By sad ex­perience we see it every where. Who suf­fereth so much as the Truth! Hell now is broke loose upon her, & never was Hare so torne and worried by Dogs; as the Truth is by Sectaries and Heretiques. Now e­very foule mouth is opened against her; and she is the scorne and derision of all.

The Drunkards make songs of her, and the abjects mowes, and cease not. Well, It is impossible but the offences will come, but woe unto him through whom they come Luke 17.1. And woe to them, by reason of whom the way of truth shall be evill spoken of.

And here againe the Seduc'd people; they make but Merchandise of you and bring you into fooles Paradise. And [Page 27] through Covetousness shall they with feig­ned words make Merchandise of you, as you have it in the 3. verse, of the foresaid 2 Epist. of St. Peter, and the 2 chap. They are but for their owne ends, think of them how you please, and make Merchandise of you. They will tell you that Tithes, and the Ministers lawful maintenance is un­lawfull, Antichristian, and a burden to the People, but 'tis to make Merchandise of you. J beleeve your Gratuities to them do farre exceed the tenths given to a godly Minister. And do you but once hold your hand; the fiery zeale of your false Pro­phets will soone freeze and be a cold. For they are greedy Dogs which can never have enough; and they are Shepheards that can­not understand; they all look to their own way, every one for his gain from his quar­ter, Isaiah 56.11. Curia Romana non cap­tat ovem sine lana; is as true as old. The Court of Rome careth not for the Sheepe that hath no fleece. And for all their see­ming Holiness, and hypocriticall zeale, you will find Sirs, they make Merchandise of you.

Will not all this diswade you from fol­lowing these false Lights! Think then of [Page 28] your Soules which are in danger to be cast away. Quid anima pulchrius! What more faire and comely then the Soule? What more precious then the Soul? Nay, what so precious? It must needs be rare, when the whole World is nothing to it: What is a man profited, if hee gaine the whole world, and loose his owne Soule? Yet this so precious, so faire, and so rare a thing, thou puts to hazard, every moment.

Bethink thee prithy, when thou art going to the assemblies of these men, and weigh with thy self, what thou doest. Thou run­nest to the very Cannons mouth, and art in as much danger as a Ship in a storme without Anchor or Cable, ready every mi­nute to be cast away; for I may say of them, as Solomon of a whore: Their house is the way to hell, going downe to the chambers of Death, Prov. 7.27. O Lord, J pray thee, so to open the eyes of thy People, and so to inlighten their under­standings, that they may know thy voyce alone in the mouth of thy faithful Mini­sters; and that among all the changes and chances of this mortall life, they and wee, may ever be defended by thy most gracious and ready help, through Christ our Lord, Amen.

And now I come to my fourth and last Particular, viz. That every Minister being lawfully Called, must attend upon his cal­ling, without medling with Secular affairs. No man that warreth (saith St. Paul) en­tangleth himselfe with the affaires of this life, &c. 2 Tim. 2.4. Which words (saith Super locum. Theophilact) are spoken to all Bishops.

When there arose a murmuring of the Grecians against the Hebrewes, because their Widowes were neglected in the daily Ministration; Then the twelve (saith the text) called the multitude of the Disciples unto them, and said; It is not reason that we should leave the word of GOD, and serve Tables, Acts 6.1,2. Pluribus inten­tus minor est ad singula Sensus. A mans mind busied about many things, is lesse in­tent to any one thing alone. I hope you will beleeve him that said it; a man can­not serve two Master, for either hee will love the one and hate the other, or else he will cleave to the one, and despise the o­ther; wee cannot serve GOD and Mam­mon. Even so, a man cannot serve two Callings well; for if one be followed, the other will be neglected.

If a Divine hath his thoughts too much [Page 30] upon the world, he must of necessity be more remisse in the Service of God; one cannot Plough and Cart at once. The mis­chiefe of this was so well knowne to our fore-Fathers, that Clerks were forbidden to meddle with Civill affaires, as unbesee­ming Divines, and such as serve at the Altar, Can Apost. 6. & 82. and Concil. Chal­cedonens. can. 7. act. 15. Non Convenit u­num duplicem habere Professionem, (saith St. Ambros.) It is not for one man to have two Professions. The Prophet Isaiah will tell you what the Office of a Minister is, Chap. 52. vers. 6, 7. J have set Watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: Yee that make mention of the Lord, keepe not silence and give him no rest, &c. When the Apostles were sent forth, our Saviour saith; And as yee goe, Preach, saying; The Kingdome of heaven is at hand, Math. 10.7. and Math. 28.19,20. Goe yee there­fore, and teach all Nations &c. Teaching them to observe, &c. And to make an end, St. Paul saith Woe be unto me, if J Preach not the Gospell.

What can our Laicks then say for them­selves? What starting holes have they [Page 31] now? By what Divinity, or by what Lo­gick, can they prove it lawfull, to Cobble all the weeke, and Preach upon the Sab­bath day. To throw a Shuttle, and cry, What doe you lack Sir, the six dayes, and then presume in God his house to tell a Tale, or their owne Dreames to the peo­ple? Proh pudor, Quis cui? (as they said) of a simple unlearned man that suc­ceeded St. Chrysostome. Alas? what a sory fellow is this? In whose roome is he pla­ced? So may wee justly exclaime against this froth and filth, who leap our of their Shops into a Pulpit. Alas! what sory fel­lowes are these? In whose roome do they stand? And as for that Common objecti­on to maintain their actions; St. Paul was a Tent-maker, and some of the Apostles Fishermen &c. it is so poore, and void of Sence, as its not worth the answering. In the meane time, if they be still hardened, seeing their wayes are perverse before the Lord, (as the Angel said to Balaam) Num. 22.32. God give the People grace to avoid them as, Mariners doe rocks and [...]ands. And as for them; Hee that is filthy, let him be filthy still, Apoc. 22.11.

And now my Brethren, and fellow la­bourers in the Lord's harvest; Let it be farre from you to doe the work of the Lord negligently. Heare this and tremble: J charge thee therefore before GOD, and the Lord JESVS CHRIST, who shall judge the quick and the dead at his ap­pearing and Kingdome, &c. Preach the word, being instant in season, out of sea­son, reprove, rebuke, exhort with all long suffering and Doctrine, 2 Tim. 4.12. Ne­ver were there more ravening Wolves that come in Sheepes clothing, in the memory of man; Let us have a care Sirs then of the flock. The thief (we know) commeth not but for to steale, and to kill, and to destroy, Iohn 10.10. Let us then stand up and defend the poor Sheep of CHRIST. If by our default, any shall dye in his ini­quity, his blood will God require at our hand, Ezek. 3.18.

How doth it behoove thee then (thou man of God) to looke to thy charge, and to take heed to thy Selfe, and to all the flock, over the which the Holy Ghost hath made thee Over-seer, to feed the Church of God, which hee hath purchased with his owne blood; (as St. Paul chargeth the [Page 33] Elders of Ephesus, Acts 20.58. But, I blush to speaste it. There be many Mini­sters that mind the world more, then the weale of their Flock. Here, one is a Phy­sitian, another, a Lawyer, a third, a Mer­chant. One minds more the Ploughing of his field, then the ploughing up the fallow ground of mens hearts; and delights more to sow his Land, then to cast the seed of God's saying word into the hearts of his Congregation. You shall have them oftner at a Faire or Market, to buy and sell, then at their Studies for the good of mens Soules.

Hence it is, that they are so cold and faint in their Exhortations and Reproofes to the people: When they should be bold and lift up their voyees like Trumpe [...]s; shew the people of God their transgressions and the house of Iacob their Sins, Isiah, 58.1. Then Exod. 14.25. the Chariot wheeles of their zeale and devotion are taken off, so that they drive heavily. Not long since, if a Minister was abus'd undeservedly, hee had the Law to right him (though that hedge be broken downe.) But saith Bi­shop Babing. in P [...]. Babington; If hee follow the Cow faire, and Sow faire, and so happen to get a broken pate, as the Law (saith he) in [Page 34] this kind will not help him, so I (for my part) and I too, will not greatly pitty him.

And so I will conclude with that of St. Hierome, Hierom. ad Nepot. Neg [...]tiatorem Clericum ex inope divitem ex ignobili gloriosum, qua­si quandam pestem fuge. A worldly Mi­nister growne rich from poverty, glorious from baseness, avoid and shun as a kind of Plague.

But againe (in case of Necessity) a Mi­nister may step aside, when they way is so soule that he cannot travell; And n mar­vell, a man cannot goe on his journey, when he is turn'd out of the Road, and his Horse taken from him. Those who have lost their Livings and expos'd to the wide world, as (God knoweth) we have too many of them, blame them not, if they endeavour in a warrantable way to main­taine themselves. their Wives, and Chil­dren. They must have a care of their Re­lations. This of the Apostle, lyeth as nigh their doores as at any other mans, 1 Tim. 5.8. But if any provide not for his owne, and specially for those of his owne house, hee hath denied the Faith, and is worse then an Infidell.

In this Case, a man of God, may use lawful meanes to relieve his Family, and labour with his owne hands to serve his Necessities; as that Reverend The Minister of Seaven Oake in Kent; if he be living. Divine was forced to Hedge and Ditch, &c. for to feed his poore Family. Who so listeth, may have the whole Parish to attest the truth of it.

Heare I pray and repent you unworthy People of the glad tidings of the Gospell, what the Apostle writeth of the Galathi­ans, That if it had been possible, they would have plucked out their owne eyes, and have given them unto him, Galath. 4.15. Would they pluck out their Eyes? And will you pluck out their hearts? Is this beseeming Godliness? Or is this accor­ding to your Profession? Shall the Em­bassadours of the high GOD find no bet­ter entertainment.

In all ages, the Priests and Prophets (thou Idolatrous) were ever had by the People in high esteeme. As for Example; The Prophets of Baal, and rhey of the Groves, did eat at Jezebels table, 1 Kings 18.19. In the time of the Seven yeares Famine, when the rest of the Egyptians [Page 36] sold their Lands, the Priests were excepted, and had a certaine allowance from Pharaoh. The Muzzelman (the Priest so called) is had in such reverence amongst the Turkes, that when he travelleth, every one that passeth by, must vail his bonnet to him, and bow himselfe, and if not, hee is presently beaten downe with clubs. The Papists have the like esteeme of their Priests as is manifest by their devout deportment in the Idolatrous Masse, in their auricular Confession; in their Penance, and in the large Salary they allow them, &c.

Shall these Calfes Priests be thus re­spected by their blind auditory, and shall the people be so indulgent to them, as no­thing is thought too good, too deare and will you sl [...]ght the faithfull Ministers of CHRIST, who doe,—Vos quaerere, non vestra, Seeke you, not yours; And with the Apostle are willingly to spend, and to be spent for you? Shall they travell as it were in birth againe? Till CHRIST bee formed in you, and have they this thanke for their labour? Will you muzzell the mouth of the Ox that treadeth out the Corne? Will you not afford them the milch of the flock, who feedeth the Flock? [Page 37] Doe yee not know that they which mini­ster about holy things live of things or the Temple? And they which wait at the Al­tar, are partakers with the Altar? 1 Cor. 9.13. Pray reade the 14. verse. Even so hath the Lord ordained, that they which Preach the Gospel, should live of the Gospell.

How can J now keepe silence, or hold my tongue, when the sacred Ministers of God are held in such Contempt? That of Burton, before his Melancholy, is most true,

Many may say with the Apostle. 1 Corinth. 4.11,12. Even unto this present houre, wee both hunger and thirst, and are naked, and are buffetted, and have no certaine dwelling place: And labour, working with our owne hands: Being re­viled, wee blesse: Being persecuted, we suffer it.

Where is the life of Religion, where is the power of Godliness, when such gentil, and diabolicall acts are perpetrared amongst us? Can yee be said to honour God, love his Word, and his holy Sacra­ments, when yee suffer the Ministers of GOD, of his Word, and of his Sacra­ments, to want, and beg their bread, when 'tis in your power to supply them? Fye; I am ashamed to heare it, and blush that Christians (so called) should act the part of Infidels. Either expresse in Life what yee professe, or professe nor at all. The white Divell, (I meane a hypocrite) is Pessimum hominum genus, the worst sort of men (as Musculus writeth of an Anabaptist, and must one day expect his reward. And that is onely titular, a bare Name, the vaine applause of the People, who with the Ape, kills with indul­gencie.

And you that possesse their Livings, not giving authority rest, till remov'd, and so force them to wayes beneath them; You must come to an accompt too: A whole Sea of water will not wash away your staine; It must bee true penitent [Page 39] Teares in the blood of CHRIST must doe it, or nothing. In the interim, all the Oratory in the world shall never free you from the deserv'd Epithite, Of dry Mur­therers.

You know who spake these words; J have Coveted no mans Silver, or Gold, or apparell, Acts 20.33. Per hoc Lupe cognoscuntur qui talia Concupiscunt: Saith the ordinary Glosse,—By this the Wolves are knowne who covet after such things.

What shall I say of you then, who have not onely coveted, but possessed, (not these alone) but their Houses, Li­vings, Bookes, Arreares, &c. The close of the Commandement is,—Nor any thing that is thy Neighbours, Exod. 20.17. How can you then excuse your selves, when you have Coveted all things. If you Sirs bee Sheepe, J know not who are Wolves. Let your voyce be what it will I am sure your hands are the hands of Esau.

No wonder then to see some Mini­sters labours with their hands, and to beg their Bread, when 'tis a forc'd put, and [Page 40] Causa Necessitatis for meere Necessity; I shall say no more, but end with that of holy Stephen when hee was stoned to Death; ‘Lord lay not this Sin unto their charge, Acts, 7.60.’