THey say of the Nightingale,Introductio. 1. Apologia. that when she is solitary in the Woods, she is carelesse of her note; but composes her selfe more quaintly and elegantly, if she conceives there be any Auditors, or if she be neere houses: she can chirpe it in a [Page 2] corner and chant it in a Quire more delicate­ly. Though I had thought to have accommo­dated my selfe, in some respect to the Audi­tory (for I know there is a great difference to which due respect may be had; Modus orationis est auditor) Yet as the Martyr sayd, I shall cosen many this day, meaning the wormes, whom (saith he) I shall deceive of this fat carcase (which they would have made a feast on) it being likely to bee offered in Sacrifice to God with fire. If there be any here that bring a worme of Curiosi­ty in their eare, expecting quaint and elegant straines, I shall deceive them, I make no pro­vision for them; I must confesse as Nazianzen sayd of himselfe, he never affected in his life the glory or Pompe of the world, or riches and great estate; but (saith he) learning and eloquence I must confesse I have affected, but I set no other price upon that, but onely this, that I have something of worth to esteeme as nothing for Christ, I have layd all these low at the feete of Christ to advance his Kingdome, though in a plaine and home­ly manner. I list not to speake in a vie; as the two Artificers who contended for the ma­stery in their Art and facultie; the first draw­ing Grapes so lively that hee cozened the birds; the other a Vaile so exquisitely that he cozened the Artificer himselfe. But if I may have so much Eloquence and learning, [Page 3] as to draw the attentions of the godly, I shall not be sollicitous nor ambitious, to attaine to such a pitch, as to exceede the expectation of the learned. So much by way of Apolo­gie.

To come towards of the Text,2. Technologia capitis. not to stay in the entrance; but to give a little touch of the coherence of the Chapter. The whole Chapter consists of an Historicall narration,1. Historica. and an Apologeticall Sermon of our Savi­ours.2. Apologetica. There is a Narration of a glorious mira­cle done on a poore Cripple 38. yeares lame; and our Saviour is faine to make an Apologie for this gracious worke of his; and so in the latter part of the Chapter, he justifies his Authoritie and power, by which he tooke upon him that Office in the execu­tion of which he did this Miracle.

This speech of our Saviour his Sermon, is partly Didascalicall Doctrinall, [...]:, partly Elenchticall reproving their fault and their sinne?

In the Doctrinall part you have a plaine and vehement assertion of his power and autho­rity in the 19. verse and so following,1. Assertio Po­testatis. where he affirmes a greater power than yet they have seene him exercise.

Secondly we have a Confirmation from two sorts of Testimonies.

First of Iohn, Iohn bare witnesse of me, from 31. verse, of which the words of the Text [Page 4] are a part: and partly of his Workes, his Workes beare a greater, and more cleere Testimony and evidence,Iohannis. Operum. The workes I doe they beare witnesse of me.

And secondly a Testimony more remote, yet more pregnant,2. Remolo po­tenti. Patris. Scripturae. the The Testimony of his Father; The Father he beareth witnesse of me: the 37. and 38. v. and the testimony of Scrip­ture, in the 39. v. Search the Scriptures for they beare witnes of me too: 2. [...]. All these evidences and seales he brings to justifie his Cōmission: and therefore in the latter part he fals to Reprehen­sion, 1. Culphr. 2 Causa tri­plex. he reprehends their fault, pointing at the Cause, 1. Malignitas. likewise the fault was, they did not be­leeve to eternal life: the causes, partly because they wanted the love of God, they had a kinde of malignity against his heavenly Father, and being leaven'd with an ill humour, and ill dis­position towards him; they did not receive nor entertaine him;2. Superbia. and partly by rea­son of their pride and selfe-seeking, in the 42 vers. You seeke the glory of men, and can you beleeve then; you seeke glory one from ano­ther: and ambition stopt their cares, closed up and hedged up the way from giving enter­tainement to Christ.3. Infidelitas.

And lastly the roote and ground of all, was Infidelity, You beleeve not Moses and the Prophets, and therefore no wonder you be­leeve not me, and my workes: If you beleeved them,2. Tractatio. they would give witnesse of me, as in [Page 5] the close of the Chapter.

These words containe a Noble Elogie which our Saviour doth most candidly give to Iohn, He was a burning and a shining light, &c.

I purpose briefely to runne through the words, there bee many things will offer themselves, but I will not insist nor pitch up­on any in particular, but take the generality, and so draw to an Application.

There be two maine things observable in the words.

First,1. Ministri. the Office of the Ministery (for I will take it rather in the generality, than fall into any thing personally on Iohn) And second­ly the entertainement which they must look for.

The Office of the Ministry, represents both their Qualities, how they must be qua­lified:1. Qualitas. and their Dignity, how they are to be dignified; all in the same words a little vari­ed in their consideration. The Qualities and Endowments which a minister ought to have, are represented here in this Picture of Iohn; wherein our Saviour describes the Character of a Minister. Like as it is in the heavenly bodies, There be three things, Light, and Heate, and Influence; We have proportionable here, three Endowments of the Ministers.

1. They must have the Light of Knowledge.

2. They must have the Heate of Zeale.

[Page 6] 3. They must have the Influence of Ver­tue both in life and Doctrine.

They must be Lights.

They must be burning Lights. First,

They must be endued with Knowledge, 2 Lux scientiae eruditio. and Vnderstanding, furnished with Abilities for the discharge of that Office; their Office being to guide and to leade men in their way, in their path.

The light that furnishes,1. Modus. 1. Pulchritu­do, Savitas. and endues them for that knowledge, which for the manner of it (for I doe but touch things) requires

First that there be a beauty and soundnesse of the light, that there be Orthodoxe know­ledge, not tainted, and leavened with corrup­tion in Doctrine.

And there must be a plenitude and suffici­encie of knowledge,2 Plenitudo, Sufficientia. that it euqnires too, e­nough to enlighten themselves, and to ena­ble and enlighten others, and to guide and direct others.

And for the degrees of that sufficiency,2. Gradus. 1. Proportiona­tus. it must bee proportionable to the excellencie of their Office, to the propriety of their place; Proportionable likewise to the rice and growth of time. 1. Muneri. Iter caeeos Rex luscus est. Amongst blinde men,2. Tempori. hee that is pur-blinde is a King, he may serve for a guide; But where the light is growne to a higher improvement and generality, there must bee a proportio­nable improvement, a proportionable de­gree [Page 7] of sufficiency is required in the Mini­ster: the lesser light will serve to rule the night, the greater light God hath made to rule the day. In the night of ignorance a little spark may shine, a little Candle, a lit­tle starre may doe some service, but there must be a Sunne, in the sun-shine of the Go­spell, when all men are growne to ripenesse, and maturity of Knowledge, Ministers must still keepe their distance.

Secondly as it is proportionable so it is ve­ry variable,2. Variegatus. a man cannot set one Homer to be a standard and measure of all men, that all must needes attaine the same pitch and per­fection: There is one glory of the Sunne, ano­ther of the Moone, and another glory of the Starres; although they bee all heavenly and glorious lights, yet they have different de­grees and measures, so it is with Ministers; All starres are not of the primae magnitudinis, there be divers Magnitudes of starres; and there may be in the Ministers divers degrees of glory, and all in the compasse of that suf­ficiencie, that may bee proportionable to their Office, and the time and place wherein they are imployed, so they keepe within those bounds, wherein that Latitude, there may be a great deale of difference, there must not be such a strictnesse and rigour here to stretch men as Procrustes the theefe did, all he tooke he stretcht upon his bed, if they [Page 8] were too long, hee cut them shorter, and if they were too short, hee put them upon the Rackes and drew them to his owne stature and measure: but there may be a faire, and a decent, and severe stretching according to Pauls Canon, as the Father speakes.

That all Ministers should be able to Teach and to Instruct, and to Convince errours, to be stretched according to Pauls Canon, is no Tyrannie.

In the second place,2. Calor Zeli. light of Knowledge, and sufficiency is not sufficient to qualifie a Minister enough, that light must be animated with the heate of zeale.

The Philosophers dispute (and if I mistake not, I rather thinke they be in an errour) and conceive that those Coelestiall bodies, the Sunne and the Moone, are not Actu Calidi onely they have a virtue, and by way of Emi­nencie as it were, they doe produce heate below, and are not hot themselves. I rather thinke that to containe any thing by way of Eminency, is a property of God, God containes all things Eminenter: these faculties which he hath not actually, habitually, and subje­ctively in himselfe as faculties, yet hee con­taines them eminently, as being able to pro­duce all; but no creature can produce any thing but by some vertue put into it, which [Page 9] is enabled: but these lights, howsoever these heavenly lights must be Actu Calidi, they must have a heate in themselves, viz. Heate of Zeale: let it bee the stile of the False Church to be Filii Carbonis, sonnes of the Coale, as Iob calls the sparkles, so hot, as they be all for burning, all for Inquisitions, and blood and Martyrdome; let it bee the Commendation of the true Church, and true profession, that they be Filij Lucis, Children of Light, rather inlightners than consumers, by way of burning: though that spirit you know suites not the state of the Gospell, that calls for fire from heaven: though there be difference betweene calling for fire from heaven, and fetching fire from hell to con­sume States and Parlements. There is a dif­ference betweene being touched with a Coale from the Altar, and being kindled with a match from the vault to set on fire. There must be a Heate, but a regular and true Heate,; 1. Pro. A heate of zeale carried with Pro and Con, as the forme and difference, as they also call, is both Constitutive and Divisive, or Distinctive. So then they that are infor­med (or inflamed rather) with this hea­venly heate have a double property,1. Gloria Dei. positive and oppositive. A zeale for Gods glory, not for a mans owne ends: a zeale for the Sal­vation of the people,2. Salute ho­minum. to have a tender, and compassionate affection to their soules: and [Page 10] not to ascend this hill, this Pulpit without such a Meditation as Zerxes had, who when he beheld his Army from an hill, wept that so many should dye within the Compasse of so few yeares? So they must have a tender thought that any poore soule should perish thats under their view, under their Charge: and as for these there must be a Zeale Posi­tive, 2. Contr. so a Zeale against all Errour and Corrup­tion in Doctrine.1. Errors. It is the Commendation of a Christians heart, to be impatient in the point of heresie:2. Mores. and a Zeale against Corrupt manners: not to bee able Ostridge-like to disgest Iron, to disgest oathes, to disgest all filthinesse and prophanesse, but to have the spirit burne within them as Pauls was at A­thens, against all sinne, and against all super­stition, and Idolatry. And yet this is not all, as there must be Light of Knowledge, 3. Influentia virtutis. and Heate of Zeale to animate and quicken, so these two must have an Influence of Vertue: The world, the vulgar know no great matter of use, that the starres and these glorious lights have, and therefore will hardly be in­duced to beleeve that they are of that Mag­nitude that Philosophers and Mathematickes teach, divers of them to be as bigge or big­ger than the whole Earth, they thinke that such great bodies should be made onely for shew, for thats all the use they can see of them, to beautifie and bespangle the firma­ment, [Page 11] to be an ornament to the world and to give light, but it is not credible there should be so meane a use of such great and glorious bodies; for besides that, they have an In­fluence on the earth, those starres of light, the flowers that we see here below, are be­gotten by those flowers of lights, the starres which are above in the Firmament, they are the meanes and the Instruments for the hel­ping forward of the generation, and produ­ction of all these lower things here, by ha­ving an Influence on them. And so the hea­venly lights (as wee are now speaking of) The Ministers, their Light of Knowledge, and their Heate of Zeale, must have an In­fluence upon the people that be committed too them, both in Integrity of life, and Dili­gence of Doctrine and Instruction;1. Assiduitate Doctrinae. they must be Trees of Knowledge, and Trees of Life to in Gods garden, to build up to both, and with both. Our Saviour that was the highest in his owne Church, in his owne house, made that the highest of his Offices, to imploy himselfe diligently in his Fathers worke. We reade of nothing, nor heare of nothing, but Preaching and doing good, nothing but of his Influence continually. And Paul (as the Father speakes) like some winged Triptole­mus that went about in his Chariot to teach men the Art of sowing Corne throughout the world; hee went about spreading, and [Page 12] sowing, and planting the Gospell every where he came, with infinite diligence, and paines: there must be holinesse and integri­ty of Life added to it. (I will not inlarge my selfe in an Argument so common,2. Integritate vitae. and which would afford so many and so full discourses, of wit and illustration as all know) Ministers must not be like the drugge that the Physitian sayes (or at least the world takes it so ordina­rily) is hot in the mouth, and cold in the operation; hot in the Pulpit, and zealous there, and frequent there, but carelesse and unconscionable in their lives: Origen com­ming to Hierusalem, and being desired to Preach; after he had denyed the truth, and his ungodly offering Sacrifice to an Idoll; (though he was constrayned, and constrai­ned on hard tearmes) the booke happens to open upon that place of the Psalmist, What hast thou to doe to take my word into thy mouth, seeing thou hatest to be reformed? The re­membrance of his owne fault reflected up­on his Conscience, and made him close the booke, and sit downe and weepe: so these that are not content to joyne holinesse of life, to their diligence of Preaching, the best way for them is to repent of their Preaching; and so to Preach Repentance to the people.

But to come to the second; besides the Qualities of the Minister in these three pro­perties expressed. There is the dignity of a [Page 13] Minister, secretly coutched, and the true de­grees and distances of that dignitie: A Mi­nister is [...],2. Dignitas. 1. Gradus sub Deo. a Light, but an inferiour light.

Not the Sunne, the Fons caloris, the foun­taine of life and heate, the Minister must know his distances, he is but under God, Viri radiis chorus can [...] mulier [...]s: as the Lawier saith, the Minister shines as the Moone, with bor­rowed beames from the Sunne; all his light is kindled at Gods fire, it is derived from him.

Secondly,2. Ort [...] a Deo. there is an Inferiour light, but yet set up by God [...], kindled and tin­ded by God, God sets it up. It is his Ordi­nance, his Institution, and his hand holds these Lights.

And in the last place he is [...],3. Actus ad Deum. a Light burning and kindled by God, and a shining light. This is the same, the Aspect of all the Ministeriall dignities: as they are under God and from God, so they are guides to God, shining and leading us in the way to happi­nesse and eternity, this is the dignity of the Ministery. There is another thing which I will runne over briefely,2. Hospitium in mundo apud. besides the office: The Hospituim, the Entertainement of the Ministrie in the world.

If we looke upon the people we have that expressely set downe,1. Populum. besides the degrees of extremity which are past over and omitted [Page 14] here, sometimes they meete with better en­tertainment than our Saviour expresses here,1. Meliusculè. 2. Duriusculè. so that their Doctrine is embraced faith­fully, and men bring forth fruite with pati­ence, having not onely a flashing Joy in the light of it, but fruitfulnesse with patience; so sometimes they meete with better entertain­ment, and sometimes they meete with worse entertainment, men doe not alwayes gather about the light, and dance about it, as boyes about the Bone-fire, making glee, and be­ing jolly at it, glad of it; but goe about to quench the light, to extinguish it, to perse­cute it, and to labour to oppresse and over­whelme it; sometimes they meete with such. But these extremities are not here expressed in the Text.

A middle kinde of entertainement is here noted,2. Mediocre propositum. I will instance but in three particulars, which comprize all that is here expressed with an intimation of defence.

First of all,1. Actu. the first thing is in the Act of that entertainment given, [...]: It signifies in the Originall, as it were to dance a Galliard, you are willing to dance a Gal­liard, as I observed in the Embleme before which notes some defect, some externall and formall Joy, and jollity rather. As learned Calvin doth sweetely expresse it,Externè potius from the place; As servants that have a Candle allow­ed them by their Master, to worke by at [Page 15] night; they spend the Candle not in doing their Masters worke, but in dancing about it, and making good cheere, and revelling and sporting, and so weare and teare out the light that way;Quam Iuteru. rather I say such a jolly rejoycing at the light, a vaine sinfull thing, than any in­ward solide sincere joy seemes to bee noted.

Secondly,2, Ortu. I doe observe the rice of this joyfull entertainment, in which also there may seeme something defective, [...] [...], In his light you rejoyced: Many rejoyced in the light,Luce potius q0uam calore. in an innocent and harmelesse light, that will not bite, that hath no teeth, that cannot burne, that is plausible, men re­joyce in it. But it was his light that they re­joyced in rather than his heate, yea Iohns light rather than Christs:Iohannis quam Christi. so a man may reverence such a mans straine, rather than the Word of God, to receive it as the Word of God; where­as they should passe by, and over-looke men, and submit to it, yeeld to it as the Word of God,2. Exitio. man being but the Instrument.

In the last place doe but marke the issue, or the degree of duration, and stability in this joyfull entertainement, and there is some­thing defective likewise there [...]. It was but a fit, and unsetled, unconstant, un­grounded joy: Fast and loose, backeward and forward, as men doe at dancing, one step forward and two backward: as the Grashop­per, [Page 16] that jumpes, and falls againe to the ground, leapes a little up, and then dyes and goes out againe, [...], for an houre. Many men are content for an houre to be­stow it,Horam non ultra but if the houre be out, if the glasse be out, then they be quickly a weary of Iohn: [...] signifies the season and the flowre of a thing.Florem non facem. Many Ministers have their prime, and have their flowres, and many are willing to flocke about him, till they have got a little taste of their gifts, for curiosity and novelty; to know what's in him: And then the prime is quickely gone; nothing fades sooner than a Ministers reputation, and respect in his case, it is too frequent in the world. As they say of another thing, of inferiour nature, gold in the morning, and silver at noone, and lead at night: men decline and fall, much a doe, much exalting and much joy about the light, when it is first set up, but it quicke­ly weares it selfe out, men be quickely tyred like horses, that bee metled at first, but at length grow tyred and give out.

The last branch of the Text, which is not directly in the words,2. Hospitium apud Chri­stum. yet couched in them too, besides the entertainment, Mini­sters are like to finde in the world with the people; here is an expresse intimation what acceptance they shall finde with Christ. Christ gives a Noble and royall Testimony of Iohn. Now if you will consider Christ in a three­fold [Page 17] relation, and threefold respect, it may suggest good Items, and occasious to us, (I will but touch things.)

1. Christ in some respect is a Fellow ser­vant wi [...]h his Ministers,1. Consorium. a joynt Commissio­ner, he the Minister of the New Testament, though he be the Prince: And hee had no envie at the flowrishing of Iohn, at the flock­ing about his light, but envy was banished: And he gives a liberall and a canded testi­monie, Hee was a burning and a shining light. Will you know Christs Testimony of him, hee will not take him downe and make him lower, to raise on his body a greater reputation, to raise a greatnesse on the ruines of others, but gives him an honou­rable Testimony. He was a burning and a shining Light.

Take him more than an ordinary Minister,2. Praelatum. hee was likewise the Prince of Pastors, The Arch-bishop of our Soules: the great Sheep­heard that had power, directive and corre­ctive, and the Censurer of the Ministers. Iohn came under his censure and jurisdiction, but he doth not bite and snib, and curbe and trample upon Iohn; but gives him faire Quarter and faire respect, a due Testimony, He was a burning and a shining light.

Consider him as the Lord,3. Dominum. the Supreame Lord and Iudge of all, though the world doth not acknowledge them, nor those that [Page 18] should have Iurisdiction doe not acknow­ledge them, yet Christ will acknowledge and owne his faithfull Ministers and Servants at that great Day, we shall bee sure to have him keepe to his word: as hee doth freely here, so he will freely there, he will give an Absolution and discharge; He was a burning and a shining light. I have runne over many things and shall now desire to come to some application of the point, I will onely fasten upon a few.

First the consideration of this what Mi­nisters are and ought to be;Applicatio. and what enter­tainement they may looke for with Christ, and in the World

May serve for Instruction;1 Instructio. wee may learne what is the glorious state of the Church when it is in the prime and highest pitch of beauty.1. Ecclesiae glo­ria. Not when it is adorned with Pur­ple and Scarlet, and Iewells and Gold: as the woman in the 17. Revel. Thats an Ar­gument of a true spouse of Christ, of a beautifull and glorious Church, these out­ward earthly ornaments. As he sayd of a Painter that made the Picture of a woman, he aymed to have made her beautifull, but not reaching that, he made her gawdie, hee dawbed her with laces, and with rich appa­rell. Non potuit pulchram, pinxit divi­tem. The whorish Church could not attaine to the pure beauty of the Spouse Christ: [Page 19] and therefore they have dawbed it over in Gallantry and bravery. But will you have the Church represented in her beauty, you have it in Revel. 12. There is the true Spouse of Christ with no earthly Ornaments a­bout her indeede, but all heavenly a Crowne of 12. starres on her head, the Do­ctrine of the 12. Apostles; Cloathed with the Sunne; the Sunne of Christs Righte­ousnesse, the doctrine of Iustification by faith, as some have interpreted it, and the Moone, all these mutable and earthly things under her feete; it is her Crowne to have thē her footstoole; when the Church is beau­tified with burning and shining lights, thats the greatest glory and beauty of the Church.

And concerning the Ministers we under­stand here the Noblenesse,2. Ministri. and necessitie of the Ministry.1. Nobilitas. Herod promised Herodias (on her dancing) Iohn Baptists head, and would not refuse (for he had bound it with an oath) for his oathes sake, though he was sorry for it afterwards: but as the Father notes hee neede not to have held his bargaine, for hee promised but halfe his Kingdome; but Iohn Baptists head was more worth, a faithfull Minister is worth a Kingdome: Satius Solem non lucere quam Chrysostomum non docere: as they sayd sometimes at Constantinople, better the Sunne should be taken out of the firma­ment, than Chrysostome our worthy and faith­full [Page 20] Minister should be taken out of the Pul­pit, better to lose the Lights of heaven, than these lights that guide to heaven: there is a great deale of Noblenesse and excellencie in them, they be heavenly Lights. The say­ing is, if God should take a shape to represent himselfe visibly to men, the outward part of it, as it were the Garment, should be light animated and quickened with truth for our soules. They that have the light of divine Knowledge, in the purity of Divine Truth, these Messengers and Ambassadors, Types and representations of God, they have a great deale of glory in them,2. Necescilas.

And there is a great necessitie of it, for Ministers, burning and shining Lights are as Necessary as lights in a darke place, in a dark roome, upon which the Soule and the safety, the walke and the Iourney, and the good issue of all Christians doth depend; as he makes the sum of his story, [...]. The Lampes went out, and Leander was drowned: for want of provision the people perish.

We may note here the condition of the world, the malignity of it,2. Mundi. the true rice of this malignity. What's the reason that men rise up in Armes against the Ministers of Gods Word,1. Malignitus unde. as it is too frequent, they are Lights, and these love the workes of darke­nesse: the theefe cares not to come at the light: they say when Hercules drew up [Page 21] Cerberus from hell, he led him in a chaine, and he went quietly till he came to the Ho­rizon, and saw the peeping of the light; but then he puld so strongly that he had like to have puld the Conquerour and all backe againe. Cerberous his hellish brood cannot in­dure heavenly light; they stumble at that light it is offensive: though the sweetest and grate­fullest thing in the world, to the eyes that be sound and whole, yet to the eyes that be not sound, light is troublesome; or if a man have a minde to sleepe on securely in courses of darknesse and sin, light is offensive, and that's the Reason of this malignitie. The world hath thought (though experience hath con­futed it) that the Torrid Zone is uninhabi­table, it is so hot that there is no inhabitati­on there. Men thinke a burning light is too hot, it is not habitable, not able to be dwelt in and endured, the burning is so offensive: and therefore as they that dwell under the line (they say) curse the rising of the Sunne, they are glad when it sets and riddes them of their burning, and when it rises fall a cur­sing, fretting, and chasing; men are angry at the light▪ when it beginnes to scorch and burne, to come neere and close to sinne, when it meetes with their corruptions; the true Reason why there is such a repugnancie is we see it in the light, and wee feele it in the heate. And would you see their foule de­formity, [Page 22] what they doe that oppose the Light, what a foule sinne it is: It is as if they should goe about to deprive us of the light of the Sunne,2. Caecitas & Deformitas quarta. that we may live in perpetuall darkenesse, and what would we thinke of such persones: None but such as are kinne to darkenesse can count the light grievous, be weary of light, and complaine of too much light: not to endure burning and shi­ning lights, it is an Argument they bee very neere a kinne to darkenesse that hate it so: the light must needs be gracious and accep­table to the children of the light onely: they were wont to Father it on the Christians, that in their meetings they meete by night; as they were faine to doe in persecution, and so used Candles: at last towards the close of all, they put out the Candles and fell to promiscuous mixtures, and commix­tures: No it concernes them that be Chil­dren of darkenesse to put out the light, then Crescite & multiplicamini, then they breed and multiply in the darke, but the Children of God multiply and grow in the light, and in­crease and flourish there.

Secondly,Commiseratio. this may serve for gratulation, (for the other branch of it for cōmiseration to stirre up a tender compassion towards those many people in the world, under Hea­thenisme or Superstition and Popery, or Ma­humetanisme, or against our selves that have [Page 23] not these burning and shining lights I shall passe by) and for reproofe and reprehen­sion, I will not take so much upon mee to meddle with reprooving of such as are not lights. I know the snuffers of the Temple should be of pure gold. I am not of mettle good enough to take on me to doe that. But I hope you will all joyne with me in gratula­tion,Gratulatio. to blesse and magnifie God that he hath raised up, and kindled and set up amongst us, so many bright and so many shining lights, though not in every point of heaven (as it is not in the cleerest night when the most starres appeare, every point hath not a starre in it) but in every quarter there bee starres. Though every Candlesticke, every place hath not such a burning and shining light, yet so many burning and shining lights are in e­very quarter of the Kingdome as the world affords not the like.2. Exhortatio.

In the last place this may serve for exhor­tation (I know not how I may incroach up­on the occasion, and therefore I doe but touch things briefely)

First to the people,1. Populumta­les honorant▪ are Ministers burning and shining lights, then honour the Ministers, give them double honour; it is worth the while to afford maintenance to them: he that makes use of the light to worke by it,2 Alant. it is hard if he cannot get so much by his worke, as will pay for his light.

[Page 24] And especially honour them in walking according to the light, and according to their direction,2. Audiunt [...]. and in yeelding and submitting to them when they come in Gods name, and convey Gods light to convince us. When Gods heate warmes us let us not resist and oppose but submit: as a Father speakes of fire and light, the light is most sweete and gracious, but the burning most terrible; so if we misuse the Gospell, and misuse the light, onely to play with the light and please our selves with light, and will not be set on fire, will not be enflamed, it will scorch in the end, it will bring burning, Iudgements, and calamities, to contemne and trample up­on Gods Word and Ministers.

In the second place Magistrates and those in Authority,2. Ad Magi­stratum tales. are Ministers burning and shi­ning Lights; 1. Tueantur Intueantur. then those that are such it be­comes Magistrates very well to advance, to protect; to set a burning and shining light up­on a Golden Candlesticke, and to make a Castle, a Castle at least of horne-worke, to defend and protect them, that these lights may be according to that in the story; the lampe that never went out: that they may not easily be puffed or blowne out, by those that doe maligne and oppose them; and those that have power in this kinde of Iurisdiction, influence and over-sight, should remember they may be snuffers to make the light burne [Page 25] more cleere; they must not be extinguishers to extinguish and to quench the light, they themselves should be lights, lampes; take heede, take order that such persons be not dampes to put out the light. The Flye whe­ther busily or enviously, clings about the light, but singes his owne wings with it, and they that thinke to extinguish the light will but burne their owne wings.

And to adde one word to the particular occasion, that which Parisiensis sayd some­times concerning excommunicating of men for trifles, it is (saith he) as if a man should see a flye or flea on a mans forehead, and for that should presently take a bettle and knock him in the head to kill the flye: It must not be for toyes and trifles; and so likewise not for every small failing and exorbitancie or defect in the light, presently to extinguish and put out the light, but rather to recover and to helpe it.

And for such as are not such,2. Non tales amoveant. not burning and shining lights. The Canon law, as it is reported out of that and it is very pertinent to make this order and constitution (according to the Popish fashion) if the Hoast be consu­med (say they) in a nights visitation, the Priest shall be bound to put out the Candle, lest the people should worship an empty Pix so if there be any that have consumed integritie, and holinesse of life, if the host [Page 26] be gone, it is fit that the Candle should bee put out, that men doe not worship an empty Caske, which hath no worth answera­ble.

In the last place (I see I must of necessity be forced to contract things, but I had rather breake off abruptly, than incroach too much on the time,3. Ad Clerum. and other occasions) the last concernes the Ministers and the Clergie: I should have prescribed something both concerning their duty;1. Officia. a little to have prest home the things that are contained in the application of their duty:1. Splendor vitae. For holinesse of life for diligence of Doctrine: to be painefull and industrious in Preaching, joyn'd with a holy life,2. Fulgor Do­ctrinae. for otherwise, as it is said of a ghost, a leane meager ghost, with a Torch in the hand, it makes it looke more gastly; so to have a Minister that hath light in his Do­ctrine, and yet an ugly and filthy life, there is not a more gast and ugly sight in the world: and for another thing too:3. Candor Ani­mi. to have commen­ded that Candidnesse, and that ingenuity of brethren towards their brethren, which wee see our Saviour affords to Iohn, that not to backebite, or detract, or draw downe the price and excellencie of our fellow Mini­sters, suppose they doe as they may out-strip us, but candidly an ingenuously to give them their due; He is a burning and a shining light, and to agree unanimously, and lovingly, and [Page 27] Christianly; there is nothing of more con­sequence, nor more use than for Ministers to cohere, and so to stregthen and fortifie them­selves. The scales of the Leviathan (as Lu­ther makes the comparison) sticke close to­gether, wickedmen in their projects and their designes, sticke close like the scales of the Leviathan, representing the Devill as most interpreters expresse it. And the stones of the Temple (they say) were so close, so si­mented together, as if there were but one stone, there was no pieecing appear'd or was seene by any, though they looked narrowly. The stones of the Temple, they that would helpe to build up Gods Temple, should stand close together, and remove bones of conten­tions, and difference, and rivality, and emu­lation. It was a Noble speech of but a Hea­then man: a Lacedemonian, when he happe­ned not to be chosen (where the Citie ex­pected it should be so) into the number of the 30. to be one of the principall officers of the Citie, when all the rest of his friends were discontent and angrie to see that hee the most noble and worthy of all the rest (as they thought) was past over, he himselfe tooke it well; I am glad sayes hee that the Citie hath so many men of more worth than my selfe. It should be the honour and inge­nuity of every one to rejoyce that there bee those that doe excell them, not to desire the [Page 28] priority, or precedencie themselves, but to be content to put it where God hath given it.

And in the last place principally for zeale, to have prest that,4. Ardor. Zeli. all light, and all diligence, and all holinesse, and all unanimity, except there be some edge of zeale put upon it, is nothing worth: and I thought to adde some directions:2. Incentivum. 1. Tempus eri­git. Peccantes Gigantes. and in the last place some Incen­tives that might stirre and kindle all to the exercise of this heavenly grace; the time re­quires it, sinne is Gyant-like, Popery growes bold, witnesse the late fire (I thought to have added something more concerning it.) If they be bold to claime kinne of us, and to beare the world in hand, that our owne Ar­ticles maintaine a secret correspondence with Popery, it is time for our zeale to breake out to quit the Church, this Noble and honourable Church, from such a disho­nourable imputation: The Act it selfe of zeale is very opportune and seasonable: Nunc si unquam, 2. Actus. 1. Oportunus. nisi nunc quando? as the say­ing is: if not now when shall we shew our selves zealous; when Popery growes so bold and so high, shall we expect greater matters, and is it not time to make an opposition a­gainst them, and now if ever.

They that write the story of the Travailes of the Apostles report that Simon Zelotes, preached here in England; if ever there nee­ded [Page 29] some Zelotes to come againe it is now, such as Epiphanius speakes of Eliah, that hee suckt fire out of his Mothers brest, that have beene moulded to a holy heate and fire: nothing else can defend and preserve the chastitie and integritie of the Church. A cold modesty betrayes a woman invites, and provokes an impudent soliciter, a coy magnanimous countenance must vindi­cate her assaulted Chastity. An angry coun­tenance drives away fleerers, and fawners, and flatterers, it hinders so much as the at­tempt, whereas coldnesse gives way, and hope and possibilite.

Againe,2. Fructu osus. as the time requires it, and the act very seasonable, I will adde this too; Our timely and seasonable zeale may bee more effectuall than perhappes wee may imagine. The least beame of light is able to breake through the thickest darkenesse, to shine in the darkest place. The least sparke of fire is enough (if well husbanded and impro­ved) to kindle the whole world. And as at the day of Conflagration, that purgatory fire that shall purge and refine all the ele­ments, is conceived it shall be out of a contri­bution and commixion of starres. That of all the burning and shining lights, there shall be made that great heate that shall consume all the burning and shining lights of Sathans Kingdome, if they would contribute and [Page 30] make a shot together of their zeale, to make an opposition of sinne and superstition.

And in the last place,3. Munus. our duty and office doth require it, it is as proper for to have zeale in the Ministry,1. Necessari­um in nos in­cumbit. as to have fire in the Al­tar. We are the keepers (as it were) of the fire, to see that the fire goes not out; as those of Athens in the Games in which they runne with,1. Cura. Lampes in their hands, One ranne as farre as hee could and there delivered it to another, to carry farther, and to a third, and so the succession was continued. We have received the Lampe of Gods Word and truth from our Predecessors, who have de­livered it us: let us runne on cheerefully and couragiously, to deliver it to our successors, and so to all posterity. Though fire in the house may be dangerous, there's no man but desires to have fire on the hearth that's useful: though among inferiour and ignorant peo­ple, heate with light may be dangerous, yet among the Clergie, among the Judicious and able Clergie, if their light were quickned to heate, there would be no danger but excel­lent use of it.

And the world expects so much of us,2. Culpa: and will be ready to lay all the blame on us; that which Luther sayd sometimes Nunquam pe­riclitatur Religio nisi inter Reverendissimos: The vulgar are ready enough to take this up as a Maxime, as an Oracle. It is observed [Page 31] when Christ was Crucified, Pilate the civill Magistrate absolved him, Caiphas the high Priest condemned him, Iudas his Disciple he betrayed him to the People: the Laity are willing to wash their hands as Pilate did, and thinke they have done all wel enough, if they can lay the blame at the doore of the Clergy: all the blame will lye on the unfaithfull Mini­sters that should be burning and shining lights if sin grow to a height, if superstition increase all will lye there, it concernes therefore and God expects it, as having laid the charge up­on us, I will ad this one thing by way of con­clusion, I have not yet spoken one strong line, (as they say) affectedly▪ but give me leave to conclude with one strong line drawne out of the Proverbe of the Germans, the pavement of hell (say they) is made of the bare sculs of the Priests, or shaved Priests, & the glorious Crests of great gallants. The meaning is, the greater and more eminent any one is in the Church, and doth not employ his Eminency for the maintenance of Gods truth, they shal lye lowest in hell, they will have the deepest condemnation: and now the choyse is be­twixt these two, we must either burne in zeale or hazard it to burne in hell: and therefore to conclude all, I know not whether is more ad­mirable, the resolute message that Mordecai sent to Hester, (Let not the Queene thinke that she shall escape in the Kings house, more than the [Page 32] rest of the Iewes, for if thou hold thy peacnow, deliverance shall come from another place but thou and thy house shall perish) or the Noble resolution of Hester upon this message, (If I perish, I perish, I will goe to the King though contrary to the Law, I will interceede and in­terpose the utmost grace that I have with the King, casting away all care, and committing unto God in a holy, pious, and zealous way) I know not whether is more admirable: but I will winde up all; let us all learne to be burning and shining lights, so to consume and chase away the darknesse of Ignorance, the dregs of sin, and all the stubble of Superstition; and then though the people should be inconstant and profidious, though our fellow brethren should be malignant and censorious, though our fathers should not be so benigne norr o­pitious: yet who is such a Coward that dares not venture all upon the expectation of a Christian and gracious absolution from our Saviour; though all faile, mis-judge, mm-re­port, and mis-thinke, we shall be sure to have a free, a candid testimony from our Saviour at the great Day: He was a burning and a shining Light.