THE PRIEST'S Duty & Dignity. Preached at the Triennial Visitation in Ampthill 1635. August 18. by JASPER FISHER Presbyter, and Rector of Willden in Bedford-shire. And published by Command. I magnify mine Office. Rom. 11. 13. LONDON, Printed by T. H. 1636. Decemb. XX. 1635. PErlegi hanc Concionem (cui titulus The Priest's Duty and Dignity) quae continet folia 9 in quibus nihil reperio quod non maximâ cum utilitate publicâ imprimatur, sub ea tamen conditione, ut vel intra annum proxime sequentem typis mandentur, vel haec Licentia sit omninò irrita. Guilielmus Haywood, R. P. D. Archiep. Cant. Capellanus domest. THE PRIEST'S DUTY and Dignity. Malac. 2. 7. For the Priests lips should keep knowledge, and they should seek the Law at his Mouth: for he is the Messenger of the Lord of Hosts. MY Argument, like my Auditory, is compounded of Priest and People: Both were now faulty, the Priest ignorant and lazy, the People unruly and lawless; the unworthiness of the first, and the ungodliness of the second, mutually producing and mutually pardoning one another; And in the proverb of Isaiah and Hoseah (Isa. 24. 2. Host 4. 9) Like People, like Priest. Wherefore this doctor angelicus our Prophet Malachi, in this verse roundly takes up both; intimating their defects, by declaring their duties: For the Priests lips, etc. We have here three general parts. 1. The first, ad patres conscriptos, What is required of the Priest; The Priest's lips should keep knowledge. 2. The second, ad quirites, what is commanded the People; They should seek the Law at his mouth. 3. The third, is a reason of both duties wrapped up in a brief description of the Priest; For he is the Messenger of the Lord of Hosts. In the first general to examine the parcels, seeing every raiment of gold is gold, and every word of God's Word is true and weighty. 1. The word [Cohen, Priest] may include by concommitance the Levite, and by correspondence the Presbyter and Deacon in the new Testament; for this duty of knowing and teaching respects the Clergy in general, and is as large as both Covenants. 2. By [Lips] we gather that this knowledge must not be buried in his breast, but uttered by his breath; for how shall the Laity believe without hearing? or hear without speaking? and of all expressions a live-voice hath the most advantage: Again, we gather that this Office is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not a sanctifying grace, but an edifying gift; this coal from the Altar should warm his heart, but it must touch his Lips. 3. [Keeping] implies, saith S. Hierome, a thrifty employment of this heavenly endowment, non dixit proferent, sed custodient, in due season to lay it forth, not to pour it out; to sow it in the field, not to throw it away, so to hoard up this Aliment that the people be not famished; so to disburse this Talon, that himself turn not bankrupt. 4. [Knowledge] 4 is a large word, and may equalise Sapience in Tully, the science of all humane and divine matters, or S. Paul's possibility 1. Cor. 13. To speak with the tongue of men and Angels, to be a universal Linguist, then to understand all Mysteries and all Knowledge; to be cunning in the seven liberal Sciences and the three Philosophies; then to have the gift of Prophecy; to expound aright the holy Scriptures: For a Divines knowledge, and Divinity, are not terms of the same extent. A Priest here must have [Dahhath] and [Torah] Knowledge to expound the sense of dark Mysteries, and Law to pronounce Sentence in doubtful Cases: Contemplative wisdom to certify the understanding, and practical Prudence to satisfy the Conscience. The four Terms thus explicated are again coagulated into this brief Doctrine, The Doct. Priest's Lips should keep knowledge, or Clergymen should be learned Teachers. If Quintilians Roman Orator, much more the Divine Orator, should be a mortal God omniscious: like a Bee composing, or rather like honey composed of the vigour and virtues of all flowers. Let thy Urim and Thummim be with thy holy one, as dying Moses prays, Deut. 33. Then shall they teach Jacob thy judgements, and Israel thy law. Urim and Thummim, that is, demonstration and truth, as the Septuagint; illumination and integrity, as the modern; learning and holiness, as Paulus Fagius; faith and love, as Saint Paul seems to render them, 1 Thess. 5. 8. A golden bell and a pomegranate, a golden bell and a pomegranate round about the hem of his robe, Exod. 28. that is, eloquence and sapience, a sweet sound and a wholesome taste, a voice to awake, and a virtue to nourish and heal a sinner. If the Priest looked upon his [Hhoshen, his breastplate,] the two mystical signs. if he looked upon his [Mehhil, his long robe,] the embroidered fringes would put him in mind of this duty. In the Tabernacle, the seven. lamps of a golden candlestick, were a Typical warning of his illightening the minds; the twelve loaves of Shewbread, of his feeding the souls of the people. Nay the whole Universe, with the seven planets, twelve signs, four elements, meteors, and their affections, was lively deciphered in that mystical building and Sacerdotal garments; teaching him Astronomy and natural Philosophy, in those hieroglyphical characters, as Flavius Josephus wittily shows, Antiqu. lib. 3. cap. 8. It was enjoined a Statute for ever to the Aaronites, soberly to put a difference between clean and unclean,, Levit. 10. which referred to the people's person, required skill in the infinite cases of defilement and positive laws: or referred to their leprosy, required some skill in diseases and medicines: or referred to their diet, required some skill in the nature of beasts, fishes, and fowls: and this one part of judging between clean and unclean fills up many Tracts in their Talmud. In a word, They were not only to the people, Doctors, and Masters of ceremony, but also Physicians, Counsellors, Lawyers, Judges in peace, Heralds in war: and above all, ready Scribes in the Law and Prophets. For the new Testament, read the Canons of Saint Paul to Timothy and Titus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Not to teach perversely, not to wrangle verbally, not to speak emptily: three rules which will much contract us and direct us to a solid preaching. Holi▪ fast a form of sound Words and public Prayers, give attendance to reading and doctrine, be able by sound Doctrine to exhort and to convince, to fill the mouth of the hungry, and to stop the mouth of gainsayers; to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in Greece would signify, Able and ready to teach; and confirms Master Calvins', Omnes Sacerdotes sunt Doctores. Thus a heavenly Scribe, like a good householder, bringeth forth out of his treasure, the two Testaments, Things New and Old, says our Saviour, Matth. 13. 52. Thus is he well furnished from the two great Marts of the world, Athens and Jerusalem, first dipped in all secular science, as the ground-colour; then died in grain of true Theology, before he puts on [Shani] the twice-dipt purple. of the Priesthood. Thus his lips like lilies drop sweet-smelling myrrh: they are the garners of Joseph, the armoury of David, the wine-cellar of the Spouse: they are a precious casket, which once opened, a sweet perfume fills all the Church, and a glistering jewel ravishes the eyes: Nay, they are the very Ark shadowed by Cherubims, in which was nothing but Manna for consolation, a Rod for correction, and the Tables of the Law for spiritual instruction. The Priest's lips should keep knowledge. This truth is crossed by some in faction, Use. by others in fact. First, the 1 Novelist can easily disclaim this precept of knowledge, by disclaiming the Jewish name of Priest: For there is no Priest, as he fond thinks, without a bleeding Sacrifice, and a bloody Altar. But if not Ecclesiastical Writers, yet Evangelicall Prophets might teach him; who foretold under the Gospel, Sacrifice and Oblation, Isai. 19 21. Malach. 1. 11. Altar and Incense, Isai. 19 19 Mal. 1. 11. Psal. 141. 2. with Revelat. 8. 3. Priests and Levites, Isai. 61, 6. 66, 21. And how Christ now can be a high Priest, Heb. 2. 17. 3, 1. 10, 21. and have no inferior Priests, I cannot well conceive. Indeed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the new Testament, is not given to an Evangelicall Minister, but to a levitical Officer; which was to avoid the ambiguity, and the danger of confounding and mixing Law and Gospel, as some Christian Pharisees even then desired to do. For when the levitical Priesthood was abolished and abandoned, the next ages and ancient Fathers boldly call the Ministers of the Gospel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sacerdotes, proper Priests. But seeing our word, Priest, is not derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but from the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Justine Martyrs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is less reason we should leave a rational etymology, for a reasonless fancy, or be ashamed of the Title, when we must discharge the Office. Secondly, The Scripturist will 2 circumcise and confine this knowledge to the written Canon only; all other learning is pagan, profane, unfanctified: but their ptojects return upon their heads. 1. They would banish profane and lewd manners; and what sooner weigh, then by pulling down Universities, and setting up illiterate teachers, to bring in ignorance, the mother of profaneness & Atheism? 2. They would have the pure word preached. And what better means, then by comparing Translations, and consulting antiquity, to expound the sense and divide the Word aright? Which cannot be done well without the whole Mass of real knowledge. But I doubt, there is a loathing in them of what they never knew, and it is not their piety but idleness, to condemn all other Authors: and the applauding of this hath a farther reach in some of their Abettors; the less learning, the less stipend; and such trifling speakers will accept a tithe of tithes. For in this we agree with them, and shake hands, that the sacred Word must be the Basis, the predominant element, the principal ingredient in all teaching: the divine Scripture must be the bracelet and frontlet of a Priest, in his hand and in his head, this must close his eyes at night, & awake his thoughts in the morning; that he may be eloquent and mighty in the Scriptures, like Apollo's, Act. 18. 24. And repeat as much verbatim, if possible, as blind John the Egyptian could in Eusebius History, lib. 8. cap. 22. Yet to spoil the Egyptians of their ornaments, and dress up the Tabernacle: to shave and pair the captive woman, and then espouse her: to brandish Goliah's sword against the Giant himself, was always thought lawful and laudable. Thirdly, The Romanist will impropriate 3. and restrain this text to the infallibility of their sole Bishop. His salt of manners may be infatuated, but his light of doctrine cannot be obscured. His feet may slip, but his lips cannot err. What, a man, and infallible? Yes, says the Canonist, pronouncing in his chair. Why what virtue doth his chair add to his knowledge? Yes, says Bellarmine, For now God's providence attends that he shall not be rash or deceiving. A bold Fancy, to arrogate more to their Pope, Then Moses in his Chair, or any Prophet, Then Saint Peter his predecessor, or Christ himself upon the earth did ever challenge, namely, To be believed upon his bare word: And a great Fondness, To transubstantiate A common Admonition into a particular prophecy; A Priest in general into their Roman Prelate; and a Manifest precept, as Ribera confesses, into a promise of infallible knowledge, whereas this Injunction is too often, and easily broken, as the next Verse shows. But just as the jewish Synagogue vaunted, The Law shall not perish from the Priest, jer. 18. 18. when they resolved in the same Verse, Not to give heed to any of God's words: So the flattering Canonists and Parasites than cried up most the Pope's unerring judgement, when they did least search the Scriptures, and most abuse the Christian World with new-coined Articles. Fourthly, But my doctrine suffers 4 more by Practice, than Opinion: When Sacerdotal ignorance ascends the Cathedral Pulpit; And becomes a great dishonour to the God of Knowledge, A Soul-murder to the hunger-starved children, Lament. 4. 4. And a curse to their own labours; Toiling all night, in ignorance; and taking nothing, as it was, Luk. 5. 5. Nothing indeed, unless the wages of Balaam, of whom the jews speak in a Byword The Camel coveting Horns, lost his Ears; And Balaam loving Hire, of an Open-eyed Seer, Num. 24. 3. becomes a false Soothsayer, jos. 13. 22. So these Mercenary Levites (for commonly slothful ignorance is joined with busy worldliness) seeking themselves most and outward ornaments, do most lose themselves and their native endowments. In this case, you may hear the Lord complaining; My people are destroyed for lack of knowledge; And then see the Priest degraded, when the people was not instructed, As Crates struck the Master for the Schoolboys error: Because thou hast rejected knowledge, I will also reject thee, that thou shalt be no Priest to me, Host 4. 6. In this case, The Prophets turn Satirists, Isai. 29. 56. jer. 23. Ezech. 13. Host 9 Mich. 3. Zech. 11. Mal. 2. calling them, Blind Seers, Drow sie Watchmen; Dumb Dogs, of no use to warn the Flock, or fright the Wolf; Clouds without rain, hiding the Sunbeams and distilling no showers; Cisterns without water, deceiving the thirsty passenger; Not stars leading unto Christ, but wand'ring Comets and Ignes Fatui; Blind Leaders of the Blind; loving Saint Peter, Kill and eat, But not Saint Peter, Feed my Flock; Aurei calices, Lignei Sacerdotes, as Bishop Boniface complained, De Consecrat. dist. 1. c. 44. Wooden Priests & Church-Idols: To whom the Vision is a Book sealed, and must shamefully confess, Isai. 29. 12. I am not learned; Or Zech. 13. 5. I am no Prophet, I am an Husbandman; Or Amos 7. 14. I was no Prophet, nor Prophet's son, but an Herdman: So presuming to sit in Moses chair, before they sit at Gamaliels' feet, they make up a dangerous contradiction in adjecto, Doctor indoctus, An untaught Teacher. But some will say we live in knowing Ob. times, and (Pygmaei in turribus eorum, as the vulgar reads it, Eze. 27 11.) though we are Pigmies in study and industry, yet exalted upon the ancient Towers of Learning, by their help, we see farther than all foregoing ages; and we laugh at the dunsery of old Monks and Friars: Graecum est, non potest legi, bonus Grammaticus, malus Haereticus; when been con. been can. bene le. and the Latin of a neck-verse was sufficient for a Clerk. Indeed to Sol. speak comparatively, those middle times were more infested with deaf and dumb Spirits; Our age with lame feet and withered hands; they were Noctambulones, sleep-walkers, who did move and go without sense and feeling; we are apoplectics, who have wit and memory without action and motion, and have more need of Devotion than Instruction, of practice then precepts, of Discipline than Doctrine. Aut si quicquid in buccam venerit effutire, bullatis nugis intumescere, facetiis aut mutuis convitiis plebem oblectare, longis ambagibus & magno conatu nihil dicere-aut docere; adeò ut stultitia praedicationis, 1. Cor. 1. jam transeat instultitiam Praedicantium; If this be that type of doctrine, Rom. 6. 17. and that Necessity of preaching, 1. Cor. 9 16. 2. Tim. 4. 2. so urged by Saint Paul: Then, I confess, many may pass for great Teachers, and boast themselves against all antiquity. But if by the least homogeneous parcel I may guess at the whole bulk of good literature, & judge of others wants by my own: while we consider either the great difficulties of a direct and solid expounding the Canon against Atheist, jew, Heretic, and Libertine: or consider the many present dissensions and controversies among Christians, which must needs be fathered upon Error, and Error upon Ignorance: Or look up upon the two famous patterns of jewish and Christian Divines, viz. Moses learned in all the wisdom of the Egyptians, and Saint Paul wise in all the learning of the Grecians: a great Linguist, and a good Artist: Or look down upon the voluminous books▪ of the Jesuits Society, and the double harvest of Dutch Writers: Or regard the direction of our late Sovereign sent to the University; and both the counsel and exemplar of our learned Prelates, for studying of Ecclesiastical Histories, Counsels, Fathers, Canon-law, Schoolmen, and public Liturgies: we may I fear, almost turn Sceptics, and say we▪ know nothing, or only know this, that we know nothing, or fall into Saint Paul's outcry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And who is suffieient for these things? For shall the benefit of Printing be revealed, and shall the growth of Learning be decayed? Shall Colleges and Libraries increase, and shall Knowledge decrease? Shall our studious Knighthood and Gentry flourish and fructify in all kind of Science, and shall Aaron's Bod only whither? Shall we have so many encouragements from our Prince and Bishops, and shall we confiscate all by an affected ignorance in teaching? So I pass from his Concio ad Clerum, to his Homily ad populum: when the Priest is throughly qualified, he may be safely consulted; And they should seek the Law at his mouth. The people's general duty is comprised 2. in three terms. First, How? They should seek. Secondly, What? The Law. Thirdly, Where? At the Priest's mouth. First, they should seek it; not lazy in their house, not drowsy in God's house; but with earnest desire and outward diligence they should search it and pursue after it. They must not only learn the principal precepts of the Law, for the Israelite was also bound to catechise his Family at home: nor only come to the public lection of it in their solemn Assemblies; for (as some think) Synagogues began to be erected before the second Temple: But they must continually inquire of it in all doubtful cases of private actions with customary carefulness & pious alacrity. As Ahab & Obadiah parted the Land, to search for grass and water in the great drought, 1. King. 18. As Ishmael lay gasping for drink, Gen. 21. As the young children cry for bread, Lament. 4. 4. So they should seek it with the Samaritan woman, Sir, Give us this water, john 4. 15. And with the jewish people, Lord, evermore, give us this bread, joh. 6. 34. Rejoicing in themselves; I was glad when they said unto me, Let us go into the house of the Lord, Psal. 122. exciting others; Come and let us go up to the Mountain of the Lord, Isai. 2. Lest for their negligence and curiosity, hunting more after the Man, than the Law; God send not a famine of bread, nor a thirst for water, but of hearing the Word of the Lord, and they wander from Sea to Sea, and take up voluntary pilgrimages to seek the Word, and shall not find it, Am. 8. For as Pope Gregory wrote to our King Ethelbert, How shall God hear the Priest praying to him for you, if ye will not hear him speaking from God to you? Secondly, They should seek the 2. Law. By the Law is directly understood, The Codex of all Mosaic all Ordinances contained in the Pentateuch; but largely taken, the whole Word of God, as the rule of well and happy living, or all divine Truth necessary for man's salvation. The Priest must have universal knowledge, but the people must seek substantial law: the Orb of his comprehension may be larger than the Sphere of their capacity. The Law: not Cobweb subtleties, not pleasing supper fluities, not scrupulous fancies; but the necessary rules of holiness and righteousness: And that awful Doctrine, which was once proclaimed to the World from the top of Sinai with blackness and tempest, and the sound of a trumpet, and thunders and lightnings of Him, — Cujus excussum manu Utraeque Phoebi sentiunt fulmen domus. That Law, which should make both their ears, not itch, but tingle; and pierce between the joints and marrow; while the Sword of the Spirit in the mouth of the Priest, sacrifices the soul, and executes judgement upon the conscience by a secret freeingor condemning them, in a model of Gods own Tribunal, and the last Assizes. Again, the Law, which he speaks, not which he makes, of which he is the Lawyer, not the Lawgiver. One is our Rabbi and Master. Math. 23 And there is but one Lawgiver, who is able to save, and to destroy, jam. 4. 12. It is a Depositum, entrusted to thee, not invented by thee: which thou hast received, not conceived: a matter not of wit, but doctrine: in which thou art not the auhour but the keeper; as Vincentius Lirinensis runs upon it in descant. Again, the Law; here admire the order and wisdom of divine Oeconomy, God made his will manifest by Apparitions and inspired Prophets until the Law was given: Then as the written Word increased, Miracles and Visions decreased, and at the Captivity Urim and Thummim ceased: and now our Malachi being to close up the Prophets also, there remained only this sole office of the Priest to teach the Law: Here than he tells the people what they must trust to▪ as it is, Isai. 8. To the Law and to the testimony; and plainly warns them, Chap. 4. 4. Remember the Law of Moses: For ye must look for no more Angels, Prophets, Dreams, or Visions; till that great Prophet come, ushered by another Malachi, john Baptist. Thirdly, They should seek the Law 3 at his mouth: not at a Counselors mouth to undo their neighbours by litigious suits; but at a Priest's mouth to save their own souls by religious duties. To consult the Divine before the Attorney, would end many unchristian controversies; at least it would make us know orderly, what case and cause that is which cannot be regulated by Scripture. It is no praise for the people, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; self-taught, as Saint Austin reports of Antony the Monk, lest they truly use Saint jeromes' word, Nullum praevium sequens pessimum magistrum memetipsum habeo, having no leading Instructor, I was to myself the worst Schoolmaster: But he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taught of God, inwardly by his Spirit, outwardly by his Priest. The Priest's mouth is the Lords oracle, and the people's speaking Law: Os justi, fons vitae. Prov. 10. In public and private matters their conscience must be directed by his sentence▪ and though Plutarch so much discommend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a mouth without a lock or a door, to let out words, and keep in secrets; yet this mouth is best, when it stands wide open to all the Parish. But these three Rivulets fall into one channel, and general doctrine; viz. Lay persons with all readiness should be ruled by the Priest in matters of Religion. They must not expect visions and heavenly voices, broach Dreams and feigned Prophecies; dream of new Inspirations and Enthusiasms; or challenge the prophetical spirit of interpretation. They may repeat and ruminate, examine and apply; but not expound the text, much less add any new doctrine in their Conclave or Consistory. Interrogate Sacerdotes legem, as the Lord himself gives example, Hag. 2. 11. In a point of law put the case to the Priest: else they keep but a conventicle without either Ephod or Levite, and in stead of obeying the Lord in his Officer at the door of the Tabernacle, they worship a private god Lar in their Halls and Parlours. Again, as the Laity is here bound to depend on the Priest for the Law, so the Priest is limited to answer by the Law; which strictly taken as the Law of Moses, was national and temporary; but as it involved the Law of God, expounded amply by the Prophets, finished completely by Christ, it is a rule eternal and universal; no wisdom of Senators, no tradition of Romanists, no inspiration of Anabaptists, no invention of men or Angels, being able to add any point necessary to man's salvation. For it were presumption, to coin a new doctrine since the Son of his bosom in these last times hath revealed the whole will of his Father; to look for better counsel, since the wisdom of God hath directed; to speak a new speech since the Word itself hath declared; to talk of late revelations, since the Messias hath sealed up Vision and Prophecy: or to add one word afrer Him, who is Amen; or one letter after him, who is Omega. It remains then, that the Priest with solid knowledge immediately teach the divine Law; and that the people with humble piety immediately consult the Divine Officer, who is sequester dei & hominum, says Saint Jerome, their mouth to God, and God's mouth to them: that so the sacred Scripture may be clearly expounded, Uniformity maintained, Schism and Heresy banished, Devotion increased, Discipline restored, the people edified, the Priest honoured, God's Law magnified, and God himself glorified. Here I am to pass like jonathan, Use. between two sharp Rocks, Bozez, and Seneh, rightly to bound out, the Priest's authority and the people's spiritual obedience: for there hath been ebbng & flowing, & a mutual incrochment. First, the Romanist will yield to his Prelate absolute submission of conscience, without examination or appeal. Secondly, the Anti-romanist will obey his Pastor no further than he speaks apparent Word of God. Thus too servile or too saucy, they will be either his fellow or his slave: between these two extremes, Truth is the mean proportional. For it were senseless to conceive, that by this Ecclesiastical Ordinance, either God should depart from any original Authority, or his Word should lose any Canonical dignity; or that a prime power authentical were settled in the Prelate: For (to omit usual Reasons) this were to accuse God of unsufficient revelation, to make the Canon variable and subordinate, to exalt a man above divine Law to the danger of an Ecumenical defection. Again, it were as senseless and more contradicting my text to maintain that the people may disobey the Prelate in spiritual matters, except they plainly know them to be true; since their knowledge is derived by the Priesthood, as the only ordinary means; to which they are bound, except they plainly know the contrary; And the Priest contradict himself or the fundamental points of the Law. If himself might directly bind the Conscience by his rules, why is knowledge and God's Law here mentioned to direct him? If they may expound and judge of the Law, why are they sent to his Mouth, and not to the Book itself; and so by a more compendious and infallible way, they might have wanted a Priesthood? If the Priest shall be obeyed only upon express warrant of Law already known, he is not their Teacher but Remembrancer, they obey not the person but the Law or their own judgement; whereas this Prophet binds them to commend the whole regiment of their souls in public and private, to their living law and Gods lawful Deputy. For that the same intensive and conscionable obedience is not due to the Ecclesiastical as well as to the Civil Magistrate; and to the Evangelicall as well as to the levitical Priest seems very improbable: Let every Soul be subject unto the higher powers. Rom. 13. 1. And Obey them that have the rule over you, and submit yourselves, for they watch for your Souls. Hebr. 13. 17. They have not rejected thee, but they have rejected me, 1. Sam. 8. 7. He that heareth you, heareth me; and he that despiseth you, despiseth me, Luk. 10. 16. The man that will do presumptuously, and will not hearken unto the Priest or unto the judge, even that man shall die, Deut. 17. 12. And every soul which will not hear that Prophet, shall be destroyed from among the people, Acts 3. 23. Whereas now proud Libertines have turned Ghostly Father into Fellowspeaker; and the body of ancient Discipline is changed like Sibyl, or echo into a mere voice; & the profane vulgar, if a shoe leak, or a wall crack, or an Ague shake, know what trade to resort unto: but let the conscience shake with doubt before the fact, and quake for fear after the fact; let the soul be mortally sick for want of evacuation; let a sinful leprosy require daily direction, and our Saviour to maintain Sacerdotal authority bid them, Go show your selus to the Priests, Luk. 17. 14. Yet they will venture their lives, their eternal lives, and die in their sins; and we may burn all the Casuists, as having no use of that sovereign Divinity. Dear beloved, we are fall'n into happy times, when nothing doth trouble the conscience of men, or men make conscience of nothing, which is most to be feared. Thus having vilified the power of Priesthood and Christ's Episcopal Crosier (as his regal Sceptre) in the laws Divine & Ecclesiastical, in the Sacraments and Sacramentals, as Confirmation, Confession, Penance, Orders, Extreme Visitation, and particular Absolution: We then fond wonder at the profaneness of the times, and marvel that preaching does no more good; as if the Flock could be fed, cured, and governed only by the Shepherd's Whistle. The hearer can easily contemn the power of the Pulpit, and divert what is thrown at that distance: For if we teach with authority, it is proud and stately: if reprehend sharply, it is spleen and malice: if instruct meekly, it is not powerful: if admonish lovingly, why not others? If they like the man indeed, they give him leave to say what he list, and take leave to do what they list; but if they like not the man, what they understand they despise; what they understand not, they censure; And with the Donatists in Saint Austin, quod volumus, sanctum est; It is not holy doctrine till they approve it. The two Duties thus severally considered, are again naturally concorporated, and so afford us many points and questions incident to the Times, and pertinent to my Text. As, whether the Priest or Clergy may err in doctrine, & how this may be avoided? Whether Prelates according to the Law may make Orders binding the Conscience? Whether Clergymen may not meddle in Civil justice, if the Law here contains the Judicial part, as well as the Ceremonial? Whether reading of the Law be not preaching; and whether preaching, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be not a public declaring of Gods will by persons authorized in due time and place, either verbatim, or paraphrastically, or at the most by way of explication and application directly? Not but that other discourses of Scripture may serve for the stall, or the desk, on some extraordinary Assemblies. What is that eternal Law, without knowledge of which none can be saved? Whether the Law of Moses is abolished, or established, or partly altered, and how far by Christ? Whether Christ hath not delegated as much spiritual authority to the Evangelicall, as Moses did to the aaronical Priesthood? Then by deduction, whether the English Church by her Constitutions hath not sufficiently provided for the salvation of every Parish, and consequently of every person in the Parish? That so the envy of preeminence in Priest and Parishioner; The curiosity and partiality of hearing the Word; The fancy of wanting the means of Grace; The disturbance of settled Christians; The giddiness of unsettled Sectaries; The discouraging conceit of an impossibility in common people, ofever fully knowing the truth and their duties, may be taken away: and obedient livers only counted religious professors. But I dare not look upon these Controversies: I only observe, there must be in GOD'S Church, an order of Priest and people, of Clergy and Laity, of teaching and hearing, for the perpetuating of Religion, for the congregating of the Saints, and finishing the Kingdom of Grace: but this point also I dare not prosecute, for the time would fail me; though a doctrine most excellent, both in the story and the uses. So I pass from the two Duties, to his persuasive Reason, wrapped up in a short description of the Priest, For he is the Messenger of the LORD of Hosts. I but, He is the Angel, rather 3. says the Hebrew; and so say, the ancient Greek and Latin, R. Solomon, Junius, Luther, and the Spanish, and he alludes to his own name, Malachy, as Saint Hierome thinks: At least, he is the Ambassador, as some modern Translations: But our English runs low and flat. For though the word, Malâc, may largely signify all, yet to speak fitly, a private man sends Messengers, a Prince Ambassadors, the Messias Apostles, and the Lord of Heaven Angels. God's Nuntios are Angels, either celestial, as Gabriel, Luk. 1. 26. Or terrestrial, and then either extraordinary Prophets, as john Baptist, Mal. 3. 1. Or usually and ordinary, as the Priest here. Neither is this testimony denied him in either Testament: An Angel came up from Gilgal, Judg. 2. 1. that is, Phineas the Priest, say the jews: say not before the Angel, Eccles. 5. 6. that is, the judging High Priest, say Expositors: A woman must be covered in the Church 1. Cor. 11. 10. Because of the Angels, that is, the teaching Ministers say Beza and Drusius: And the Angels of the seven Churches, Revel. 1. 20. are Bishops, say we: or Pastors and Superintendents, say they, who cannot pronounce that Shibbóleth. Dionysius de coelesti Hierarchia, cap. 12. will give a Reason of this promiscuous naming: An Angel being the lowest order of the Nine in the Church triumphant, and a Priest being the highest order of the seven in the Church militant; They symbolise in nature, and have their names counterchanged: To show the unity of one total Church in Heaven and Earth under Christ: He is called a ministering spirit, this a spiritual Minister: He a celestial Priest, this a terrestrial Angel: By a like Metathesis, as John Baptist is called Malachi, Chap. 3. 17. To show the harmonious transition and connexion of both Testaments. They are those Angels upon Jacob's Ladder, ascending by prayer, descending by doctrine: And as in old time, so still, the glory of the Lord appears from between the Cherubims in the likeness of winged Angels. Or if they be Ambassadors and Messengers, they are sent from heaven by the LORD of Hosts, about a peace between God the Father and sinful Mankind; and then concerning a Marriage between his Son Christ, and the Church of Saints: Now than we are Ambassadors for Christ, as though God did beseech you by us; we pray yes in Christ's stead, beye reconciled to God, 2. Cor. 5. 20. For we are jealous over you with godly jealousy, For we have espoused you to one Husband, that we may present you a glorious Church, not having spot or wrinkle, as a chaste Virgin to Christ, 2. Cor. 11. 2. Ephes. 5. 27. But I come to the use of this Description, for it reflects upon the duty of both parties. First, it teaches the Priest humble 1. Modesty in undertaking this message. To imitate rather Moses, I am slow of speech, or jeremy, I am a child, I cannot speak: Then forward Ahimaaz, Let me run I pray. To such hasty Novices, john Pecham sometime Archbishop of Canterbury, applies that of David, 2. Sam. 10. 5. Manete in Jericho donec crescat barba vestra: And others most fitly that of our Saviour, Luke 24. 49. Sedete in jerusalem, quoadusque induamini virtute ex alto. For what purity? what gravity? what science? what prudence? what composed and prepared elocution may be justly expected of an Angel? And how shall they preach, except they be sent? Rom. 10. sent, first by God secretly exciting them, then by the Church lawfully ordaining them, then by their conscience plainly assuring them. Secondly, it teaches him careful 2. fidelity in reporting this message. The Egyptians did signify a holy Scribe by the Hieroglyphic of a Sieve; and we know Him, whose Fan is in his hand, to be the great Shepherd and Bishop of souls: both are separating instruments, and denote that spiritual discretion, which is the soul of all judgement. That he neither trust to his own wit or invention too boldly, nor rely upon his memory, or nimble tongue too suddenly, nor vent himself too hastily; lest he speak his own rude words, and not the Lords message. Here the word at my mouth, and then give them warning from me. Is the tenor of God's Commission, Ezech. 3. 17. That he neither augment, nor diminish, nor corrupt, nor confound, nor misplace, the substantial parts of divine Revelation: But can truly say with the Prophets, Hear ye the Word of the Lord; & with S. Paul, I received of the Lord, what I delivered unto you. For the Angels are thought to speak no more on earth, than what they heard in Heaven: and the same is well expressed by Homer, when he makes the Angels dispatched from his Gods, to receive and to declare the same things by the same lines: Nor is this a needless Tautology, but a most observant veracity. Thirdly, it teaches him bold 3. magnanimity in discharging this message. I know not how to imbreathe better courage into a Priest then by representing unto him the solemnity of his Ordination. When the Bishop laid his hands upon thy Head; Remember, thou art set apart and separated from all common and profane businesses. When thou heardest, Receive the Holy Ghost; remember, thou art elevated above this wicked world, and endued with a heavenly power. When thou heardest, Whose sins thou dost forgive, they are forgiven; O then remember, Thou retain not thy own sins, who art to lose the sins of others. When thou tookest the Bible, with authority to preach the Word, and to minister the holy Sacraments; remember thy Commission was sealed in the Court of Heaven, and thou dispatched a messenger from the Lord of Hosts. Be not then flattered or terrified to please the sinful multitude, and to abuse thy Master's trust. Keep thy Angelical state, retain the habit and language of thy heavenly City, conform not thyself to their base vices, and vicious customs. — Mitte ostia, Caesar, Mitte, sed in magnâ legatum quaere popinâ: If they hate thee for this Nonconformity and strangeness, know they hated God and Christ first: If ye were of the World, the World would love his own, as our Saviour pronounces upon his own experience: But now ye are not of this World, but ye descend like Angels and heavenly Legates into this lower World; and returning home, ye must expect a reward of your Master sending, not of those foreign and mundane Nations to whom ye are sent: For ye are the messengers of the Lord of Hosts. Lastly, this description looks also back upon the people, as our Saviour did upon Peter: And teaches them, First spiritual obedience. 1. Obey them that have the rule over you, and submit yourselves, Heb. 13. If sovereign Magistrates be Gods, I have said, ye are gods: I am sure, consecrated Priests may be counted Angels: And there is a majestical and more than humane splendour in both Offices, and a dutiful submission due to the dictates of both persons. Saint Paul's proviso had a better ground, than some may at the first imagine; to reject an Angel from Heaven preaching against his Gospel, Galat. 1. For if they will not believe one Angel, why should they believe another? If not a Paul, why a Gabriel? Hast thou then any matter of faith to be resolved, any case of conscience to be cleared, any temptation to be disabled, any suit in heaven to be ended, any petition to Christ to be preferred, any soule-businesse? Why, Levies curse is become the people's blessing, Divide them in Jacob, and scatter them in Israel, Genes. 49. God hath his Visores and Legier-ambassadours in every Parish: Repair to thy lawful Pastor; what he binds and loses with the golden Zone of Christ, what he shuts and opens with the key of David, shall be ratified in Heaven. Secondly, it teaches them respectful 2. reverence, Let the Presbyters that rule well be counted worthy of double honour, 1. Tim. 5. 17. The Lord could as easily have sent you true Angels, but he was pleased in mercy to teach men by men: Yet that his Ministers should not lose any due respect, the Angels themselves are joined in commission, and attend upon our divine Liturgy. When Christ the Angel of the Covenant began to preach, the Angels came and played the Deacons, Math. 4. Send men to joppa, and call for Simon, says an Angel to Cornelius Acts 10. As preferring Saint Peter before himself in this business of conversion. And the Angel confesses, that he was but a fellow-servant with the Ministers of the Gospel, Revelat. 22. And indeed the word Evangelist, supposes him to be a good Angel. Let then the majesty of his Master, excuse the defects of his person; let the Law and Message which he brings, bear out the blemishes of his nature: And let both persuade thee, to give him a loving and hearty welcome. If Abraham and Lot had known them to be Angels in the shape of men, they would (if possible) have given lower obeisance, and higher titles, Gen. 18. & 19 Achilles was not so proud and furious, but he would with courtesy salute these Messengers in the very style of our Prophet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nor were the Galatians so rude & barbarous, though so taxed by Saint Jerome; but they received the Apostle Saint Paul, as an Angel of God, Nay, even as Christ jesus himself. Galat. 4. 14. Thirdly, It teaches them liberal 3. beneficence. Beside their appointed portions by the Laws of God and Man; If we did truly love the sender, how kindly would we entertertain his servants? How Michah rejoices, when he had got a Levite into his house, judg. 17. How the old man of Gibeah bestirs himself, to lodge and feast a Levite, judg. 19 Take heed to thyself, that thou forsake not the Levite, as long as thou livest, Deut. 12. 19 Much more take heed, that thou Fear the Lord, and honour the Priest, Ecclus 7. 31. But, O how beautiful upon the mountains are the feet of Evangelicall Messengers, cries the true Church: If their feet be so beautiful, how glorious are their bodies dressed up in Sacerdotal ornaments? Let then profane Edomites, and Sacrilegious Hypocrites scoff at their name, person, office, and attire; Let them send God's Messengers upon their base errands, place them below their Servingmen, esteem them below their Parasites; nay, deride and abuse, persecute & destroy them for their message: But let them know, if the injury of Legates hath been so deeply and bloodily revenged; as the law of Nations, and the Records of History do fully testify: If foolish Hanun lost his Crown, and the Ammonites their lives for misusing David's servants, 2. Sam. 10. If the King in the Parable sent forth his Armies, & destroyed them, who slew his Ministers inviting to the Marriage of his Son, Matth. 22. Then hear a tumultuous noise of the Kingdoms of Nations gathered together: The Lord of Hosts mustereth the host of the battle, Esa. 13. And will revenge the great indignities done to many of his Messengers: Especially when they bring you good tidings of great joy, a Gospel of peace, a covenant of grace, a promise of everlasting salvation. In one word, let the Priest be as an Angel of God in knowing good and evil: Let the people piously seek the Law of him, as an Angel sent from God: So shall both Priest and people become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like the Angels in purity of holiness, in perfection of happiness, in pathetical singing that Trisagium, Holy, Holy, Holy, Lord God of Sabaoth; Heaven and Earth are full of the majesty of thy Glory; to whom the Father, the Son, and the Holy Ghost, be all power and praise Amen. I submit all to the judgement of my Ecclesiastical Superiors. Aut aberrantem dirige, Aut dirigentem sequere. The end.