THE SHEPHERD'S STAR, OR THE MINISTER'S GUIDE. By Richard Bayly late Minister of Crawley in Sussex. Dan. 12.3. They that be wise shall shine as the brightness of the Firmament, and they that turn many to righteousness, as the Stars for ever, and ever. LONDON, Printed by E. G. for john Rothwell at the Sun in S. Pauls-Church-yard, 1640. Concio ad Clerum. THE SHEPHERD'S STAR. OR THE MINISTER'S GUIDE. Textus, Apocalypsis Cap. 1. Vers. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And he bade in his hand Seven Stars. MOst of the parcels of the book of God like the River, whose waters issued out of the Sanctuary, do sometimes run with a more shallow stream where the weakest eye may find a bottom. Sometimes again they fall into deeper channels above the reach of the tallest heads. Only this last love-token which Christ bequeathed unto his Church with some other parts of divine writ, are as the main Ocean, full of nothing but deeper mysteries, where the highest Elephant may Swim, they are not for Lambs to wade in. S. Hierome no sooner views this Sea, but he thinks he may safely say, Tot Sacramenta, quot verba. The Apocalypse contains as many mysteries as words. But S. Austin somewhat mitigates the Apprehension of such difficulty, In Apocalypsi multa obscurè dicuntur, ut mentem legentis exerceant. Many things are here involued in a cloud of obscurity, that the mind of the Reader might be exercised with greater diligence. The deeper search of a more industrious hand may find out those Gems and mines of Gold, which the slothful eye cannot discern upon the surface of the ground. The difficulty of these abstruser truths made some in * Vide Don Ep. in Euse. Et Hier. ep? ad Card●n. those primitive times of the Church unjustly to thrust them out of the Canon of their Faith. Nazianzene Catal. Slci. Sure we are, Christ never sent this oriental Pearl as Primasius calls it, his last present unto his Spouse, that she should keep it under the key of silence and concealment. In the beginning of the prophecy, we are invited by a blessing pronounced to them that read it, and in the end a special command is laid upon john, seal not up the say of this book. Cap. 22.10. Cap, 22.10. Search them then we may with the more deliberate judgements of sober minds, but not with the rawer fancies of immature heads. john. Christ would have his beloved Disciple to outlive the rest of the Apostles that in his older age, he might reveal these darker secrets unto God's Church. It is for the gravest years and ripest heads to dive into the Sea of these hidden Revelations. Yet when the Spirit of God himself shall please to be our Pilot, we need not fear the Rocks of errors, younger eyes may have light enough to see what these seven Stars are in the right hand of Christ, when the spirit itself tells us, C. 1. (Ver. the last.) The seven Stars are the Angels of the seven Churches. What these Angels are, the whole body of expositors will speak out of the mouths of Primasius, and Rupertus, The Bishops of the seven Churches of Asia, Et eorum nomine praesules totius Ecclesiae Spirituales, and in their name, the spiritual Governors and Ministers of the whole Church; these are the Stars in the right hand of Christ. Ap. I could wish some Star of greater magnitude than myself unworthy of the honour of this title, were now confined within this Orb, to cast upon you the rays of his more divine and deeper knowledge. It were fit for myself to be a hearer, than a speaker in this grave assembly. Only give me leave to make my apology for that which superior power hath pleased to impose, in those words of Saint Hierome unto Julian, Epist. ad julianum. Athletae suis incitatorib. fortiores sunt, & tamen monet debilior ut pugnet is qui fortior ●st. The wisdom of your Candid well tempered judgements shall make me think that you will judge no Star too mean, to lead you unto Christ, this Son of man in that Text; Qui habebat in dextrâ suâ stellas septem, who had in his right hand seven Stars. Which words will yield themselves divided into these two parts. First, Divis. that appellation or title given, seven Stars. Secondly, the situation or orb, wherein they move, the right Hand of Christ. First, of that first, the Appellation. Seven Stars. To descant on the number Seven is more fit for Pythagoras his school then a divine Pulpit. It was ever held the number of perfection; and surely no small part of the world's perfection lies in these Stars. It may be sufficient for us to know, that under that finite number here expressed, is included the whole company of the Preachers and Ministers of the Gospel. These are the Stars in the right Hand of Christ. Quare Stellae. If you please to lend me your attentions in the drawing of eight lines, you may behold yourselves running parallel with that celestial Star, Quare Stellae, Octo ratio ves. Prima. as your compleatest pattern. First, the Stars are ordained to give light unto the world in the night's darkness. The Ministers of Christ also are appointed to dispel the darkness of this present night of ignorance by the splendour of their Heavenly doctrine, which must resemble the light of the Stars in these two respects. Primum Membrum primae Rationis. First, the Stars shine with no other borrowed light then that which comes from the Sun their fountain; and all the light of the Ministers doctrine must be such as is derived from the Sun of righteousness. Aretas observes that the Holy Ghost hath called the Church's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In Apocalypsc. 1.12. v. Candlesticks and not Candles, they have no proper light in themselves, but are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Chariots only to convey the light which is derived from above. We know the Candlestick is the proper seat of Candles, and not of Stars. And yet the Ministers of Christ which shine in these golden Candlesticks, must be called Stars, and not Candles. For the light of a Candle is drossy and impute, borrowed from this inferior Earth. But the Minister's doctrine must be like the more pure and heavenly splendour of the Stars, such as is derived from the Sun of righteousness. When Moses and Aron are joined Commissioners in God's Embassadge unto Pharaoh, they must speak no other words than God shall put into their mouths. Exod. 4.15 Balaams' first speech smelled of the condition of a true Prophet, had he kept himself to his own words, If Balak would give me his house full of silver and gold, I cannot go beyond the Word of the Lord my God, to do less or more. Numb. 22.18. Num. 22.18. The people may desire good Micaias mouth to learn the language to utter words like the words of one of the false Prophets, and to speak that which is good and pleasant. But the prophet knows it is not for such a Star to shine with any other light then what is derived from Heaven, as the Lord liveth, what the Lord saith unto me, that will I speak, 1. Kings. 22.13, 14. When Paul is made a vessel to carry God's Name unto the Gentiles, he dares not to deliver any thing unto the Church, which himself hath not received from the Lord Christ. 1. Cor. 11.23. 1 Cor. 11.23. The Ministers of Christ should always fear to make the people receivers of such pretended truths, as are stolen out of the Shop of men's private fancies. What the civil Law speaks of the woman is true of them, Vxor lucet radiis mariti. They are no longer Stars in the right hand of Christ, than they shine forth by the beams of his light. These Stars no sooner fall from the Firmament of heavenly truths, but they become burning lamps. Rev. 8.10 Flammâ proprii sensus & igne ambitionis accensi, saith Carthusian, set on fire with the flame of self conceit and fond ambition, their doctrines are no longer like the natural light of the Stars which comes by Gods creating, but like the artificial blaze of a smoking Lamp, which is made by man's devising. Scaliger Scaliger. commends Eruditam quandam ignorantiam a certain learned ignorance, when we make Gods revealed Will the bounds of our prying knowledge. There are some deeper mysteries, which may well require Bernard's Bernard. rule. Credere piëtas, scrutari temeritas. It will be better piety to believe then search them; In these we should wade no farther than the Hand of God's direction leads us in his blessed Word. Not (B) as if the Book of God must of necessity be the only, though chief object of our contemplations: We are not so confined within these limits, but that we may sometimes step into humane learning without breaking the hedge of God's permission, we find in Ecclesiastical History, amongst many cursed devises, which julians' head plotted against the Christians, julians' plat. this was none of the lowest stamp; His prohibiting them to learn humane Authors in their public Schools, that so they might no longer pierce the Gentiles with their own quills. ●n Socrates. Socrates reciting the History spends a whole Chapter in the defence of humane learning. The Fathers indeed in the primitive Church being to encounter with heathens had more frequent use of such learning to convince their errors out of their own principles. For as Socrates saith well, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The enemies is then worst hurt, when he is wounded with his own weapon. But we being eased of that labour, must be more sparing, yet when we shall find such speeches dropped from the quills of heathens as are more befitting a Christians mouth, than their Pens, I know no reason, why we may not take those jewels out of dunghills, and place them in more convenient caskets. Nazianzen was not afraid to blame some Christians in his days, Nazian. Orat. fun. in Basilium. that cried out upon humane learning, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as dangerous, as deceitful, such as usually drives men farther off from God. We have not learned (saith he) to contemn the Sun, and Stars of Heaven; because some have abused them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Worshipping the things of God in the place of God. Our better wisdom will be this, to leave the danger, and take the profit unto ourselves. For we may say of humane Authors, ●heoph. Alex. what Theophilus Alexandrinus spoke of Origens' books. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like a field of all sorts of Flowers. Our wisdom should be to gather such fair Roses as may adorn the Garland of truth, and leave the thorns behind as unsefull. The Bees (saith Basill) do not fasten upon all Flowers, Basil. de legendis Lib. Gent. and of those, on which they fall, they take nothing but what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Profitable to make their Honey. Moses was first learned in all the wisdom of the Egyptians, Acts 7. 2● before he was made God's messenger unto Pharaoh. Daniel was first taught the learning and the tongue of the Chaldeaens, Daniel 1. before he came to interpret divine visions. Though the Apostles first learning was in their Fish-nets, yet the Holy Ghost must descend upon them in the shape of cloven-fiery tongue, before they shall be dispersed abroad to teach all Nations. Acts 2.4, 5. Paul himself had been brought up at the feet of Gamaliel, and such was his sacred eloquence, Acts 22.3. that he was esteemed by the Infidels a Mercury, the god of eloquence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Chrysostome, Act 14.12. because he excelled so much in speaking, wearing the garland before the chiefest Orator. Heresy indeed hath no better weapons to defend herself then humane eloquence: Therefore Vincentius Lyrenensis observes, that Origens' and Tertullians' transcendent learning made their erroneous tenants, the more dangerous. The Syren-tunes of such eloquence are no better than Tertullians' Stillicidia mellis de libalunculo venenato, Te●tullian. as that critical Father speaks, drops of Honey out of a poisoned Lymbeck. But when humane learning is used only as an ornament unto truth, she will never dislike, that her nakedness should be covered with such garments. S. Augustine confesseth, It was that eloquence of Ambrose, which first wrought upon his young affections. And Mr. Zanchy thinks it no part of an indiscreet Cook so to prepare his dishes, that the pleasantness of the sauce, may make those truths to relish with the palates of some, which otherwise would distaste them as unsavoury. The bitter pills of more sharp and piercing instructions, rolled in sugared eloquence may be swallowed with greater ease. Only (B) here our care should be, to account Salomons porch our best Athens, Tert●l. and to keep our usual walk within the circuit of God's book. They report of Carolostadius, whose first education was in popish Schools, that he was, Octo annorum doctor, when he came to the reading of the Scriptures, and yet was registered in the public acts of the University, Sufficientissimus, one most sufficient to be a teacher of God's Church. Such popish Method will scarce make good Divines. The Apostles knew nothing unless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the heavenly inspired Scriptures able to make the man of God perfect, and furnished unto every good work, 2. Tim. 3.16. 2 Tim. 3. 1● 17. 17. Hereby only we shall deserve S. Hieromes praise of Nepotian, ●n Epist. ad Heliodorum. Lectione assiduâ & meditatione diurnâ pictus suum fecerat Bibliothecam Christi. Our continual study, and daily meditation on God's book will make our breasts as the Libraries of Christ, that so whatsoever truth proceeds from our doctrines may be like the light of the Stars derived from the Sun of Righteousness. Secund● Sec. 1ae. Rationis. Secondly, the light of Stars is always accompanied with some quickening heat, so should the light of the Ministers doctrine be ever warmed with the kindly heat of true zeal. Faithful Moses can no sooner see the people dancing about the Calf, Exodus 32 20. but the fire of his zeal shall quickly melt that golden vanity. What Nazianzen reports of Basill, Orat: fun. ●n Basil. is a fit emb●●me of a Minister. A pillar of fire, with this Motto, Talis est Basilius. So Nazianzene saith of him, that he was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a fere amongst Thorns, soon consuming the strawie manners of the wicked with the heat of his burning zeal. We read of Phinehas, Ps. 106.30. that he stood up and executed judgement, and the Plague stayed. What a stay would there be of the plague of sin, how would Satan's kingdom be straightened, if our spiritual Phinehasses, were all knit together as one man, like those Israelits at Gibeah. judges 20.11. judges 20 11. To publish judgements against the rebellions of the people. Trembling fear would not suffer the Drunkard to hold his Cups; the Swearer, and Adulterer would be wearied with continual pursuites, did the Trumpets of God's Sanctuary never cease to proclaim war, and destruction against such sins. We love too much that our Pulpits should echo forth the sweeter sounds of mercy, and not the harsher tunes of judgement. But Gregory Nyssen tells us, Greg●●y Nyssi● that the dead Snakes are never raised unless by a clap of thunder. The secure sinner will scarce be raised out of his dead sleep, unless by those louder claps of judgements which come from james and John, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sons of Thunder. Chrysostome. It's observed of Chrysostome, that he reproved sin as if it had been an injury done unto himself; ●hrysostome Vide Centu● Magdebu●. We should never want words of reproof, if we could make the people's sins, our own injuries. We read the zeal of that holy Father, and cannot but admire his valour. Zozomene Zozomene. tells us, the disfavour of the times were the portion of his Cup, that makes us fearful to walk in his steps. We love the praises of men, more than the praise of God, but Hierome thinks, Epist. ad Nepotionum. Lachrymae auditorum laudes tuae sint, The hearer's tears will be the best praises of our Pulpit Oratory. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was Paul's rule for Titus, 1.13. Titus 1.13 It's a sharpe-cutting word, written in Vinegar, and will not please the palates of most men. But sure we are, we should discover the skill of weak Surgeons, if we should never use the knife of the Law to cut off putrified members, as well as the gentle. Oil of the Gospel, to poare into lesser and fresher wounds. Not (B) as if their breaths should always smell of the sourness of the Law, and never of the sweetness of the Gospel. It was Luther's Luther. excuse to those that reproved his sharpe-teethed Sermons, Cortex meus amarus, nucleus v. dulcis, under the bitter rind of God's severer Justice, we should include the more pleasant kernel of his mercy. In the Ark of the Tabernacle (saith Gregory) Virga Simul & Manna, Gregori s ib. 3. mor. Aaron's Rod and the Manna were laid up both together. We must feed the people sometimes with that sweeter Manna of the promises as well as strike them with the Rod of more bitter threaten. Thus should the light of our doctrine be like the splendour of the Stars, both driven from the Sun of Righteousness and warmed with the heat of zeal, that so we may be true Stars in the right Hand of Christ, to dispel the darkness of this night of ignorance. Secondly, Ratio Secun. the Stars of Heaven not only in their light, but in their well ordered motion do speak forth the praises of their Creator. These Stars in Christ Hand must be the Glory of Christ by the regulate motion 1 Cor 8.23 of a holy life as well as by the shining light of sound doctrine. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We may observe that the Lord made his ancient Prophets to preach by their outward practices as well as by their words. Noah must be a Preacher of Righteousness by the building of an Ark; ●eremy 27. ● & 28. jeremy must put yokes on his own neck when he brings news of Babylonish bands. jonah must first practise Repentance in the Whale's belly before he can well preach Repentance to sinful Nineveh. ●onah. 1.17 ●, 4. Beda observes that Moses did first sanctify the Sons of Aron by washing, Exodus 40 12.13. and anointing, before he would them with the holy garments of the Priesthood. Beda. Sacerdotum animi abluendi, deinde sacris ordinib. Vestiantur. A Minister is then fit to be invested with sacred orders when his soul is washed from the silth of a sinful life. The holiness of our lives is that only which will make both our persons honoured, and our doctrines powerful, unto God's glory. This was Paul's rejoicing. 2 Cor. 1.13. 2 Cor. 1.13 That he wrote no other things unto them then what they might read in him. This will be a Minister's chiefest honour, when there is nothing written in his tongue, which the people may not read in his life. If Origen will have his name spread in God's Church with a sweet smeling odour, this only must do it; Euseb. de Origene lib. 6. cap. 8. Hic est, qui vivit ut docet, & docet ut vivit, as Eusebius reports of him. The Apostles care was in nothing to give offence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Cor. If Momus can espy faults and scandals in Paul's life, 2 Cor. 6.3. he will soon fasten the teeth of censure, and contempt upon his Ministry. Surely the eloquence of our tongues will little prevail with our hearers, unless as Beda speaks of Chunibert, Bedae de Ch●mberto dictum. Quae agenda docebat, ipse prius agendo praemonstrabat. We show forth the truth of that by action in our lives, which we preach should be done in our Pulpits. A. Gellius de Lacedaem. Aulus Gellius observes a custom amongst the Lacedæmonians, When a good sentence proceeded out of an evil mouth, (that it might have the greater force,) they retained the sentence, and changed the authors name. For most true is that of Gregory. gregory. Loquendi authoritas perditur quando vox opere non adjuvatur. We shall soon lose the authority of our speaking, if our words be not helped forward with our works. I know thee who thou art, the holy one of God, was the language of that unclean spirit, Mark 1.24. Mark. 1.24 It was the holiness of Christ's person which made the Devils tremble. Erasmus in one of his Epistles mentions a story of the Devil's lifting up one of his creatures to the top of a Chimney in that Town of Shiltach in Germany, Epist. lib. 27 Epist. 20 & ex eodem Bucholcerus anno. 2533 that at the turning of a pot, which he put into her hands, the whole Town might be set on fire. The blindness of those times sent for two Priests to lay down the cursed spirit with their charms, and to quench those intended flames with their holy-waters. But the Devil could soon answer, that he feared not their threatening words, Quòd alter esset Scortator, uterque Fur. When one of them was an Adulterer and both of them Thiefs. The wisest charms from the mouth of a loose-liver will little prevail to cast the Devil out of his strong possession of a sinner's heart. I cannot deny, but the master may send a good work of charity by the hand of a bad servant, and sometime saith Cyprian, Per alium licet impenitentem, misericors dominus alium revocare vult ab impenitentiâ. Some like the plaster may heal the wounded hearts of others, and themselves at last be cast into the fire; Like the water of Baptism (to use Gregory's Expression) quae peccata Baptizatotorum diluens illos ad regnum Caeleste mittit, & ipsa in cloacas descendit. In Hom. 2 Howsoever those only are most likely to pull down Satan's strongest holds, which bring the sword of the spirit in the hand of a holy life. Camerarius in Theodoreti Histor Camerarius observes of Athanasius, Mores illius & oratio plus nocuere adversariis quàm scripta, he hurt his adversaries more by his good life then great learning. Our spiritual adversary Satan will be sooner vanquished with the unspotted sanctity of our lives, than the learned eloquence of our tongues. It is indeed the most received opinion, that the Celestial Stars do virtually produce that heat in this sublunary world which is not inherent in themselves. But the more ancient searchers into nature's secrets could not well conceive how they should have power to give that unto others, which they wanted in themselves. ●en. 1 ●1. aec opino ●ridet ●heodoreto, 〈◊〉 prima ●rat. de provide. Therefore Plato somewhat altars the phrase of Moses, In the beginning God created 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Earth and the Heaven, in his opinion a Globe of purer fire, whereof the Stars are the more condensed parts. Sure we are, our spiritual Stars will have small or no virtue to produce the heat of holiness in the breasts of others, if their own hearts were never yet baptised with the fire of the spirit. We may bring more hurt than profit to GOD'S Church, Bernard. if we be, Catholici praedicando, haeretici verò vivendo, as Bernard speaks, Catholics, in our doctrines and Heretics, in our lives. For of the two, (saith Isidore Pelusiota) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isidorus. The bad example of our lose lives may carry more souls to Hell then the good words of our golden tongues can convey to Heaven. Theodorete Theodoretus hath observed in his first oration de providentiâ that God hath given the Stars not only to enlighten the night's darkness, but hath made them also by the position, and order of their motions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as so many marks and foot steps to guide the wary mariner through the untrackt paths of his watery voyage. Christ would have his spiritual Stars to be such in the order and motion of their lives, that those which sail on the Sea of this world may by the guidance of their good example be led safely to the Haven of future happiness. But when that light of grace which should shine forth in their life's shall be turned into the filthy vapour of an Ignis Fatuus, it will quickly lead many followers with them into pits of destruction. Nature's instinct teaches the people to make their leaders life as their looking glass, whereby they dress and attire their own manners. Therefore it was (as Minutius Faelix conjectures) that the Devil's policy made the Poets fayne their heathenish gods guilty of the world's pollutions, Minutius Faelix pag. ●78. vitiis hominum auctoritas quaedam pararetur. That the vices of men might get some authority from their example. The falls of higher Cedars will destroy those lesser shrubs which grew under the shelter of their boughs. Caput malum, Caput mali, is the physicians rule, An evil head is the head of evil, vicious humours will quickly flow thence to mar the health of the whole body. jeremy 23.28, 15. From the Prophets in Jerusalem will profaneness soon go forth into all the land: Augusti. Confess. let not then (B) S. Augustine's complaint of his days be any longer true of ours, Surgunt indocti & rapiunt Caelum, & nos cum doctrinis nostris excludimur. Why should we carry our literature about with us as Vriahs' letter to be our own destruction? 2 Sam. 14.12. Suetonius reports of julius Caesar, that when he was slain in the Senate house there were those letters found about him, which if he had but read might have discovered his plotted death. Pity it were that any should die in Hell with those letters, that learning about them, which if they had read in practice, might have discovered a way to have escaped that eternal misery. Why should not the same boat convey the ferry man as well as the passengers to the other side of jordan into the Land of Canaan? Levit. 10.3. Num. 11.11. Surely God will never endure unholy lives in those which are near him and which should sanctify him before the people. Moses shown some want of faith in the matter of the quails. (Numbers 11.21.) yet this being done in private obtained the Lords connivance. But when his more public unbelief dishonours God in the sight of the people, no less than the loss of an Earthly Canaan must be his punishment. Christ will ever look that those which he honours be Stars in his Num. 20. right hand should praise him in the regulate motion of a well-ordered conversation as well as in the light of sound doctrine. Aelian tells us that the high-Priest among the Egyptians was wont to wear about his neck an ornament of a saphire stone, which was called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or truth. Vrim and Thummim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, manifestation & truth, as the septuagint have it, are such ornaments which should be ever found in the breasts of God's Priests, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (so the septuagint render their Vrim and Thummim on the breast of the high Priest under the Law) manifestation and truth are such ornaments, which must never be wanting from the breasts, and hearts of GOD'S Priests. Ratio. 3. Thirdly, the Celestial Stars besides their light and motion have a secret influence into the deeper bowels of the Earth, whither their light cannot reach. These spiritual Stars in Christ's Hand must have some good influence into the hearts of those, to whom their light of Doctrine or example and motion of life cannot extend, and that by their prayers, Influence by Prayer. and by their Charity. He is a Prophet, and he shall pray for thee, was the language of elder times Gen. 20.7. Gen. 20.7 And it should be the dialect of our days: God forbidden that Samuel should ever sinne against the Lord in ceasing to pray for * 1 Sam. 12 23. Lu●her of Prayer. Israel. Prayer is one of Luther's three things, which concur to the making up of a good Divine, and am sure it is the best conduite-pipe to convey every good and perfect gift from above into the Church beneath. How would Amalek fall before the face of Israel, did the firm stone of constant devotion keep up the hands of faithful Moses in continual prayer. Exodus 17.11, 12. When good Alexander spends the whole night in Prayer, Arrius that blazing Star shall sooner go out with an ill smell then come to be enthroned in a chair of expected honour. Vide Socratis Hist. lib. 1. We know not (B) what wonder working efficacy there is in the fervent Prayer of a righteous heart. James 5.16 Memorable is that story mentioned by Xiphilinus the contracter of Dion, X philinus' de Marc. Anton. and we find it also in that Epistle of Marcus the Emperor in that work of justine Martyr. When that Emperor's Army not overcome by their enemy's sword was like to perish for want of water; The prayers of a band of Christians in the army brought down thunderbolts on the heads of their enemies, and a cooling shower to refresh their own wants. Were the prayers of Gods faithful Ministers the Chariots, and Horsemen of Israel, shot forth with all their strength, they might be able to cross the Seas and like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fall with the sweet influence of a refreshing shower upon the Tents of Gods Israel, and as hot thunderbolts upon the heads of their Egyptian Enemies. Influence by charity. But our Prayers also must be winged with Charity, or else they will scarce bring the true Olive branch of comfort in their mouths unto poor distressed Christians. Sic mens per compassionem doleat, ut & larga manus affectum doloris Ostendat, is Gregory's rule. The mind must so grieve over the miseries of others by compassion, that the affection of the heart be showed in the largeness of the hand. Good wishes are the breaths of Charity, they may bring some cooling blasts of lesser comforts; but they are the hands of action must afford the truest help. The Stars above enjoy not their influence to themselves, but cast it forth into the bowels of the Earth where they produce precious minerals and heaps of gold in those earthen Coffers. These spiritual Stars in Christ's Hand should not please themselves in a self fruition of their goodness, they should by some secret influence of their Charity produce golden mines of comforts in those fleshy cabinets, the bowels of poor dejected Christians. Aurum habet Ecclesia, Ambrose. non ut servet sed ut eroget, is the judgement of S. Ambrose. God gives the Church her wealth not to imprison within iron bars, but to help the distresses of the poor. The stomach receives not the meat to keep it to herself, but sends it abroad into the other parts. Stomachus Eccles. Auth ●p. imperf. in Matthaeum. The Ministers are as the stomach of the Church, they receive not the mercies of God to be locked up within the narrow confines of their own sole injoyement, but to transfuse them through the veins of Charity amongst all the members of Christ's body. Luke 10.32. It should not be said in our days, Levites pass by on the other side, when Samaritans' stand still to pour the oil of Mercy into wounded travellers. This will be ever expected from the Stars of Christ, that they should have some good influence into the hearts of others by their prayers and by their Charity. Ratio. 4. Fourthly, the Stars of Heaven are ever restless in their motion, and yet never wearied. These Stars in Christ's hand must imitate the diligence of their pattern by the practice of an unwearyed patience in the motion of their restless function. The office of a Minister did never yet consist in idleness. 1 Tim. 3.1 He that desireth the office of a Bishop desireth a good work. Laborem, non delicias; ut intermissâ Rachelis decorâ facie intret ad Leam oculis lippam, as Hierome speaks. A work it is, and not a play; 1 Tim. 4.15 a leaving of Rachel's fair face to enter into blear-eyed Lea. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our whole selves may be well employed in the service of this work. 1 Tim. 6.12. Timothy will never find it a matter of ease, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Many bitter agonies attend the calling of a Minister. Those indeed which have learned the art of casting their whole burden upon the backs of others reserving nothing to themselves, Bernard. sic & Ch●ysost. voc●t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 3. 〈◊〉 Sacerd. know not whether S. Bernard speaks sense, when he calls the Ministry, Onus ipsis angelis formidandum, a burden under which the Angels may well tremble. The Poets feigned of Pallas, that she left off her Trumpets when she saw her cheeks began to swell with blowing. It must not be true of Christ's Ministers that they cease to sound the Trumpets of the Sanctuary, when their faces begin to swell with the fatness of the Earth. We shall be then most enemies to our own graces, when we do least good unto the people. Clemens Alex. Clemens Alexandrinus compares the graces of God's Spirit unto wells of living waters. Those wells which are continually drawn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, send forth their water more clear and resplendent. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But those turn to corruption of whom no man partakes. We are all as lesser Cisterns partaking of the fullness of Christ, Simile. the Fountain of all Grace. The water standing continually in the Cistern may quickly corrupt and putrify, but the oftener we turn the cock to pour out of those waters upon the parched ground of the people's hearts, John 4.16. v. a new supply of grace for grace will flow from Christ our Fountain. It may seem not without a mystery, that God would have the Sheepfold, the first School of instruction unto his kingly Prophet, and the fish-nets, the first academy unto his blessed Apostles. Amongst all the callings of men, where more bitter labours then in the Shepherd's hook, and the Fisher's net? Luke 5.5. Peter could pass the whole night in patiented watching of his nets, and catch nothing. jacob was content to be consumed with drought by day, & with frost by night, lest Laban's sheep should be stolen and his Lambs miscarry. Gen. 31.40. What then must be the patience of God's Ministers in their sharpest labours, lest the souls of Men, more worth then Lambs should miscarry & fall into the hands of that devouring Lion? If a shepeard lose a Sheep, 1 Peter. 5.8. though his Mr. should not grant him pardon, yet saith Chrys. it's but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his purse may redeem the loss. Chrys. de Sacerd. lib. 2 Only those which are entrusted with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the reasonable flock of Christ, if the Sheep perish through their default, the punishment extends beyond the purses reach, to the loss of their dearest souls. If a man had the blood of Christ in a Viol committed to his charge, how chary would he be in the keeping of so rich a Pearl? We have (saith Bernard) the souls of men committed to our charge, Ezek. 3.18. more dear unto Christ then his own soul, and shall we be careless keepers of such precious Jewels? Surely (B) the danger cannot be small, which hangs over the neglect of those which watch over souls, as they that must give account as the Apostle speaks. Heb. 13.17. Heb. 13.17 Such was Chrysostom's apprehension of this danger, that he professeth of himself in his sixth book, de Sacerdotio, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He could never read or think of that giving account, but it filled his heart with fear and his joints with trembling. The bitter judgements of God upon some have made them feel the smart of this truth. Euseb. lib. 8. cap. 22. Eusebius observes in his eighth book, That it fell as a part of divine Justice upon some Ministers in the persecution of Dioclesian, that for their not taking heed to the flock of Christ whereof the Holy Ghost had made them overseers, Acts 20.28 they were made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, keepers of Camels instead of pastors of Christ's sheep. Lutherus de Canonico Erphordiensi. And Luther speaks of one whose unfaithfulness in his Ministerial function made his dying tongue to taste the Gall of that bitter wish, O utinam fuissem omni vitâ meâ subulci famulus. I shall never wish that any in this assembly may ever have cause to give the English of this harsh Latin. What sudden shame will cover the faces of some at the last day, when Christ shall demand of them as john the Evangelist did of that Bishop in Eusebius, whose remiss care had been the ruin of the young man committed to his custody, Age depositum nobis red, where are those many souls deposed into your hands and lost under your careless soule-starving education? If the warmest blood in our hearts were dissolved into drops of sweat, it were not too much to gain souls. Aron was to wear the names of the Children of Israel on the breastplate of judgement upon his heart. Exodus 18.29. The care of his people's souls can never sit too near the heart of a good Minister. He must be willing to learn Paul's language to the Galathians 4.19. Gal. 4.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to carry his people in the secret womb of dearest affections, and feel no less than the throes of a woman in travail, till Christ be form in the hearts of his hearers. Such was the care of good Luther, Lutherus. If waiting on my Ministry all my days (saith he) I could gain but one soul, Eo contentus Deo gratias agerem, content with that as a sufficient reward of all my pains. I would give God the thanks. For were a man able to see the beauty of a soul (as Catharina Senensis, a religious woman once spoke) Centies in die pro illius salute subiret mortem. Siquis videre posset pulchritudinem unius animae. Catharina Senensis. He would not think a hundred deaths in one day too much to save one soul. Howsoever (B) this be our portion in the short night of this present world, to be in continual motion like the Stars, or herein rather like the Candle (Alciats emblem of a minister) to waste and consume ourselves in giving light unto others, yet there will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theodorete calls it elegantly, Orat. ●rima de provide. A day without an evening, that shall never end in the darkness of any sorrow; this shall sufficiently recompense our greatest pains, when as the silk Worm having spent and worked out ourselves we shall end in the soft silk of eternal happiness. Mat. 5.12 Our Master bids us rejoice in this; great shall be our reward in Heaven, Dan. 12.1 when those which turn many to righteousness shall shine as the Stars in glory. Si labour terret, merces invitet, saith Bernard. Bernard. If the labour of our Ministerial duty affright us, yet let the greatness of reward encourage us to be like the Stars, in the restless, and unwearyed motion of our spiritual function. Fifthly, Ratio. 5. the celestial Stars keep their continual motion within the circuit of their Heavenly Orbs. The Stars in Christ's Hand should have their conversation in Heaven fare remote from these earthly vanities. Their lives should flourish like the Palm-tree, Psa. 92.12 as the Psalmist speaks, of which Tree S. Gregory observes, that she grows least in the body or trunk near the Earth, and biggest in her boughs which are nearer Heaven. Our affections should be like the fashion of the heart; as nature hath laid it in that body narrow, and close shut in that part which is to the Earth, more broad and open towards Heaven. Timothy will never please him that hath chosen him to be his spiritual Soldier, if he do suffer himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be entangled in the affairs of this life. 2. Tim. 2.4. 2 Tim. 2.4. The birdlime of earthly thoughts will keep down the wing of the soul from mounting upwards by heavenly contemplations. The cloggy body of the Earth interposed between our hearts, and Christ, will soon eclipse the beauty of our Starrie-lights. It were well for the Church if the generation of those were quite extinct of whom Erasmus Erasmus. speaks, Decimatores potiùs quam praedicatores, their tything tables are oftener in their hands then God's Book before their eyes: But Clemangis thinks it no wonder if some such be more greedy after the gain of wealth than souls. Clemang. de corrupto ecclesiae statu. Quib. pastors fieri tam charo constitit. When they bought their shepherd's hook at such dear rates. We see (B) nature hath so framed the eyes of our body, that we cannot look up to Heaven and down upon the Earth at the same time. Surely the eye of our Ministerial function will seldom look up by heavenly Meditations, when the eyes of our mind are continually fixed upon the Earth. Therefore Cyprian makes this the cause, Cyprian. Epist. why the Levites had no lot of inheritance with the other tribes, in nulla re avocarentur, nec cogitare aut agere sacularia cogerentur. And Sulpitius Severus in his first book of his sacred History, Sulpit. Severus li. 1. de Histo. thought good to commend the same example as a lookingglass to the Clergy in his time, which (saith he) too much unmindful or at least ignorant of that precept, Inhiant possessionibus, praedia excolunt, emunt venduntque: quaestui per omnia student, & quasi venalem praeferunt Sanctitatem. It were well we might not read the meaning of this complaint in our english practice. For in the judgement of Synesius, so to conjoin worldly deal with Priestly actions is. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To wove Woollen, Synesius Epist. 57 contra Andronicum. and Linen togegether in the garment of an Israelite. I admire their skill (saith the same Father) which can deal in both these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for myself, I find it beyond the reach of my power to serve two such masters, as God, and Mammon. Not (B) that we should strip ourselves of all care after the things of this world. 1 Tim. 5. ●8. v. So we might run the hazard of being worse than Infidels in not providing for our own. Only let not covetousness make this a mask for unjust and undecent practices. The Devil will soon catch us with a golden hook, if we suffer him to angle long in our hearts with tentations to worldly-mindedness. It will be a hard matter for the light of these spiritual Stars, like the beams of the Sun to lie amongst the dung, and dirt of the Earth, and yet receive no tincture of defilement. Our beauty of holiness may be soon defaced, if the affections, the feet of our souls stir much in the dust of the Earth. Vide Epiphanium de Meletis. Epiphanius observes of the Meletians, though they were Orthodox in their Faith, yet by Communion with Arrius and his faction, they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, free from the filthy dung of some corrupt manners. Too much familiarity with the men and matters of the world will quickly bring contempt upon our persons, and cast some soil upon our manners; We shall be then most like the Stars our pattern, when we keep ourselves within the Orb of Heavenly contemplations, fare remote from this inferior, and base Earth. Sixthly the Stars of Heaven shine brightest in the darkest nights. Ratio. 6. These Stars of Christ's Hand in the darkest nights of persecution or affliction should send forth their brightest beams. Persecution hath ever been the reward of Prophets from the hands of wicked men. If Jeremy will be faithful in his embassadge, jer. 11.21. prophecy no more lest thou die, will be the people's voice. So true is that of Hierome against jovinian, Amara est Veritas, & quisquis eam praedicat, amaritudine satiabitur. Truth is of a bitter relish with the palate of most men, and & whosoever preacheth it shallbe filled with bitterness. Howsoever in the blackest nights, these Stars must not withdraw their light. Aelien. Cynosbat●s. Aelian reports of the Herb Cynosbatus, that in the day time it lies hid amongst other herbs and is not discovered, but in the night it appears like a glorious Star. Those graces of God's Spirit, in the hearts of Gods faithful servants should shine as bright Stars in the obscurest nights of affliction which in the clearer sunshine of prosperity did not appear with that perfect lustre. When blessed Paul ceaseth to be an agent in the Church's persecution, at the next news we hear him a patiented in the Church's troubles. What is that catalogue of his often perils. 2. Cor. 11. but as a picture of the unquiet Sea full of the swelling waves of persecutions beating upon the back each of other, the least whereof may suffice to break the earthen Pitcher of humane frailty? This joy wants words to express it. Yet in all these sufferings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (2 Cor. 7.4.) is the strange Swanlike tune from the mouth of this dying, and afflicted saint. Luther's Theorome, Schola Crucis, Schola lucis, The light of superabundant joy shining through the black clouds of abounding afflictions is a harsh sounding paradox in the ears of the world, and a truth which is only found in the school of Christ's cross. Paul's body may be cast into fetters, 2. Ep. Tim. 2.9. v: but the light of his Gospel will admit no bonds. Modestus may use his best skill to entangle Basill in the Arrian subtleties, but at last he shall carry news unto Valens of a strange valour, as Nazianzen reports it, Nazianzen. in Orat. fun. de Basil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Such (saith he) is the resolute courage of Basill, that words cannot overcome him, threaten cannot shake him, Stella C●dentes. and all allurements cannot draw him. They are still false lights or meteors hanging in the Air of ambition, not fixed in the Firmament of truth, which every wind of trouble is able to cast upon the ground of a new Faith. * Vide ad finem, Egypt. P●n●. Quis tibi verum audebit dicere, si sacerdos Dei non audebit? saith Ambrose. Ambros. When the Wolf comes, whose voice should be heard, if not the Shepherds? The people must needs be as lost sheep when the Shepherd's flight causeth them to go astray. jeremy 50.4. Whereas the example of a well-sinewed patience and valour in the leaders, might steel the hearts of weaker Christians to follow them in the same steps. We find a passage in Luke 23.26. Luke 23.26. they lay hold on Simon a Cyrenian, and on him they laid the Cross, that he might bear it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behind Jesus. The word is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Eustathius,) as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Therefore have some conceited, that he followed after Jesus bearing some part of the Cross, himself going before and bearing the greatest part. The examples of constant patience shining forth in the blackest afflictions of God's Ministers, would be as so many Cyrenians to bear a part in the crosses of weaker Christians, that they might not faint under the burden of their heavy pressures. We shall forget what we are, Stars in the right hand of Christ, if in the darkest nights of persecution or affliction, we should not send forth our brightest beams. Seventhly, Ratio 7. the Stars above differ amongst themselves in their quantity, and in their quality. These spiritual Stars of Christ's hand are not all alike in the gifts and endowments of the spirit. Some are like Barnabas, fittest to draw the milk of consolation out of the breasts of the sweetest promises to still the noise of the crying conscience. Others like Boanerges, most skilful to awaken the sleepy conscience of the secure sinner. Some are most apt in school controversies, like Austin, Mallei Haeraeticorum, Augustinus. malleus Hae●eticorum. fit hammers to beat down heresies. Others more practical, like S. Ambrose, to strike down the sins of the people with the rod of Discipline. God would not have every land to bring forth all commodities, to keep up commerce and traffic. The Lord hath planted his gifts diversely in the hearts of his servants to maintain a spiritual traffic of dearest affections in the mutual exchange of their gifts, and graces. The blunt whetstone may sharpen the keener Knife, and some more dull in knowledge may set a sharper edge of zeal on the subtle conceits of more refined wits. Acts 18.24, 26. Apollo's mighty in the Scriptures might learn something from Aquila, and Priscilla meaner persons. The Jewish Rabbins confess, they came to understand that place in Esai. 14.23. Esai. 14.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will sweep them with the bosom of destruction, by hearing an Arabian woman speak of a Broom in her language to her maid. All this diversity of gifts come from one and the same spirit, for the firmer union of the Church in love and concord. The Stars seem to us sometimes to eclipse the splendour each of other, yet no jarring contention amongst themselves. Lessen. If the bright splendour of another's grace should seem to lessen the shining of our weaker lights, yet let not bitter contention mar the harmony of our spiritual Stars. It came from the Pen of that Grecian Orator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Demosthenes If any man have much, and do us no wrong, what cause have we to cast upon him the malignant aspect of an envious eye, and to by't him with the teeth of envy? Judges 5.20. The Stars which disagree not among themselves, joined in one to fight in their courses against Sisera, and his Host. Civil wars can never be good, when a public enemy is at hand to encounter with us. Our best wisdom will be to leave off private discords and to join our mutual forces against that common Sisera, Satan the grand Captain of all those troops of enemies, which war against the peace of Zion. It's full time (B) for Abner to cry unto joab, shall the sword of brotherly dissension devour for ever? know we not that it will be bitterness in the latter end. 2 Sam. 2.26. 2. Sam 2.26. It's a bad presage of the body's destruction, when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Nazianzen speaks, Nazianzen. Orat. 1 a. the members contend amongst themselves. That towering City will be soon turned into a Babel, when once the bvilders are divided in their tongues. One calls forbrick, and they bring him mortar; another lays a stone in the building, and a fourth pulls it down. How should the towers of Gods Jerusalem come to any perfection, when the spiritual bvilders are divided in their hands, and tongues? What happy success would crown the building of the Temple, were all the workmen Vnius labii of one lip. Gen. 11.1. God hath distinguished the members of the same body into several functions. Yet as Theodorete well observes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orat 6. de providen. Every part keeps nature's operation peculiar to itself, but the profit is extended in common for the good of the whole body. It should be for the good and perfection of Christ's body, the Church, not the division of his Coat: that diversity of gifts hath made these spiritual Stars like their pattern, not all alike in their quantity, nor in their quality. Eightly, the Celestial Stars, Ratio 8. though they be great in themselves, yet they appear small and little unto others. The greatness of honour in these spiritual Stars of Christians should be so termed, that others may judge them little in appearance in their own eyes by the practice of humility. Paul was no sooner made a Star of the primest magnitude, not inferior to the chiefest of the Apostles, but he appears in his own eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 3.8. ● Cor. 12.11. Less than the least of all Saints. Non est magnum esse humilem in abjectione saith Bernard; Bernard. the Low dejected estates of some men constrains them to put on a forced humility. Magna prorsus & rara Virtus humilitas honorata. This is the rarest virtue, when honour and humility are concentred in one breast. This will be our chiefest ornament, when the honour and dignity of our calling is graced with this attendant of humility. The dignity of the person may quickly mingle the eagle's Feathers of mounting pride amongst his choicest graces. This Moth will soon breed in the finest cloth of the best wits. When Paul is lifted up to the third Heavens, there is some danger of being carried beyond himself, unless Stimulus in Carne a good in the flesh drive him back. Master Fox was much delighted in that seeming paradox, Mr. Fox's paradox. that his graces did him most hurt, and his sins most good. The sight of his black feet was a means to keep down the spreading of his white plumes, whereas the continual thought of his graces might have blowed up his heart with windy pride above the pight of other men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. as Chrysostome well observes. The subtle Serpent knows how to cast his poison upon our best actions; to make good Hezekiah swell with ostentation of his treasures. This poison is that which distempers the eye of our judgement and makes us account that pride in some, which we would esteem ornaments of grace in our own hearts; the eye infected with a false colour will soon misjudge all things like herself. A proud eye will acknowledge no man humble. Humility (B) would be the best glue to join the hearts of Ministers in the nearest union of concord and affection. When Epiphanius and Chrysostome yield too much unto a self opinion, they may soon fall into sharp contentions. Let Epiphanius never come into his own Country, and let not Chrysostome die a Bishop, were the breathe of a secret pride. The Devil hath wrought mischief in the Church by nothing more than by sowing the tares of dissenting pride amongst the Clergy. Parker. Some have observed that no less than fourscore and eight kinds of heresies arose in the Church in the first 400. years after Christ; they all sprung from an ambitious desire after the chair of honour, and the authors self-pleasing pride in the conceits of their own brains. Psal. 25.9. The Psalmist tells us; the humble are those whom GOD will teach his ways. We know the descending into the lowest pits, and deepest wells, is the ready way to see those Stars at noonday, which others above us cannot behold; when we keep in the low vault of humility, we may discover those Stars of divine truths which others higher than ourselves above us cannot so well discern when their eyes are swelled with pride. It is no small honour that you are Stars in the right hand of Christ, but remember the greater you are in dignity, others should behold you like the Stars, the lesser in appearance, by the practice of humility. Applicatio ad populum. We have hitherto looked upon ourselves in this Starry glass: I must in the next place desire to fasten the people's eyes upon these Stars by some application unto them. Applic. Are the ministers of the Gospel as Stars in the right hand of Christ? then (B) what joyful praise should fill the hearts and mouths of that people, whose eyes are blessed with the light of these Stars? when the morning light appears, it tears off that mourning garment of sorrow which the Sable night had cast upon the body of the Earth. The time was, when the darkest night might have showed you some similitude but no equality unto that dismal spiritual darkness which tyrannised over our whole Nation. Alas what joy could the Egyptians have in their pleasant Land? what comfort could Pharaoh take on his stately throne when palpable darkness clouded their faces? But since the Stars of CHRIST sent from Heaven, which at the first found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Chrysostome speaks, a Land full of the works of hellish darkness, by the preaching of the Gospel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they have turned it into a lightsome Heaven. How can their hearts be void of joy which were once dark, and are now light? How should their mouths be void of the sweetest tunes of praise and thanksgiving, which were once closed up with the silence of ignorance, but are now opened with the beams of saving knowledge? Hier●nym. ●. Vigil. Hierome tells Vigilantius, that the Christians in his time were wont to light up Candles at the reading of the Gospel, ad ad laetitiae signum demonstrandum, to hang forth a sign of their joy. We little consider the darkness of our forefather's in that night of former ignorance, if we cannot rejoice when the Stars of Christ cast upon us the rays of his glorious Gospel. It was the conceit of Aristotle, that if the Angels should cease moving those Celestial Orbs, men on Earth could not be able to move a hand or foot. How could we move the least finger with any joy, should the Angels of the Churches cease their spiritual motions whereby they convey that light of comfort to dispel the darkness of our greatest sorrows? Chrysostome in one of his Epistles reports of the Taurocilicians, Chrysost. in Ep●st. that they came about him in his banishment with weeping eyes, and said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It had been better, that the Sun should have withdrawn her beams, then that the mouth of Chrysostome should have been stopped with silence: better it were (B) that the Sun of all the earthly joys should dissolve into nothing then that the light of these spiritual Stars should be withdrawn from you. Micah thought there was cause enough to grieve, when his God, and his Priest were departed from him. judges 18.24. Judges 18 24. Ye have taken away my gods, and the priest and ye are gone away, and what have I more? What is this that ye say unto me, what aileth thee? We need not ask a people, what aileth them, we need not demand a cause of their bitter lamentation, when God shall departed from them, by taking away those heavenly Stars which were wont to shine upon them with the splendour of saving truth. What have they more to comfort them in the midst of such sorrows? The light of the Stars which in the night's darkness are our best comforts, will quickly vanish at the arising Sun. In the night of this present world, your chief happiness flows from the Stars in Christ's Hand; When indeed the Sun of Righteousness shall appear in the morning of the Resurrection, there will be no more need of these lesser lights. * Num. 27.21. Ephod. 1. Sam. 30. When once ye arrive at Canaan the clearer glass of a more divine light the Deity, better than the Priests Urim shall represent things to the view in bigger letters; but whilst ye travail through the Wilderness of this world, your eyes should be continually fixed on the Law of God in the mouth of his Ministers, these pillars of fire to guide you in your rightest way. Those which labour amongst you in word, and doctrine, account them worthy of double honour, is the Apostles precept. Honour & subsidium is Hieromes interpretation. The honour of your hearts & the help of your maintenance is the reward due unto the labours of these Stars. When we look upon the manners of our days, they give us cause to complain with Nazianzen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Minister is now is now become a bare empty title, Orat. 1. as if there were no honour due unto his function. The greatest sort love indeed that language of that Grecians in Homer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To reverence the Priest, Iliad. 5: in tuit. and receive his gifts. Their fair presents, and large gifts may procure them some respect, whereas otherwise Reverence should be no companion to their persons. Bede informs us, that the time was when the rarity of preaching had taught our forefathers such an esteem of God's Ministers, that when the Bishop of the Province did at any time send one of his Presbyters, or Ministers amongst them, they flocked about him with greatest joy, Et ut Deum venerabantur, and worshipped him as a god sent from Heaven. Were the Sunshine of the Gospel a little with holden from you, ye would soon learn a higher account of the Ministers: which like the light of the Sun, the more common, the less esteemed. And with the honour of your hearts you must adjoin also the help of your Purses for the maintenance of these Stars. It was the conceit of the ancient Naturalists, that the celestial Stars are fed with exhalations arising from the Earth as a supply of Oil unto those heavenly Lamps, which shine for the good of this inferior world. Sure we are, these spiritual Stars must be nourished with a supply of your maintenance, for whose eternal well-fares they spend their best strength. If we sow unto you our spiritual light, is it any great thing, if we reap your temporals? The blind Egyptians were so devoute as not to suffer the bitter famine to compel their Priests to sell their Land. 1 Cor. 9.11. And shall such pinching famine fall upon the Ministers of the Gospel in some places, that they must be compelled to sel● not their Lands, (of that they have none▪) But their books, and study-furniture to buy them food? When the devotions of men in the days of Constantine had enriched the Church with large endowments, there was a voice heard from Heaven (if we may believe Nauclerus) Hodiè Venenum infusum in Ecclesiam, This day is poison dropped into the Church. I am sure a fare worse poison is spread in the hearts of many, they can turn the Church's patrimony left by their Father's devotion, into a monopoly of their own possessions. Our age is full of such Dionysius' which are willing to rob the Church of her golden Coat, lest it should make her proud: they think a woollen garment will keep her warm enough and make her humble. God's Ministers are fallen under the power of such cruel taskemasters, that the tale of brick is expected without diminution, and little or no Straw is left to work with. The woeful experience of many families hath made it a true observation, that the Eagle seldom or never steals a piece of flesh from God's Altar, but she carries a coal along with it, which sets her nest on fire, howsoever the glorious Sunshine of their instant prosperity, may make some ready to think that in earnest which Dionysius in Lactantius speaks in jest unto his companions. Videtisne quàm prospera sacrilegis navigatio ab ipsis diis immortalib. tribuatur? You see how the Gods bless sacrilegious persons with the pleasant wind of a prosperous navigation. The sweetness of the Glebe distempers their palates that they cannot judge of the bitterness of the sin. Their present felicity makes them think sacrilege, a blessing and not a curse. Yet sure we are, Heaven and Earth shall sooner pass away then the least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God's Word shall fail. It is a snare to the man that devoureth Holy things. Prov. 20.25. Pro. 20.25 How many souls will cry out for vengeance against them, when (as God tells those extortioners, jeremy 2.38.) in their skirts, in their broad wings and golden lace, is found the blood of poor innocents'. Gen. 9.4. Levit. 17.12.13, 14. The old Law thought it not fit that God's people should eat the blood of any beast. Surely the Gospel will never judge it lawful, that Christians should feed, and themselves with the blood of souls. Therefore (B) it will be your best wisdom to walk worthy of the light of these Stars whilst ye do enjoy them, Esay. 22.1. lest God in his just displeasure should remove them out of our golden Candlestick. We see, that the Stars above keep no one continual place in our Hemisphere; the evening shows them in the West, and the morning finds them in the East. These spiritual Stars are in the right hand of Christ, the hand fittest for motion. He may quickly send them to enlighten those Eastern parts, which were once light, shining with a glorious light, when we ourselves sat in darkness ●nd in the shadow of death: Esa. 22.1. our valley of vision may be soon covered with the darkness of our former ignorance if we begin to contemn the Starre● whence our light proceeds. All your happiness comes by the light of the Gospel, therefore you may well bestow the honour and the maintenance upon these Stars in the Right hand of Christ. And now if the time would give leave, I should crave your attentions unto the Orb where these Stars are situate Dextrâ Christi, that there you might behold their honour and their safety. The right hand is the place of chiefest honour, and of greatest strength to defend our friends. It is no small honour to these spiritual Stars, that they are with Bathsheba placed at the right hand of Solomon. 1 Kings 2.19. And they shall ever find sufficient strength in this hand to defend, and protect them safe from the close-contrived projects of their wisest enemies. But I must not be unmindful of the other occasions; therefore, let us desire of God, a blessing upon the word heard, that after our days in the Kingdom of grace, we may be placed, as Happy Stars on the right hand of Christ in glory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. FINIS.