fishermans Fishers of Men. A SERMON PREACHED AT MERCER'S Chapel on Mid-Lent Sunday the 26. of March 1609. By JOHN RAWLINSON Doctor of Divinity. Bernard. ad Henricum Senonensem Archiepiscop. Ep. 42. Non vos ergo foelicem, quia praeestis: sed si non prodestis, infoelicem putate. LONDON, Printed by Arnold Hatfield for Edward Blount and William Barret. 1609. TO THE NOBLE AND Right virtuous Knight, Sir JOHN EGERTON, increase of true honour in this life, and fruition of true glory in the life to come. WORTHY SIR; I Must acknowledge myself to have long run upon the score; so long, till Vsura superat sorten; the interest of your love exceeds the principal of my abilities: all which (if they be aught) you may therefore challenge as due debt, and arrest them to be continually at your service. Yet rather than I will show myself a right bankrupt, most unkind to him that hath best deserved, and play off so kind a Creditor with Non sum soluendo; I will grow to a fair and honest composition, and pay you (as I may) though it be but Vnciatim. O that I could truly say with that servant in the (a) Mat. 18 26. Gospel! Sir, have patience with me, and I will pay you all. But (b) Bernar. exonerando me magis onero; The more I labour to requite, the more I oblige myself. For what do I now but Versuram solvere, borrow both of your patience, and protection to clear the debt of your former favours? Very likely that while I thus launch forth into the deep, and cast my net upon the face of the waters, it will far with me as with other fishermen, who among many fish meet with some Carp and if (by chance) they alight upon a sturdy jack, there is great tug betwixt them, whether they shall catch the Jack, or the Jack them. But in this case I am of Seneca's resolution; (d) Senec. epist. 59 Cupio, si fieri potest, proitijs auribus quid sentiam, dicere; sin minus, dicam & iratis. And yet I hope without breach of charity too. (e) Gloss. interlin. Charitas ad saluandum violenta est. What allowance soever it shall find abroad, it humbly craves your favourable acceptance at home: yea, it also presumes, that because it is your infant (for, but for you, it had never seen light) it shall also be heir of your favour; Nato filio nata portio. And that because (f) Marsil. Ficin. in epist. Mercurius ante omnes stellas Phoebo semper est domesticus; Yourself, who are learned Suprasortem supravulgarem, will gladly patronize the dignity of Divines, which is the main matter of this Sermon; A matter (if any other) very material & necessary for these days, because as a spice of all other diseases attends upon the ague; and, Ad ignorationem elenchi reduci possunt omnes paralogismi: So the contempt and slender regard of God's Ministers is the matter and mother of all other enormities, which so plentifully reign in this irregular age of ours. Whatsoever it is else, it is the Votoria tabula of my love consecrated to the Temple of your Honour, which shall daily be frequented with my prayers unto God; That as you, and your honourable good Lady are here Gemini in terra caro una; so hereafter ye may be for ever Gemini in coelo, sydus unum: And that both the hopeful and hoped fruits of both your bodies may be as truly heirs of both your virtues, as yourself are of the manifold graces and blessings of your most honoured and honourworthy Father, whose unworthy, but most observant servant I am, and heartily joy to be. And, as Coelum quietem suam sortitur in motu; So in continuance of these my humble and hearty prayers unto God for you, and yours, I shall ever rest Your most devoted debtor, john Rawlinson. A SERMON PREACHED at Mercer's Chapel on Mid-Lent Sunday the 26. of March. 1609. MATTH. Chap. 4. vers. 19 Fellow me, and I will make you Fishers of men. Having elsewhere commenced the handling of this Scripture, which may fitly be called Piscatorum Scriptura: The fisherman's Scripture, and therefore (I trust) not impertinent to this time, which may as fitly be termed Piscatorum messis, The fisherman's harvest; I will now (by God's assistance, and your Christian patience) proceed to the unfolding of the remainder. The words may be quartered into four parts: 1 The calling of Peter and Andrew (the 2 first Apostles) to the office of Apostleship: Follow. 2 The Caller, Christ himself: Me. 3 The Called, Peter and Andrew: You. 4 The Function or Office whereunto they are called: Fishers of men. 1 The Calling was twofold; external, and Internal. For to little purpose had been Exterior Oratio, The outward sound & ministry of Christ his voice, had it not been accompanied with Interior Operatio, The inward work and efficacy of his grace. 2 In the Caller are 2. things: The one is Affectus, his gracious and loving affection, calling them before they dr amt of his call. The other is Effectus, his powerful and effectual working in them, in that he comes unto them with a Fieri faciam: How unapt & unable soever ye may deem yourselves, yet follow me, and it shall be your making. 3 In the parties called I observe 3. things. 1 Their Number: They were Two. 2 Their Consanguinity: They were Brethren. 3 Their Condition or Quality: They were poor, ignoble, and ignorant fishermen. And upon these three I spent my former discourse. 4 Now four and lastly, In the Office whereunto they are called, there are other three considerable points: 1 Their Dignity. 2 Their Diligence. 3 Their Discretion. Dignity without Diligence, were but heartsease and idleness. Diligence without Dignity, were but drudgery and baseness. Both without Discretion, were but simplicity and weakness. But a full sweet harmony of all three makes them apt and able to fulfil their ministry. All three insinuated in this one Metaphor, Piscatores hominum, Fishers of men. First of the Metaphor; and then to the Matter. Our Saviour in this so familiar and domestical a Metaphor descendeth to the vulgar & ordinary phrase of speech, Quo factum posterius prioris retinet nomen; Whereby the name of a thing formerly done is transferred to an after-businesse: as, when a man hath been at his book, if afterwards he betake himself to some other work, we are wont by way of Metaphor to bid him, Lege et hunc librum; Read me also this book. And we read of King David, a Psal. 78.71 Psal. 78. that he was called from feeding of sheep, to be a shepherd of men. And here we see Peter and Andrew called from catching of fish, to be fishers of men. Observe, and ye shall find, that it is the usual practice of our Saviour to speak of spiritual things as if they were corporal, ad excellentiam divinarum rerum per corporalia homines attollat (saith b Hil. l. 6. de Trivit. S. Hilary) that so he may raise our groveling and earth-creeping affections to an higher level, and wean them from corporal and temporal things to the consideration of things spiritual. No sooner had the woman of Samaria given him his Q. by talking with him of material water, c Io. 4.10. Io. 4. but he presently takes occasion to tell her of his word, that it is the strongest Aqua vitae, able to revive a soul dead in sin. And d Io. 6.27. Io. 6. when the Capernaits follow him for loaves and fishes, he wills them, not to labour for the meat that perisheth, but for the meat that endureth to everlasting life. Consonant hereunto is that ancient custom (which albeit this refined age of ours have branded with a note of Superstition, yet hath nothing (for aught I know) but laudable antiquity to discommend it) when a light is set before us in the dark, as it were with a Sursum corda, to erect the hearts and minds of such as are present, with, God send us the light in heaven. And surely, if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which may be known of God the Creator, doth shine in these his inferior creatures: and if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things which may beseen, do lead & hand us on to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible things of God, e Ro. 1.19. & 20. Ro. 1. No question but this rearing and mounting of our thoughts from earth to heaven, is a thing not lawful only, but withal so expedient, that neglect it we cannot, but we must be injurious to God, his creatures, and ourselves. God himself is dishonoured, if his creatures be neglected; his creatures are neglected, if we receive no instruction from them: And what instruction can we receive from them, if we only plod and poor upon this great book of nature, and never translate it into the book of grace? Therefore doth our Saviour in this place teach us to alienate our thoughts from earth to heaven, from things temporal to things spiritual, by converting the pains and studies of these silly fishermen from the catching of fish, to the catching of men. They must still fish, but it must be Quid pro quo; One for another: Men for Fish. Not changing their person, but their office: not their industry, but their profession: not their appellation, but only their vocation: I will make you fishers of men. Not a Metaphor throughout the whole volume of God's book, that more willingly dilates and spreads itself into an allegory. 1 For first, Piscatores, Apostoli: The Apostles and their Successors the faithful Ministers of Christ, are called Fishers, in reference to the spiritual fish, which they catch: in Greek f Erasm. in Matth. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the sea of this world wherein they fish: or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of catching, because they labour to catch men, and with the draw-net of God's word to draw them g Ro. 10.17 by the ears, A saeculo, from the sea of this world, u Ad saecula saeculorum, to the shore of a better life, even the land of the living, that (as h Chrysost. Hom. 7. oper. imperf. S. Chrysostome speaks, hom. 7. oper. imperf.) being thither translated, there they may live as members incorporate into the body of Christ: & that they may be i Bern. Ser. 1. in die S. Andr. Digni qui in mensâ Dominicâ ponantur: (saith S. Bernard) fit to be served in at the Lords Table. These be the fishers mentioned k jer. 16.16 jer. 16. Mittam piscatores multos, & piscabuntur eos, saith God by his Prophet; I will send among them many fishers, and they shall fish them. And these the fishers spoken of l Ezech. 47.10. Ezech. 47. where the Prophet saw in a vision their nets stretched out from Engaddi to Engallim, from the one end of the Mare mortuum of this world, to the other end of the same. 2 Pisces, homines. The fishes are here specified to be men; Land-fish, not Sea-fish. It is fabled by m ovid. Metam. l. 3. f. 8. the Poet, that Bacchus began his Empire with the transmutation of mariners into fishes: So doth Christ the true Bacchus, Bis genitus (God of the substance of his father begotten before the world, and man of the substance of his mother borne in the world) begin his kingdom, even the kingdom of his Gospel, with the metamorphising of men into fishes, yet doth he not either transubstantiate them into fishes, like those mariners: or, engulf them into the belly of a fish, like jonas: or, make them fish the one half, flesh the other, like Myrmaides; n Horat. Art. poet. turpiter atrum Desinat in piscem Mulier formosa supernè But herein will he have them to symbolise with fishes, that as fishes are caught lineis textis, with a net of twisted lines: so must they be caught lineis ex Scripturâ contextis, with the net of God's word made of lines taken out of the text of Scripture. True is that of these spiritual fishes, which Philoxenus in o Plutarch. de and. poet. Plutarch (Epicure as he was!) spoke in a sensual sense; Ex piscibus qui non sunt pisces, suavissimi: These which indeed are no fish, but men, are the best, the sweetest, the most precious kind of fish. The semblances wherein men accord with fish are diverse. I will name but some few of many. 1 Our Saviour p Luc. 9.16. Luc. 9 so miraculously blessed the two fishes wherewith he fed the many, that by virtue of that blessing they were exceedingly multiplied. So did God at the beginning in that miracle of miracles (the creation of the world) so bless Adam & Eve (the 2. first fishes (with a Crescite & multiplicamini, increase and multiply q Gen. 1.28 Gen. 1. that ere long the blessing of jacob fell upon them r Gen. 48.16. Gen. 48. they grew as fish into a multitude, even into a world of men and women. 2 Again: As fish must: swim thrice; namely, in water, in vinegar, and in wine: So must every Christian man: First, in the water of Baptism, whereby we are Nati & Initiati, born & initiated into the Church of Christ, as we are taught by s Tertull. l. de Baptism. Tertullian lib. de Baptism. Then in the Vinegar of sharp persecution, whereof our Saviour drank deep at his passion, t Matt. 27.48. Matt. 27. And lastly, in the wine of the Eucharist, which is u Zach. 9 vlt. Vinum germinans virgins, the wine of virginity, Zach. 9 3 As fishes taken out of their element, by and by die: so * Chrysost. hom. 1. ad pop. Antioch Tertull. l. de Baptism. without the pure element of God word, (the water of life) to refrigerate and cool the languishing soul, we die, and are extinct, and give up the (holy) Ghost. 4 As brine keeps fish from putrefaction: so the brackish, and brinish waters of repentance, (our penitent tears) are Animae pro sale, to the soul in stead of salt, to keep it from the corruption and tainture of sin. 5 As those fishes only were reputed clean, Qui pinnulas & squamas habent, which have fins & scales, x Deut. 14. Deut. 14. So are those men only clean in the sight of God, Qui squamas & loricam habent patientiae, & pinnulas hilaritatis (saith y Bernard. Serm. 1. in die S. Andr. S. Bernard) who have the scales and coat-armour of patience, and the fins of joy and cheerfulness to spring up to Godward. 6 As there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fishes that eat up fishes; the greater the less, * Oppian. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So there are also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Men that eat up men: an unchristian kind of Cannibals, eating up God's people as a man would eat bread, as it is a Psal. 14.8. Psal. 14. And it is the complaint of the Prophet b Abac. 1.14. Abacuc, c. 1. Facis homines quasipisces maris: Thou (O God) makest men as the fishes of the sea, feeding and praying one upon another. 7 As fishes Tunduntur fluctibus, & non deficiunt (saith c Haymo. Haymo) are soused with the salt and bitter waves, and yet sink not: so are thegodly billow-beaten with persecutions, and yet faint not. For this (saith d Hilar. l. 7. de Trinit. S. Hilary l. 7. de Trinit.), is the prerogative of God's Church: While it is persecuted, it flourisheth: while oppressed, it increaseth: while contemned, it prospereth: while assaulted, it vanquisheth: while tried, it understandeth: nay, though almost conquered, still it withstandeth. 8, And lastly, as fishes when they are wounded, have recourse to the Tench, the Physician of fishes, whom if they do but touch, they are healed: So must we when we are wounded with sin, repair to our Saviour Christ the true tench, the Physician of Kings, and King of Physicians, whom if we do but touch Tactu fidei, with the touch of true faith, we shall be whole: as the woman with the bloody issue, e Luc. 8.44 Luc. 8. touched but the hem of his garment only, and she was presently whole as a fish. It is therefore well and wittily observed by the ancient (as is noted by f August. De civit. l. 18. c. 23. S. Austin, de Civit. l. 18. c. 23. and by g Tertull. li. de Baptism. Tertullian lib. de Baptism.) that the initial letters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: (jesus Christ the Son of God our Saviour) make up the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth a fish. And ye shall find, h john 19.34. john 19 that at his passion he was opened in the side, like a fish. And the Author of the Sermons de Sanctis, under S. Augustine's name, compares him to Tobits fish, Cuius iecore per passionem assato fugatus est Diabolus: Whose liver being broiled at his passion upon the fiery coals of his love, did scare and drive away the unclean spirit. In these, and the like respects, are men very semblable unto fishes. And yet, this difference I find between them, that whereas when fishes, are taken, its death to them; when men are taken, its life to them. For fishes are taken that they may be devoured by the jaws of men; but men are taken that they may be delivered from the jaws of hell. 3 Mare, saeculum. The Sea, wherein they fish, is the world: Mare magnum & spaciosum, a wide and wild Sea, as David calls it i Psal. 104.25. Psal. 104. Or (as k Apoc. 4.6. S. john terms it, Apoc. 4. Mare vitreum: A Sea of glass; a Sea, for tempestuousness; and a Sea of glass, for brittleness. In the time of Noah, that preacher of righteousness, than was it true without a metaphor, that all the World was nothing else but a Sea, or deluge, when the waters had overspread the whole surface of the earth: l Gen. 7.18. Gen. 7. m ovid. Met. l. 1. f. 7. Omnia Pontus erant, deerant quoque litora Ponto. It was then a material, now a mystical sea, wherein are many conflicts of crosse-windes, and waters; tide against wind, and wind against tide, and both against fishers, the Preachers of righteousness. A Sea, wherein the Devil, that huge Leviathan, of whom it is said n job 41.7. job 41. that Squama squamae coniungitur, & spiraculum non est in eyes; His scales are so close compacted together, that no wind can come between them, not only plays and takes his pastime, ( o Psal. 104.26. Psal. 104.) but his pastime is, to spoil the river, and to suck up jordan into his mouth, p job 40.18 job 40. And a Sea, wherein (as q Chrysost. Hom. 7. operimperf. S. Chrysostome notes) Homines non ambulant, sed feruntur, quia Diabolus cum delectatione compellit eos in mala: Men walk not, but are carried with the stream, while the Devil carries them headlong into sin: whence it is, that many make shipwreck of faith and a good conscience: r 1. Tim. 1.19. 1. Tim. 1. and then what marvel if they be drowned in perdition and destruction? s 1. Tim. 6.9 1. Tim. 6. But most of us (beat the waves never so little) Lord! how soon are we seasick? Scarce able with the Disciples, t Matt. 8.25. Matth. 8. when their ship was endangered, to sob out so much as a short disjointed ejaculation; Lord, save us, we perish. 4 Cymba, vocatio. The fisher-boat is the profession or calling of the Minister, which howsoever here in this world it be like the ship Argos; Militans inter fluctus, daily and hourly exposed to the sore and bitter tempests of persecution, hatred, exile, death itself: yet hereafter it shall be like the same ship, Inter sydera triumphans, as the stars in the firmament, shining for ever and ever. u Dan. 12.3 Dan. 12. 5 Rete, verbum. The Net is not any material Net, like that in * Suidas, Suidas, which one cast over another while they were in single combat together, & when he had ensnared him in his net, slew him. Nor such a fantastical, imaginary Net, as is Purgatory; which x Szeg. spec. Pont. Rom. Szegedin calls Amplissimum rete ad capiendas animas; A most spacious Net to entangle souls: Nor such a bloody spiritual Net, as y Mich. 7.2. the Prophet Micah speaks of c. 7. All lie in wait for blood: every man hunteth his brother with a net. But it is Sagena, that sweepe-net, which our Saviour brought down from heaven, even the glorious Gospel of jesus Christ, catching whole nations at a draft: that Net, wherein men, who are plunged in the darksome holes of ignorance, & muddy cares of this world, are dragged and drawn out to the light of truth, and love of supernal things. Or (as z Ber. Ser. 1. in die S. Andr. S. Bernard hath it) Nassa ecclesia est: The we'll is the Church of God: Quae licèt homines certis legibus & ceremonijs retineat; which though it keep men under certain laws and ceremonies, yet it so keeps them under, that it also secures them from being swallowed up of other mighty sea-monsters, such as are heretics and schismatics. 6 Nauclerus, Clerus. The guide or Pilot of this fish-boate is the Clergy, or rather Christ himself, the high-Priest of our high-calling, who sits at the stern, and guides both the boat and boat-men. He is the head-fisher, we but under-fishers. All our sufficiency is of him, a 2. Cor. 2.6 2. Cor. 2. And without him we may labour all night, and yet catch not so much as an eye of fish, b Luc. 5.5. Luc. 5. We must not then sacrifice to our own net, or burn incense to our own yarn, as they did c Abac. 1.16 Abac. 1. as if we could have any great catch of ourselves, but we must say with Peter, d Luc. 5.5. Luc. 5. In verbo tuo laxabo rete: At thy word (o Christ) I will let down the net, and then shall we catch fish more than our net can hold. 7 Lastly, Collectores, Angeli. The net receives fish of both sorts, bad aswell as good, e Matth. 13.47. Matth. 13. All is fish that comes to net: but yet more comes to the net, than goes to the market. For the Angels at the consummation and end of the World shall gather the good In vasa coelestium mansionum, into the vessels of heavenly mansions: Malos autem torrendos & exiccandos gehennae flamma suscipiet: But the bad (saith f Raban. in Matth. 13. Rabanus) shall for ever be fried and dried in that never-ending flame of hell fire. And so I come from the Metaphor, to the Matter itself, including (as I told you) three remarkable points: 1 The first, is the height and dignity of the Apostles calling. They are fishers, and that of men, the noblest kind of fish. 2 Their pains and diligence. They are fishers, and that of men, the wildest kind of fish. 3 Their wisdom and discretion. They are fishers, and that of men, the wiliest kind of fish, too-cunning to be caught, unless the bait be well tempered. I shall now speak only of the first, which is their Dignity. True it is, that (as g Bernard. S. Bernard notes) Nemo repentè fit summus: Its more than a step from the lowest to the highest. And Ascendendo, non volando, apprehenditur summitas scalae; It's climbing, not flying, that brings a man to the top of the ladder. And yet behold here a strange and sudden alteration; ω stepped into the place of α; The last became first, and the lowest, highest. Base, beggarly, and despicable was their former trade of fishing: But here our Saviour comes, as h Luc. 14.10 Luc. 14. with Amice, ascend superiù: Friend, sit up higher; and now must they have worship in the presence of all that are with them. For high and honourable is the vocation whereunto they are now called. They are Piscatores hominum: Fishers of men. Which title here given them by our Saviour Christ, declares the manifold dignity of his Ministers: Quoad Authorem. In regard of the author; That their profession is not inventum humanum, an human invention; but Institutum divinum, a divine institution; here licensed under the broad seal of heaven, and authorized with a Fieri faciam: such ye shall be, because such I will make you to be. Needs must that be a thrice-noble office, which is ennobled by the three states-royal of heaven (the blessed Trinity) and enacted in that highest Court of Parliament. For the first Preacher that ever was, was God the Father, when he preached that sweet and comfortable Gospel in Paradise, Semen mulieris, The seed of the woman shall break the head of the Serpent, i Gen. 3.15 Gen. 3. And our Saviour Christ, did not only give to his Church some to be Apostle, some Prophets, some Evangelists, some Pastors and Doctors, k Eph. 4.11 Eph. 4. but was himself also anointed with the spirit of the Lord, and appointed to preach the Gospel to the poor, l Esa. 61.1. Esa. 61. And because as he sent his Apostles, so was himself also sent of the father, therefore doth he participate with his Apostles in name, and is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Apostle and high-Priest of our profession, m Heb. 3.1. Heb. 3. And n 2. Pet. 1. vlt. S. Peter tells us, ep. 2. c. 1. that the holy men of God spoke as they were moved by the holy Ghost. And not only so, but that they also derived their authority from the same spirit. Look well to the flock, whereof the holy Ghost hath made you overseers, p Act. 20.28. Act. 20. 2 Quoad Authoritatem. In regard of their authority, which is not Imperium in belluas, but in homines, the rule and guidance not of beasts, but men. For therefore are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, called of God, that they may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, comforters of men: being Alae columbae deargentatae, as the Prophet David calls them, p Psal. 67.14. Psal. 67. the silver wings of that innocent Dove the holy Ghost, the true Comforter. And they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apostles (by interpretation) men sent from God, that men may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their Epistles, or letters of commendation sent back again to God: q 2. Cor. 3.2 2. Cor. 3. None might come to Penelope, but by her maids: none to Pharaoh, but by joseph: No more can any come to God, but by his Ministers. For salvation comes by faith: faith by hearing: hearing by the word of God: & hear the word we cannot without a Preacher: r Rom. 10.14. Rom. 10. No title of sovereignty that the earth affords, but the Scripture affords it them. For whereas the name of men is alike communicated unto all, even unto the wicked aswell as the godly; (Cavete ab hominibus, Beware of men, saith our Saviour, s Matt. 10.17. Matth. 10. that is, of cruel and wicked men) the Ministers of Christ are by special prerogative called, Homines Dei: The men of God: t 1. Tim. 6.11. 1. Tim. 6. In the watchtower of God's Church, they are not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seers, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, overseers, u Act. 20.28. Acts 20. In the family of God's Church, they are not only Patres, Fathers, * 1. Pet. 1.23. begetting us with the immortal seed of the word, but they are also Nutritij, nursing fathers, x 1. Pet. 2.2. feeding us with the sincere milk of the word: 1. Pet. 2. In the kingdom of God's Church, they are not only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sirs, or Lords: y Act. 16.30. Act. 16. but they are also Principes, God's Vicars, or Viceroys, here on earth. For of them doth S. Austin expound those words, z Psal. 44.18. Psal. 44. Constitues eos Principes super omnem terram: Thou shalt set them as Princes in all lands. Princes, for their nobility, because they are begotten and born of God. Princes, for their riches, because they are enriched with all spiritual graces: and Princes, for their power, because they have the power of the keys of the kingdom of heaven. Nay, as if the earth had not titles high enough, the Scripture goeth as high as heaven for titles for them. For they are Coeli, those heavens that declare the glory of God a Psal. 19.1. Psal. 19 God dwelleth in them, speaketh in them, shineth in them, as in the heavens. They are Angeli Domini exercituum, Angels of the Lord of Hosts, b Malach. 2.7. Malach. 2. So called (saith c Greg. in Matth. S. Gregory) dignitatem seruent in nomine, quam explent in operatione: that they might retain that dignity in name, whereunto by office they are entitled. Lastly, They are Dij terrae, those Gods of the earth (as d Ferus in fest. S. Bartholom. Ferus expounds the place) spoken of e Psal. 46. vlt. Psal. 46. Dij terrae vehementèr elevati sunt: The Gods of the Earth (to wit, the Apostles) are highly exalted by their miracles, but above all, by that greatest miracle, the conversion of the world. Quoad Materiam. In regard of the matter they entreat of; The oracles of God: the mysteries of faith: the glad tidings of salvation: The Gospel of the kingdom: The word of reconciliation: the word of grace: and (in a word) The word of God. This is that Magna charta, God's great charter, by which we hold our salvation: and again, Magna charta, a most sure card, to sail by, thorough the raging surges of this troublesome world. This that Faws mellis, that honeycomb, which when jonathan had tasted, his eyes were illightened, f 1. Sam. 14.27. 1. Sam. 14. This that Panis subcinericius ex hordeo, that barley loaf, g jud. 7.13. jud. 7. which in the time of Gedeon, went rolling about, & descended to the camps of the Midianites, & when it came to any Tabernacle of theirs, did strike it, and overturn it, and even it with the ground. This that Manna, that cibus bidui, that two days food, h Exod. 16.29. Exod. 16. feeding our souls both for this life, and that which is to come. And this that The saurus pretiosus, i 2 Cor. ●7 2. Cor. 4. though brought unto us in earthen vessels, yet a treasure, yea and that a most precious reassure. 4 Quoad depositum. In regard of the charge wherewith they are entrusted: That charge, the Church of Christ: the flock of Christ: the body of Christ: the spouse of Christ: the purchase, and price of the blood of Christ: the mother, brethren, and sisters of Christ: A chosen vine: an holy nation: a royal Priesthood. The city of God: the Fellow-Citizens with the Saints: the heirs of God, and fellow-heirs with Christ. 5 Quoad Finem. In regard of the fruit and end of their calling, which is Lucrum animarum, the converting and gaining of souls unto God, Quaestus multo uberrimus: the greatest game in the world. Piscantur, ut homines adipiscantur. Their fishing is, or aught to be, only for men. I say, the scope and end of their preaching must be, not Honorum Piscatura, a fishing for honour, which k Cicer. in Academ. vid. Muret. var lect. l. 4. c. 13. Tully in his Academics calls, Honours adhamare, hooking for honours: Nor Captura pecuniarum, the taking or money (which indeed is the Man that most men fish for) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Money, money is the man, saith l Pindar. Pindarus: and most men come with their pursenets to fish for this man: But their end must be only Captura hominum, the taking of men; and their sincerity such as S. Paul's, m 2. Cor. 12 14. 2. Cor. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: I seek not yours, but you. If then Divinity have so noble an end, as is the saving of man the noblest creature, well may it be called Nobilissima scientiarum, the noblest science, and as well doth it deserve to be Scientia nobilissimorum, the science of the noblest. Compare it with other sciences, and they are to it but as the rods of the Magicians to the rod of Aaron; The rod of Aaron devours them all: n Exod. 7. 1●. Exod. 7. The most they can do, is but only with Moses to bring the Israelites out of the darksome Egypt of ignorance. None but this our josuah, our saving knowledge of Divinity, can bring them into the land of promise. Strange is the riddle, wherewith the fishermen in o Herodot. in vit. Homer. Herodotus posed Homer; Quae cepimus, reliquimus: quae non cepimus, nobiscum portamus: That which we took, we left behind us: that which we took not, we carry with us. More strange, and yet quite contrary, is the riddle of our salvation, propounded unto us by S. Paul, a spiritual fisherman, p 1. Cor. 1.21. 1. Cor. 1. Per stultitiam praedicationis salus credentium: The saving of believers by the foolishness of Preaching; Simo caperit, vitam (mirabile) liber adibis: Non captus, rigidae ius patiere necis. If thou be caught, thou livest: if lost, thou diest. But, that which yet more commends the fruit and end of their calling, is the Latitude and extent thereof. They are Piscatores hominum, Fishers, not of some, but indifferently of all men. For howsoever man's Law, be but Tela araneae, as the spider's web, wherein the lesser flies are caught, but the greater break thorough: yet God's Law is a Net, which catcheth all alike: even Rete Vulcanium, like Vulcan's iron net, binding Princes with chains, and Nobles with links of iron: q Psal. 149.8. Psal. 149. No distinction of sex; but male, aswell as female: nor of nation, but jew, aswell as Gentile: nor of degree, but Prince, aswell as people: nor of condition, but bond, aswell as free: nor of age, but old, aswell as young. All are fish for this this net, because all are men. What though they be but equivocal men? men in name only, not in nature? what though beasts in the shape of men, such as S. Paul fought with at Ephesus, r 1. Cor. 15.32. 1. Cor. 15. Nay, what though devils incarnate, in the likeness of men, such as were Peter that denied, and judas that betrayed his Master? These must also be fished for; that of equivocal men, of beasts, of Devils, they may become men. Every yesterdays Sophister can tell you, that A man is Animal rationale, mortale, bipes; A reasonable, a mortal, a twofooted creature. Yet some forget that they are Reasonable: Others that they are Mortal: Others, that they are twofooted. All these must be fished for, that they may become Men. They that forget themselves to be Reasonable, are voluptuous and carnal men, led only by the sensual part of the soul, which is common to us with beasts: not by reason, which doth distinguish us from beasts. These must be fished for, that their reason may be rectified. They that forget themselves to be mortal, are coutous men, who (if s Hieronym. S. Hieromes rule be true, that Facilè contemnit omnia, qui se semper cogitat moriturum: He will easily be brought to contemn all mortal things, who will but consider his own mortality) do hereby manifest unto the world, that they think not themselves mortal, because they will part with nothing; Nay, as if they were already immortal, they will not allow themselves meat for the maintenance of this mortal life. These must also be fished for, that their thoughts may be mortified. Lastly, they that forget themselves to be twofooted, are such as care neither for God, nor man. They have not one foot of their affection carrying them towards God, another towards their neighbour: but they are Quadrupedes, four-footed, as horse and mule: and Multipedes, many-footed, as flies and spiders; that is, as t Eccl. 9.3. the Son of Sirac terms the harlot, c. 9 Multivoli, of many wills and affections, yet never a good. These must also be fished for, that their affections may be qualified. These, & the like to these, are the fish that we must fish for: and how well we have fished for them, we must one day give an account. For at that great and general market-day of fowls (the day of judgement) then shall the Lord say to those that are preachers, as he said to those fishers, u joan. 21.22. Io. 21. Venite nunc, & prandete, Come, and dine. And when they shall answer, Wherewith Lord? Then shall he say unto them as unto those fishers; Afferte de piscibus, quos prendidistis: Bring hither of the fishes that ye have caught. O Lord! What shall then become of such a Preacher as shall be feign to say; Lord, I never fished for souls? My fishing hath been only for great place, for preferment, for money, for fame, for friendship, and the like: But as for men I neither caught, nor fished for any. 6, And lastly, Quoad Praemium. In regard of the remuneration or reward of their office. Which office, as in my text itself may seem to be a reward of a precedent work, because our Saviour promiseth, if they will follow him, of fishermen, to make them fishers of men, (and needs must that be a labour worth the labour, which is promised as a reward of labour) so to show, that they have more than their labour for their pains, the Scripture tells us, that they that convert many unto righteousness, Fulgebunt quasistellae, shall shine as the stars for ever and ever, * Dan. 12.3 Dan. 12. And the twelve Apostles shall sit upon the 12 thrones, and judge the 12 tribes of Israel, x Matth. 19.28. Matth. 19 Num sedebunt? What? shall they sit indeed (saith y Theophyl. ibid. Theophylact) No: but by their sitting is signified the excellency of their honour. Non enim creaturae est sedere, sed sanctae Trinitatis: creaturae autem tanquam ancillae est stare: For it is not for the creature to sit, but for the holy Trinity. As for the creature, it well beseemeth it to stand like a handmaid, saith the same z Theophyl. in Luc. 22.30. Theophylact in Luc. 22. And again, when it is said in the same place, that the Apostles shall eat, and drink with Christ in his kingdom; What? (saith he) shall they eat and drink with him indeed? No, this is but a metaphor borrowed from those that are wont to be graced and honoured by Princes. Nam qui cum regibus coenant, videntur primos honores sortiri: For, to be admitted to sup with a King, why it's the greatest honour that can be done a man. So that, this is it that Christ would signify, when he saith that his Apostles shall sit, and eat, and drink with him in his kingdom, that he values & prefers them before all the world beside. What then? Is this all the reward of God's Ministers? (though, if it were, they had cause enough whereof to rejoice) But have they only a plentiful reward in heaven, and is their reward none at all here on earth? What? Must they serve at the Altar, and yet not live by the Altar? Must they neither have Partem quotam, a tenth part, nor yet Aliquotam, any part at all of the increase of their flock? Such indeed (for the most part) is our nowadays religion. The maintenance of the Minister is held but a matter arbitrary, and the payment of tithes only a ceremony determined and ended together with the ceremonial Law of Moses. But the Law of Nature whereby they are due (witness the tithes that Abraham before the Law paid Melchisedech the Priest of the most high God, a Gen. 14.18. Goe 14.) though it ran along with the ceremonial Law of Moses, yet was it not determinable with that Law, no more than was the Decalogue. Yet a monster it is to see, how the sheep) shall I say, or goats?) rebel against their shepherd: as if he that feeds the flock were not worthy to be fed with the milk of the flock: and fleece he shall have none, but that proverbial wool, Lanam Caprinam, goat's wool: that is (by their good will) none at all. b Martial. l. 6. Et piscatorem piscis amare potes? It grieves the fish, that the fisherman (be he never so painful) should make a poor living by them. Doubtless, this was never God's mind. He would not that his Priests should want in the Law: much less in the Gospel. c Exod. 28. Exod. 28. The Priest's hand must be filled: He must not be in want; nor must the mouth of the ox, that treadeth out the corn be muzzled: d Deut. 25.4 Deut. 25. And perhaps it was not without mystery, that our Saviour Christ caused a fish to pay tribute for him, and Peter, e Matt. 17.27. 17. but that thereby he would teach Spiritual fish, to give tribute to whom tribute, honour to whom honour, tithe to whom tithe belongeth. Had not S. Paul peremptorily and flatly resolved, that the maintenance of God's Minister must not be a minced and curtal maintenance, but large and liberal, he would never have charged him with hospitality: f 1. Tim. 3.2. 1. Tim. 3. A duty which the people are as ready to exact, as S. Paul to enjoin: and yet they will not allow him wherewithal. Which how much better is it than Phataohs' tyranny, g Exod. 5.8 Exod. 5. who required of the Israelites their full tale of brick, and yet he would not allow them straw wherewith to make it? Thus as the ascent to salomon's throne was Per sex gradus, by six degrees or steps, h 1. Reg. 10.19. 1 Reg. 10. so by six degrees or steps (as ye have heard) doth the Minister rise to his throne of dignity. All which, as on the one side, they should rear and elevate the thoughts of the minister from the centre to the sphere, and remember him to walk worthy so worthy a calling; because (as i Hieronym. S. Hierome pithily speaks) Malus Sacerdos de Sacerdotiosuo crimen acquirit, non dignitatem: If the Minister be lewd, his ministry doth not grace, but blemish him. And as k Lucian in Piscator. Lucian notes of stage-players, that if they misact but a servant, or messenger only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: it is but a small slip; but if they act jupiter or Hercules unworthily, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: it is a foul and inexpiable fault: So if the Minister did misact but an earthly Prince only, his fault were more tolerable: but forasmuch as he represents the king of heaven and earth, it can be no less than damnable; So should they likewise on the other side, instruct the people, to have the Minister in singular reverence for his work sake; and if for none other cause, yet therefore to honour him because he is God's Ass; as the jews spread their garments in the way, content that the Ass should tread upon them because he carried Christ, l Matt. 21. Matt. 21. And though the Minister be unworthy so great an honour (for who is sufficient for these things, m 2. Cor. 2.16. 2. Cor. 2.) yet so to esteem of him, as of the Minister of Christ, and disposer of the secrets of God: n 2. Cor. 2.16. 1. Cor. 4. For why should piety deny that to God's Minister, which policy will afford a mortal Prince's officer, whom albeit his after-carriage may declare to be unworthy the honour whereunto his Liege hath advanced him, yet will the people say with him in o Tacitus. Tacitus; Tuorum consiliorum socium, tua officia in republicâ capessentem colebamus: Because he is thy counsellor, and thine officer (o King) we honour him. Howbeit such is the iniquity of these times, that as the shadow went backward ten degrees, in the Dial of Ahaz, p 2. Reg. 10 11. 2. Reg. 20. So ten degrees, and more do the shadows of Christ (the ministers of Christ) go backward in the account and estimate of the world, sooner than step forward; I say not six degrees, but one. For whereas none is thought too-good, to be a Prince's Ambassador; they think none too-bad to be the Ambassador of God the Prince of Princes. Were q Plutarch. in Cat. Maior. Cato Mayor now alive again, to see the halt, and the blind marked out to this best and greatest service, might he not worthily scoff at them, as sometimes he did at the Roman Ambassadors, one wounded in the head, and another in the foot? Mittit Populus Romanus legationem, quae nec caput, nec pedes habet: Gods Embassage is like a sick-man's dream, that hath neither head, nor foot. Heretofore Elder-brothers were Priests by birthright: but now the Priesthood is the birthright of younger brothers. Younger brothers are made Priests, and Priests made younger brothers. Heretofore Kings themselves disdained not to be Priests: and hereafter Kings and Priests must once again be atoned, r Apoc. 1.6. Apoc. 1. And yet now (forsooth) every petite Gentleman of the first head, thinks himself all-too-good for so mean an office. It's grace enough to the Ministry, if he but vouchsafe to turn one of: his servingmen out of his into God's service: out of his livery into a Church-living. These, & the like disgraces, did they but wound our own persons, we could the better swallow them: But Cùm per latera nostra petitur Ecclesia, impetitur Christus, when thorough our sides the Church of Christ, yea Christ himself is gored, then to be silent, it were Languor, non patientia; stupidity, rather than patience. Then high time (if yet time enough) to speak. Hear can I hardly contain myself, but that, like another Peter, I should draw the blade of God's word, and draw blood at Malchus his ear in the quarrel of my Lord and Master Christ. But the time hath already overmastered me; and should I draw, it would bid me sheathe up my sword again. Yet this I say (for a parting-blow) to the profane and Atheistical deriders, of these days, that take pleasure in belching out disgraces against the Minister, making him no better than the very paring, and filth, and purgament, and offscouring of all things; that s Philelf. ep. l. 16. In expuentis recidit barbam, quod in coelum expuitur: The disgrace rebounds back upon their own pates: they do but foam out their own shame: they bewray as much malice as little religion. For if, Fear the Lord, and honour his Priests must go together, as t Sirac. 7.31. Sirac 7. then it seems, that whoso honoureth not his Priests, feareth not the Lord. And if, Quench not the spirit; Despise not prophesy, must go hand in hand, as u Thess. 5.20. 1. Thess. 5. then the inference must be, that whoso despiseth prophesy, quencheth the spirit. And if (as our Saviour tells his Disciples, * Luc. 10.16. Luc. 10. He that heareth you, heareth me: and, He that despiseth you, despiseth me; then, as truly as God is a jealous God, x Exod. 20.5. Exod. 20. (as jealous of his own honour, as ever husband of his own wife) he will not leave the despites and indignities done to his Ministers unrevenged. And (for conclusion) I will add this corollary of comfort to my brethren fellow-fishermen, & fellow labourers in this holy & heavenly function; that as Aulico parum refert quomodo a caeteris aestimetur, dummodò principi se probet: Little cares the Courtier how others esteem of him, so that he approve himself to his Prince, who is able to exalt and bring him to honour: so they need not much respect how little men respect them (eclipsing, extenuating, maligning their calling) so that they approve themselves unto God, who both can, and will hereafter highly advance them. That bright, glorious, and capacious globe of the Sun, is (to see to) but Instar pilae pedalis, No bigger than a football: Yet is it no less than Luxmundi, The light of the world: So they, albeit in the eyes of men they are no better than a football, a very play-game fit to be kicked and spurned at; yet are they in God's eyes (who seethe not as man seethe) Luxmundi, r Matt. 5.14. Matth. 5. glorious and beautiful as is the Sun in the firmament, far above which they shall one day be exalted in the highest heavens; there for ever to shine in glory with him who is Sol justitiae, z Malac. 4.2. Mal. 4. even the true son of righteousness Christ jesus.