God's APPEARING For the TRIBE of LEVI: IMPROVED In a Sermon Preached at St. Paul's, Nov. 8. To the Sons of Ministers, then solemnly ASSEMBLED.  
By GEO: HALL, Minister at St. Botolph Aldersgate.  Rom. 8.31. 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman};  
LONDON, Printed by Tho: Roycroft, for Philemon Stephens, at the gilded lion in Paul's Church Yard, 1655.   

TO THE READER.  
Reader,  
I Can hardly satisfy myself, and thee much less, who dost wonder to find me in Print, My coming forth into this open light, who have rejoiced in my close retiredness; is, as if the bat should stare the Sun in the face, at noon day. I desire thee to know, that, as the service fell unexpectedly upon me by Lot, so the performance no less unexpectedly engageth me, to be thus public: I was not a little tempted, to decline the employment, and even ready to say in some discouraging Considerations, O my Lord, send I pray thee, by the hand of him, whom thou wilt send: And see, how my Experience justifieth my Fears; the Report is come to me, of one (an unknown Hearer) who hardly refrained himself in the Congregation, from clamouring against me, as a Preacher of false Doctrine: Serpents will bite the heels; I am in this somewhat concerned, to submit to common censure what was delivered; let the false Doctrine be pointed at, I desire no mercy, and shall justify every syllable: The adventure was (in my own apprehension) great, while (as St. Paul in that time of his greatest peril, when the Ship was fall'n into a place, where two Seas met) so was I engaged, between opposite Parties, which I was to speak unto; the rigid Punctilio-men, both of the right hand, and of the left; unto whom, to speak of any thing tending to Moderation, is the same thing, as to bring several swelling mountains together, to grow into one even ground: But, as they do not find me so for Communion with dissenting Brethren, as to buy it upon the unfit terms of yielding up my own sure Principles; so I wish them to sit down, and calmly consider, whether (as Christians) we are not bound to make all fair offers for it we may, and to lay down all our Animosities, of which the mischief is so sadly visible.  
Now, that I may be sure not to disappoint thee, I promise little i● this Sermon, but the Subject, the extraordinary occasion, the Orthodoxy, the plain, open Honesty, and zeal, without intemperate heat: If thou find something, which may be of good use, and (for the temper) proper and seasonable (as some would persuade me) I repent not my well meant few day's labour, most gladly would I bestow, and be bestowed, If in the least I may be profitable.  
I never cared (as all who have known me, can witness) to wrap up, and hood myself, as shy of discovering what I am, and now it will appear, I am no Changeling, though one, who would sacrifice himself for the Unity or God's Church.  
I would give thee a little further advertisement; For that Generation of men, who are haters of Ministers Toto genere, who are for a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, nothing less than utter extirpation of us; and who, if they were Basilisks (as they are Serpents) would look us dead; These I do either roughly treat, or slightingly pass by: Disingenuity, is th● 〈◊〉 Vis plastica; And what can Ingenuity, or reasoning prevail upon such? As for the other sort, who face us, and with the mustered Forces of their pretended Gifts, do invade our Pulpits, and pull away the Cushion from us: We stand and admire not them, but the infinite patience of God, who plucketh not his right hand out of his bosom, to consume, such uncommissioned undertakers; He judge between them, and us (whom he hath been pleased to separate, and call near unto himself) Whether their taking our Censers, and holding forth, be upon any warrant, or no; I am sure it will be hard for them to plead, what We can. I am willing to suppose thee a sober wellwisher to a fixed Ministry, and I hope, one who dost solicit God, in thy Prayers, for us who are beset with so many, and those unreasonable Adversaries; In lieu of those Prayers, take our blessing with thee, that God would give thee such wisdom, as is most needful to guide, and direct thee, in the worst, and most perilous times, that thou mayest steer an even, safe course, without danger of making shipwreck of thy Faith and good Conscience, till thou arrive in thy wished Haven, In sinu Abrahae, out of all the still new threatning storms, of this tempestuous evil World.   

God's appearing for the Tribe of LEVI.  NUMB. 17.8. 
And it came to pass, that on the Morrow Moses went into the Tabernacle of witness, And behold the Rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed Blossoms, and yielded Almonds.  
A Good day, and happy design of our solemn Meeting, a Meeting not of Vanity but Piety, not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, to make a show of ourselves, to number our Tribe, that it may be spoken how many of the Lord's people, are Sons of the Prophets; but in singleness of heart, to present and dedicate ourselves unto the God of our Fathers: We are come up hither, 
Psal. 122.4.  as the Tribes to the Temple at Jerusalem, Even the tribes of the Lord, unto the Testimony of Israel, to give thanks unto the Name of the Lord: And blessed be his Name, who taketh pleasure in the prosperity of his Servants, and hath given us this occasion of a free and solemn Convention.  

Micha 3.11.  People in this Age, love to talk of God's appearings for them, Fondly leaning upon him, and saying, Is not the Lord amongst us? But let the House of Levi now say, The Lord hath appeared for us of a truth; and, 
Ps. 62.24.  It is well seen O God, how thou goest, how thou our God, and King, goest in the Sanctuary: He hath appeared, I say, both for his Priesthood, under the Law, and for his Ministers under the Gospel; and this have I prepared to entertain you with (which the Lord hath brought suddenly to me) and I hope it will prove savoury meat, that a blessing may follow it; How God did manifest his especial favour to the House of Levi, in the signal Election of Aaron, the Head, and Prince of the Tribe.  
The Text points us to look back to what had passed before, 
Rom. 8.7.  and there we find, that as Sin took occasion by the Law to work evil in the Apostle, so here Mercy took occasion by wickedness and rebellion to work good, to magnify and exalt itself. A Mutiny was kindled, by some hot headed men, levelling Spirits, and Pretenders to giftedness, against their governors, Moses and Aaron; they put themselves forward in a pretended zeal, to give a check to the encroachment of the Priest upon them, in an assumed peculiarity of Office, in setting up a Pale, where all (as they thought) should be Common: Corah the ringleader, gets many Complices to second him, no less than two hundred and fifty Captains of Israel, they together, take stomach, roundly to tell their Leaders, that they took too much upon them, that they acknowledged no such difference to be made between them and others: If they were anointed, yet the people also had an Unction of holiness, and would allow no such discrimination, as their arrogance made: Thus early did the humour of striving with the Priest begin, that we may not wonder at it now; no small discouragement was this to Aaron, especially, when he considered who they were that maligned him, even of his own Tribe, of Levi, for so I find them to have been, associated with some Reubenites, indeed the Levites did rise against Aaron, and the Reubenites against Moses. The Quarrel grew hot, and the Issue was easily foreseen to be the worst confusion, and reasoning the matter with unreasonable men, would not compose and end it, some extraordinary Expedient was necessary to stop the Train, before it went far: It was time for Moses to consult God, yea, for God also, to lay to his hand, to arise and show himself, when thus his Priesthood was invaded; and such an Issue is devised, to which the matter should be put, as the mutineers could not but confess just & reasonable, and should find most convictive of their Insolency, Censers to be taken by both, and so the controversy to be decided from Heaven, by a Glory resting upon that part, which God should own, so it was. But the conviction of such Wretches, was not enough, Shall not the Judge of all the Earth do right? It was fit, that the Honour of God which now suffered, should be magnified in their exemplary punishment, and that by his immediate hand, a discrimination should be made, between those whom he had called near unto himself, and others, who would not own any: And behold, that the World might take notice, they were judged un worthy to tread upon God's earth, who had no more regard to his Sacred Institution, the earth cleaves under them, becomes an open sepulchre, and swallows them up alive, with no intention to cover their Fault, when it covered their persons.  
Their personal punishment was not enough neither, aftertimes might forget any such judgement, or misreport it. Corah's Spirit might rise again in others, and raise new disturbances; to prevent that danger, God would give the people a visible, and lasting sign, in what particular Tribe, the Priesthood should rest, a Rod must be brought for every Tribe, and the name of the chief of every Tribe written upon it: and that Rod of the twelve (all being laid up together in the Tabernacle) which should be found to blossom, and flourish, that should give a clear evidence, and put it out of all dispute, for succeeding times, out of which Tribe, and what particular man was designed, and pitched upon by God, for his Priest: It was done accordingly, and then the Text comes in, And it came to pass, &c. Now that this Text may be to us, according to the subject of it, a Rod budding and bringing forth, not Blossoms only, but Fruit also, let us make the best improvement of it we may, and let your thoughts be exercised upon 

the History  
the Mystery   of it.  
The History, what more remarkable passages are in that?  
The Mystery, how useful, pertinent, and applicable with us?  
What then are the more remarkable things of the Story?  
1. Aaron's Rod buds, consider the several Rods, when laid up, they were all alike, one as little promising as another, the Characters as fairly written, of the names of the rest, as of Aaron's, and yet behold, as visible a difference appears between them, as between a living, growing, fruitful Branch, and a bundle of dry sear sticks: Do we look into nature for a reason of this, that was quite nonplussed: It could not work beyond the sphere of its activity, and did as much forbid one Rod to flourish, as another. Can a Rush grow without Mire? 
Job 11. John 5.  A Branch that is cut off grow, except it abide in the Vine? In the natural imposibility of this, lies the strength of our saviour's Argument, and Application.  
But we easily overlook nature in this, that God, who at first made all things to have a being out of nothing, could well make this Rod to bud, without earth, Or moisture, or other helps, and advantages: It is not now so ingenious to ask, How could this thing be? As why? and that is as easily answered; All Israel were representatively in these twelve Rods, and it was necessary, a difference should be made, the other twelve Princes standing in competition, and thinking themselves as well qualified for the Priesthood, as he who was invested with it; Now surely those Princes believed the Priesthood to be the greatest honour, who made this the height of their emulous ambition, and were in good hopes they should have carried it, they would not else have had their names put into this Divine Lottery, written in several Rods. And necessary it was in that juncture of time, that some one Rod should keep life in itself, and how vainly should they be Competitors any longer, against whom God did thus manifestly appear.  
2. Aaron's Rod doth not only bud, but blossom, putting forth itself, and giving proof of its germination; Nature is slow, and leisurely in its productions, the most lively branches which continue in the Tree, cannot make Buds and blossoms at once, how much less a twig cut off from the sap that nourished it; We must therefore conclude, the finger of God was here, there was something more than ordinary in Aaron's Blossoming Rod: It was of an Almond Tree, according to that in the Prophet Jeremy's Vision, I see the Rod of an Almond Tree; 
Ier. 1.11.  The original word comes from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Vigilare and Festinare, to a wake, and to make haste, because the Almond Tree is the first in the Spring, that awakes and hastens to put forth itself: And most elegantly doth the royal Preacher set forth the grey hairs of venerable old Age, by the blossoms of the Almond Tree, 
Eccl. 5.12.  The Almond Tree shall flourish, the blossoms of that being white, and coming out soonest: But the Story here shows us a production too quick for the Almond Tree also, though the quickest of all, justly marvelous in our eyes, Buds and blossoms in one night, what a quick Spring was this? Here I would give a hint to our suddenly gifted and illuminated brethren, if they would be pleased to take it; Though Aaron's Rod did bud and blossom in a night, his Qualifications for his Office did not come so suddenly, both his inward acquired and not infused Abilities, 
Exod. 29.35.  and his outward Calling and solemn anointing and Consecration for seven days together, do all show, too much haste may be made into the Priesthood: And what can I say to those Novices, against whose admittance the Apostle entered his Caveat, who will needs be in Aaron's Office before their Buds be come forth.  
3. Aaron's Rod, did not only bloom Blossoms, but also yielded Almonds, not only gave hopes, and promises, and Earnest of Fruit, but the fruit expected, and that not overhastned, but kindly, and come to due maturation: This was the height of the wonder, Buds, blossoms, ripe Fruits, and all within so little a time, as a night; who sees not in these several productions, both satisfaction given, to that present age, in the Fruit, a sure proof of Aaron's Calling to the Priesthood, and security given to Posterity, for constant succession, in the Buds and Blossoms, which did tell what fruit should come in after times, from the same Stock. Of these Almonds much good use may be made, many ways; we content ourselves now with this; There is no such good, and sure proof, of the calling of God, as fruitfulness.  
Some more weak and scrupulous sheep of Christ's Flock, do stand looking upon their Pastor, and question his Calling, to take the care of them when they should be feeding; they scruple whether their Ministers be lawfully called to the oversight of them, though never so duly ordained, when they might find it by their own Improvement; let that scruple cease: If with right Ordination (and the continued practice of the Church determines what that is) there be fruitfulness in their Ministry, if there be on their part laboriousness, watchfulness, desire to approve themselves to the consciences of men, endeavour to gain souls unto God; if they be doctrinal men (as Doctor Donne's word was) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Living laws, their lives, sound Commentaries upon their Doctrine, these be evidences enough, here be Almonds upon Aaron's Rod.  
And in this will we make our free appeals to God, to judge between us, the legally ordained Ministers of the Church of England, and whosoever our opposers; If we have not fruit to show of our Callings, which Gifted pretenders shall vainly boast of, if there be not, in all places where we have been settled, some seals of our Ministry, Epistles, and Letters of Commendation of it to be produced; if men have not thrived happily, under our labours, and been fitted for Heaven, if Christ's Kingdom be not more advanced by us, than it can be by any of those Invaders of our Ministry, then let Heaven and Earth be witnesses against us, let us be razed out of the land of the living; yea, we may boldly make the imprecation, Let the earth do by us, as it did by Corah, Dathan, and Abiram, even swallow us up quick.  
But stay, Fruits so extempore, so soon ripe, as these Almonds on Aaron's Rod, might perhaps as soon wither; not so, they were kindly, and lasting, by this good token, That for perpetual memory, both the Rod and Fruit, were kept in the ark of God: And in this (if it be fit to make comparisons between them) saith a Reverend author; This Rod of Aaron, had the preeminence above that of Moses, though that did very great Miracles, yet the wonders which it did, passed away: But this carried still the Miracle in itself, and so was a most precious relic: And that the Fruit should continue upon it, and that be continued in the Ark, was also most necessary, for a sign of the perpetually succession of the Priesthood.  
By the way, If we had then lived, and should have seen the Ark rifled, the Buds, Blossoms, and Almonds (all the good Ornaments of the Rod) plucked off, and the Rod itself broken, would we not have shaked our heads at it? If any of Levi especially should have been accessary to the mischief, would we not have cried shame upon them? It is well considered by a Master of Contemplation, who spends good thoughts upon this Subject, what comfort Aaron must needs take, to see his Rod among all the rest, thus flourishing, and fruitful, what a good Assurance he saw in this, of God's gracious Election, and Approbation of him; And what a satisfaction is it, to us also, whom God hath called nearer to himself, to knows, what ample Testimony he hath given to our sacred Calling. And who shall make my Glorying vain. If I now take a fit occasion, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 
Rom. 11.13.  (as the Apostle) to magnify and speak big words of our holy Office: After so much Dirt, and Contempt, as hath been cast upon our Coat, let none call, what I shall bring for the honour of it, swelling words of vanity, but a just vindication, and Apology.  
To the stopping of the mouths of all our Vilifiers and Contemners; We will plead the high dignity of our Office, and to the Conviction of all such, as do suggest our uselessness, the high necessity and importance of it.  
1. For the Dignity of it first, who can deny, that in the beginning of the World, for many hundreds of years, the kingdom and Priesthood did concur in the same person, and when they were severed, were divided between two brethren, Moses and Aaron. To Minister before the Lord, was the Prerogative of the First-born: And how observable is it, that the Spirit of God supposes Royalty annexed unto the Priesthood, 
Exod 19.6.  ye are a royal Priesthood, 1 Pet. 2.9. ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and so the Sept. renders that, Exod. 19.6. ye shall be unto me, a kingdom of Priests: As if to be royal without the Priesthood, were not Dignity enough, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, &c. To reign as a Monarch, and to Officiate as a Priest, these are properly inherent in the same person, 
Arist. pol. 10.  saith Aristotle.  
And that even among Heathens, the Priests were in the highest Esteem, and Veneration, is a State Truth.  
Among the Egyptians, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Grace with the precious Crown of Priesthood, 
Isid. petufiot. 2. lib. ep. 291.  Is Isid. pelusiots of them; And that they were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Next to the Prince, in dignity, and Authority, di Siculus assures us, 
Diod. siculus.  That they were so among the Greeks known, by the several names, of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, their Authors give us full account.  
In what high strains the Greek Fathers speak of this Function, is obvious to all that read them, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the excelling Priesthood, is St. Chrysostom's language of it, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the greatest of all Ornaments, Nazianzen calls it, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, is S Cyril's, a thing honourable and great in God's esteem; And those, who are in this Office, 
council sardic. Can. 20.  to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} venerable, and to be looked upon with most respect; nay, a counsel gives it this elegy, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, The name of Priesthood to be Divine, and in the first place, to be reverenced. Hath our Profession been set so high, and have we lived to see it, in a Christian reformed Nation, scorned, and laid as low as the dust? The name of Priest, cast as a reproach? this is not more the atheism, than the Folly, and weakness of men, to make that a term of scorn, which we have reason to bind as a Crown to us. I would fain know, how, or when, the name of Priest (though we do not affect it under the Gospel, with judicious Hooker, 
Christus sacerdos quoad {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, in Terris quoad {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Celis, Attingius,  we acknowledge it antiquated, and improper now) when (I say) this name of Priest, fell so low, as to become most vile and contemptible? What? was it, when our Lord and Saviour himself was pleased to own it? A Priest for ever; They are deceived, that think to put us out of Countenance, with giving us a name of greatest honour; we will bear this after Christ, not as out cross, our burdens, our shame, but our best Eusigne of Honour: We all will join with the Apostle, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 
Rom. 1.16.  I am not ashamed of my Office; And in that word of his, Minus dicitur, plus intelligitur, the Apostle meant more, than he expressed, I am not ashamed, was, not only, I blush not for the Gospel, I account not my employment in it, no disparagement, but, Vehementer glorior, 
Rom. 15.20.  I exceedingly glory in it, according to that in another place, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, In which is employed, this was his Ambition, this he would contend for, as for a Preferment, as an honour from God; When God commanded his people to be numbered in every Tribe, he appointed all the other Tribes, to be numbered from twenty years upwards as you find. 
Num. 1.3.  But of the Tribe of Levi, the numeration to be from a month upwards, When they were in Fasciis, 
Oleaster.  and lay in their Cradles. One asks the reason of this, and answers, Agnosce Sacerdos, quanti te Deus fecerit, See, O thou, who out of that Tribe art called to the priest's Office, how much thou art beholding to God, above others. I must change the Note Agnosce Sacerdos, quantilli te vulgus fecerit. What esteem God hath of us (of our office at least) I wish, people would consider from hence, how he takes the Allitude of men's wickedness from their Offences against us; This is reckoned as the great aggravation against his people, and brought as a sign of their imminent ruin: This people are as they that strive with the Priest, 
Hos. 4.4.  Or rebuke the Priests; Nay not reverencing their persons was guilt enough, They reverenced not the person of the Priests, slandering them, is made to be a kind of blasphemy ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) Is the Apostles word: 
Lam. 4.16. Rom. 3.8.  And he that despiseth you, despiseth me, saith our Lord and Master; And how ill the Affronts, and Indignities offered to Priests and Prophets have sped, and prospered, 
On John.  The Observation is offered to us, by Reverend Mr. Hildersham, and exemplified in four Kings of Judah, not far one from another, who in the beginning of their reigns were excellent Princ●s, and prosperous: 
2 Chron. 16. 12. 24. 21. 25. 27. 26. 19  But after the violences, a●d dishonours they did unto such, they never prospered, but came to ill ends; The instances are, Asa, Joash. Amaziah, Vzzia. I must refer you to their Story, and I take myself off, from insisting any longer upon the Dignity of our Office, in which I may quite lose myself.  
2. The second thing was the Importance of it, how high that is, of what use we are, let the Apostle be our Speaker, Let a man so account of us, 
1 Cor. 4.1.  as of the Ministers of Christ, and Stewards of the Mysteries of God. ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) as Stewards, without which, such a Family as God's is, cannot be well administered; 
Occomonos sociosque Dei. 2 Cor. 5.20.  And so Ignatius calls us {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Elsewhere, We are Ambassadors for Christ. That is an employment, not of more honour, than use, In reference to which it was said, that we do Causam agere generis humani, We are Agents with God, for men.  
Our blessed Saviour gives us the name of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 
Matth. 5.14.  The light of the World, and so S. Chrysostom, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, like the light of Heaven, enlightening the Universe: What do they then, that quench this light, that put us under Eushels? In the Verse before, he called us the Saelt of the Earth; That, 
V. 13.  which seasons all, What have they done, who have cast so many of us out upon the Dunghill? He saith, that we are, as a City on a Hill, in open view; sure than we are not so obscure, and inconsiderable, as we are made: yea, indeed, as Beacons on a Hil; so we are still where we stand weather-beaten, the Winds from every quarter blowing hard upon us; Nazianzen gives us the names of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 
Heb. 1.14.  ministering persons, as the Angels are ministering Spirits, sent forth to minister for them, who shall be Heirs of Salvation: Another Greek Father, that we are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, God's Interpreters, and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Procuratores magni Regis, so Valens and Valentinian did call Ministers. 
Theodoret.   
Now in which of these names is it, that we are supposed to be useless supernumerary Creatures? that may well be spared, and men have no need of us? let people consider us in all changes of times.  
1. In times of peace, when all things are quiet, we are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, shepherds, To lead God's Flock into the green Pastures, and by the still waters: And can the Sheep well want their shepherds?  
2. In times of danger, we are watchmen, to stand upon the watchtower of the Lord, to give warning of evils coming, 
Isa. 62.6.  To tell what of the night. I have set watchmen upon thy Walls O Jerusalem: And is there any safety and true security, where no Watch is kept?  
3. In times of War, of the greatest use, chariots and horsemen: Indeed, some of us have been but too serviceable this way, God forgive their activeness.  
4. In times of Seduction, Guides, Reducers of them, who are too easily whistled away, Hunters of the little Foxes, Jesuits, Sectaries: And I appeal to every one's experience, did they dare to look abroad, to forage and play about, as they do, while our Ministry was in its due power?  
And here to all antiministerial Spirits (perhaps some may be within hearing) unto whom we are such eyesores, and who would insinuate us, to be such ciphers, I offer this to be chewed upon:  
Whereas they would carry the face, & name of men of Godliness, whether they can show us, any truly godly persons, that ever appeared against a fixed Ministry? Whereas they would seem to be men of Prudence, and Reason, whether they can show us, any rational sober persons that have opposed it? I am sure the Apostle sets forth the Opposers of it, by such Characters, as they have no reason to be proud of:  
1 To be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, And let them take their choice of the signification of that, either, wicked, and vicious, or troublesome: 2. To be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Absurd men, of no topics; And 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, men of no logic, not to be reasoned, or disputed with (and who ever gained any thing, by entering into the Lists with them) and from such, the Apostle begs the prayers of his Thessalonians, to be delivered, & so do we; Nay, 
2 Thes. 3.2.  he hath another term for them, if they like it, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Men of sick brains, as well as of corrupt minds. 
2 Tim. 3.8.   
And that We, or our Fathers, should be opposed or set against, made {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, as a sign to be spoken against; We have no reason either to wonder, or complain, when we consider,  
1. How much our betters have the same lot with us; when I read that sad place, He poureth contempt upon Princes, My hand is upon my mouth, 
Psal. 107.40.  it may well be so with us: Nay, when we look higher to the Prince of peace, that Divine Preacher (who spoke as never man spoke) and consider, 
Heb. 12.3.  what contradictions of sinners he endured against himself.  
2. When we consider what our enemies are, such as we heartily pity, wishing unto them, Sanam nemtem.  
3. When we consider, what our work and Office is, Predicare nihil aliudest, quam derivaere in se furorem mundi, saith Luther: To Preach, is nothing else, but to chafe, and bait the World; and we may expect no other, but it will turn against us: Our work is, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, as Nazianzen excellently; To snatch away as much as we can from the World, and to give it to God.  
And because I see, there are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, many Adversaries, our Ministry is hard beset, by Papists on one hand, and Sectaries on the other, I cannot but borrow a few Sands of my hour, to apologise.  
The Romanist first, clamours upon our Ministry, as polluted, because married, and they look upon us, a solecism, an absurdity in nature, Sons of Ministers, are as so many Injussa gramina, unbidden, illegitimate births, even as bad as Pope Joan's issue: We are therefore most nearly concerned, to take off this blot from our Fathers, and ourselves; Indeed, it we could not till now, justify our Births to be lawful, it would be somewhat too late to plead it; if we be Weeds, We are overgrown weeds in his Garden of God's Church: But if (after such able Advocates, as we have, had to plead our Case) we have not enough to justify a married Clergy, let us be used as Bastards, cast out, and denied entrance into the Congregation of the LORD. 
Deut. 23 2.   
That under the Law, the Fathers were married, no question is made, they were only too much proofs, in their polygamy; under the gospel also, there was a universal, unrestrained lawfulness of marriage, else the Apostle would never have called the interdiction of this common liberty, 
1 Tim. 4.1.  A doctrine of Devils, as he doth, That place doth not only warrant our liberty, but sticks a black Brand of diabolicalness upon them, who will not allow it, let them claw it off as well as they can.  
The Apostle was also {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} indeed, 
Acts. 17.18.  (as the Epicureans and Stoics called him) a Trifler, a sour of words to little purpose, when he gave that Caution, That a Bishop should be the Husband of one Wife; If he was not allowed any, 
1 Tim. 3.  That he should have his Children in due subjection: If their Marriages were Trespasses, and their Children— spuria vitulamina.  
Strangely, and most unadvisedly, 
Heb. 13.4.  did he proclaim Marriage to be honourable in all, without any Restrictions; If to Ministers it were unclean, what would he bring them into a snare?  
Will holy precedents add any more authority, and licence of marrying to us? The Apostles were most of them (if not all) married men, Peter, Philip, yea, Paul also; If besides hints to this purpose in Scripture, which makes it not improbable: 
1 Cor. 9.5. ad Phillad.  Clemens Alex and Ignatius be of credit.  
Will the course of Antiquity from the Apostles carry it? We provoke our Adversaries to disprove us, that till the counsel of Nice, the liberty of Marriage did continue, inviolable: By this Token, that when some of the Fathers there, proposed, to have a binding decree of Continency, 
Socrates, lib. 1. ocap. 80.  Socrates calls it a new Law, which they would bring into the Church; And Paphnutius, eminent for his Piety (one who suffered the pulling out of one of his eyes in persecution, and was so honoured by Constantine, that he kissed the empty place, where his eye had been) who was no married man neither, and therefore the fitter to be heard in this case, cried out with vehemency, that they ought not, to lay that heavy yoke upon men of the Church; And his zealous denying the Proposition, prevailed to stop it.  

An. 860.  Yea, this liberty (though shaken) continued in suspense, under Nicholas 1. witness that famous Epistle of Huldericus, Bishop of Auspurg, to him, reasoning the case strongly with him, unto which the Adversaries are referred, by the Irrefragable Apologist for our married Clergy.  

An. 1080. Huntingdon Hist. edit salit, p. 378. Caietan Opusc. Tom. 1.  And that Anselm was the first, who in a Synod here in London, forbade marriages in England, to ecclesiastical persons, we refer to clear account of Story. But we content not ourselves with this neither, we have the ingenious acknowledgements of their own best Champions against them, not ratione, nec authoritate probatur? quod absolute loquendo, Saecerdos peccet contrahendo matrimonium.  

Panormit. de clero conjug.. cap. cum Olim.  But Panormitan their Lawyer, and a Cardinal also, speaks more fully and honestly, Credo pro b ono, & salute animarum esset, ut volentes possint matrimonium contrahere: And the shuffling of them among themselves, they being no way agreed upon their Verdict; Some saying, that the marriage of Clergy men is forbidden, Jure divino, Bellermine thinks that too high: Others, Apostolico: Gratean, sees not that neither; Others, Positivo, & mero humano: This division makes their report less valued, by any indifferent Judge. And what need we any further prescription to bear out our Clergy Marriages, when we have so many Famous holy Bishops both in the Eastern and Western Churches, that were married, I shall seem vain in naming them, I only take notice of Nazianzen, 
Naz in carminibus de ciia sua.  who witnesseth, that he was born of a Bishop: Nay, Eonifacius, a Bishop of Rome, Patrem habut presbyterum, saith Platina, I could easily forgive the zeal of these good men, in their declarations against marriage, if I did not find them more loose, 
Citat. a Rev. Ep. Davenantio in Determ.  and favourable to Fornication, if it had not been said by Pighius and Costerus, Toleravilius est in Saceradote, si fornicationem admittat, quam si ducat Vxorem: In their Court of Conscience, Fornication is a venial sin, but marriage a mortal; Indeed not so deadly, but his holiness may dispense with it: And here is the mystery of iniquity, the Popes assumed this power of forbidding Clergy Marriages, 
Ibid. ex Aquinate.  Vt dispensare possent de voto Celibatus.  
But why do we look so far abroad as Rome, for Adversaries, when we have so many at home, and even in the midst of us: our Ministry may say With David, They came about me like Bees, 
Ps. 118.12. Exod. 11.7.  O that we could add, And are extinct: Against any of the Children of Israel shall not a Dog move hit tongue, or bark; Against us in our whole ecclesiastical Order, there hath been continual barking, Martin Mar-prelate, and Mar-Priest also, is still alive; let me familiarly express our Condition, Since the time of our not peevish, and voluntary, but enforced drawing off from Rome, in our Reformation, much like Hagar's departure from Sarah, driven away by her imperiousness: The separatists, and Papists, have been playing at Tennis, and our Hierarchy, and Ministry, are the Balls they toss; The Separatist aims to strike us into the Popes hazard, calling us Antichristian; and look, how many Bishops we have had, so many Popes; (It is well Pope Cranmer, Pope Latimer, Pope Ridley come in to the number.) The Papist, with vehemence Rackets us back again, as schismatical, and heretical, and ill is it with us, which soever wins the Game: Our Brother Anabaptist (St. Francis was so mannerly, that he used to call every Beast Brother, as our Quakers now, are pleased to call us Fellow-Creatures) And we pity both the one and the other, saying, Lord have mercy on him for he is lunatic: the Anabaptist (I say) shoots out his forked Arrows against us (those are his Arguments) bitter words: but shall I apologise? Nay, let him alone, let him empty his Quiver, without our harm; And let not this day be clouded, with any complaints, or passionate reflections, though I might turn about, and say, Is then not a cause? A better improvement will be made, of the little remainder of Time, in some safe, and seasonable words of counsel; and six words will comprise what I would commend to you, as I do to myself.  

Be thankful.  
Be Regular.  
Be Circumspect.  
Be steadfast.  
Be Moderate.  
Be Charitable.   
1. Be thankful, Seemeth it a small matter, said Moses to those mutinous Levites in the Context, 
Numb. 16.9.  That God hath separated you from the congregation of Israel, to bring you near to himself? So, is it a small matter, that, God hath made us Apostolici seminis Frutices, in Tertullian's Language, Branches of and apostolical holy Stock? That we have had the Advantages both of stricter Education and better Example?  
2. Is it a small matter, that in us, 
Gen. 27.27.  (whose smell is as the smell of a field which the Lord hath blessed) not a little of that reproach, is this day taken off, which hath lain upon the Issue, and Posterity of Ministers, as forlorn, unblessed, and destitute, exposed, and left like the Ostriches Eggs in the earth, 
Job 39.14.  for the dust to warm them, and to pass all hard adventures, that the foot may crush them, or that the wild Beast may break them: We shall be most ungrateful, and unworthy, if we acknowledge not a particular providence over us, yea, if we deny, that our Parents leave us rich Heirs, when they leave us Heirs of God's Blessing: The Blessing of the Lord, it is that which maketh rich: 
Pro. 10.12.  Who accounts not Jacob the richer, and more blessed, 
Gen. 32. 10.  because he began with so little: With my Staff, came I over this Jordan, and now I am become two Bands.  
How many now present may say so? and (I am confident) they do with hearts lifted up unto God, with such a small stock, yea, with nothing did I begin, and now am I become Wealthy. Those, who cannot go so high, have a competency proportionable to the way of Trade they are in, and may say, I have enough my Brother, and he who hath enough is rich: Let both sorts give God his due Glory. Thus the rich man's Wealth will be kept from melting, and thus the meaner Estate will grow, and multiply.  
My second words is, Be regular, answerable to the Extraction.  

Thucydid. lib. 4.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, walk worthy of this honourable City, whereof you are Members, and worthy of the Parents from whom you descended: Think it not enough to say, We have Abraham to our Father: Our Fathers were good men, faithful in all God's House, of Worth and Reputation, shining in their Orbs, as Stars of a fair Magnitude; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, having their bright Lamps of good practice burning, and their silver Trumpets of good Doctrine sounding: What is this to us? What, to be the Issue of them who are the light of our Israel, if we walk not as Children of light? What for Hophni and Phineas, to be the Sons good Eli the high Priest, if they be lewd, and graceless, and scandalous, making men not only to loathe the Offering of the Lord, but even all than who offer also, 
Malo sacerdotatem virum Syd. A. pollin.  supposed to be as bad as themselves: We know the change laid upon our Parents, To rule their own house well, to have their Children in subjection with all gravity. Doth it not then lie upon us, to approve ourselves so, should we not all be, Viri sacerdotales; Clerical men, having the Graces of our Fathers, to shine in us, as those precious Stones did on Aaron's breastplate: Next to a debauched scandalous Minister, which I acknowledge to be the greatest eyesore in the World; The light which he holds forth, being like a burning Taper in the hand of a Ghost, of a devil, making him look but so much the more ghastly, and affrighting: His filthy Conversation is like the steam of a Dunghill, so much more noisome, and offensive, by how much it is more gilded with the beams of the Sun upon it: Next to this I say, is the scandalous Son of a good Minister, he throws dirt in his father's Face, if he be alive, and abuses his Ashes if he be dead; To be the Son of a Religious Minister, and of Belial too, 
2 Calab.  this is— {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, I hope I need not press this any further, i would much rather say with the Apostle, I joy in beholding your Order: And— {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, May no irregular dissolute persons, be reckoned of our Tribe.  
3. Be wise and circumspect, Brethren, 
2 Tim. 3. ●. 1.  we are cast to live in the dregs of time, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, In the last days; Not perhaps, so at the very bottom, That i should undertake to tell you, the end of the World is falling upon us, this next year i cannot see that in the Stars, nor by any apocalyptical Calculations, though some (who are more sagacious) think they do: But in times so near the last, that they are visibly worse, and more apostatical than the former worse? I mean, more perilous, and more wicked. Both do enforce our circumspect walkings; If not to make the days better (which we should aim to do) yet, that they may not make us worse; evil times do call for double Prudence, that we may neither be taken in to the Whirpools of danger, nor carried down the stream of ungodliness; certainly never was there such need of the serpent's wisdom and the Doves Innocency, to keep Integrity and Indemnity together, To resolve— {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, I will be honest and righteous, and discharge a good conscience, 
Eccles. 7.16.  and yet not righteous overmuch neither, so hotly and indiscreetly, and peevishly, as to be doing mischief, to tempt, trouble, Why should I destroy myself? {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, live close, and retired, so as to keep nearest Communion with God, and to have lest to do with the World: This I do magnify, and account, the Apex, the top of wisdom.  
4. Be steadfast, not Giddy, and Virtiginous, This Age hath been taken with an unhappy Vertigo, which hath made men not keep the ground they first stood upon; shall I add inoffensively (while I speak inter nos, and only of ourselves) There hath been a wanton delight, to be meddling, trying experiments, and ringing of Changes— Quieta movere merces magna videbat, 
Sallust.  yea, so distempered have some been, that like the intoxicated man, who (the liquour being busy in his brain) fancied himself at Sea, 
Athenaeus.  in a great storm, in present danger of shipwreck, and thought there was a necessity of lightning the Ship, and throwing some of the lading over board, and so threw the Goods of the House out at the Windows; So, I say, have some fancied a present necessity, of abolishing, and throwing away, what they would have done better to have kept; But the worst fickleness, and novelty hath been, Growing weary of old Truths (as well as old Establishments) and espousing new fond opinions, Forsaking the ancient paths, 
Ier. 18.15.  wherein the Prophet adviseth us to walk, and choosing to go in paths not cast up, yea, good God how many ways have many been lost? Some proving Apostates to God, and Religion, relishing the Cup of Rome's enchantment, and making themselves drunk with it, so that that Scarlet Whore, can openly brag of the numerous list of her new proselytes, and Servants, though they are such indeed, for the most part, that we could well spare them, and care not to Lure them back again. Others crumbling away into Conventicles, 
Jer. 12.9.  ready to join with every frantic Sect, and so making God's Israel to become a speckled Bird of several Colours, of all varieties of Religions: O what Rivers can wash off that deep scandal, which sticks upon this late glorious, and most Uniform, but now miserably deformed, and even antic Church, for which we may thank the giddiness of men; well, but while others have gone away after strange delusions: Believe you, i beseech you, that you hear Christ calling to us especially who are the Sons of his Teachers in Israel, Will ye also go away?  
Of all, it will be most to our shame, and to the shame of our father's house, if while they were strong Pillars in the house of God, we prove ourselves weathercocks, turned about with every wind.  
If we who are Branches of the firm Cedars, shall show ourselves, as the soft bending willows, of no strength, or Consistency; O let us remember, the best Inheritance our Fathers could leave us, were their Principles, and let us not (upon any terms) part with our Inheritance.  

2 Tim 1.5.  The Apostle well insinuates with his young Timothy, telling him, he was persuaded that the same Faith which dwelled in his Grandmother Lois, and his Mother Eunice, was in him also, I do not press this that we should all be of the same Religion, that our Grandmothers were of, because, it was their Religion; but our inheritance of sound Faith from our Fathers, is the same that his was, from his Mother and Grandmother, whosoever then be fickle and warping, let us hold our own, and let our word be, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 
Eph. 3.17.  rooted and grounded in Faith.  
5. Be Moderate, and Peaceable; after those unhappy divisions, for which there hath been and yet is such thought, such bleeding of heart, so many prayers and tears poured out by good men, and which have cost so much precious blood, what can be more seasonable and needful, than cementing counsel? 
Ier. 32.  That all God's Building (O when we shall see it) may be raised up, as of one stone; By having Cor unum, & viam unam, one heart, and one way:  
It is true, Christ's Coat hath been miserably rent, in the whole cloth, as well as in the fringe: Do not so much as ask, who made the Rent? let the world judge of that. Do not suppose it hard to be drawn up, and made entire again: Down with whatsoever Animosities, and study of parties, and pertinacy to keep up, what hath been set up, which have already given to growing Sectaries such advantage, and to the devil such occasion, to laugh and triumph: Let those ill invented differential terms, whereby we have been distinguished from each other, be buried and swallowed up, in that name which will lead us all hand in hand to Heaven, the name of Christians, i know, here are many of different persuasion from me: But is there any here, whom i would not gladly accompany, and zealously further towards Heaven? Why then should we not be friends in the way? If my stomach, or any of yours, do rise against the name of Brotherly Communion, which may consist with our several principles retained, not differing in Substantials; God take down that stomach, and make us to see how much we are concerned, to keep the unity of the Spirit in bond of Peace, 
Phil. 4.5.  to make our moderation known unto all men, because the Lord is at hand.  
Moderation, in what we may: And let me ask in one particular; Why should some in the height of their zeal, for Liturgy, supposeth there can be no Service of God, but where that is entirely used?  
Why should others again, think their piety concerned, and trespassed, if I do prefer, and in some considerations, think sit to use a set form? There must be Abatements and allowances of each other, a coming down from our puntilioes, or we shall never give up a good account unto God.  
My last word is, Be Charitable; And a good close shall I make, if I maybe heard effectually in this, which is indeed the grand motive and inducement of our summoning one another this day; Not to feast ourselves, who are full, but to feed others, who are hungry and empty; We would this day pay our vows of thanksgiving in the great Congregation, for God's visible blessing upon us, for his goodness in letting our Lot fall in so fair ground, and so increasing our Store. But if we would appear thankful, 
Exod. 23.15.  where is our thank-offering? No man should appear before the Lord empty: What Present do we bring to show our readiness, of honouring the Lord with our Substance? How can we but be damped in our enjoyment of the good things we have? To see before our eyes, so many sad, and only too fit Objects of our Commiseration? Venerable Wanderers, who ill become their condition; And the relics of worthy Servants of God (sufferers for a good conscience) Eating Ashes as bread, and mingling their drink, (if they have any) with weeping; Their very Blessings, adding now to the burden of their unhappiness, their Children in worse case than the young Ravens, which God feedeth when they call upon him: 
Psal. 147.9.  And were they the Apostles, or are they not described Ministers, their mournful Widows, and unprovided Children, that say to you, the wealthier Citizens, here, 
1 Cor. 4.8.  Now ye are full, now you are rich, we are weak, but ye are strong, ye are honourable, but we are despised, even to this hour, we both hunger and thirst, and are naked, and have no certain dwelling place.  
As for me (and I think others are no less affected) It is my greatest heart-aching, in the midst of all encouragements, which I desire to bless God for, and it turns my bowels within me, to have my ears daily pierced, with the cries and complaints of the poor and oppressed, the widows and Orphans: Those cries do pierce the Heavens, and if they cannot move us, what are we made of? My Exhortation is, That those who have yet had none, would from this day put on Bowels of Mercies: And those, 
Col. 3.12.  who find their Bowels troubled within them, would give case unto themselves, by giving relief unto those, whose affliction, sympathy hath made their own; And may the rich blessing God follow them, and theirs, who have had it in their heart and design, to make this a good day unto the Distressed, now if there were need, I should provoke Charity; I would tell you,  
1. While so many are in extreme Indigency, your Purses are not your own, you are but Stewards and Almoners, not proprietors: And next unto drinking up the tears of widows and Orphans, is, not drying them up, when it is in your power to do it.  
2. I would urge, it is the Infamy of this age, to have been all in the Ablative case, good at taking away and making beggars: It is high time we should turn it into the Dative.  
3. I would tell you, in moving for others, i do but exhort you to be good unto yourselves, and yours, that you would increase your store, by this most beneficial way of holy Usury; Indeed, when accounts shall be cast up, it will be found that the poor are Benefactors unto the rich; You know how the poor Widows little meal and oil increased in the spending, because spent (in a way of charity) upon a Prophet. We shall do well to try the Experiment, whether our giving out, not unto one Prophet, but many, faithful, Conscionable, Exemplary, unto the Widows of such, or their unprovided Children (for these are the intended Objects of our compassion) and strict care will be taken of the choice of these, and of the clean disposal of your charity, that nothing may stick by the way in corcorrupt fingers) we shall do well, i say, to make the experiment, whether our giving out unto such, will not bring more in? It is i confess, a casting our Bread upon the waters, 
Eccl. 11.1.  where we would think it quite carried away, and lost; But we need not mistrust, After many days we shall find it, with the greatest advantage: And some of you (I am confident) do already find comfort of your Charity, privately exercised; For, as other duties, so this especially, carries meat in its mouth, as we say, the very work is a reward: i see in your Countenances, a cheerful forwardness to the good motion, such as becomes you; yea, i am willing to believe, that our zeal hath provoked some oth●rs also, who are not strictly of our Fraternity; If so, as their freewill Offerings, will, i doubt not, come up as a Memorial before God, so they shall not want the help and advantage which our Prayers can give, that they may ascend and be accepted, and return to their happy account.  
I now wind up all, as you desire the Rod of Aaron should flourish and bear Fruit, that God should appear for his own Tribe, for a fixed Ministry; Appear you (in your several capacities) for God: And let your thankfulness, your Regular and Exemplary strictness of Conversation, your wise circumspection, your grounded steadfastness, your free Charity, have their perfect work; And as many, as thus resolve to do, Peace be on them and Mercy, and upon the Israel of GOD.  
FINIS.