MY Argument, like my Auditory, is com­pounded of Priest and People: Both were now faulty, the Priest ignorant and lazie, the People unrulie and lawlesse; the unworthinesse of the first, and the ungodlinesse of the se­cond, mutually producing and mu­tually pardoning one another; And [Page 2] in the proverb of Isaiah and Hoseah ( Isa. 24. 2. Hos. 4. 9.) Like People, like Priest. Wherfore this doctor ange­licus our Prophet Malachi, in this verse roundly takes up both; inti­mating their defects, by declaring their duties: For the Priests lips, &c.

We have here three generall parts.

• 1. The first, ad patres conscriptos, What is required of the Priest; The Priests lips should keepe knowledge.
• 2. The second, ad quirites, what is commanded the People; They should seeke the Law at his mouth.
• 3. The third, is a reason of both duties wrapt up in a briefe descrip­tion of the Priest; For he is the Mes­senger of the Lord of Hosts.

In the first generall to examin the parcells, seeing every rayment of gold is gold, and every word of Gods Word is true and waighty. 1. The word [ Cohen, Priest] may [Page 3] include by concommitance the Le­vite, and by correspondence the Presbyter and Deacon in the new Testament; for this duty of know­ing and teaching respects the Cler­gy in generall, and is as large as both Covenants. 2. By [ Lips] we ga­ther that this knowledg must not be buried in his brest, but uttered by his breath; for how shall the Lai­ty beleeve without hearing? or heare without speaking? and of all expressions a live-voice hath the most advantage: Againe, we ga­ther that this Office is not [...] but [...], not a sanctifying grace, but an edifying gift; this cole from the Altar should warm his heart, but it must touch his Lips. 3. [ Keeping] implies, saith S. Hierome, a thrifty imployment of this heavenly in­dowment, non dixit proferent, sed custodient, in due season to lay it forth, not to poure it out; to sowe [Page 4] it in the field, not to throwe it a­way, so to hoord up this Aliment that the people be not famished; so to disburse this Talent, that himself turn not bankrupt. 4. [ Knowledge] 4 is a large word, and may equalize Sapience in Tully, the science of all humane and divine matters, or S. Paul's possibility 1. Cor. 13. To speak with the tongue of men and Angells, to be a universall Linguist, then to understand all Mysteries and all Knowledge; to be cunning in the seven liberall Sciences and the three Philosophies; then to have the gift of Prophecy; to expound aright the holy Scriptures: For a Divines knowledge, and Divinity, are not termes of the same extent. A Priest here must have [ Dahhath] and [ Torah] Knowledge to expound the sense of darke Mysteries, and Law to pronounce Sentence in doubt­full Cases: Contemplative wis­dom [Page 5] to certifie the understanding, and practicall Prudence to satisfie the Conscience. The foure Termes thus explicated are again coagula­ted into this briefe Doctrine, The Doct. Priests Lips should keepe knowledge, or Clergy-men should be learned Teachers.

If Quintilians Romane Orator, much more the Divine Orator, should bee a mortall God omnisci­ous: like a Bee composing, or ra­ther like honey composed of the vigour and virtues of all flowers. Let thy Urim and Thummim bee with thy holy one, as dying Moses prayes, Deut. 33. Then shall they teach Jacob thy judgements, and Israel thy law. Urim and Thummim, that is, demonstration and truth, as the Septuagint; illumination and inte­grity, as the moderne; learning and holinesse, as Paulus Fagius; faith and love, as Saint Paul seemes to [Page 6] render them, 1 Thess. 5. 8. A golden bell and a pomegranate, a golden bell and a pomegranate round about the hemme of his robe, Exod. 28. that is, eloquence and sapience, a sweet sound and a wholsome taste, a voyce to awake, and a virtue to nourish and heale a sinner. If the Priest lookt upon his [ Hhoshen, his breast­plate,] the two mysticall signes. if he lookt upon his [ Mehhil, his long robe,] the imbroidered frin­ges would put him in minde of this duty. In the Tabernacle, the seven. lampes of a golden candlesticke, were a Typicall warning of his il­lightning the mindes; the twelve loaves of Shew-bread, of his fee­ding the soules of the people. Nay the whole Universe, with the seven planets, twelve signes, foure ele­ments, meteors, and their affecti­ons, was lively deciphered in that mysticall building and Sacerdotall [Page 7] garments; teaching him Astrono­mie and naturall Philosophie, in those hieroglyphicall characters, as Flavius Josephus wittily shewes, Antiqu. lib. 3. cap. 8. It was injoyned a Statute for ever to the Aaronites, soberly to put a difference betweene cleane and uncleane, , Levit. 10. which referd to the peoples person, required skill in the infinite cases of defilement and positive lawes: or referd to their leprosie, required some skill in diseases and medicines: or referd to their diet, required some skill in the nature of beasts, fishes, and foules: and this one part of judging between cleane and un­cleane fills up many Tracts in their Talmud. In a word, They were not onely to the people, Doctors, and Masters of ceremony, but also Physicians, Counsellers, Lawyers, Judges in peace, Heraulds in warre: and above all, ready Scribes in the Law and Prophets.

[Page 8]For the new Testament, reade the Canons of Saint Paul to Ti­mothie and Titus, [...], [...], Not to teach perversly, not to wrangle verbally, not to speake emptily: three rules which will much contract us and di­rect us to a solid preaching. Holi▪ fast a forme of sound Words and publique Prayers, give attendance to reading and doctrine, bee able by sound Doctrine to exhort and to convince, to fill the mouth of the hungry, and to stop the mouth of gaine-sayers; to be [...], which in Greece would signifie, Able and ready to teach; and confirmes Ma­ster Calvins, Omnes Sacerdotes sunt Doctores.

Thus a heavenly Scribe, like a good housholder, bringeth forth out of his treasure, the two Testa­ments, Things New and Old, sayes our Saviour, Matth. 13. 52. Thus is [Page 9] hee well furnished from the two great Marts of the world, Athens and Jerusalem, first dipt in all secu­lar science, as the ground-colour; then dyed in graine of true Theo­logie, before he puts on [ Shani] the twice-dipt purple. of the Priest­hood. Thus his lips like lillies drop sweet-smelling myrrhe: they are the garners of Joseph, the armory of David, the wine-cellar of the Spouse: they are a precious casket, which once opened, a sweet per­fume fills all the Church, and a gli­stering jewell ravishes the eyes: Nay, they are the very Arke sha­dowed by Cherubims, in which was nothing but Manna for conso­lation, a Rod for correction, and the Tables of the Law for spirituall instruction. The Priests lips should keepe knowledge.

This truth is crost by some in fa­ction, Vse. by others in fact. First, the 1 [Page 10] Novelist can easily disclaime this precept of knowledge, by disclai­ming the Jewish name of Priest: For there is no Priest, as he fondly thinkes, without a bleeding Sacri­fice, and a bloudy Altar. But if not Ecclesiasticall Writers, yet Evange­licall Prophets might teach him; who foretold under the Gospell, Sacrifice and Oblation, Isai. 19. 21. Malach. 1. 11. Altar and Incense, Isai. 19. 19. Mal. 1. 11. Psal. 141. 2. with Revelat. 8. 3. Priests and Le­vites, Isai. 61, 6. 66, 21. And how Christ now can bee a high Priest, Heb. 2. 17. 3, 1. 10, 21. and have no inferiour Priests, I cannot well conceive. Indeed the word [...] in the new Testament, is not given to an Evangelicall Minister, but to a Leviticall Officer; which was to avoid the ambiguity, and the dan­ger of confounding and mixing Law and Gospell, as some Christian [Page 11] Pharisees even then desired to doe. For when the Leviticall Priesthood was abolished and abandoned, the next ages and ancient Fathers bold­ly call the Ministers of the Gospell, [...], Sacerdotes, proper Priests. But seeing our word, Priest, is not derived from [...], but from the Apostles [...], or Justine Martyrs [...], there is lesse reason we should leave a rationall etymo­logie, for a reason-lesse fancie, or be ashamed of the Title, when we must discharge the Office.

Secondly, The Scripturist will 2 circumcise and confine this know­ledge to the written Canon onely; all other learning is Pagane, pro­fane, unfanctified: but their pto­jects returne upon their heads. 1. They would banish profane and lewd manners; and what sooner way, then by pulling downe Uni­versities, and setting up illiterate [Page 12] teachers, to bring in ignorance, the mother of profanesse & Atheisme? 2. They would have the pure word preached. And what better meanes, then by comparing Translations, and consulting antiquity, to ex­pound the sense and divide the Word aright? Which cannot be done well without the whole Masse of reall knowledge. But I doubt, there is a loathing in them of what they never knew, and it is not their piety but idlenesse, to condemne all other Authors: and the applau­ding of this hath a farther reach in some of their Abettors; the lesse learning, the lesse stipend; and such trifling speakers will accept a tithe of tithes. For in this we agree with them, and shake hands, that the sacred Word must be the Basis, the predominant element, the prin­cipall ingredient in all teaching: the divine Scripture must bee the [Page 13] bracelet and frontlet of a Priest, in his hand and in his head, this must close his eyes at night, & awake his thoughts in the morning; that hee may be eloquent and mighty in the Scriptures, like Apollos, Act. 18. 24. And repeat as much verbatim, if possible, as blinde John the Aegyp­tian could in Eusebius History, lib. 8. cap. 22. Yet to spoile the Aegyp­tians of their ornaments, and dresse up the Tabernacle: to shave and pare the captive woman, and then espouse her: to brandish Goliah's sword against the Giant himselfe, was alwayes thought lawfull and laudable.

Thirdly, The Romanist will im­propriate 3. and restraine this text to the infallibility of their sole Bishop. His salt of manners may be infatua­ted, but his light of doctrine can­not be obscured. His feet may slip, but his lips cannot erre. What, a [Page 14] man, and infallible? Yes, sayes the Canonist, pronouncing in his chaire. Why what vertue doth his chaire adde to his knowledge? Yes, sayes Bellarmine, For now Gods providence attends that hee shall not be rash or deceiving. A bold Fancy, to arrogate more to their Pope, Then Moses in his Chaire, or any Prophet, Then Saint Peter his predecessor, or Christ himself upon the earth did ever challenge, name­ly, To be believed upon his bare word: And a great Fondnesse, To transubstantiate A common Admo­nition into a particular prophecie; A Priest in generall into their Ro­mane Prelate; and a Manifest pre­cept, as Ribera confesses, into a pro­mise of infallible knowledge, wher­as this Injunction is too often, and easily broken, as the next Verse shews. But just as the Iewish Syna­gogue vaunted, The Law shall not pe­rish [Page 15] from the Priest, Ier. 18. 18. when they resolved in the same Verse, Not to give heed to any of Gods words: So the flattering Canonists and Parasites then cried up most the Popes unerring judgement, when they did least search the Scriptures, and most abuse the Chri­stian World with new-coin'd Arti­cles.

Fourthly, But my doctrine suffers 4 more by Practice, then Opinion: When Sacerdotall ignorance as­cends the Cathedrall Pulpit; And becomes a great dishonour to the God of Knowledge, A Soul-mur­der to the hunger-starved children, Lament. 4. 4. And a curse to their own labours; Toyling all night, in ig­norance; and taking nothing, as it was, Luk. 5. 5. Nothing indeed, un­lesse the wages of Balaam, of whom the Iews speak in a By-word The Ca­mell coveting Hornes, lost his Eares; [Page 16] And Balaam loving Hire, of an O­pen-eyed Seer, Num. 24. 3. becomes a false South-sayer, Ios. 13. 22. So these Mercenary Levites (for com­monly slothfull ignorance is joyned with busie worldlinesse) seeking themselves most and outward or­naments, doe most lose themselves and their native indowments. In this case, you may heare the Lord complayning; My people are destroyed for lack of knowledge; And then see the Priest degraded, when the peo­ple was not instructed, As Crates struck the Master for the Schoole­boyes errour: Because thou hast re­jected knowledge, I will also reject thee, that thou shalt be no Priest to me, Hos. 4. 6. In this case, The Prophets turn Satyrists, Isai. 29. 56. Ier. 23. Ezech. 13. Hos. 9. Mich. 3. Zech. 11. Mal. 2. calling them, Blinde Seers, Drow sie Watchmen; Dumbe Dogges, of no use to warne the Flocke, or [Page 17] fright the Wolfe; Cloudes without rain, hiding the Sun-beams and di­stilling no showres; Cisterns with­out water, deceiving the thirsty passenger; Not starres leading unto Christ, but wandring Comets and Ignes Fatui; Blinde Leaders of the Blinde; loving Saint Peters, Kill and eat, But not Saint Peters, Feed my Flock; Aurei calices, Lignei Sacerdo­tes, as Bishop Boniface complain'd, De Consecrat. dist. 1. c. 44. Woodden Priests & Church-Idols: To whom the Vision is a Booke sealed, and must shamefully confesse, Isai. 29. 12. I am not learned; Or Zech. 13. 5. I am no Prophet, I am an Husband­man; Or Amos 7. 14. I was no Pro­phet, nor Prophets sonne, but an Herd­man: So presuming to sit in Moses chaire, before they sit at Gamaliels feet, they make up a dangerous con­tradiction in adjecto, Doctor indoctus, An untaught Teacher.

[Page 18]But som will say we live in know­ing Ob. times, and ( Pygmaei in turribus eorum, as the vulgar reads it, Eze. 27 11.) though we are Pygmies in stu­dy and industry, yet exalted upon the antient Towres of Learning, by their helpe, we see farther then all fore-going ages; and we laugh at the dunsery of old Monks and Friers: Graecum est, non potest legi, bonus Grammaticus, malus Haereti­cus; when bene con. bene can. bene le. and the Latin of a neck-verse was sufficient for a Clearke. Indeede to Sol. speake comparatively, those middle times were more infested with deafe and dumb Spirits; Our age with lame feet and withered hands; they were Noctambulones, sleep-walkers, who did move and goe without sense and feeling; we are Apople­cticks, who have witt and memorie without action and motion, and have more need of Devotion then [Page 19] Instruction, of practice then pre­cepts, of Discipline then Doctrine. Aut si quicquid in buccam venerit ef­futire, bullatis nugis intumescere, facetiis aut mutuis convitiis plebem oblectare, longis ambagibus & mag­no conatu nihil dicere-aut docere; adeò ut stultitia praedicationis, 1. Cor. 1. jam transeat instultitiam Praedican­tium; If this be that type of doctrine, Rom. 6. 17. and that Necessity of preaching, 1. Cor. 9. 16. 2. Tim. 4. 2. so urged by Saint Paul: Then, I confesse, many may passe for great Teachers, and boast themselves a­gainst all antiquity. But if by the least homogeneous parcell I may guesse at the whole bulke of good literature, & judge of others wants by my own: while wee consider ei­ther the great difficulties of a direct and solid expounding the Canon a­gainst Atheist, Iew, Hereticke, and Libertine: or consider the many [Page 20] present dissentions and controver­sies among Christians, which must needs be fathered upon Errour, and Errour upon Ignorance: Or looke up upon the two famous patternes of Iewish and Christian Divines, viz. Moses learned in all the wisdome of the Aegyptians, and Saint Paul wise in all the learning of the Greci­ans: a great Linguist, and a good Artist: Or looke downe upon the voluminous books▪ of the Iesuites Societie, and the double harvest of Dutch Writers: Or regard the di­rection of our late Sovereigne sent to the University; and both the counsell and exemplar of our lear­ned Prelates, for studying of Eccle­siasticall Histories, Councels, Fa­thers, Canon-law, Schoolmen, and publick Liturgies: we may I feare, almost turn Scepticks, and say wee▪ know nothing, or only know this, that we know nothing, or fall into [Page 21] Saint Pauls out-cry, [...], And who is suffieient for these things? For shall the benefit of Printing be revealed, and shall the growth of Learning be decayed? Shall Colledges and Libraries increase, and shall Know­ledge decrease? Shall our studious Knighthood and Gentry flourish and fructifie in all kind of Science, and shall Aarons Bod only wither? Shall wee have so many incourage­ments from our Prince and Bishops, and shall wee confiscate all by an af­fected ignorance in teaching? So I passe from his Concio ad Clerum, to his Homily ad populum: when the Priest is throughly qualified, hee may be safely consulted; And they should seeke the Law at his mouth.

The peoples generall duty is com­prized 2. in three termes. First, How? They should seeke. Secondly, What? The Law. Thirdly, Where? At the Priests mouth.

[Page 22]First, they should seeke it; not lazy in their house, not drowsie in Gods house; but with earnest de­sire and outward diligence they should search it and pursue after it. They must not only learn the prin­cipall precepts of the Law, for the Israelite was also bound to catechize his Family at home: nor only come to the publick lection of it in their solemne Assemblies; for (as some think) Synagogues began to be e­rected before the second Temple: But they must continually inquire of it in all doubtfull cases of private actions with customary carefulnesse & pious alacrity. As Ahab & Obadiah parted the Land, to search for grasse and water in the great drought, 1. King. 18. As Ismael lay gasping for drinke, Gen. 21. As the yong chil­dren cry for bread, Lament. 4. 4. So they should seeke it with the Sama­ritan woman, Sir, Give us this wa­ter, [Page 23] Iohn 4. 15. And with the Iewish people, Lord, evermore, give us this bread, Ioh. 6. 34. Rejoycing in them­selves; I was glad when they said unto me, Let us go into the house of the Lord, Psal. 122. exciting others; Come and let us go up to the Mountain of the Lord, Isai. 2. Lest for their negli­gence and curiositie, hunting more after the Man, then the Law; God send not a famine of bread, nor a thirst for water, but of hearing the Word of the Lord, and they wander from Sea to Sea, and take up voluntary pilgri­mages to seeke the Word, and shall not find it, Am. 8. For as Pope Gregory wrote to our King Ethelbert, How shall God heare the Priest praying to him for you, if yee will not heare him speaking from God to you?

Secondly, They should seeke the 2. Law. By the Law is directly under­stood, The Codex of all Mosaic all Ordinances contained in the Pen­tateuch; [Page 24] but largely taken, the whole Word of God, as the rule of well and happy living, or all divine Truth necessary for mans salvation. The Priest must have universall knowledge, but the people must seeke substantiall law: the Orbe of his comprehension may be larger then the Spheare of their capacitie. The Law: not Cobweb subtleties, not pleasing super fluities, not scru­pulous fancies; but the necessary rules of holinesse and righteousnes: And that awfull Doctrine, which was once proclaimed to the World from the top of Sinai with black­nesse and tempest, and the sound of a trumpet, and thunders and light­nings of Him,

[Page 25] That Law, which should make both their eares, not itch, but tingle; and pierce between the joynts and mar­row; while the Sword of the Spirit in the mouth of the Priest, sacrifices the soule, and executes judgement upon the conscience by a secret freeingor condemning them, in a modell of Gods owne Tribunall, and the last Assises.

Again, the Law, which he speaks, not which hee makes, of which hee is the Lawyer, not the Law-giver. One is our Rabbi and Master. Math. 23 And there is but one Law-giver, who is able to save, and to destroy, Iam. 4. 12. It is a Depositum, intrusted to thee, not invented by thee: which thou hast received, not conceived: a matter not of wit, but doctrine: in which thou art not the auhour but the keeper; as Vincentius Lirinensis runs upon it in descant.

Again, the Law; here admire the [Page 26] order and wisdome of divine Oe­conomy, God made his will mani­fest by Apparitions and inspired Prophets untill the Law was given: Then as the written Word increa­sed, Miracles and Visions decreased, and at the Captivity Urim and Thummim ceased: and now our Malachi being to close up the Pro­phets also, there remained only this sole office of the Priest to teach the Law: Here then hee tels the people what they must trust to▪ as it is, I­sai. 8. To the Law and to the testimo­ny; and plainly warnes them, Chap. 4. 4. Remember the Law of Moses: For ye must looke for no more An­gels, Prophets, Dreames, or Visi­ons; till that great Prophet come, ushered by another Malachie, Iohn Baptist.

Thirdly, They should seeke the Law 3 at his mouth: not at a Counsellours mouth to undoe their neighbours [Page 27] by litigious suites; but at a Priests mouth to save their owne soules by religious duties. To consult the Divine before the Atturney, would end many unchristian controver­sies; at least it would make us know orderly, what case and cause that is which cannot be regulated by Scripture. It is no praise for the peo­ple, to be [...]; self-taught, as Saint Austine reports of Antony the Monke, lest they truly use Saint Ieromes word, Nullum praevium se­quens pessimum magistrum memetip­sum habeo, having no leading In­structor, I was to my selfe the worst Schoolmaster: But he must be [...], taught of God, inwardly by his Spirit, outwardly by his Priest. The Priests mouth is the Lords ora­cle, and the peoples speaking Law: Os justi, fons vitae. Prov. 10. In pub­licke and private matters their con­science must be directed by his sen­tence▪ [Page 28] and though Plutarch so much discommend [...], a mouth without a locke or a doore, to let out words, and keep in secrets; yet this mouth is best, when it stands wide open to all the Parish.

But these three Rivelets fall into one channell, and generall doctrine; viz. Lay persons with all readinesse should be ruled by the Priest in matters of Religion. They must not expect visions and heavenly voices, broach Dreames and fained Prophecies; dreame of new Inspirations and En­thusiasmes; or challenge the prophe­ticall spirit of interpretation. They may repeat and ruminate, examine and apply; but not expound the text, much lesse adde any new do­ctrine in their Conclave or Consi­story. Interrogate Sacerdotes legem, as the Lord himselfe gives example, Hag. 2. 11. In a point of law put the case to the Priest: else they keep but [Page 29] a conventicle without either Ephod or Levite, and in stead of obeying the Lord in his Officer at the doore of the Tabernacle, they worship a private god Lar in their Halls and Parlours.

Again, as the Laity is here bound to depend on the Priest for the Law, so the Priest is limited to answere by the Law; which strictly taken as the Law of Moses, was nationall and temporary; but as it involved the Law of God, expounded amply by the Prophets, finished compleatly by Christ, it is a rule eternall and uni­versall; no wisdome of Senators, no tradition of Romanists, no inspira­tion of Anabaptists, no invention of men or Angels, being able to adde any point necessary to mans salvation. For it were presumption, to coine a new doctrine since the Sonne of his bosome in these last times hath revealed the whole will of [Page 30] his Father; to looke for better coun­saile, since the wisdome of God hath directed; to speak a new speech since the Word it selfe hath declared; to talke of late revelations, since the Messias hath sealed up Vision and Prophecie: or to adde one word af­rer Him, who is Amen; or one letter after him, who is Omega. It remaines then, that the Priest with solid knowledge immediately teach the divine Law; and that the people with humble piety immediatly con­sult the Divine Officer, who is se­quester dei & hominum, sayes Saint Ierome, their mouth to God, and Gods mouth to them: that so the sacred Scripture may be cleerly ex­pounded, Uniformity maintained, Schisme and Heresie banished, De­votion increased, Discipline resto­red, the people edified, the Priest ho­noured, Gods Law magnified, and God himselfe glorified.

[Page 31]Here I am to passe like Ionathan, Use. betweene two sharpe Rocks, Bozez, and Seneh, rightly to bound out, the Priests authority and the peoples spirituall obedience: for there hath been ebbng & flowing, & a mutuall incrochment. First, the Romanist will yeeld to his Prelate absolute submission of conscience, without examination or appeale. Secondly, the Anti-romanist will obey his Pa­stor no further then he speaks appa­rent Word of God. Thus too servile or too sawcie, they will be either his fellow or his slave: betweene these two extremes, Truth is the meane proportionall. For it were senselesse to conceive, that by this Ecclesiasti­call Ordinance, either God should depart from any originall Authori­ty, or his Word should lose any Ca­nonicall dignity; or that a prime power authenticall were setled in the [Page 32] Prelate: For (to omit usuall Rea­sons) this were to accuse God of un­sufficient revelation, to make the Canon variable and subordinate, to exalt a man above divine Law to the danger of an Oecumenicall defecti­on. Againe, it were as senslesse and more contradicting my text to maintaine that the people may diso­bey the Prelate in spirituall matters, except they plainly know them to bee true; since their knowledge is derived by the Priesthood, as the only ordinary meanes; to which they are bound, except they plainly know the contrary; And the Priest contradict himselfe or the funda­mentall points of the Law. If him­selfe might directly binde the Con­science by his rules, why is know­ledge and Gods Law here mentio­ned to direct him? If they may ex­pound and judge of the Law, why [Page 33] are they sent to his Mouth, and not to the Booke it selfe; and so by a more compendious and infallible way, they might have wanted a Priesthood? If the Priest shall be obeyed onely upon expresse warrant of Law already knowne, hee is not their Teacher but Remembrancer, they obey not the person but the Law or their own judgement; wher­as this Prophet binds them to com­mend the whole regiment of their souls in publick and private, to their living law and Gods lawfull Depu­ty.

For that the same intensive and conscionable obedience is not due to the Ecclesiasticall as well as to the Civill Magistrate; and to the Evan­gelicall as well as to the Leviticall Priest seemes very improbable: Let every Soule be subject unto the higher powers. Rom. 13. 1. And Obey them [Page 34] that have the rule over you, and sub­mit your selves, for they watch for your Soules. Hebr. 13. 17. They have not rejected thee, but they have rejected me, 1. Sam. 8. 7. He that heareth you, heareth me; and hee that despiseth you, despiseth me, Luk. 10. 16. The man that will do presumptuously, and will not hearken unto the Priest or unto the Iudge, even that man shall die, Deut. 17. 12. And every soule which will not heare that Prophet, shall be destroy­ed from among the people, Acts 3. 23. Wheras now proud Libertines have turned Ghostly Father into Fellow­speaker; and the bodie of ancient Discipline is chāged like Sibyll, or e­cho into a meer voice; & the profane vulgar, if a shoo leak, or a wall crack, or an Ague shake, know what trade to resort unto: but let the conscience shake with doubt before the fact, and quake for feare after the fact; let the [Page 35] soule be mortally sick for want of e­vacuatiō; let a sinful leprosie require daily direction, and our Saviour to maintain Sacerdotall authority bid them, Go shew your selvs to the Priests, Luk. 17. 14. Yet they will venter their lives, their eternall lives, and die in their sinnes; and we may burn all the Casuists, as having no use of that soveraigne Divinity. Dearely beloved, wee are falne into happy times, when nothing doth trouble the conscience of men, or men make conscience of nothing, which is most to be feared. Thus having vi­lified the power of Priesthood and Christs Episcopall Crosier (as his regal Scepter) in the laws Divine & Ecclesiasticall, in the Sacraments and Sacramentals, as Confirmation, Confession, Penance, Orders, Ex­treme Visitation, and particular Absolution: We then fondly won­der [Page 36] at the profanenesse of the times, and marvell that preaching does no more good; as if the Flock could be fed, cured, and governed only by the Shepheards Whistle. The hea­rer can easily contemne the power of the Pulpit, and divert what is thrown at that distance: For if we teach with authority, it is proud and stately: if reprehend sharply, it is spleen and malice: if instruct meek­ly, it is not powerfull: if admonish lovingly, why not others? If they like the man indeed, they give him leave to say what hee list, and take leave to doe what they list; but if they like not the man, what they understand they despise; what they understand not, they censure; And with the Donatists in Saint Austine, quod volumus, sanctum est; It is not holy doctrine till they approve it.

The two Duties thus several­ly considered, are againe natural­ly [Page 37] concorporated, and so affoord us many points and questions incident to the Times, and pertinent to my Text. As, whether the Priest or Clergy may erre in doctrine, & how this may be avoided? Whether Pre­lates according to the Law may make Orders binding the Consci­ence? Whether Clergie-men may not meddle in Civill Iustice, if the Law heere containes the Judiciall part, as well as the Ceremoniall? Whether reading of the Law bee not preaching; and whether preach­ing, [...], be not a publicke declaring of Gods will by persons authorized in due time and place, either verbatim, or paraphrastically, or at the most by way of explicati­on and application directly? Not but that other discourses of Scrip­ture may serve for the stall, or the deske, on some extraordinary As­semblies. [Page 38] What is that eternall Law, without knowledge of which none can be saved? Whether the Law of Moses is abolished, or established, or partly altered, and how farre by Christ? Whether Christ hath not delegated as much spirituall autho­rity to the Evangelicall, as Moses did to the Aaronicall Priesthood? Then by deduction, whether the English Church by her Constitutions hath not sufficiently provided for the salvation of every Parish, and con­sequently of every person in the Parish? That so the envy of pre­eminence in Priest and Parishioner; The curiosity and partiality of hea­ring the Word; The fancie of wan­ting the meanes of Grace; The di­sturbance of setled Christians; The giddinesse of unsetled Sectaries; The discouraging conceit of an im­possibility in common people, ofe­ver [Page 39] fully knowing the truth and their duties, may be taken away: and obedient livers onely coun­ted religious professours. But I dare not looke upon these Con­troversies: I onely observe, there must bee in GODS Church, an order of Priest and peo­ple, of Clergy and Laitie, of teach­ing and hearing, for the perpetua­ting of Religion, for the congrega­ting of the Saints, and finishing the Kingdome of Grace: but this point also I dare not prosecute, for the time would faile mee; though a do­ctrine most excellent, both in the story and the uses. So I passe from the two Duties, to his perswasive Reason, wrapt up in a short descrip­tion of the Priest, For hee is the Mes­senger of the LORD of Hosts.

I but, Hee is the Angell, rather 3. sayes the Hebrew; and so say, the an­cient [Page 40] Greek and Latine, R. Salomon, Junius, Luther, and the Spanish, and hee alludes to his own name, Mala­chy, as Saint Hierome thinkes: At least, he is the Ambassadour, as some modern Translations: But our Eng­lish runs low and flat. For though the word, Malâc, may largely signi­fie all, yet to speake fitly, a private man sends Messengers, a Prince Am­bassadours, the Messias Apostles, and the Lord of Heaven Angels. Gods Nuntioes are Angels, either celestiall, as Gabriel, Luk. 1. 26. Or terrestriall, and then either extra­ordinary Prophets, as Iohn Baptist, Mal. 3. 1. Or usually and ordinary, as the Priest here. Neither is this te­stimony denied him in either Testa­ment: An Angell came up from Gil­gal, Judg. 2. 1. that is, Phineas the Priest, say the Iews: say not before the Angell, Eccles. 5. 6. that is, the [Page 41] judging High Priest, say Expositors: A woman must be covered in the Church 1. Cor. 11. 10. Because of the Angels, that is, the teaching Mini­sters say Beza and Drusius: And the Angels of the seven Churches, Revel. 1. 20. are Bishops, say we: or Pa­stors and Superintendents, say they, who cannot pronounce that Shibbó­leth. Dionysius de coelesti Hierarchia, cap. 12. will give a Reason of this promiscuous naming: An Angell being the lowest order of the Nine in the Church triumphant, and a Priest being the highest order of the seven in the Church militant; They symbolize in nature, and have their names counterchanged: To shew the unity of one totall Church in Heaven and Earth under Christ: He is called a ministring spirit, this a spirituall Minister: Hee a celestiall Priest, this a terrestriall Angell: By [Page 42] a like Metathesis, as John Baptist is called Malachi, Chap. 3. 17. To shew the harmonious transition and con­nexion of both Testaments. They are those Angels upon Iacobs Lad­der, ascending by prayer, descen­ding by doctrine: And as in old time, so still, the glory of the Lord appeares from between the Cheru­bims in the likenesse of winged An­gels.

Or if they be Ambassadours and Messengers, they are sent from hea­ven by the LORD of Hosts, about a peace betweene God the Father and sinfull Mankind; and then con­cerning a Marriage betweene his Sonne Christ, and the Church of Saints: Now then we are Ambassadors for Christ, as though God did beseech you by us; we pray yes in Christs stead, beye reconciled to God, 2. Cor. 5. 20. For we are jealous over you with godly [Page 43] jealousie, For wee have espoused you to one Husband, that we may present you a glorious Church, not having spot or wrinkle, as a chast Virgin to Christ, 2. Cor. 11. 2. Ephes. 5. 27. But I come to the use of this Description, for it reflects upon the duty of both par­ties.

First, it teaches the Priest humble 1. Modestie in undertaking this mes­sage. To imitate rather Moses, I am slow of speech, or Ieremy, I am a child, I cannot speake: Then forward Ahi­maaz, Let me run I pray. To such ha­stie Novices, Iohn Pecham sometime Archbishop of Canterbury, applyes that of David, 2. Sam. 10. 5. Mane­te in Jericho donec crescat barba ve­stra: And others most fitly that of our Saviour, Luke 24. 49. Sedete in Ierusalem, quoadusque induamini virtute ex alto. For what purity? what gravity? what science? what [Page 44] prudence? what composed and pre­pared elocution may be justly ex­pected of an Angell? And how shall they preach, except they be sent? Rom. 10. sent, first by God secretly exci­ting them, then by the Church law­fully ordaining them, then by their conscience plainly assuring them.

Secondly, it teaches him carefull 2. fidelity in reporting this message. The Aegyptians did signifie a holy Scribe by the Hieroglyphicke of a Sive; and wee know Him, whose Fan is in his hand, to be the great Sheepheard and Bishop of soules: both are separating instruments, and denote that spirituall discretion, which is the soule of all judgement. That hee neither trust to his owne wit or invention too boldly, nor re­ly upon his memory, or nimble tongue too sodainly, nor vent him­selfe too hastily; lest hee speake his [Page 45] own rude words, and not the Lords message. Here the word at my mouth, and then give them warning from me. Is the tenour of Gods Commission, Ezech. 3. 17. That hee neither augment, nor diminish, nor cor­rupt, nor confound, nor misplace, the substantiall parts of divine Re­velation: But can truly say with the Prophets, Heare yee the Word of the Lord; & with S. Paul, I received of the Lord, what I delivered unto you. For the Angels are thought to speak no more on earth, then what they heard in Heaven: and the same is well expressed by Homer, when he makes the Angels dispatched from his Gods, to receive and to declare the same things by the same lines: Nor is this a needlesse Tautologie, but a most observant veracitie.

Thirdly, it teaches him bold 3. magnanimity in discharging this [Page 46] message. I know not how to im­breathe better courage into a Priest then by representing unto him the solemnity of his Ordination. When the Bishop laid his hands upon thy Head; Remember, thou art set a­part and separated from all common and profane businesses. When thou heardest, Receive the Holy Ghost; re­member, thou art elevated above this wicked world, and indued with a heavenly power. When thou hear­dest, Whose sinnes thou dost forgive, they are forgiven; O then remember, Thou retain not thy own sins, who art to loose the sins of others. When thou tookest the Bible, with autho­ritie to preach the Word, and to mi­nister the holy Sacraments; remem­ber thy Commission was sealed in the Court of Heaven, and thou di­spatched a messenger from the Lord of Hosts. Be not then flattered or [Page 47] terrified to please the sinfull multi­tude, and to abuse thy Masters trust. Keepe thy Angelicall state, retaine the habit and language of thy hea­venly Citie, conforme not thy selfe to their base vices, and vicious cu­stomes.

If they hate thee for this Non-con­formity and strangenesse, know they hated God and Christ first: If yee were of the World, the World would love his owne, as our Saviour pro­nounces upon his own experience: But now yee are not of this World, but yee descend like Angels and heavenly Legates into this lower World; and returning home, yee must expect a reward of your Ma­ster [Page 48] sending, not of those forreine and mundane Nations to whom yee are sent: For yee are the messengers of the Lord of Hosts.

Lastly, this description looks al­so back upon the people, as our Sa­viour did upon Peter: And teaches them, First spirituall obedience. 1. Obey them that have the rule over you, and submit your selves, Heb. 13. If soveraigne Magistrates be Gods, I have said, yee are gods: I am sure, consecrated Priests may be counted Angels: And there is a majesticall and more then humane splendor in both Offices, and a dutifull submis­sion due to the dictates of both per­sons. Saint Pauls proviso had a bet­ter ground, then some may at the first imagine; to reject an Angell from Heaven preaching against his Gospel, Galat. 1. For if they will not beleeve one Angel, why should [Page 49] they beleeve another? If not a Paul, why a Gabriel? Hast thou then any matter of faith to be resolved, any case of conscience to be cleered, any temptation to be disabled, any suite in heaven to be ended, any petition to Christ to be preferred, any soule­businesse? Why, Levies curse is be­come the peoples blessing, Divide them in Jacob, and scatter them in Israel, Genes. 49. God hath his Vi­sores and Legier-ambassadours in every Parish: Repaire to thy law­full Pastor; what he bindes and loo­ses with the golden Zone of Christ, what hee shuts and opens with the key of David, shall be ratified in Heaven.

Secondly, it teaches them respect­full 2. reverence, Let the Presbyters that rule well be counted worthy of double honour, 1. Tim. 5. 17. The Lord could as easily have sent you [Page 50] true Angels, but hee was pleased in mercy to teach men by men: Yet that his Ministers shold not lose any due respect, the Angels themselves are joyn'd in commission, and attend upon our divine Liturgie. When Christ the Angell of the Covenant began to preach, the Angels came and plaid the Deacons, Math. 4. Send men to Ioppa, and call for Simon, says an Angell to Cornelius Acts 10. As preferring Saint Peter before him­selfe in this businesse of conversion. And the Angell confesses, that hee was but a fellow-servant with the Mi­nisters of the Gospel, Revelat. 22. And indeed the word Evangelist, sup­poses him to be a good Angell. Let then the majesty of his Master, ex­cuse the defects of his person; let the Law and Message which hee brings, beare out the blemishes of his na­ture: And let both perswade thee, to [Page 51] give him a loving and heartie wel­come. If Abraham and Lot had knowne them to be Angels in the shape of men, they wold (if possible) have given lower obeysance, and higher titles, Gen. 18. & 19. Achil­les was not so proud and furious, but he would with curtesie salute these Messengers in the very style of our Prophet, [...]. Nor were the Galatians so rude & barbarous, though so taxed by Saint Ierome; but they received the Apo­stle Saint Paul, as an Angell of God, Nay, even as Christ Iesus himselfe. Ga­lat. 4. 14.

Thirdly, It teaches them liberall 3. beneficence. Beside their appointed portions by the Lawes of God and Man; If wee did truly love the sen­der, how kindly would wee enter­tertain his servants? How Michah rejoyces, when hee had got a Levite [Page 52] into his house, Iudg. 17. How the old man of Gibeah bestirres himself, to lodge and feast a Levite, Iudg. 19. Take heed to thy self, that thou forsake not the Levite, as long as thou livest, Deut. 12. 19. Much more take heed, that thou Feare the Lord, and honour the Priest, Ecclus 7. 31. But, O how beautifull upon the mountains are the feet of Evangelicall Messengers, cryes the true Church: If their feet be so beautifull, how glorious are their bodies drest up in Sacerdotall ornaments? Let then prophane E­domites, and Sacrilegious Hypocrites scoffe at their name, person, office, and attire; Let them send Gods Messengers upon their base errands, place them below their Serving­men, esteeme them below their Pa­rasites; nay, deride and abuse, perse­cute & destroy them for their mes­sage: But let them know, if the in­jury [Page] of Legates hath been so deep­ly and bloudily revenged; as the law of Nations, and the Records of Hi­story do fully testifie: If foolish Ha­nun lost his Crown, and the Ammo­nites their lives for misusing Davids servants, 2. Sam. 10. If the King in the Parable sent forth his Armies, & destroyed them, who slue his Mini­sters inviting to the Mariage of his Sonne, Matth. 22. Then heare a tu­multuous noyse of the Kingdomes of Nations gathered together: The Lord of Hosts mustereth the host of the bat­taile, Esa. 13. And will revenge the great indignities done to many of his Messengers: Especially when they bring you good tydings of great joy, a Gospell of peace, a co­venant of grace, a promise of ever­lasting salvation.

In one word, let the Priest be as an Angell of God in knowing good [Page] and evill: Let the people piously seeke the Law of him, as an Angell sent from God: So shall both Priest and people become [...], like the Angels in purity of holinesse, in perfection of happinesse, in pathe­ticall singing that Trisagium, Holy, Holy, Holy, Lord God of Sabaoth; Heaven and Earth are full of the majesty of thy Glory; to whom the Father, the Sonne, and the Holy Ghost, bee all power and prayse Amen.

I submit all to the judgement of my Ecclesiasticall Superiours.