HAuing elsewhere com­menced the handling of this Scripture, which may fitly bee called Piscatorum Scriptura: The Fishermans Scripture, and therefore (I trust) not impertinent to this time, which may as fitly be termed Pisca­torum [Page 2]messis, The fishermans haruest; I will now (by Gods assistance, and your Christian pa­tience) proceed to the vnfolding of the re­mainder.

The words may be quartered into foure parts:

• 1 The calling of Peter and Andrew (the 2 first Apostles) to the office of Apostleship: Follow.
• 2 The Caller, Christ himselfe: Me.
• 3 The Called, Peter and Andrew: You.
• 4 The Function or Office whereunto they are called: Fishers of men.

1 The Calling was two-fold; Externall, and Internall. For to little purpose had been Ex­terior Oratio, The outward sound & ministe­ry of Christ his voice, had it not beene ac­companied with Interior Operatio, The inward worke and efficacie of his grace.

2 In the Caller are 2. things:

The one is Affectus, his gratious and lo­uing affection, calling them before they dr amt of his call.

The other is Effectus, his powerfull and [Page 3]effectual working in them, in that he comes vnto them with a Fieri faciam: How vnapt & vnable soeuer ye may deeme your selues, yet follow me, and it shall be your making.

3 In the parties called I obserue 3. things.

• 1 Their Number: They were Two.
• 2 Their Consanguinitie: They were Brethren.
• 3 Their Cōdition or Quality: They were poore, ignoble, and ignorant fishermen.

And vpon these three I spent my former discourse.

4 Now fourthly and lastly, In the Office whereunto they are called, there are other three considerable points:

• 1 Their Dignity.
• 2 Their Diligence.
• 3 Their Discretion.

Dignity without Diligence, were but harts­ease and idlenesse.

Diligence without Dignity, were but drudge­ry and basenesse.

Both without Discretion, were but simplicity and weaknesse.

[Page 4] But a full sweet harmony of all three makes them apt and able to fulfill their ministery.

All three insinuated in this one Metaphor, Pis­catores hominum, Fishers of men.

First of the Metaphor; and then to the Mat­ter.

Our Sauiour in this so familiar and do­mesticall a Metaphor descendeth to the vulgar & ordinary phrase of speech, Quo factum po­sterius prioris retinet nomen; Wherby the name of a thing formerly done is transferred to an after-businesse: as, when a man hath been at his booke, if afterwards he betake himselfe to some other worke, we are woont by way of Metaphor to bid him, Lege et hunc librum; Read mee also this booke.

And wee read of King Dauid, Psal. 78.71 Psal. 78. that he was called from feeding of sheepe, to bee a shepheard of men. And heere we see Peter and Andrew called from catching of fish, to be fishers of men.

Obserue, and ye shall finde, that it is the vsuall practise of our Sauiour to speake of spirituall things as if they were corporall, [Page 5] Vt ad excellentiam diuinarum rerum per corporalia homines attollat (saith Hil. l. 6. de Triuit. S. Hilary) that so he may raise our groueling and earth-creeping affe­ctions to an higher leuill, and weane them from corporall and temporall things to the consideration of things spirituall.

No sooner had the woman of Samaria gi­uen him his Q. by talking with him of mate­rial water, Io. 4.10. Io. 4. but he presently takes occasi­on to tell her of his word, that it is the strong­est Aqua vitae, able to reuiue a soule dead in sinne.

And Io. 6.27. Io. 6. when the Capernaits follow him for loaues and fishes, he willes them, not to labour for the meat that perisheth, but for the meat that endureth to euerlasting life.

Consonant hereunto is that ancient cu­stome (which albeit this refined age of ours haue branded with a note of Superstition, yet hath nothing (for ought I know) but laudable antiquity to discommend it) when a light is set before vs in the darke, as it were with a Sursum corda, to erect the harts and mindes of such as are present, with, God send [Page 6]vs the light in heauen.

And surely, if [...], that which may be knowen of God the Creator, doth shine in these his inferiour creatures: and if [...] these things which may beseene, doe lead & hand vs on to those [...] inuisible things of God, Ro. 1.19. & 20. Ro. 1. No question but this rearing and mounting of our thoughts from earth to heauen, is a thing not lawfull onely, but withall so expedient, that neglect it we can­not, but we must be iniurious to God, his creatures, and our selues. God himselfe is disho­noured, if his creatures be neglected; his crea­tures are neglected, if we receiue no instru­ction from them: And what instruction can we receiue from them, if wee onely plod and pore vpon this great booke of nature, and ne­uer translate it into the booke of grace?

Therefore doth our Sauiour in this place teach vs to alienate our thoughts from earth to heauen, from things temporall to things spirituall, by conuerting the paines and stu­dies of these silly fishermen from the catching of fish, to the catching of men. They must still [Page 7]fish, but it must be Quid pro quo; One for a­nother: Men for Fish. Not changing their person, but their office: not their industrie, but their profession: not their appellation, but onely their vocation:

Not a Metaphor thorowout the whole vo­lume of Gods booke, that more willingly dilates and spreads it selfe into an allegory.

1 For first, Piscatores, Apostoli: The Apo­stles and their Successours the faithfull Mi­nisters of Christ, are called Fishers, in refe­rence to the spirituall fish, which they catch: in Greek Erasm. in Matth. 4. [...], either [...], of the sea of this world wherein they fish: or [...], of catching, because they labour to catch men, and with the draw-net of Gods word to draw them Ro. 10.17 by the eares, A saeculo, from the sea of this world, u Ad saecula saeculorum, to the shore of a better life, euen the land of the liuing, that (as Chrysost. Hom. 7. oper. imperf. S. Chrysostome speakes, hom. 7. oper. imperf.) being thither translated, there they may liue as members incorporate into the body of Christ: & that they may be Bern. Ser. 1. in die S. Andr. Digni qui in mensâ [Page 8]Dominicâ ponantur: (saith S. Bernard) fit to be serued in at the Lords Table.

These be the fishers mentioned Ier. 16.16 Ier. 16. Mittam piscatores multos, & piscabuntur eos, saith God by his Prophet; I wil send among them many fishers, and they shall fish them. And these the fishers spoken of Ezech. 47.10. Ezech. 47. where the Prophet saw in a vision their nets stretched out from Engaddi to Engallim, from the one end of the Mare mortuum of this world, to the other end of the same.

2 Pisces, homines. The fishes are here specified to be men; Land-fish, not Sea-fish. It is fabled by Ouid. Metam. l. 3. f. 8. the Poet, that Bacchus began his Empire with the transmutation of mariners into fishes: So doth Christ the true Bacchus, Bis genitus ( God of the substance of his father begotten before the world, and man of the substance of his mother borne in the world) begin his kingdome, euen the kingdome of his Go­spel, with the metamorphising of men into fishes, yet doth he not either transubstantiate them into fishes, like those mariners: or, ingulfe them into the bellie of a fish, like Ionas: or, make [Page 9]them fish the one halfe, flesh the other, like Myrmaides;

But herein wil he haue them to symbolize with fishes, that as fishes are caught lineis textis, with a net of twisted lines: so must they be caught lineis ex Scripturâ contextis, with the net of Gods word made of lines taken out of the text of Scripture.

True is that of these spirituall fishes, which Philoxenus in Plutarch. de aud. poet. Plutarch ( Epicure as hee was!) spake in a sensuall sense; Ex piscibus qui non sunt pisces, suauissimi: These which indeed are no fish, but men, are the best, the sweetest, the most pretious kinde of fish.

The semblances wherein men accord with fish are diuerse. I will name but some few of many.

1 Our Sauiour Luc. 9.16. Luc. 9. so miracu­lously blessed the two fishes wherewith hee fed the many, that by virtue of that blessing they were exceedinglie multiplied. So did God at the beginning in that miracle of mira­cles [Page 10](the creation of the world) so bless Adā & Eue (the 2. first fishes (with a Crescite & mul­tiplicamini, increase and multiply Gen. 1.28 Gen. 1. that ere long the blessing of Iacob fell vpon them Gen. 48.16. Gen. 48. they grew as fish into a multitude, euen into a world of men and women.

2 Againe: As fish must: swimme thrice; namely, in water, in vineger, and in wine: So must euery Christian man: First, in the water of Baptisme, wherby we are Nati & Initiati, born & initiated into the Church of Christ, as we are taught by Tertull. l. de Baptism. Tertullian lib. de Baptism. Then in the Vineger of sharpe persecution, whereof our Sauiour dranke deepe at his passion, Matt. 27.48. Matt. 27. And lastly, in the wine of the Eucharist, which is Zach. 9. vlt. Vinum germinans virgines, the wine of virginity, Zach. 9.

3 As fishes taken out of their element, by and by die: so Chrysost. hom. 1. ad pop. Antioch Tertull. l. de Baptism. without the pure element of God word, (the water of life) to refrigerate and coole the languishing soule, we die, and are extinct, and giue vp the (holie) Ghost.

4 As brine keepes fish from putrefaction: so the brackish, and brinish waters of repentance, [Page 11](our paenitent teares) are Animae pro sale, to the soule in stead of salt, to keepe it from the corruption and tainture of sin.

5 As those fishes onely were reputed cleane, Qui pinnulas & squamas habent, which haue finnes & scales, Deut. 14. Deut. 14. So are those men only cleane in the sight of God, Qui squa­mas & loricam habent patientiae, & pinnulas hi­laritatis (saith Bernard. Serm. 1. in die S. Andr. S. Bernard) who haue the scales and coat-armour of patience, and the finnes of ioy and cheerfulnesse to spring vp to God-ward.

6 As there are [...], fishes that eat vp fishes; the greater the lesse,

So there are also [...]; Men that eat vp men: an vnchristian kind of Canibals, eating vp Gods people as a man would eat bread, as it is Psal. 14.8. Psal. 14. And it is the complaint of the Prophet Abac. 1.14. Abacuc, c. 1. Facis homines quasipisces maris: Thou (O God) makest men as the fishes of the sea, feeding and praying one vpon another.

[Page 12] 7 As fishes Tunduntur fluctibus, & non de­ficiunt (saith Haymo. Haymo) are soused with the salt and bitter waues, and yet sinke not: so are thegodly billow-beaten with persecuti­ons, and yet faint not. For this (saith Hilar. l. 7. de Trinit. S. Hi­lary l. 7. de Trinit.), is the prerogatiue of Gods Church: While it is persecuted, it flourisheth: while oppressed, it increaseth: while contemned, it prospereth: while assaulted, it vanquisheth: while tried, it vnderstandeth: nay, though almost conque­red, still it withstandeth.

8, And lastly, as fishes when they are wounded, haue recourse to the Tench, the Physitiā of fishes, whom if they do but touch, they are healed: So must wee when wee are wounded with sin, repaire to our Sauior Christ the true tench, the Physitian of Kings, and King of Physitians, whom if we doe but touch Ta­ctu fidei, with the touch of true faith, we shall bee whole: as the woman with the bloody issue, Luc. 8.44 Luc. 8. toucht but the hem of his garment onely, and she was presently whole as a fish.

It is therefore well and wittily obserued by the ancient (as is noted by August. De ciuit. l. 18. c. 23. S. Austin, de [Page 13]Ciuit. l. 18. c. 23. and by Tertull. li. de Baptism. Tertullian lib. de Ba­ptism.) that the initiall letters of [...]: (Iesus Christ the Son of God our Saui­or) make vp the Greeke word [...], which sig­nifieth a fish. And ye shall finde, Iohn 19.34. Iohn 19. that at his passion hee was opened in the side, like a fish. And the Authour of the Sermons de Sanctis, vnder S. Austins name, compares him to Tobits fish, Cuius iecore per passionem assato fu­gatus est Diabolus: Whose liuer being broiled at his passiō vpō the fiery coales of his loue, did scare and driue away the vnclean spirit.

In these, and the like respects, are men ve­ry semblable vnto fishes. And yet, this diffe­rence I find between them, that wheras whē fishes, are taken, its death to thē; when men are taken, its life to them. For fishes are taken that they may be deuoured by the iawes of men; but men are taken that they may bee deliuered from the iawes of hell.

3 Mare, saeculum. The Sea, wherein they fish, is the world: Mare magnum & spaciosum, a wide and wilde Sea, as Dauid calls it Psal. 104.25. Psal. 104. Or (as Apoc. 4.6. S. Iohn termes it, Apoc. 4. Mare [Page 14]vitreum: A Sea of glasse; a Sea, for tempe­stuousnesse; and a Sea of glasse, for brittlenesse.

In the time of Noah, that preacher of righteous­nesse, then was it true without a metaphor, that all the World was nothing else but a Sea, or deluge, when the waters had ouerspred the whole surface of the earth: Gen. 7.18. Gen. 7.

Ouid. Met. l. 1. f. 7. Omnia Pontus erant, deerant quo (que) litora Ponto.

It was then a materiall, now a mysticall sea, wherein are many conflicts of crosse-windes, and waters; tide against wind, and wind against tide, and both against fishers, the Preachers of righteousnesse.

A Sea, wherein the Diuell, that huge Leuia­than, of whom it is said Iob 41.7. Iob 41. that Squama squamae coniungitur, & spiraculum non est in eis; His scales are so close compacted together, that no winde can come between them, not onely plaies and takes his pastime, ( Psal. 104.26. Psal. 104.) but his pastime is, to spoile the riuer, and to sucke vp Iordan into his mouth, Iob 40.18 Iob 40. And a Sea, wherein (as Chrysost. Hom. 7. oper­imperf. S. Chrysostome notes) Homines non ambulant, sed feruntur, quia Diabolus cum dele­ctatione compellit eos in mala: Men walke not, [Page 15]but are carried with the streame, while the Diuel carries thē headlong into sin: whence it is, that many make shipwracke of faith and a good conscience: 1. Tim. 1.19. 1. Tim. 1. and then what mar­uell if they be drowned in perdition and destructi­on? 1. Tim. 6.9 1. Tim. 6. But most of vs (beat the waues neuer so little) Lord! how soone are we sea­sicke? Scarse able with the Disciples, Matt. 8.25. Matth. 8. when their ship was endangered, to sob out so much as a short disiointed eiaculation; Lord, saue vs, we perish.

4 Cymba, vocatio. The fisher-boat is the profession or calling of the Minister, which howsoeuer heere in this world it be like the ship Argos; Militans inter fluctus, daily and hourely exposed to the sore and bitter tem­pests of persecution, hatred, exile, death it selfe: yet heereafter it shall be like the same ship, Inter sydera triumphans, as the stars in the firmament, shining for euer and euer. Dan. 12.3 Dan. 12.

5 Rete, verbum. The Net is not any ma­teriall Net, like that in Suidas, Suidas, which one cast ouer another while they were in single [Page 16]combate together, & when he had ensnared him in his net, slew him. Nor such a phanta­stical, imaginary Net, as is Purgatory; which Szeg. spec. Pont. Rom. Szegedin cals Amplissimum rete ad capiendas ani­mas; A most spacious Net to intangle souls: Nor such a bloody spiritual Net, as Mich. 7.2. the Prophet Micah speakes of c. 7. All lie in wait for blood: euery man hunteth his brother with a net. But it is Sagena, that sweepe-net, which our Sauiour brought downe from heauen, euen the glo­rious Gospel of Iesus Christ, catching whole nations at a draught: that Net, wherin men, who are plunged in the darkesome holes of ignorance, & muddy cares of this world, are drag'd and drawen out to the light of truth, and loue of supernall things.

Or (as Ber. Ser. 1. in die S. Andr. S. Bernard hath it) Nassa ecclesia est: The weele is the Church of God: Quae li­cèt homines certis legibus & ceremonijs retineat; which though it keepe men vnder certaine lawes and ceremonies, yet it so keeps them vnder, that it also secures them from being swallowed vp of other mighty sea-mōsters, such as are heretikes and schismatikes.

[Page 17] 6 Nauclerus, Clerus. The guide or Pilot of this fish-boate is the Clergie, or rather Christ himselfe, the high-Priest of our high-calling, who sits at the sterne, and guides both the boat and boat-men. Hee is the head-fisher, wee but vnder-fishers. All our sufficiency is of him, 2. Cor. 2.6 2. Cor. 2. And without him wee may labour all night, and yet catch not so much as an eie of fish, Luc. 5.5. Luc. 5.

Wee must not then sacrifice to our owne net, or burne incense to our owne yarne, as they did Abac. 1.16 Abac. 1. as if we could haue any great catch of our selues, but wee must say with Peter, Luc. 5.5. Luc. 5. In verbo tuo laxabo rete: At thy word (ô Christ) I will let downe the net, and then shall wee catch fish more than our net can hold.

7 Lastly, Collectores, Angeli. The net re­ceiues fish of both sorts, bad aswel as good, Matth. 13.47. Matth. 13. All is fish that comes to net: but yet more comes to the net, than goes to the market. For the Angels at the consummati­on and end of the World shall gather the good In vasa coelestium mansionum, into the ves­sels [Page 18]of heauenly mansions: Malos autem tor­rendos & exiccandos gehennae flamma suscipiet: But the bad (saith Raban. in Matth. 13. Rabanus) shall for euer be fried and dried in that neuer-ending flame of hell fire.

And so I come from the Metaphor, to the Matter it selfe, including (as I told you) three remarkable points:

• 1 The first, is the height and dignity of the Apostles calling. They are fishers, and that of men, the noblest kinde of fish.
• 2 Their paines and diligence. They are fi­shers, and that of men, the wildest kinde of fish.
• 3 Their wisedome and discretion. They are fishers, and that of men, the wiliest kinde of fish, too-cunning to bee caught, vnlesse the bait be well tempered.

I shall now speak only of the first, which is their Dignity. True it is, that (as Bernard. S. Bernard notes) Nemo repentè fit summus: Its more than a step from the lowest to the highest. And Ascendendo, non volando, apprehenditur summitas scalae; Its climing, not flying, that brings a [Page 19]man to the top of the ladder. And yet be­hold heere a strange and sudden alteration; ω stept into the place of α; The last became first, and the lowest, highest.

Base, beggarly, and despicable was their former trade of fishing: But heere our Saui­our comes, as Luc. 14.10 Luc. 14. with Amice, ascende superiù: Friend, sit vp higher; and now must they haue worship in the presence of all that are with them. For high and honora­ble is the vocation whereunto they are now called. They are Piscatores hominum: Fishers of men.

Which title heere giuen them by our Sa­uiour Christ, declares the manifold dignity of his Ministers:

Quoad Authorem. In regard of the au­thor; That their profession is not Inuentum humanum, an humane inuention; but Institu­tum diuinum, a diuine institution; heere licen­ced vnder the broad seale of heauen, and authorised with a Fieri faciam: such yee shall be, because such I will make you to be.

Needs must that be a thrice-noble office, [Page 20]which is ennobled by the three states-royal of heauen (the blessed Trinity) and enacted in that highest Court of Parliament.

For the first Preacher that euer was, was God the Father, when he preached that sweet and comfortable Gospell in Paradise, Semen mulieris, The seed of the woman shall break the head of the Serpent, Gen. 3.15 Gen. 3.

And our Sauiour Christ, did not only giue to his Church some to be Apostle, some Prophets, some Euangelists, some Pastors and Doctors, Eph. 4.11 Eph. 4. but was himselfe also anointed with the spirit of the Lord, and appointed to preach the Gospell to the poore, Esa. 61.1. Esa. 61. And because as hee sent his Apostles, so was himselfe also sent of the father, therefore doth hee participate with his Apostles in name, and is called [...], The Apostle and high-Priest of our profes­sion, Heb. 3.1. Heb. 3.

And 2. Pet. 1. vlt. S. Peter tels vs, ep. 2. c. 1. that the ho­ly men of God spake as they were mooued by the holy Ghost. And not only so, but that they also deriued their authority from the same spirit. Looke well to the flock, wherof [Page 21] the holy Ghost hath made you ouer-seers, Act. 20.28. Act. 20.

2 Quoad Authoritatem. In regard of their authority, which is not Imperium in belluas, but in homines, the rule and guidance not of beasts, but men. For therfore are they [...], called of God, that they may bee [...], comforters of men: being Alae columbae dear­gentatae, as the Prophet Dauid cals them, Psal. 67.14. Psal. 67. the siluer wings of that innocent Doue the holy Ghost, the true Comforter. And they are [...], Apostles (by interpretati­on) men sent from God, that men may be [...], their Epistles, or letters of commendation sent backe againe to God: 2. Cor. 3.2 2. Cor. 3.

None might come to Penelope, but by her maides: none to Pharao, but by Ioseph: No more can any come to God, but by his Mi­nisters. For saluation comes by faith: faith by hea­ring: hearing by the word of God: & heare the word we cannot without a Preacher: Rom. 10.14. Rom. 10.

No title of soueraignty that the earth af­foords, but the Scripture affoords it them. For whereas the name of men is alike commu­nicated vnto all, euen vnto the wicked as­wel [Page 22]as the godly; ( Cauete ab hominibus, Beware of men, saith our Sauiour, Matt. 10.17. Matth. 10. that is, of cruell and wicked men) the Ministers of Christ are by speciall prerogatiue called, Homines Dei: The men of God: 1. Tim. 6.11. 1. Tim. 6.

In the watch-tower of Gods Church, they are not only [...], seers, but [...], ouer-seers, Act. 20.28. Acts 20.

In the family of Gods Church, they are not only Patres, Fathers, 1. Pet. 1.23. begetting vs with the immortall seed of the word, but they are also Nutritij, nursing fathers, 1. Pet. 2.2. feeding vs with the sincere milke of the word: 1. Pet. 2.

In the kingdom of Gods Church, they are not only, [...], Sirs, or Lords: Act. 16.30. Act. 16. but they are also Principes, Gods Vicars, or Vice-roys, heere on earth. For of them doth S. Austin expound those words, Psal. 44.18. Psal. 44. Constitues eos Principes super omnem terram: Thou shalt set them as Princes in all lands. Princes, for their nobility, because they are begotten and born of God. Princes, for their riches, because they are inriched with all spirituall graces: and Princes, for their power, because they [Page 23]haue the power of the keies of the kingdom of heauen.

Nay, as if the earth had not titles high e­nough, the Scripture goeth as high as hea­uen for titles for them. For they are Coeli, those heauens that declare the glory of God Psal. 19.1. Psal. 19. God dwelleth in them, speaketh in them, shineth in them, as in the heauens.

They are Angeli Domini exercituum, Angels of the Lord of Hosts, Malach. 2.7. Malach. 2. So called (saith Greg. in Matth. S. Gregory) Vt dignitatem seruent in nomi­ne, quam explent in operatione: that they might retaine that dignity in name, whereunto by office they are entitled.

Lastly, They are Dij terrae, those Gods of the earth (as Ferus in fest. S. Bar­tholom. Ferus expounds the place) spo­ken of Psal. 46. vlt. Psal. 46. Dij terrae vehementèr eleuati sunt: The Gods of the Earth (to wit, the A­postles) are highly exalted by their mira­cles, but aboue all, by that greatest miracle, the conuersion of the world.

Quoad Materiam. In regard of the mat­ter they intreat of; The oracles of God: the my­steries of faith: the glad tidings of saluation: [Page 24]The Gospell of the kingdome: The word of re­conciliation: the word of grace: and (in a word) The word of God.

This is that Magna charta, Gods great char­ter, by which we hold our saluation: and a­gaine, Magna charta, a most sure card, to saile by, thorow the raging surges of this troublesome world.

This that Fauus mellis, that hony-combe, which when Ionathā had tasted, his eies were illightned, 1. Sam. 14.27. 1. Sam. 14.

This that Panis subcinericius ex hordeo, that barley loafe, Iud. 7.13. Iud. 7. which in the time of Gedeon, went rolling about, & descended to the camps of the Midianites, & when it came to any Tabernacle of theirs, did strike it, and ouerturne it, and euen it with the ground.

This that Manna, that cibus bidui, that two daies food, Exod. 16.29. Exod. 16. feeding our souls both for this life, and that which is to come.

And this that The saurus pretiosus, 2 Cor. [...]7 2. Cor. 4. though brought vnto vs in earthen vessels, yet a treasure, yea and that a most pretious reasure.

[Page 25] 4 Quoad depositum. In regard of the charge wherewith they are intrusted: That charge, the Church of Christ: the flocke of Christ: the bo­dy of Christ: the spouse of Christ: the purchase, and price of the blood of Christ: the mother, brethren, and sisters of Christ: A chosen vine: an holy nati­on: a royall Priesthood. The city of God: the Fel­low-Citizens with the Saints: the heires of God, and fellow-heires with Christ.

5 Quoad Finem. In regard of the fruit and end of their calling, which is Lucrum animarum, the conuerting and gaining of soules vnto God, Quaestus multo vberrimus: the greatest game in the world.

Piscantur, vt homines adipiscantur. Their fi­shing is, or ought to be, only for men. I say, the scope and end of their preaching must be, not Honorum Piscatura, a fishing for honour, which Cicer. in Academ. vid. Muret. var lect. l. 4. c. 13. Tully in his Academicks cals, Honores adhamare, hooking for honours: Nor Captura pecuniarum, the taking or money (which in­deed is the Man that most men fish for) [...]: Money, money is the man, saith Pindar. Pindarus: and most men come with their [Page 26] purse-nets to fish for this man: But their end must be only Captura hominum, the taking of men; and their sincerity such as S. Pauls, 2. Cor. 12 14. 2. Cor. 12. [...]: I seeke not yours, but you.

If then Diuinity haue so noble an end, as is the sauing of man the noblest creature, well may it be called Nobilissima scientiarum, the noblest science, and as well doth it de­serue to be Scientia nobilissimorum, the science of the noblest.

Compare it with other sciences, and they are to it but as the roddes of the Magicians to the rod of Aaron; The rod of Aaron deuoures them all: Exod. 7.1 [...]. Exod. 7. The most they can doe, is but onely with Moses to bring the Israelites out of the darksome Aegypt of ignorance. None but this our Iosuah, our sauing knowledge of Diuinity, can bring them into the land of promise.

Strange is the riddle, wherwith the fisher­men in Herodot. in vit. Ho­mer. Herodotus posed Homer; Quae cepi­mus, reliquimus: quae non cepimus, nobiscum por­tamus: That which we tooke, we left behind [Page 27]vs: that which we tooke not, we carry with vs. More strange, and yet quite contrarie, is the riddle of our saluation, propounded vnto vs by S. Paul, a spirituall fisherman, 1. Cor. 1.21. 1. Cor. 1. Per stultitiam praedicationis salus credentium: The sauing of beleeuers by the foolishnesse of Preaching;

But, that which yet more commends the fruit and end of their calling, is the Latitude and extent thereof. They are Piscatores hominum, Fishers, not of some, but indifferently of all men. For howsoeuer mans Law, be but Tela araneae, as the spiders web, wherin the lesser flies are caught, but the greater breake thorow: yet Gods Law is a Net, which catcheth all alike: e­uen Rete Vulcanium, like Vulcans iron net, binding Princes with chaines, and Nobles with linkes of iron: Psal. 149.8. Psal. 149.

No distinction of sexe; but male, aswell as female: nor of nation, but Iew, aswell as Gentile: nor of degree, but Prince, aswell as people: nor of [Page 28] condition, but bond, aswell as free: nor of age, but old, aswell as yong. All are fish for this this net, be­cause all are men.

What though they be but aequiuocall men? men in name only, not in nature? what though beasts in the shape of men, such as S. Paul fought with at Ephesus, 1. Cor. 15.32. 1. Cor. 15. Nay, what though Diuels incarnate, in the likenesse of men, such as were Peter that denied, and Iu­das that betraied his Master? These must al­so be fisht for; that of aequiuocall men, of beasts, of Diuels, they may become men.

Euery yesterdaies Sophister can tell you, that A man is Animal rationale, mortale, bipes; A reaso­nable, a mortall, a two-footed creature. Yet some forget that they are Reasonable: Others that they are Mortall: Others, that they are two-footed. Al these must be fisht for, that they may become Men. They that forget them­selues to be Reasonable, are voluptuous and car­nall men, led only by the sensuall part of the soule, which is common to vs with beasts: not by reason, which doth distinguish vs frō beasts. These must bee fisht for, that their [Page 29] reason may be rectified.

They that forget themselues to bee mor­tall, are coutous men, who (if Hieronym. S. Hieromes rule be true, that Facilè contemnit omnia, qui se sem­per cogitat moriturum: He wil easily be brought to contemne all mortall things, who will but consider his owne mortality) do heere­by manifest vnto the world, that they think not themselues mortall, because they will part with nothing; Nay, as if they were al­ready immortall, they will not allow them­selues meat for the mainteināce of this mor­tall life. These must also bee fisht for, that their thoughts may be mortified.

Lastly, they that forget themselues to be two-footed, are such as care neither for God, nor man. They haue not one foot of their affe­ction carrying them towards God, another towards their neighbour: but they are Qua­drupedes, foure-footed, as horse and mule: and Multipedes, many-footed, as flies and spiders; that is, as Eccl. 9.3. the Son of Sirac termes the harlot, c. 9. Multiuoli, of many wils and affections, yet neuer a good. These must also be fisht [Page 30]for, that their affections may bee qualified.

These, & the like to these, are the fish that wee must fish for: and how well wee haue fisht for them, we must one day giue an ac­count. For at that great and generall market-day of foules (the day of iudgement) then shall the Lord say to those that are preachers, as he said to those fishers, Ioan. 21.22. Io. 21. Venite nunc, & prandete, Come, and dine. And when they shall answer, Wherwith Lord? Then shall he say vnto them as vnto those fishers; Afferte de piscibus, quos prendidistis: Bring hither of the fishes that ye haue caught. O Lord! What shall then become of such a Preacher as shall be faine to say; Lord, I neuer fisht for soules? My fishing hath beene onely for great place, for preferment, for money, for fame, for friendship, and the like: But as for men I nei­ther caught, nor fisht for any.

6, And lastly, Quoad Praemium. In regard of the remuneration or reward of their office. Which office, as in my text it selfe may seeme to be a reward of a precedent worke, because our Sauiour promiseth, if they will follow [Page 31]him, of fishermen, to make them fishers of men, (and needs must that be a labour worth the labour, which is promised as a reward of la­bour) so to shew, that they haue more than their labour for their paines, the Scripture tells vs, that they that conuert many vnto righteousnesse, Fulgebunt quasistellae, shal shine as the starres for euer and euer, Dan. 12.3 Dan. 12.

And the twelue Apostles shall sit vpon the 12 thrones, and iudge the 12 tribes of Israel, Matth. 19.28. Matth. 19. Num sedebunt? What? shall they sit indeed (saith Theophyl. ibid. Theophylact) No: but by their sitting is signified the excellency of their ho­nour. Non enim creaturae est sedere, sed sanctae Trinitatis: creaturae autem tanquam ancillae est sta­re: For it is not for the creature to sit, but for the holy Trinity. As for the creature, it well beseemeth it to stand like a hādmaid, saith the same Theophyl. in Luc. 22.30. Theophylact in Luc. 22.

And againe, when it is said in the same place, that the Apostles shall eat, and drinke with Christ in his kingdome; What? (saith hee) shall they eat and drinke with him in­deed? No, this is but a metaphor borrowed [Page 32]from those that are wont to be graced and honoured by Princes. Nam qui cum regibus coe­nant, videntur primos honores sortiri: For, to be admitted to sup with a King, why its the greatest honour that can bee done a man. So that, this is it that Christ would signifie, when he saith that his Apostles shall sit, and eat, and drinke with him in his kingdom, that he values & prefers them before all the world besides.

What then? Is this all the reward of Gods Ministers? (though, if it were, they had cause enough whereof to reioice) But haue they onely a plentifull reward in heauen, and is their reward none at all heere on earth? What? Must they serue at the Altar, and yet not liue by the Altar? Must they neither haue Partem quotam, a tenth part, nor yet Aliquotam, any part at all of the increase of their flocke?

Such indeed (for the most part) is our now-adaies religion. The mainteinance of the Minister is held but a matter arbitrary, and the paiment of tithes only a ceremonie determined and ended together with the [Page 33]ceremoniall Law of Moses. But the Law of Na­ture whereby they are due (witnesse the tithes that Abraham before the Law paid Melchisedech the Priest of the most high God, Gen. 14.18. Ge. 14.) though it ran along with the ceremoniall Law of Moses, yet was it not determinable with that Law, no more than was the Decalogue.

Yet a monster it is to see, how the sheep) shall I say, or goats?) rebell against their shepheard: as if he that feedes the flocke were not worthy to be fed with the milke of the flocke: and fleece hee shal haue none, but that prouerbial wool, Lanam Caprinam, goats wooll: that is (by their good will) none at all.

It greeues the fish, that the fisherman (be he neuer so painfull) should make a poore liuing by them. Doubtlesse, this was neuer Gods mind. He would not that his Priests should want in the Law: much lesse in the Gospell. Exod. 28. Exod. 28. The Priests hand must be filled: He must not be in want; nor must the mouth of the oxe, that treadeth out the corne be muzled: Deut. 25.4 Deut. 25. And perhaps it was not without mystery, that our Sauiour Christ [Page 34]caused a fish to pay tribute for him, and Peter, Matt. 17.27. 17. but that thereby hee would teach Spirituall fish, to giue tribute to whom tribute, honour to whom honour, tithe to whom tithe belongeth.

Had not S. Paul peremptorily and flatly re­solued, that the mainteinance of Gods Minister must not be a minced and curtall mainteinance, but large and liberal, he would neuer haue char­ged him with hospitality: 1. Tim. 3.2. 1. Tim. 3. A duty which the people are as ready to exact, as S. Paul to enioine: and yet they will not allow him wherewithall. Which how much better is it than Phataohs tyranny, Exod. 5.8 Exod. 5. who required of the Israelites their full tale of bricke, and yet he would not allow thē straw wherwith to make it?

Thus as the ascent to Salomons throne was Per sex gradus, by six degrees or steps, 1. Reg. 10.19. 1 Reg. 10. so by six degrees or steps (as ye haue heard) doth the Mi­nister rise to his throne of dignity. All which, as on the one side, they should reare and eleuate the thoughts of the minister from the center to the sphaere, and remember him to walke worthy so worthy a calling; because (as Hieronym. S. Hierome pithily speakes) Malus Sacerdos de Sacerdotiosuo crimen ac­quirit, [Page 35]non dignitatem: If the Minister be lewd, his ministery doth not grace, but blemish him. And as Lucian in Piscator. Lucian notes of stage-plaiers, that if they mis­act but a seruant, or messenger onely, [...]: it is but a small slip; but if they act Iupiter or Hercules vnworthily, [...]: it is a foule and inexpiable fault: So if the Minister did misact but an earthly Prince only, his fault were more tolerable: but forasmuch as hee re­presents the king of heauen and earth, it can be no lesse than damnable;

So should they likewise on the other side, in­struct the people, to haue the Minister in singular reuerence for his work sake; and if for none other cause, yet therefore to honour him because hee is Gods Asse; as the Iewes spred their garments in the way, content that the Asse should tread vpon them because he carried Christ, Matt. 21. Matt. 21. And though the Minister be vnworthy so great an honour (for who is sufficient for these things, 2. Cor. 2.16. 2. Cor. 2.) yet so to esteeme of him, as of the Minister of Christ, and disposer of the secrets of God: 2. Cor. 2.16. 1. Cor. 4. For why should piety denie that to Gods Minister, which policy will affoord a mortall Princes officer, [Page 36]whom albeit his after-carriage may declare to bee vnworthy the honour whereunto his Liege hath aduanced him, yet will the people say with him in Tacitus. Tacitus; Tuorum consiliorum socium, tua officia in republicâ capessentem colebamus: Because he is thy counsellour, and thine officer (ô King) we ho­nour him.

Howbeit such is the iniquitie of these times, that as the shadow went backward ten degrees, in the Dial of Ahaz, 2. Reg. 10 11. 2. Reg. 20. So ten degrees, and more do the shadows of Christ (the ministers of Christ) go backward in the account and estimate of the world, sooner than step forward; I say not six degrees, but one.

For whereas none is thought too-good, to be a Princes Embassadour; they thinke none too-bad to be the Embassadour of God the Prince of Princes.

Were Plutarch. in Cat. Ma­ior. Cato Maior now aliue againe, to see the halt, and the blinde marked out to this best and greatest seruice, might he not worthilie scoffe at them, as sometimes he did at the Roman Embas­sadours, one wounded in the head, and another in the foot? Mittit Populus Romanus legationem, quae nec caput, nec pedes habet: Gods Embassage is like a [Page 37] sickmans dreame, that hath neither head, nor foot.

Heeretofore Elder-brothers were Priests by birth-right: but now the Priesthood is the birth­right of yonger brothers. Yonger brothers are made Priests, and Priests made yonger brothers.

Heeretofore Kings themselues disdained not to be Priests: and hereafter Kings and Priests must once againe be attoned, Apoc. 1.6. Apoc. 1. And yet now (forsooth) euery petite Gentleman of the first head, thinks himselfe all-too-good for so meane an office. Its grace enough to the Ministery, if hee but vouchsafe to turne one of: his seruing­men out of his into Gods seruice: out of his li­uery into a Church-liuing.

These, & the like disgraces, did they but wound our owne persons, we could the better swallow them: But Cùm per latera nostra petitur Ecclesia, im­petitur Christus, whē thorow our sides the Church of Christ, yea Christ himselfe is goared, then to be silent, it were Languor, non patientia; stupidity, rather than patience. Then high time (if yet time enough) to speake.

Heere can I hardly containe my selfe, but that, like another Peter, I should draw the blade of [Page 38]Gods word, and draw blood at Malchus his eare in the quarrell of my Lord and Master Christ. But the time hath already ouer-mastered mee; and should I draw, it would bid mee sheath vp my sword againe.

Yet this I say (for a parting-blow) to the prophane and Atheisticall deriders, of these daies, that take pleasure in belching out disgraces against the Minister, making him no better than the very paring, and filth, and purgament, and off-scouring of all things; that Philelf. ep. l. 16. In expuentis recidit barbam, quod in coe­lum expuitur: The disgrace rebounds backe vpon their owne pates: they doe but foame out their owne shame: they bewray asmuch malice as little religion.

For if, Feare the Lord, and honour his Priests must goe together, as Sirac. 7.31. Sirac 7. then it seemes, that whoso honoreth not his Priests, feareth not the Lord. And if, Quench not the spirit; Despise not prophesie, must go hand in hand, as Thess. 5.20. 1. Thess. 5. then the inference must be, that whoso despi­seth prophesie, quencheth the spirit. And if (as our Sauiour tels his Disciples, Luc. 10.16. Luc. 10. Hee that heareth you, heareth mee: and, Hee that despiseth [Page 39]you, despiseth mee; then, as truly as God is a iealous God, Exod. 20.5. Exod. 20. (as iealous of his owne honor, as euer husband of his own wife) he wil not leaue the despights and indignities done to his Ministers vnreuenged.

And (for conclusion) I will ad this corollary of comfort to my brethren fellow-fishermen, & fellow laborers in this holy & heauenly function; that as Aulico parū refert quomodo a caeteris aestimetur, dummodò principi se probet: Little cares the Courtier how o­thers esteeme of him, so that he approoue him­selfe to his Prince, who is able to exalt and bring him to honour: so they need not much respect how little men respect them (eclipsing, extenu­ating, maligning their calling) so that they ap­prooue themselues vnto God, who both can, and will heereafter highly aduance them.

That bright, glorious, and capacious globe of the Sun, is (to see to) but Instar pilae pedalis, No bigger than a foot-ball: Yet is it no lesse than Luxmundi, The light of the world: So they, al­beit in the eies of men they are no better than a foot-ball, a very play-game fit to be kickt and spurnd at; yet are they in Gods eies (who seeth [Page 40]not as man seeth) Luxmundi, Matt. 5.14. Matth. 5. glorious and beautifull as is the Sun in the firmament, farre aboue which they shall one day be exalted in the highest heauens; there for euer to shine in glory with him who is Sol Iustitiae, Malac. 4.2. Mal. 4. euen the true sonne of righteousnesse Christ Iesus.