HAving elsewhere (not farre hence, nor long since) made entrance into this Parable, and spoken of the former Verse, the marriage of the Sonne of God: the solemnitie of this day, and the frequencie of this Assembly (unto both which it was necessarie I should have respect, when I knew my service required in this place) both these (mee thought) might not bee ill fitted out of the words of this text, where God sends his servants to fetch in guests to the wedding, to call and to tell them that were bidden &c. For if wee have any thing in this case to tell, it is best to tell it in Sion, to publish it in Hierusalem, and in the great City; and if we bee sent to seeke and to call in guests, no place so fit as the great Assemblie, to call on the City before wee goe [Page 2]into the high wayes and hedges, here launch into the deepe, Luk. 14.23. let goe our nets, and make a draught.

And as for the great businesse now in hand (if you please to joyne the last Sunday with this) al [...] is but what the text here tels us, a solemne sending of servants to call them that are bidden unto the wed­ding: yea, whereas there is in the text mention of two messages, sending and sending againe, sending servants, and sending other servants: so it fals out, as you had here the last day an ordinarie sending, the Ordination of Ministers; now you attend an extraordinary sending, the Consecration of a reve­rend Father: a solemnitie which we have not often seene in this place, an extraordinarie sending of a more than ordinary (for manie respects, more than ordinarie) servant. He that runnes therefore, may reade some happie correspondence betweene the worke of the day, and the words of the Text; that at least for the Text sake (however the Sermon prove) for the Text sake, you may say, Sicut audivi­mus, sic etiam vidimus; As we have heard, so have we seen: and as we have seene, so have wee heard here in the City of our God. Indeed let no man doubt, but what God sayes, hee will in due time performe, though it were a greater matter than eyther send­ing of servants, or spending of his Oxen and fat­lings, though it were the giving of his only begot­ten Sonne; that all men may see on Gods side, om­nia parata, all things now readie. Oh that GOD might see us readie also, and that nothing were wanting, neyther provision, nor messengers, nor guests to furnish that great marriage!

The Text, thus suted unto the present occasion, divides it selfe with the Assembly, part Clergie, part Laitie; Messengers and Guests.

The Clergie are the servants sent to call them which were bidden, and those other servants, sent with instructions to tell them that were bidden, Behold the dinner is prepared, &c.

The Laitie are the Guests bidden, and called, and still called and bidden, expected and provided for, and still provided for and expected. The Clergie are sent, the Laitie are sent for. The charge to the Clergie, is, Goe; to the Laitie, Come. It is the fault of the Clergie if either they bee not sent; or sent, doe not go; or going, doe not discharge their mes­sage. It is the fault of the Laitie, if either they doe not receive us; or receiving, doe not heare; or hearing, will not come to the marriage. The text speakes most of the Clergie, and if the Sermon (for once) doe so too, I hope no man will complaine; Complaine, said I? no, you delight to have the Clergie touched, and it is for your advantage; for whether it be Paul, or Apollos, or Cephas, 1 Cor. 3.22 all are yours, if you be Christs, as Christ is Gods.

For the Clergie then, you have here, first, their Sending: he sends, & sends againe. Secondly, their Title; servants and other servants. Thirdly, their Office, and the end of their sending, to call them that were bidden. Lastly the Manner of their cal­ling, to tell them, Sic dicit dominus, thus saith the Lord. For as they are sent to call them that were bidden, so they must in calling, tell them nothing but what they are bidden. (And sent soorth his [Page 4]servants). It is his goodnesse to send, & it is good & necessary for us, that we be sent. It is his goodnesse to send, specially if we consider to whom he sends; vocare vocatos, he sends to them that were bidden. It was a favor once to bid them; now to send to them, is an especiall goodnesse: but what is it when hee sends again, as it is in the next verse? therefore of this more properly in that place where it is grown more ripe and full.

And now nothing fitter to be observed than the necessitie of our sending, that we be sent, and have a just cōmission to call in them that were bidden. For it were strange if wee should chance to bring in some guests, & then the Maister of the feast should answer them as Eli answered Samuel, 1 Sam. 3.5. I called not, lie downe againe: Or as hee saies to one here at the 14. vers. Friend, how camest thou? so he should say to another, Friend, who brought thee in hither? That were much shame to the guest (it is a shame to take a lower roome, but turpius eijcitur, it is much more shame to be put out of the roome), it were a shame for the guest, and a danger sure for the messenger: 1 Sam. 21.14. Quare adduxistis (saies Achis) where­fore have ye brought this mad fellow to me? David, that did but counterfeit madnesse, escaped the dan­ger, whilest the servants, who were so mad to bring him in, got a rebuke. They seldom speed better that are too forward; and it is likely they overshoote their marke, that out-run their commission, and are upon the way before they knowe whither to go. Eccles. 5.1. Hee who requires us to take heed unto our feet when we enter into his house, would have us also to [Page 5]look as well to our feet when he sends us forth, and neither to bring the sacrifice, nor carry the message of fooles. A messenger may be too hastie; witnes the Amalekite, who brought the newes of Sauls death, and died for it: 2 Sam. 1.15 which Ahimaaz (it seemes) remembred, and therefore though hee would fain runne (when another was appointed) with newes to David, 2 Sā. 18.23 yet hee dares not without commission from Ioab. For if it be destruction, to be over-just and over-wise ( Be not righteous over-much, neither make thy selfe over-wise: Eccles. 7.16. why shouldst thou destroy thy selfe, saith the Preacher?) sure, to bee foolish over-much, to bee rash, and too precipitate, must needs be the neck-break, the high-way, or rather a leap, than a way, unto destruction. Non amo ni­miùm diligentes, might be written over the doore of God's House: and we may well be jealous of them, who are not timorous in so great a business. The greatest servants in God's House, have been slowe and unready to undertake this office. Moses, when God will make him a messenger of glad ty­dings and deliverance unto his people, how did he seek by all meanes to bee excused, and (if it were possible) to shift it off! First, Who am I? and then, Who art thou? and then, They will not beleeve; and then he wants eloquence: and when all impedimēts are removed, and the rough waies made even, yet would hee faine put it off to another, with Mitte quem missurus es: O my Lord, send, I pray thee, Exod, 4.13 by the hand of him whom thou wilt send. Send any bodie, so hee may escape sending. No wonder though Ionah ran away, rather than he would carry a mes­sage [Page 6]of destruction to Niniveh, when Moses was thus loth to carry the message of deliverance unto God's owne people. Would you see any others sent forth and set forward? Esay 6. Ieremie 1. Look and see Esay cry out of polluted lips; Ieremie, that he is a childe, and cannot speak. One for all (the Apostle, who had had his part in this Ministration above all his fel­lows) cries, 2 Cor. 2.16 Ad haec quis? Who is sufficient for these things? Surely none, unlesse he bee sent. But and if yee consider the weightinesse of the office, sen­ding (you wil say) is too little: he must command and charge them, 2 Timothie 4 as S ^t. Paul doth Timothie: hee must encourage them, as hee did Moses; enable them, as hee did Esay; imbolden them, as hee did Ezechiel. Sending is too little: hee had more need to lead them by the hand, as hee doth his people; or beare them in his armes, Ose 11.8. as Ephraim. Sending is too little: and therefore it is in the Text, not a simple sending; but emittere, to send them foorth; that's somewhat more: and yet there is a better word to this purpose, Mat. 9. Extrudere, to thrust out labourers into his harvest. He must do with his servants, if there be no remedy, as hee doth with his guests, compell the one to come in, and the other to go out. It was too cold a temper (perhaps) for a Souldier and a Generall, but very fit (me thinks) for a Priest or a Preacher to say to the Spirit of God, Iudges 4.8. as Barak said to Deborah, If thou wilt go with me, then will I go: but if thou wilt not go with mee, I will not go.

To bee an Ambassadour in the affaires of Princes, is not for every man: nor is every man [Page 7]fit to be Ambassador & Orator for the Almightie, and for Christ, and in Christ's stead to negotiate his marriage. Are all Apostles? Are all Prophets? Are all Teachers? 1 Cor. 12.29. Heb. 5.4. Rom. 10.15 No man (sure) may take this ho­nour to himself, but he that is called of God: nor can any man preach, except he be sent.

This is a confessed truth of all hands: but (I knowe not how) truths that are for proofe most easily confessed, are for practice oftentimes as ea­sily neglected. For, notwithstanding the burden of our calling, there hath been complaint made of old (I wish it doe not concerne us in these Times), that men would rush into this profession, as if it were into the Poole of Bethesda; where the first come was best served. They runne ad Sacerdotium, ad Episcopatum, saith Policraticus, as if some Offi­cer had made solemne Proclamation, Occupet ex­tremum scabies, The divell take the hindmost. If this bee the kingdome of heaven, it is in some dan­ger to be taken by violence.

Wee envie not the number: wee wish you were all a Royall Priesthood. Wee envie not the number: we wish that all God's people could pro­phecie. We envie not the number: but we advise men to beware what they take in hand. Nadab & Abihu may not kindle strange fire; Levit. 10.2 Num. 16.32 nor Corah and his company suffle themselves into the Priest's of­fice; nor Saul offer sacrifice; nor Vzziah burne in­cense; nor Vzzah put forth his hand to the Arke; 1 Sam. 13.13 2 Chr. 26.16 2 Sam. 6.7 nor any man run God's Errand unsent. He com­plains earnestly (and that oftner than once) against those Prophets which runne and speak for him, [Page 8]and hee hath not sent them. I have not sent these prophets, yet they ran: I have not spoken unto them, yet they prophecied. Ier. 23.21 Ezech. 13.6. Leo apud Po­licrat. It was an observation, if not a law, of old; Indignus sacerdotio, nisi fuerit ordina­tus invitus: Hee was held unworthy, if hee were not found unwilling to this office.

Ecclesia ab [...]: the Church is nothing else but a company called out of the world: and as the Church is called from among other men; so from others of the Church, are there some who have a speciall Calling, to bee Callers and Messengers be­twixt God and his people.

These (that you may knowe them, or at least they may knowe themselves) they receive Ability from God, Authority from men. Abilitie from God: I doe not meane by immediate inspiration, and dabitur in illâ horâ; but by carefull education in the schooles of the Prophets: with Daniel, they must by books understand these things. Dan. 9.2 See Ecclus. c. 39.1, &c. For thus doth God vouchsafe some measure of those many necessary graces required in so high a calling, un­to them whom he sends: and then they that have Authority in the Church, finding such Abilitie, doe by Imposition of hands mark them for this of­fice, and as it were digito monstrare, point them out to the Church, that thenceforth they may knowe them for the messengers and servants of the most high God, Acts 16.17. which shew unto us the way of salvation.

They who finde in themselves no such abilitie, and yet would faine be messengers, should bee ad­vised to stay awhile. The church hath had as weak ones, I grant it: and I dare promise, that when she [Page 9]stands in as much need againe, shee shall send for them, dictatores ab aratro; from following the ewes great with lamb, to lead the people; from the plough, to the pulpit. In the mean time, our Saviour's ad­vice is good; If they itch to be building, let them sit downe, and cast the cost before-hand. Versate diu quid ferre recusent, quid valeant humeri: Hor. de art. take no more upon you than you are able to beare. If their hearts indite some good matter, let them chuse it aequam viribus, answerable to their power, though it be but implere locum idiotae, to occupie the room of the unlearned, and to say Amen. 1 Cor. 14.16 They mistake the chapter: it was in the former chapter, not in this, Dominus opus habet; Mat. 21.2, 3. but heer the case is alte­red, and wee are bold to say, Dominus non habet o­pus, the Lord hath now no need to ride either upon an asse, or an asses colt into Hierusalem. It is pitie the Church should give hands, where God hath given no feet: such cripples were fitter to lie at the gates of them temple, to ask almes, than to go into the Courts, or climb up into the Sanctuary of the Lord. You knowe how wary God was in the time of the Law, and how he hath excepted against all defects or blemishes. Help then, you Reverend Fa­thers, and lay hands suddenly on no man, neither make your selves partakers of other mens sins. Luke 14.21 The maimed, the halt, the blinde, may make guests in the later end: but they are very unfit to make mes­sengers.

And as in the first place they should be enabled: so in the second place they must be orderly autho­rized, whom God sends. The old vulgar Latine [Page 10]speaks ill of the house of Stephanus, 1 Cor. 16.15 and (on my conscience) it doth them wrong to say, ordinave­runt seipsos. The truth is, they did addict and de­vote themselves unto the ministery, but not ordain themselves Ministers: that had beene against all good order. Their ordination (if they had any: for some would fain deny it) they either had from the Apostle himselfe (which is most probable), or from Apollos, or from some such as Saint Paul had left there with like authority as hee left Titus in Creet, Titus 1.5 to set in order things which were wanting, & to ordaine Elders in every City, as he had appointed. For to what end did the Apostle leave such autho­rity with Titus; or give charge to Timothie to lay hands suddenly on no man, 1 Tim. 5.22 but to make choice of faithfull men, who should be able to teach others also;. if, 2 Tim. 2.2 2 Chro. 23.9 like Ieroboam's priests, every man that would might consecrate himself, or, like the Anabaptists, still runne by revelation? The Anabaptists, in not distinguishing betwixt the time of miracles, and of a settled government in the Church, dreaming that should bee a permanent rule in the Church, that if any thing be revealed to another that sits by, he must have audience, 1 Cor. 14.30 and let the first hold his peace; thus running after revelations, and seeing vain vi­sions, they have outrun their wits, Ezech. 13.7. they have out­run the Church, and further made themselves un­meet for any society of men. And though they have outrun us, yet some among us run fast after them, who, so farre as possibly they can, disobey and disdaine them that have the oversight of the Church, and speak evill of all that are in any ecclesi­astick [Page 11]authority. Turbulent, supercilious spirits; to thrust themselves into office in that house, whose Order and Government they are before-hand re­solved not to approve; that come into the church as Cato into the Theatre, to go out againe; or like Momus, to quarrell that they knowe not how to mend; or as if this marriage-feast were the Cen­taures feast, unde nemo sine cicatrice; whence, in stead of favours, every one must carry wounds & scarres.

I knowe well, facit hoc illos hyacinthos, this ma­keth them deare unto the people, Iuvenal. and hence (per­haps) they suck no smal advantage: but the servants whom God sends, are not so base and mercenary; nor doe they think themselves sent to please the people, who are seldome heart-whole towards au­thority, but rather to teach and guide them by all meanes into the way of peace and of obedience. They therefore, who either are not duely sent, or doe not dutifully demeane themselves towards that authority by which they were sent, must bee taught, that they who have authority to send, have authority also to call back, Tit. 1.11. to restraine, and to stop the mouthes of such as teach for filthy lucre things they ought not. The Weesell, saith hee, lickt the File till her tongue bled: then thinking shee had got blood of the File, shee lickt on, till she had no tongue: Let them speed so, that with bloody tongues still lick the authority of our Church. Saint Paul saith, I would they were cut off: Gal. 5.12. I wish but their tongues, or rather their talk than their tongues cut off, that doe disquiet you.

And sent forth his servants.] Sending is the first thing: their title, servants, is the second; and it seconds well that which is said of sending. They are servants, such as may not go unsent, no more than they may bee idle when they are sent: they must give account both who sent them, and what they have done for him that sent them.

But to goe on: They are servants, they are no lords over God's heritage, 1. Pet. 5.3. to doe what they list; nor is the inheritance their owne to use at plea­sure: but they are servants, such as must both take paines, and give account, and then may expect a reward. And it is well that they are servants; hee might have had messengers which had scarcely been servants: but these as they are no absolute lords, so they are no utter strangers, onely to tell you you must go, but cannot tell you how, or to point you the way, and not to go along with you; but servants, houshold servants, emissi, sent forth (in the Text), and therefore such as know the way in, and can guide you and bring you unto their Master's house, and to the place where you would bee.

There are foure things chiefly required in good servants; Faithfulnesse, wisdome, diligence; and patience: Faithfulnesse, to knowe what to doe, wisdome, to knowe how to doe it; diligence, to keep doing, and patience is good in servants, espe­cially in messengers, servants sent forth, that know not what afflictions abide them, or what may be­fall them by the way.

For the two first, what is to be done, and how it [Page 13]is to be done, the Text tells us in Calling and Tel­ling. The name of servants shall now only serve to stirre us up to Diligence, & (if you will) to bring us downe also unto Patience.

As obedience is the life of service, so Diligence is the life of obedience; and as Vineger to the teeth, and as smoake to the eyes, Pro. 10.26. so is the Sluggard to them that send him: Sal infatuatus, Matth. 5.13. he is like to Salt that hath lost his savour, or dead Wine that hath the name of Wine, but wants the spirit. He who hath such a servant, may say he hath gotten Samp­sons weapon; in stead of a sword or a staffe, the jaw-bone of an Asse: an instrument for eating, but neyther for fighting nor for working. Ease and pleasure belong to Lords and Masters, Care and diligence unto servants and messengers; and there­fore our Saviour makes enquirie for such a servant to set over his houshold, as will give them their portion of meate in due season, Luk. 12.43. and will be found so doing: to be found so doing, requires a constant diligence. And if it seeme anie whit easie to give them meate only in due season, heare what S. Paul sayes (who was himselfe in labours most abun­dant) heare him with an adjuration (for the Scrip­ture hath none more earnest) call for in season, and out of season. They are quite out of season, 2. Tim. 4.1, 2 and o­ver-diligent, which run unsent; but in servants that are sent, all diligence, all celeritie is but seasonable, not to communicate with flesh and bloud, nor tarry to salute any man by the way. Gal. 1.16. Luk. 10.4. Apelles painted his ser­vant with Harts feete, and his hands full of tooles, swift and readie, (Impera, & actum puta) if you say, [Page 14] Go, he goes; or Come, he comes; or Doe this, he doth it. The name of Servants, is sufficient to enjoyne us all care and diligence; but it addes unto our charge, if you aske vvhat kinde of servants? For looke what servants you can imagine to have greatest charge, & to them are we resembled in the Scrip­tures: Is the Stewards place a place of charge and care? why let a man so esteeme of us, the Ministers of Christ, 1. Cor. 4.1. as stewards of the mysteries of God (saith S. Paul). Is the Ambassadors place a place of trust and of travell, of diligence and danger? Now then we are Ambassadors for Christ (saith he). 2. Cor. 5.20. Are the Angels ministring spirits, and such as doe excell in strength to do his commandements? They change places and titles with us, when they be sent forth, to us they become ministring spirits, and we when we are sent forth, what are we then but bodily An­gels? But these (the world will thinke) are places too eminent, over-loftie comparisons; Stewards, Ambassadors, Angels! who would not be servants, so they might serve in these roomes? Look lower, and you meete with Shepheards, Watchmen, Buil­ders, Husbandmen, Fishers, Labourers, Messengers, and the like; these also the Scripture useth, to put us in minde of diligence, and even in these I may say, Brethren, you see your calling: God not only by manie precepts letting us heare our charge, but also by these frequent and obvious resemblances let­ting us see our calling, and what it is which hee re­quires at our hands.

They are unprofitable servants therefore (nay, the best must confesse that they are unprofitable) [Page 15]yea ungracious and unsensible servants, who in this calling can give themselves over unto ease and pleasure, and both forget what they heare with their eares, and neglect what they see with their eyes, Oculis subiecta fidelibus, which should move more and more strongly, awake them from their Lethargie, & supine neglect of their service. These slow-bellyed Cretians, who are all bellies, and ney­ther hands nor feet for diligence, nor eies nor eares for instruction, have alreadie drunke Lethé, which (they say) is the first river of Hell, and without a­mendment they shall proceede to the rest of those bitter waters and lakes that burne with fire and brimstone. It is just to cast such sleepers into ut­ter darkenesse, there to sleepe perpetually, if they can have leisure for weeping & gnashing of teeth.

With our Diligence, it is necessarie that we joine Patience. A slothfull servant, a slothfull messenger will deceive him that sent him, but an impatient messenger will trouble both him that sent him, and them to whom he is sent. An unquiet, impatient messenger is like Moses rod, Exod. 4.3. a rod when hee laid it downe, and a serpent when he should take it up; a­ble to make him start and flye from it. It is no good vessell for this heavenly treasure, which is of so hot a temper; nor anie good clay for these vessels, which will say unto the Potter, Rom. 9.20. wherefore hast thou made me thus? We must resolve (if ever we will re­turne with comfort) to goe on in our message, tho­row honour and dishonour, thorow good report and e­vill report. Phil. 4.11. We must learne in what estate soever we are, therewith to be content, to give backe at no [Page 16]perills, to shrinke at no wearinesse, nor painfulnes, nor watchings, 2. Cor. 11. nor hunger, nor thirst, nor fastings, nor cold, nor nakednesse: To be troubled on eve­rie side, 2. Cor. 4.8. & not distressed; perplexed, and not in de­spaire: being reviled, 1. Cor. 412. to blesse; being defamed, to intreate. They were too hot (they were too hote to make Parish-Priests) that presently call'd for fire from heaven: Such messengers the Pope may send (to the generall and eternall shame of Chri­stendome) into the Indies, into Hispaniola, and to the rest of those armelesse, harmelesse people, not to covert them, but to plucke up, to roote out, and to destroy; not as sheepe among wolves, but as wolves among poore sheepe appointed to the slaughter; Esa. 8.1. not to call them to the marriage, but to make speed to the spoyle, haste to the prey. Our office is to suffer with meeknesse them that are con­trarie minded, 2. Tim. 2.25. in meekenesse instructing those that oppose themselves, if God peradventure will give them repentance, to the acknowledging of the truth; and, whilest we ayme at nothing but the dis­charge of our calling, 2. Cor. 12.15. 2. Tim. 4. 2. Cor. 11. Act. 5.41. willingly both bestow, and be bestowed, suffer afflictions gladly, glorie in our infirmities, and reioyce to be found worthy to suffer a­ny thing for the Name of Christ. For we are not on­ly his servants that sends us, but (though I have all this while forborne to tell you so) we are their ser­vants also unto whom we are sent: for vvee preach not our selves (saith the Apostle) but Christ Iesus the Lord, 2. Cor. 4.5. and our selves your servants for Iesus sake. Our Saviour, before hee sent his servants, tolde them what they might expect; and S. Paul, a servant of [Page 17]chiefest note, tells us how he sped. Matth. 10. 2. Cor. 11. Our Saviour tels of wants, and distresses, and persecutions; S. Paul makes it good, and tells what perills, what suffe­rings (of all sorts) he had passed. Our Saviour saies, he sends us as sheepe among vvolves; and S. Paul tells us what Wolves he found, what Lions mouthes he escaped, what beasts he fought withall at Ephesus, 1. Cor. 15. after the maner of men. Our Saviour sayes, we shall be hated of all men; and S. Paul sayes, wee are made a gazing-stock to the vvorld, to men and Angels. 1. Cor. 4. Our Saviour sayes, wee must looke for no better enter­tainement than he had, the servant as the Master; S. Paul sayes, we are made the filth of the vvorld, 1 Cor. 4.13. the off scouring of all things. Enough of this: but to qualifie it, take his conclusion in the next verse, Non confundere, sed monere, it is not to shame us, but to warne us. Wee have need of these warnings. A religious and an indulgent Prince blesses us with manie Halcyonean dayes: but if ever those pu­nishments fall, which both our enemies and our owne sinnes and securitie strive to pull upon us, we shall then want comfort. Howsoever, we have need of patience, & little hope or time is there for plea­sure, seeing we are sent to call them, who so long as there are Farmes, or Oxen, Luk. 14.18, 19, 20. or Women in the world to detaine them, will not come.

We are sent to call, that's the end of our sen­ding: but before we come so farre, I must intreate you againe to looke upon our sending; for he sends againe (sayes the Text) rursus misis alios servos, vers. 4. he sends againe, and sends other servants. That hee sends againe, shewes a diversitie of time: that hee [Page 18]sends other servants, makes a diversity of their per­sons, though there be still a communitie and fel­lowship in the service.

And first for the time; there must needes bee a Rursus, a sending againe, a succession of Messengers whilest there is a succession of men: manie Mes­sengers, that their sound may goe out unto the ends of the world; and likewise a continuance of Messen­gers, that may remember his name from generation to generation. Thus there were other Priests after Aaron, other Prophets after Moses. Our Saviour hath promised to be with his Messengers unto the end of the vvorld; Mat. 28.20. which, because it cannot be true here of their persons, must be made good in their successors: and the Apostle tells of gifts given at the first sending, which must continue to the last ending, Ephes. 4.8, 13. till vvee all come in the unitie of faith, &c. there must needes be therefore a rursus, a sending againe.

And yet this rursus cannot but seeme strange: For, doth God value his servants, their doings, their sufferings, their disgrace, their rejection, their blood which is openly shed, at so small a rate? or shall we thinke him so insensible of his owne dis­honour, that he knowes not what disgrace it is still to send, and send againe, to them who were bidden once before? Ire iterum in lachrymas, iterum ten­tare rogando; Virg. as if he meant to speed for his impor­tunity, & so he may speed, he wil put up anie indig­nitie, anie losse; he cares not what become of his servants, so he may have guests.

He sends indeed againe and againe in the former [Page 19]chapter, in the Parable of the Vineyard; but that's another case: there you cannot blame him; hee does as you doe, sends, and sends, & sends (I would you did no worse) for rent, Matt. 21. and fruits unto his far­mors. Anie man would do so: but for guests, as here, who would trouble himselfe so much, & not rather disclaime them utterly; and if he sent again, send to forbid them for ever, and sweare unto them in his vvrath that they should never enter into his rest? David send once to visite Hanun, 2. Sam. 10. but his ser­vants found such entertainment, as when he sent a­gaine, it was to spoyle & to destroy, 1. Chr. 20. to cut the peo­ple with Sawes, and Harrowes, and Axes, to destroy those murtherers (as it follows here in this Parable) and burne up their Cities. Ester 1.19. Assuerus never sent a­gaine for Vashti; but because shee once refused to come, she was for ever cast off, and her estate given to another better than she. God might have done so with this stubborne and stiffe-necked people: & if he could not eate his morsels alone, he might have sent at once for some others more thankefull; have let out his Vineyard unto some other hus­bandmen, where hee might have fruits in due sea­son; and have called them to the marriage, who would be glad to be refreshed with the crums which fall from his table. Why should he so farre forget himselfe, as give them leave once againe to denie him, but, having neglected their peace, and the day of their visitation, thenceforth have rained upon them brimstone and coles of fire, and eyther not speake unto them, or speake unto them in his wrath, and vexe them in his sore displeasure? God is not [Page 20]so swift to take vengeance, Lenta ira deorum, ven­geance from heaven is sad and therefore slow. God is content to send, and send againe, and not to for­sake them who are once his people, for a rursus, or an iterum. Yea, that which is but iterum here, in the next chapter growes to a Quoties, how often vvould I have gathered thy children together? Matt. 23.37 And quoties is not much now, for it was at quid ultra long agoe, Esa. 5.4. vvhat could be done more for the Vine­yard, that I have not done for it? Iterum misit, hee sent againe. Hee is blinde, that doth not see God here make good what once hee spake of himselfe, (nay he proclaimed it with manie words, that all the world might heare and take notice) that he is Multus benignitate, abundant in goodnesse. It was goodnesse to send, Exod. 34.6. but abundant goodnesse to send so often. so often, so long to stand at the doore and knocke, as if he would waite their leisure, and stay thy tyde of their good disposition.

Any man will easily confesse, that this was too much for God to doe unto the Iewes, and in the meane while considers not, that, mutato nomine, change but the name, and it is true of us. Or wee need not change the name, we are the Iewes; Wee are the circumcision (saith the Apostle). True in regard of the favours of God, Phil. 3.3. transferred from them to us; and true also in respect of our disobe­dience, and uncircumcised hearts and cares, where­with wee fulfill the measure of their iniquitie.

I will not enlarge my selfe; onely let mee de­mand who is he amongst us, that hath not given God leave to send unto him often, and to expect [Page 21] long? or what message can we expect from heaven (except the message of a sudden and finall destru­ction) which hath not beene often tolde us by his servants? It were som ease (perhaps) unto our con­sciences, if we could conceive our selves to be of that number, who never heard of his will: but this torments us before the time, that wee know, and know that the servant who knowes his Masters will, and doth it not, shall be beaten vvith many stripes. Multitudo miserationum fit magnitudo, & cumulus damnationum; Manie mercies will pull on manie stripes, and everie iterum from him is an item to us, augments the number and measure of his favours, ladeth our reckoning, & in the end wil adde weight unto our condemnation.

And that a great deale more, if you consider whom he sends: for as it is iterum misit, so it is alios servos, another sending, and other servants; to take another repulse, and that in other servants, aggra­vates the offence. But why should he send other servants? were not the first good enough, or wise enough, or fit enough to carrie the message? Hee sent other servants for his fruits in the former chap­ter, because the husbandmen dealt so rudely and so roundly with his messengers, as they that had gone once, were little fit to goe againe. That was no wel­come message, and they to whom it was sent, were Farmors, rustica turba, such as would denie Latona water, Ovid. if she travelled by them, or the Israelites pas­sage, or David and his men reliefe: but here the message is full of courtesie, and the parties called to so great a marriage (wee might hope) had some more humanitie. It is possible therefore that there [Page 22]was some fault, or some want in the servants. A­haziah sent once, and againe, Captaines with their Fifties, to Eliah, but they sped ill; they were too peremptorie, and stood too much upon the King their Master: The King hath said, and, Thus hath the King said; that would not serve. The third sped by other meanes; 2. Reg. 1.9, 11, 13. He fell downe on his knees before Eliah, and besought him, and so brought him to the King. There is some choyce to be made of mes­sengers, especially where the message is weightie; and such would be sent as can discerne, quae mollis­sima fandi tempora, Virg. quis rebus dexter modus, how to minister (I meane) a word in due season; and not to betray the cause they have in hand, but serve the times nimbly, take hold on all advantages, & shew themselves such as our Saviour requires, both wise and faithfull servants. The truth is, in this case, God left nothing unattempted to win them, Luc. 12.42. or at least to leave them inexcusable: hee sent unto them wise men, and Scribes, Priests and Prophets; he still sent them others, and change of servants. He sent unto them all his servants (faith Ieremy) daily rising up early and sending them. Ieremy mends the matter well; Ier. 7.25. in stead of our iterum, he puts in quotidiè; in stead of alios, he puts in universos. A­gaine, hee sent other servants; that's nothing: now he sent quotidiè, diluculò continent èr (saith the Prophet) daily, early, continually, and all without exception.

But are not the words of the Psalmist (will some man say) true in this case, Psal. 147.20 He hath not dealt so with other nations? Sure I am, we have no cause to com­plaine; [Page 23]he hath sent to us again, and other servants: the Lord hath given unto us his Word, and great is the company of Preachers. We have store of other servants, not onely alios numero, for multitude, but alios dotibus, alios gradibus; there is difference in their ability, and difference in their authority; in their gifts, and in their places.

And first we have alios servos, i. aliter ornatos, men otherwise fitted, and furnished for the dis­charge of this message. That Spirit which blow­eth where it listeth, and distributeth to every one freely, and as it will, bestowes diversity of gifts for the gathering together of the Saints, and feasteth them that are called unto the marriage, in the very calling, with the Manna of the word diversly drest and served-in. Feasts are often not furnished with such variety. The message is the same in the mouthes of all God's servants. We have alios ser­vos, alios nuncios, but not aliud nuncium; other messengers, but still the same message: yet is our delivering and handling of it alwaies somewhat different. As we say of mens faces, All are alike, and all unlike; Facies non omnibus una, Ovid. nec diversa tamen: so may you say of our Sermons, All bring the same message; but whil'st every one strives, according to his owne proper gift, to prevaile with you, it begets an admirable and most plea­sing (it should bee also a most winning) varietie, which makes the Word taste like whatsoever you can desire. We have them that pipe, and we have them that weep; them that wil eat with publicans and sinners, and them who are more austere. We [Page 24]have sonnes of thunder, and sons of consolation; some from Mount Sinai with the terrours of the Law, and others from Mount Tabor with the joies of heaven; some bitter and sharp (like Archilochus or Hipponax with their Iambicks), able to make an obstinate sinner hang himself, Hor. qualis Lycambae spre­tus infido gener, aut acer hostis Bupalo; others, whose discourse falls like raine into a fleece of wooll, or quale sopor fessis in gramine, as sleep upon a weary traveller. Wee have some so fluent, as if they had lately drunk new wine; others so plaine and homely, as if they expected no other reward but a cup of cold water: some abundant in labors; some eloquent and mighty in the Scriptures: som, with Amos, fitted for Heardsmen; and some, with Esay, for the Court; able to bind Princes in chains, and Nobles in links of iron. Some for planting, some for watering: some skilfull Master-builders, to lay a foundation; others to build up the house, or to trim up the building. Instant ardentes Tyrij, all as busie as Bees in prayer with God, in conflict with the adversary, in discourse with the people, doe you not see how we sweate in the worke? so as it must needs be confessed, that if our Gospell bee yet hid, it is hid to them that perish; and if the guests will not come, 2. Cor. 4.3. it is because they will not, not because they have not had other servants, w ^ch have tried all waies to winne them, and to bring them to the wedding. Diversity of gifts, and dif­ference of administration, heapes of Teachers, flocks of companions; the Word preached in sea­son, and out of season; the meat fitted for everie [Page 25]pallat, and made savorie, such as your soules can­not but love; milk for some, and stronger meat for others: our calling adorned in everie one (if yee would but see it) eyther with gravitie, or zeale, or societie, or simplicitie, or learning, or happinesse of invention, or strength of judgement, or faithful­nesse of memorie, or gracefulnesse of deliverie; something or other, I say (if you would but see it) to commend the messenger, & to further the mes­sage; must make you all confesse, that the fault is not in him that sends, nor yet so much as the world would have it imagined, in them that are sent in such abundance and varietie.

How chances it then that we speed no better? I will tell you: We can speake; but (alas!) to what end is it? to beate the ayre? We can write; but to what end should we stand writing in the dust, for the winde to scatter it, or frame our letters upon the gliding water? Our calls, our exhortations flie in the winde like Sibillaes Oracles: our Sermons are like Songs in the night, you will heare a little, but not lose your sleepe. The Text sayes, he sends other servants: Ieremy saies, hee sends all his ser­vents. The world thinks he sends too manie: Your table is made a snare unto you, and that which should have beene for your advantage, is an occasion of your falling: you have taken a surfet of the message, and can no longer endure wholsome doctrine: our message is the same, and your entertainment is the same; all is lost, all is spilt, because we are forced to tunne up all our new wine into your old bottles.

Againe he sends other servants.] Other in qua­litie; [Page 26]and againe, alios gradibus, others also in au­thoritie. the meannesse of the messenger is some­times disadvantage to the message, and therefore in the former parable, last of all he sent his sonne to see if peradventure they would reverence him. And as the sonne differs much from the servants, so a­mong the servants wee cannot imagine but there must be an imparity, and difference of degree. God sends for his guests, Num. 22.15. as Balack did for Balam, yet a­gaine, moe, and more honourable; some that are worthie of double honour, 1. Tim. 5.17. and whose office it is to rule well, as well as to labour in the Word & do­ctrine; and to have the rule over you, Heb. 13.7, 17. as well as to speake unto you the word of God. For sending, and sending againe, & servants, & other servants, & still servants in the plurall number; to let us know, that they are many whom he sends: who (unlesse hee wipe his nose upon his sleeve) would imagine as paritie, an isotimie among so many? God is the God of order, and parity is the mother of confusi­on; confusion, of destruction. Oh let it fall upon the enemies of God, that so their forces, distracted and disordered, may be soone defeated, whilest Gods Church is alwayes acies ordinata, Cant. 6. as an ar­mie under Banners, where order is most serverely kept, and who repose much (much of their safety) in their discipline.

Thus under the Law, it is well seene how thou, my God, wentest in the Sanctuary. There were Levites under Priests, Vid. Num. 3. 1. Chron. 24. Nehem. 12. & Matt. 2. and Priests above Priests, and one high Priest over all that Province (I thinke wee could be content to yeeld the Pope so much, but [Page 27] vastos non implet hiatus, a Province, or a Patriarch­ship will not serve him) Prince of the Princes of Levi, Num. 3.32. and above all the Iudges in Ierusalem, whe­ther Priests or secular, 2. Chron. 19. in all matters of the Lord. And this authoritie (by your leave) he had for or­der & government, and not as a type of Christs re­gall and judiciarie power, who was not a Priest af­ter the order of Aaron, but of Melchisedech. Now as there was distinction and degrees in the Leviti­call Clergie, where some had authoritie to com­mand, others a necessity to obey, & every one kept his distance: so it cannot be otherwise among the Ministers of the new Covenant; but having gifts differing, according to the grace given, some must wayte on their ministring, Rom. 12.6, 7, 8. and some rule with dili­gence: and as among the guests, some are advan­ced with Friend, sit up higher; Luc. 14.10. so among the ser­vants which fetch in the guests, some stand higher and neerer their Master: and if anie will exalt himselfe, he must be made, with shame, to take a lower roome.

This difference in authoritie and degree, is ne­cessarie both for the guests, and for the messengers. For the guests, it is necessary there should be some enabled to raise up seede to their dead brethren, and that the Church should have children instead of their Fathers (they were no children, but fa­thers, who first applyed these words of the Psalme to this purpose) whom shee may make Princes in all lands. Aug. Hieron. And further, that some should have the keyes of discipline, to see that holy things be not cast to Dogs; to come among offendors with a rod, [Page 28]to cut off such as are unquiet, to deliver them that are scandalous, Gal. 5.12 1 Cor. 5.5 Gal. 5.9 to Satan, and by all meanes to provide that a little leaven doe not sowre the whole lump.

And as for the guests, so for the messengers, quis custodiet ipsos custodes, is a good question in the Sa­tyr: there had need be some to keepe the Keepers, to oversee the Seers; as in a great Harvest there are some servants, who not only work themselves, but also oversee the rest of the labourers. Suppose the Labourers become loyterers; suppose there eyther want messengers, or the messengers wander from the right way; suppose pastores turned to raptores, Bernard. Psalm 144.8 servants and shepheards to theeves and robbers; suppose their mouthes talke of vanity, and their right hands become right hands of uniquity; suppose the Prophets become Foxes; suppose an accusation exhibited against a Presbyter; Ezech. 13.4 1 Tim. 5.19 1 Tim. 1.3 Tit. 1.11 suppose some doe teach other doctrine; suppose some teach for filthy lucre, things they ought not; suppose there be some foolish questions, and contentions afoote; Tit. 3.9 Acts 20.30 suppose some speake perverse things, to draw disciples after them: must there not needs be a Timothy or a Titus, to give hands, to ordaine El­ders, to receive accusations, to avoyd, to prohibite, to stoppe the mouthes of some, Tit. 2.15 to speake, exhort, rebuke with all authoritie? There must needs be in the Church some who have both power of or­dination and jurisdiction to send forth other ser­vants, and to have an eye to their service; to sever some for the worke, and others from the worke; to appoint who shall carrie the message, and to whom and by whom it shall not bee carried. Both these [Page 29]parts of authoritie the Apostles did long retaine in their owne hands, 1 Tim. 1.20 1 Cor. 5 2 Thess. 3 untill upon necessitie they must have both substitutes in their absence, and successors after their death: and then they did not onely make Priests, to administer the Word and Sacraments; but also Bishops, to ordeine Priests, and to governe excommunications: that so Iesus Christ our Master, Angelus foederis, the great Angell of the Covenant, might be with them to the end of the world, Mat. 28 1 Tim. 6.14 and Timothy might keepe this commande­ment unto the appearing of our Lord Iesus Christ; not in their personall service, but in succession, and the iust deputation of new servants. These two parts of authority do sever Bishops from the other Clergie, and set them as Stewards over the whole house: and as the Deaconship is a good degree to Priesthood, 1 Tim. 3.13 so Priesthood is but a degree to the office of a Bishop. There may be sometimes a community of the names, but that makes no confusion of the of­fices; nor can the Presbyterie bragge anie more of the names of Bishops, than Bishops may doe of the names of Angles: for to Bishops, under the name of Angles, and to them only (as appeares by many cir­cumstances) doth our Saviour write, Apoc. 2.

So if you shall heare that some good men of old have equalled the power of the Clergie, you must understand them of the Word & Sacraments, and not of government; or when you see the Presbyterie lay on hands with the Bishop, you must know, it is onely in attestation and approbation of his act, not any communication of his authoritie. And as for any allowance of names, it needs not [Page 30]trouble you; Custome is the mistris of speaking: neyther is it the names, but the authoritie and su­perioritie of Bishops, that hath beene questioned, of old, by Aërius, an aerie whining Heretick, who full of humane indignation to see Eustathius preferred to the Bishoprick, which hee, magis concupiscebat. (saith Epiphanius), Epiph. contra haer. l. 3. c. 1. haeres. 75. more earnestly desired, he de­vised to levell Bishops with other Priests. And of late his old exploded error hath been revived by some fiery Reformers, who, finding much fault with the Popish Clergie, dealt with this so reve­rend Order, as the Divell did with his damms leg, when he should have bowed it straight, he brake it quite asunder: desperate Physicians, that can finde no remedie for the head-ach, but to cut it off, and unmercifull Reformers, that will make the sonne to beare the iniquitie of the father, and all posteri­tie to suffer for some faults in their predecessors. But the government of the Church by Bishops, and the different authoritie of the messengers in our Church, as it is well grounded in Scripture, fairely builded in Ecclesiastick history, strengthned by Ca­nons of the best Councels, and every where beauti­fied with attestations, and submissive declarations of Fathers: so the strength of it is much manifested by the opposition of the adversaries. some of them men of speciall note, and whose reputations (no doubt) win a great deale of credite to the cause, like the Elders against Susanna. But as those El­ders did bewray themselves, because they did not agree of the tree; so these Elders (they love that name) are not yet agreed what tree should shadow [Page 31]us, nor what they would have in the roome of Bi­shops: some cry one thing, some another, and many of them that helpe to hold up the cry, know not (as it was in Demetrius tumult) wherefore they are come together. Act. 19.32.

It is easie to say much in this case; if anie man love these warres, musquam habitura triumphos, warres of trouble, and no triumph, it is easie now to say much, where a great deale too much is said to our hands: the shot and powder spent on both sides, might have beene better bestowed upon a common adversarie. but I may neyther goe on in this, nor goe off to that which followes. Let mee tell you, if God send other servants, and of higher place, hee lookes they should be better respected, and that you should obey them that have the rule over you, and submit your selves, Heb. 13.17. for they watch for your soules as they that must give accompt, that they may doe it with ioy, and not with griefe; for that is unprofitable for you. De nobis facile est; use us at your pleasures: but them who rule both you and us, you cannot without disprofite to your selves, disquiet to the Church, discredite to the Almigh­tie, so easily slight and vilifie. Hinc dominicae vin­culum pacis rumpitur, &c. Unitie, peace, Cypr. de zelo et livore, vid. & l. 3. ep. 9. charitie, ve­ritie, all are lost by this meanes, saith Cyprian. Causa omnium malorum; this is the root of all mischiefes in the Church, sayes Chrysostome. the contempt of Ecclesiastick authoritie, and disobedience to Bishops the God sends unto us, other and greater servants, and they have all but little respect. What a dege­nerate slaverie is it in men, to feare and honour [Page 32]Lords, and not to reverence their fathers?

One thing more remaines in these sendings of servants, and other servants; that still all are ser­vants: what other diversities soever there be, yet in this there is a communitie: whether they keepe the Keyes, or they be but doore-keepers in the house of God, they are all tyed to service. Who then is Paul? 1. Cor. 3.5. and who is Apollo? but Ministers by vvhom yee beleeved, even as the Lord gave to every man. But I must make an end: My Lord elect, may this bee your memento in stead of sic transit gloria mundi, or memento quòd homo es: the one hath beene used to Popes, to quench their vaine-glory; the other to Emperours, to put them in minde of mortalitie: in stead of any such, admit this from the Text, Me­mento quòd servus es, Remember still your service. This day you shall be sent with a new Commission, but still to doe him service: you shall be made an­other servant, but still a servant. Your service is changed, rather than removed; increased, rather than changed: you are called from the Pulpit to the Chayre, but neyther freed from the Pulpit, nor much eased by the Chair. Ad Cathedram, ad curam; the Chaire in the Church, Bern. and the Care of the Church, goe together: Whosoever will be great a­mong you, let him be your minister; and whosoever will be chiefe among you, let him be your servant, saith our Saviour. Matt. 20.26 More service here than soveraignety: ad Episcopatum, non ad Principatum; yours is a Pa­storall, a paternall government, not a Princely re­giment, or compulsive dominion. We are all here sent to call, not to compell them to come in. Non [Page 33]sic (saith our Saviour), not so as the Princes of the Gentiles, not so as Zebed us sonnes, either with ty­rannie to use these places, or with ambition to seek them, Worthy of double honour from men; 1 Tim. 5 Ioh. 5.44 but seek­ing onely that honour that commeth from God. This is a true saying, if any desire the office of a Bi­shop, he desireth a good worke. Worke, and Service; 1 Tim. 3.1 but I crave pardon, your Lordship hath manie moe powerfull monitors, not onely within you, but al­so from without: the heartie welcome of your owne countrey, the expectation of the Clergie, the promises of the Vniversity, the favours of a most gracious Prince, will dicere Archippo, Col. 4.17 still put you in minde to take heed, and to fulfill your Ministry, that he who findes you faithfull in a little, may in due time give you more authoritie. Luke 19.17

To you, all my brethren of the Clergie, enough hath beene said both of our sending and service: yet let us not forget this, that seeing God is so dili­gent in sending and sending againe, servants and o­ther servants; we should be as diligent in discharg­ing the message, in going and going againe, trying all meanes, and calling continually, become all things to all men, if by any meanes we may win some. Et tan­ta curetur solicitudinequant a petitur ambitione, Policrat. not more ambitious to be made messengers, than studi­ous to discharge the message. Bernard saith, in a case where the Holy Ghost is verie punctuall to lay downe every circumstance, Credo quia noluit nos negligenter audire quod ille studuit tam diligen­ter narrare; I do beleeve he is so diligent in telling, Bern. uper Missus sest. because he would not have us negligent in hea­ring; [Page 34]so say I; I am wel assured he would not have us to deliver the message sparingly, or coldly, when he sends his messengers so carefully and so copi­ously.

Lastly, unto you who will be no messengers, yet (I hope) would faine be guests; Let the multitude and variety of the messengers, the continuance of their sending, the sweetnesse of the message, the kindnesse of the Maister; let some of these, let all these move you, if not to count their feet beautifull that bring unto you these glad tydings, yet not to fill their faces with reproach; if not to give them double honour, yet not to entreate them shamefully; if not to make them partakers of all your goods, yet not to muzzle their mouthes. Philem. 19. Wee dare not say how much you owe us, we dare not tell you what you should do for us; you have taught us to beare a lower saile: we only intreat you therfore to for­bear, & stay your petulant & laxative tongues, your sacrilegious hands, your ravenous hearts, w ^ch long to take the houses of God in possession, & leave no en­tertainment for his messengers. I conclude: Then did the Church flourish, when the Clergie did only looke at the charge of their office, & the Laity admire the dignity of their calling.

God for his mercies sake so fit us every one in our severall callings, whether messengers or guests, for the marriage of his sonne, as we may be knit unto him here by faith, and enjoy him eternally hereaf­ter in glory, when wee shall no more be sent forth from him, but follow him whersoever he goeth; to whom with the Father and the Holy Ghost, &c.