Fishermen fishers of men A sermon preached at Mercers Chapell on Mid-Lent Sunday the 26. of March 1609. By Iohn Ravvlinson Doctour of Diuinitie.

A SERMON PREACHED at Mercers Chapel on Mid-Lent Sunday the 26. of March . 1609. MATTH. Chap. 4. vers. 19.

Follow mee , and J will make you Fishers of men .

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 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 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 Condition 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 harts-ease and idlenesse .

Diligence without Dignity , were but drudgery and basenesse .

Both without Discretion , were but simplicity and weaknesse .

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 , a a 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 , Vt ad excellentiam diuinarum rerum per corporalia homines attollat ( saith b b 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 , c c Io. 4.10 . Io. 4. but he presently takes occasion to tell her of his word , that it is the strongest Aqua vitae , able to reuiue a soule dead in sinne .

And d d 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 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 , e e 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 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 :

I will make you fishers of men .

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 f f Erasm . in Matth. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , either 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of the sea of this world wherein they fish : or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of catching , because they labour to catch men , and with the draw-net of Gods word to draw them g g 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 h h 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 i i Bern. Ser. 1. in die S. Andr. Digni qui in mensâ Dominicâ ponantur : ( saith S. Bernard ) fit to be serued in at the Lords Table .

These be the fishers mentioned k k 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 l l Ezech. 47.10 . Ezech. 47. where the Prophet saw in a vision their nets stretched out from Engaddi to Engallim , from the one end of the Mare mortuum of this world , to the other end of the same .

2 Pisces , homines . The fishes are here specified to be men ; Land-fish , not Sea-fish . It is fabled by m m 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 them fish the one halfe , flesh the other , like Myrmaides ;

n n Horat. Art. poet . Vt turpiter atrum Desinat in piscem Mulier formosa supernè

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 o o Plutarch . de and . 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 p p 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 ( the creation of the world ) so bless Adam & Eue ( the 2. first fishes ( with a Crescite & multiplicamini , increase and multiply q q Gen. 1.28 Gen. 1. that ere long the blessing of Iacob fell vpon them r r 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 s s Tertull. l. de Baptism . Tertullian lib. de Baptism . Then in the Vineger of sharpe persecution , whereof our Sauiour dranke deepe at his passion , t t Matt. 27.48 . Matt. 27. And lastly , in the wine of the Eucharist , which is u u 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 , ( 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 , x x Deut. 14. Deut. 14. So are those men only cleane in the sight of God , Qui squamas & loricam habent patientiae , & pinnulas hilaritatis ( saith y y 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 ,

* * Oppian . l. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

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 a a Psal. 14.8 . Psal. 14. And it is the complaint of the Prophet b b Abac. 1.14 . Abacuc , c. 1. Facis homines quasipisces maris : Thou ( O God ) makest men as the fishes of the sea , feeding and praying one vpon another .

7 As fishes Tunduntur fluctibus , & non deficiunt ( saith c c 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 d d 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 Physitian 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 , e e 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 f f August . De ciuit . l. 18. c. 23. S. Austin , de Ciuit. l. 18. c. 23. and by g g 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 , h h 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 passion vpon 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 when fishes , are taken , its death to them ; 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 i i Psal. 104.25 . Psal. 104. Or ( as k k Apoc. 4.6 . S. Iohn termes it , Apoc. 4. Mare 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 : l l Gen. 7.18 . Gen. 7.

m m Ouid. Met. l. 1. f. 7. Omnia Pontus erant , deerant quoque 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 n n 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 , ( o o Psal. 104.26 . Psal. 104. ) but his pastime is , to spoile the riuer , and to sucke vp Iordan into his mouth , p p Iob 40.18 Iob 40. And a Sea , wherein ( as q q Chrysost. Hom. 7. operimperf . S. Chrysostome notes ) Homines non ambulant , sed feruntur , quia Diabolus cum delectatione compellit eos in mala : Men walke not , but are carried with the streame , while the Diuel carries them headlong into sin : whence it is , that many make shipwracke of faith and a good conscience : r r 1. Tim. 1.19 . 1. Tim. 1. and then what maruell if they be drowned in perdition and destruction ? s s 1. Tim. 6.9 1. Tim. 6. But most of vs ( beat the waues neuer so little ) Lord ! how soone are we sea-sicke ? Scarse able with the Disciples , t t 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 . u u 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 combate together , & when he had ensnared him in his net , slew him . Nor such a phantastical , imaginary Net , as is Purgatory ; which x x 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 y y 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 z z Ber. Ser. 1. in die S. Andr. S. Bernard hath it ) Nassa ecclesia est : The wee le 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-monsters , such as are heretikes and schismatikes .

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 , a a 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 , b b Luc. 5.5 . Luc. 5.

Wee must not then sacrifice to our owne net , or burne incense to our owne yarne , as they did c c Abac. 1.16 Abac. 1. as if we could haue any great catch of our selues , but wee must say with Peter , d d 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 , e e Matth. 13.47 . Matth. 13. All is fish that comes to net : but yet more comes to the net , than goes to the market . For the Angels at the consummation and end of the World shall gather the good In vasa coelestium mansionum , into the vessels of heauenly mansions : Malos autem torrendos & exiccandos gehennae flamma suscipiet : But the bad ( saith f f 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 g g Bernard . S. Bernard notes ) Nemo repentè fit summus : Its more than a step from the lowest to the highest . And Ascendendo , non volando , apprehenditur summitas scalae ; It s climing , not flying , that brings a 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 h h 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 , 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 , i i 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 , k k 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 , l l 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 , m m Heb. 3.1 . Heb. 3.

And n n n n n n 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 the holy Ghost hath made you ouer-seers , p p Act. 20.28 . Act. 20.

2 Quoad Authoritatem . In regard of their authority , which is not Imperium in belluas , but in homines , the rule and guidance not of beasts , but men . For therfore are they 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , called of God , that they may bee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , comforters of men : being Alae columbae deargentatae , as the Prophet Dauid cals them , p p 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 : q q 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 : r r 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 as the godly ; ( Cauete ab hominibus , Beware of men , saith our Sauiour , s s 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 : t t 1. Tim. 6.11 . 1. Tim. 6.

In the watch-tower of Gods Church , they are not only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , seers , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ouer-seers , u u 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 , x x 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 : y y 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 , z z Psal. 44.18 . Psal. 44. Constitues eos Principes super omnem terram : Thou shalt set them as Princes in all lands . Princes , for their nobility , because they are begotten and born of God . Princes , for their riches , because they are inriched with all spirituall graces : and Princes , for their power , because they 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 a a 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 , b b Malach. 2.7 . Malach. 2. So called ( saith c c 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 d d Ferus in fest. S. Bartholom . Ferus expounds the place ) spoken of e e 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 : 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 Ionathan had tasted , his eies were illightned , f f 1. Sam. 14.27 . 1. Sam. 14.

This that Panis subcinericius ex hordeo , that barley loafe , g g 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 , h h Exod. 16.29 . Exod. 16. feeding our souls both for this life , and that which is to come .

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

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 k k 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 l l Pindar . Pindarus : and most men come with their 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 , m m 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 : n n 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 o o Herodot . in vit. Homer . Herodotus posed Homer ; Quae cepimus , reliquimus : quae non cepimus , nobiscum portamus : That which we tooke , we left behind 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 , p p 1. Cor. 1.21 . 1. Cor. 1. Per stultitiam praedicationis salus credentium : The sauing of beleeuers by the foolishnesse of Preaching ;

Si caperit , vitam ( mirabile ) liber adibis : Non captus , rigidae ius patiere necis . If thou be caught , thou liuest : if lost , thou diest .

But , that which yet more commends the fruit and end of their calling , is the Latitude and extent thereof . They are Piscatores hominum , Fishers , not of some , but indifferently of all men . For 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 : q q 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 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 , r r 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 from beasts . These must bee fisht for , that their reason may be rectified .

They that forget themselues to bee mortall , are coutous men , who ( if s s 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 mainteinance 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 t t 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 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 , u u 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 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 , x x Matth. 19.28 . Matth. 19. Num sedebunt ? What ? shall they sit indeed ( saith y y Theophyl . ibid. Theophylact ) No : but by their sitting is signified the excellency of their honour . Non enim creaturae est sedere , sed sanctae Trinitatis : creaturae autem tanquam ancillae est stare : For it is not for the creature to sit , but for the holy Trinity . As for the creature , it well beseemeth it to stand like a handmaid , saith the same z z 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 from those that are wont to be graced and honoured by Princes . Nam qui cum regibus coenant , videntur primos honores sortiri : For , to be admitted to sup with a King , why it s the greatest honour that can 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 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 , a a 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 .

b b Martial . l. 6. Et piscatorem piscis amare potes ?

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 . c c 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 : d d Deut. 25.4 Deut. 25. And perhaps it was not without mystery , that our Sauiour Christ caused a fish to pay tribute for him , and Peter , e e 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 : f f 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 , g g Exod. 5.8 Exod. 5. who required of the Israelites their full tale of bricke , and yet he would not allow them straw wherwith to make it ?

Thus as the ascent to Salomons throne was Per sex gradus , by six degrees or steps , h h 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 i i Hieronym . S. Hierome pithily speakes ) Malus Sacerdos de Sacerdotiosuo crimen acquirit , non dignitatem : If the Minister be lewd , his ministery doth not grace , but blemish him . And as k k 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 , l l Matt. 21. Matt. 21. And though the Minister be vnworthy so great an honour ( for who is sufficient for these things , m m 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 : n n 2. Cor. 2.16 . 1. Cor. 4. For why should piety denie that to Gods Minister , which policy will affoord a mortall Princes officer , 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 o o 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 , p p 2. Reg. 10 11. 2. Reg. 20. So ten degrees , and more do the shadows of Christ ( the ministers of Christ ) go backward in the account and estimate of the world , sooner than step forward ; I say not six degrees , but one .

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

Were q q 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 sickmans dreame , that hath neither head , nor foot .

Heeretofore Elder-brothers were Priests by birth-right : but now the Priesthood is the birth-right 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 , r r 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 . It s 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 , when 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 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 s s 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 t t 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 u u 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 you , despiseth mee ; then , as truly as God is a iealous God , x x 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 parum 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 not as man seeth ) Luxmundi , r r 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 , z z Malac. 4.2 . Mal. 4. euen the true sonne of righteousnesse Christ Iesus .