A BOOK OF ANGLING, OR FISHING.  
Wherein is showed, by conference with Scriptures, the agreement between the FISHERMEN, FISHES, FISHING of both natures, Temporal, and Spiritual.  
By SAMVEL GARDINER Doctor of Divinity.  Matthew 4.19. 
I will make you fishers of men.  
LONDON ¶ Printed by Thomas Purfoot. 1606.   

To Sir Henry gaudy, sir Miles Corbet, sir Hammond Le-Strang, sir Henry Spelman Knights, my very kind friends.  
A Hiah the Prophet, 
1. King. 11.30.  taking hold of jeroboams new garment, & tearing it out into 12. pieces, took occasion thereupon to prohecie: 
1. king. 17, 14.  Elias sermoned on the little meal vessel, and cruse of oil of his Hostess, the widow of Zarephath: and his scholar Elizeus did the like, 
2. King. 4.7  preaching upon the pitcher of oil, of the Preachers widow. By the line of such examples, I am led to give the Church such spiritual Meditations, as in time I have deducted from mine angling recreation. The comparisons that lay between the fishers, and fishes of both kinds, without ransacking further reading, are my only store, and will serve sufficiently for the common both instruction and comfort. I put these labours forth under your names, as a seal of my zeal and love towards you, for that love which in some of you hath been ancient, and in all of you, very good to me. I commend them unto you, and you unto God, who more and more enlarge his holy spirit in you, to his glory, and your felicity.  
Yours in all love in the Lord, Samuel Gardiner.   

To the Reader.  
I Apply it unto providence (God marking me out so contrary to my thoughts, to that calling I am in, to fish for souls) that I have so delighted in fishing in my time, it being an exercise at which the very Cynics and Stoics will not lower, or show frowning brows, & holding so in comparison with our ministerial function, in so perfect a proportion. How typically the Angelical use of Angling, shadoweth and setteth forth the duties of both parts. 1. Preacher. 2. Hearer, 
Luke. 3.  and answereth like the Baptist, to the question of the Soldiers, Publicans, all comers, what shall we do? I put it to thy judgement, after thou hast but cursorily travised this Treatise. I trust God shall so bless both it and thee, as thou shalt be caught, and brought thereby as fishes from the bottom, to the shore: from the bottomless pit of perdition, to the land of the living, and to the top of beavenly glory. So far thou well.  
Thine in prayer to God, for thy good, SAMVEL GARDINER.   

The Contents of this Book.  
The sum of this following Treatise is abridged in these two Verses: 
Ecclcsiam pro nave rego: mihi climata mundi  
sunt mare: scripturae retia: piscis homo.   
Which I deliver in English thus: 
The Church I govern as a ship,  
We, seas with world compare,  
The scriptures are the enclosing nets,  
And men the fishes are.   
We will follow this division, and contain ourselves within these limited bounds.   

THE FIRST CHAPTER. Of the fisherman's Ship or Boat.  
HE that giveth himself to Fishing, 
The fisherman's provision, for his fishing.  and mindeth to follow it to the best proof, with the true and necessary furniture of that trade, he provideth himself a ship, keel, or cocke-boat, out of which he may lay out and take in his nets, and be in the vain and way where the best doing is. But we have a sure and tied one indeed, if we be of the Church: 
The Church compared to a Ship. Gen. 6.14.18. & 7.6.7 11. Math. 13.2.3. Mar. 4.1.2 & Luk. 5.3 Math. 7.25  For the Church in Scriptures is compared to a Ship. Noah his Ship and Pinnace did expressly prefigure it, and the Ship out of which Christ preached, did not obscurely shadow it. It may well hold comparison with a Ship, it is so like it in every degree.  
I. Every Ship hath need of a skilful and watchful Pilot and Governor: so hath the Church, whereof it is fitted with the best, the eternal Son of God our Lord jesus Christ sitting always at the stern of it, 
Mat. 7.25.  and carefully keeping it. So that we need not fear though the Seas roar and beat with their proud waves against it: for he ruleth it with such a steady hand, as it cannot be shaken, & be that keepeth it, 
Psa. 121.4.  doth neither slumber nor sleep. Of this we have a sure word of prophecy for our indemnity; 
Isay. 43.1.  Fear not, for I have redeemed thee. I have called thee by thy name, thou art mine. When thou passest through the waters, I will be with thee; and through the floods, that they do not overflow thee. And that we might build upon it, his promise to the same effect is thus in another part of Scripture repeated; 
Zach. 2.5.  I, (saith the Lord) will be a wall of fire round about. 
No visible headin the Church, as in a ship, sithence Christ is never absent; but guideth it, etc.  The Church hath no need of a visible head, as a Ship hath, as Popery delivereth. For since Christ is never absent, what need have we of any outward head to be present? But that Christ is always incumbent on his Church, & is present with his ship, his promise to the Church proveth, I will be with you to the end of the world. 
Mat. 28.10 Gen. 7.1.20. & 8.16. Christ watcheth ever. john. 6.17.18.20.21. Mark. 6.47 48.51. Mat. 14.22 24.30.32.33. Mark. 4.35.36.37.38.39.40.41. Mat. 8.24.26. Luke. 8.23.24.25.  Thus was he with Noah whilst his Ark and Bark floated and hovered on the surface of the waters, during all the raging time of the flood. Our Pilot may seem to us to slumber, when the Ship and Church is in danger: but as in the deluge, so in the devilish devices of men, he taketh charge of it. So that we may fasten these verses unto it translated out of a Greek verse, of which Sibylla is said to be the author.  
Mergitur interdum, sed non submergitur unquam:  
Saluificum Christi seruans ecclesia verbum.  
The Church though sometimes drenched, is never drowned:  
Because it is upon Christ's saving Gospel founded. 
Sibylla's verses.   
II. Every Ship must have a Rudder to rule it. 
The rudder of the ship. james. 3.4.  The Rudder wherewith the Ark of God's Church is guided, is the word of God, the rule and direction of every man's life. 
Of the word of God, a rule for us, etc. Psa. 119.9  For if we put the question of every man's (as David doth of the young man, saying: Wherewithal shall a young man cleanse his ways) and say, wherewithal shall young and old, rich and poor, one with another rule his way? the answer is the same taken from the mouth of God's spirit; Even by ruling himself according to thy word. For this is not only a word of authority to bind the conscience: or of wisdom only to advise it: or of power only to convert it: or of grace only to comfort it: but it is a word of eternal life, absolutely to bless us, 
joh. 6.27.68, 69.  and guide this Ship unto the key and haven of all heavenly happiness: Whether else shall we go, (saith Peter to Christ) Thou hast the words of eternal life. By this he governeth and upholdeth all according to the words of the Apostle, He beareth up all things by his mighty word. 
Heb. 1.3.   
III. 
The main Mast of the Ship.  The main Mast of this Ship fastened in the midst of it, to which the sail hangeth, is his gracious promise of his being with the Church unto the end of the world, 
Math. 28.20. Of the gracious promise of Christ to his Church.  given in writing in this wise; Lo, I am with you unto the end of the world. Of which there is the like enrolment in this Magna charta and great Charter between God and his church, as in this piece of evidence: The mountains shall remove, 
Isai. 54.10  and the hills shall fall down: but my mercy shall not departed from thee, neither shall the covenant of my peace fall away, (saith the Lord) that hath compassion on thee. As also in this, I will see you again, and your hearts shall rejoice, 
joh. 16.22  and your joy shall no man take from you.  
FOUR 
The Sails of the ship. Math 16.16. joh. 6.68.69. Of faith taking hold of Christ's me●●●full promises.  The sail that maketh this Ship ride merrily amidst the lofty surges of the Sea of this world, is our manifest professed faith, which taketh fast hold of the middle Mast his forenamed kind promises, nestling itself in them as Doves in the holes of Rocks which hoist up the hearts of the godly above all earthly things, and give them a safe thoroughfare, and free-passage through all the storms and tempests of the world. The Apostle layeth on load of examples of such, who by these sails of faith, 
Heb. 11.4.5.7.8. etc.  which they have heaved up, have passed the pikes of this dangerous Navigation, and have happily arrived at the heavenly Haven. I will deal with them as Solomon did with the brass in the temple, 
1. Ki. 7.47  who (because it was so massy and so much) would not stand to weigh it: because there are such a number of them, I list not to number them: he spendeth the whole Chapter in rehearsal of them.  
V 
The anchor of the Ship of Hope.  The Anchor of this our Ship, is Hope. It is the Apostles allegory, and not of our own making: which have our refuge to hold fast the hope that is set before us, 
Heb. 6.19.  which we have as an anchor of the soul, both sure and steadfast.  
VI 
The great cable rope belonging to this ship.  The great Cable-rope to the which this our anchor is sure bound, that it cannot be lost, is our Patience, wherewith we possess our souls, which the Apostle thus earnestly commendeth unto us. For ye have need of Patience, that after ye have done the will of God, 
Of patience Heb. 10.36  ye might receive the promise. The patiented abiding of the Church is great, for the reward sake that is set before them in Christ their mediator.  
VII. 
The groundidge.  The groundidge and fast hold of this anchor, is our corner stone Christ jesus an attribute given him by Isay, 
Our corner stone Christ jesus. Isay. 28.16 1 Pet. 2.6.  and Peter. Behold, I will lay in Zion a stone, a tryedstone, a precious cornerstone, a sure foundation, and he that believeth therein, stall not be ashamed.  
VIII. 
Pirates.  Now because there are so many Pirates and Rovers on the Sea, that lay at all advantages against the Bark of his blessed Church; 
The church furnished like a ship of war.  it is furnished like a Ship of war with shot and weapons of warfare well enough, which shall make all Hell hounds either to hold in their heads, or take them to their heels. 
1 The. 5.8. Isay. 54 17. Colos. 4.2. Psa. 127.5.  The shield of Faith, the pistol of Prayer, the arming sword of the Spirit, the eternal word of Truth are in stead of all; so as accomplished with them, we need not fear the enemy when we meet him on the face, which this distichon thus delivereth. 
Sitque fides clipeus: sit firmum oratio telum.  
Et gladius verbum; coetera Christus agate.   
Which as we may, we do into English thus. 
Let faith thy buckler be, thy gunshot thy devotion,  
Thy sword the word; the rest commit thou unto Christ's provision.   
If thou wouldst be in thy complete armour laid out for thee out of God's armory, by his servant Paul, 
Complete armour.  take them as they are in his Epistle unto the Ephesians, parceled out unto thee: Put on the whole armour of God, 
Eph. 6.11.14.  that ye may be able to stand against the assaults of the Devil. For we wrestle not against flesh and blood; stand therefore, and your loins gird about with verity, and having on the breastplate of righteousness, and your feet shod with the preparation of the Gospel of peace: above all, take the shield of faith, 
The Rock of sin. Psa. 34.15.16.  wherewith ye may quench all the fiery darts of the wicked, and take the helmet of salvation, and the sword of the spirit, which is the word of God.  
IX. The shrewdest danger of this Ship is sin. Waves & weather cannot wrack or wrong it; For, by setting up sails against the wind, or by casting anchor, and by being sure beforehand that the anchor rope will hold, and not slack, it will do well enough when the winds have blown, and the waves have wrought their worst: 
Luk. 6.47.48.49. Math. 7.24 25.26.27. The sure Rock to trust unto, is Christ jesus. jonah. 1.4.5.13. Luk. 5.8.  The Devil and devilish men, can never sink our ship with all their subtleties, so long as we cast our faith and hope upon our rock Christ jesus. But if it dasheth against the rock of sin, it is in great jeopardy. jonas his sin had well nigh sinked the Ship that jonas went in: Peter thought it of force, to overthrow more ships than one, when he said thus to Christ upon the wonderful draft of fish, which so filled two Ships, as they were ready to sink, Lord go from me, for I am a sinful man. 
Epiphanius.  Omnem inscenso rem vehere potest navis praeter fugitiwm, (saith Epiphanius) that is; A Ship may more safely carry any Passenger, than a fugitive, which cannot be better interpreted, than of a vagrant & runaway from God. So long therefore as this rock is in our way, we can make no way, there is neither safe fishing or travailing; 
jon. 1.15. Psa. 51.7.16.17.  wherefore cast we our sins into the sea, as jonas was. For with this sacrifice the Sea is well pleased.  
X. The freight of this Ship, 
The freight of this ship. Of remission of sins, justification, etc.  and the worthy fishing it bringeth to the Key-side is, remission of sins, the inspiration of the good spirit, justification, freegrace, inheritance among them that are justified by faith, eternal life, and all the blessings of heaven accompanying it.  
XI. 
The Port to which we drive this Ship. 1. Cor. 15.20.26.51. etc. Of death.  The Port to which we drive this Ship, is death. For such as by death pass from this life, land at death's stairs, where the body abideth the time of the restitution of all things, that with their coheirs they may enter into the land of promise. Happy they are that die in the Lord, 
Revel. 14.13.  for they rest from their labours, and their works follow them, they enjoy that which their faith hath so long fished for. Wherefore we say with Cyprian, 
Serm 4. De mortalitate.  Non sunt fratres lugendt, accersione dominica de soevito liberati, cum sciamus non eos amitti, sed praemitti, nec accipiendas hic atras vestes, quando illi ibi indumeta alba iam sumpserint; which is to say, We are not so much to wail for our brethren whom God by his messenger Death hath sent for, seeing that they are not lost, but gone before us. Again he saith thus very sweetly: Quis non peregre constitutus properet in patriam regredi? Quis non ad suos navigare festinans, ventum prosperum cupide optaret, ut velociter charos liceret amplecti? Who being a travailer in foreign parts, doth not haste to his own home? who would not willingly sail to his friends, and desire a lusty gale of wind to speed him, 
The time of the general meeting of fishers, and Seafaring men, where?  that he might the sooner see the faces of his dearest kindred?  
XII. The time of our general meeeing of us fellow-fishers and Seafaring men, is the judgement day, of which day S. john speaketh thus, I saw the dead both great and small stand before God. 
Of the last judgement, and life eternal. Revel. 20.12. Revel. 21.3.24.10.11.12.13.14. The fishermen's meeting place, where? Casting out of nets & angles out of this sh p. Gen. 6.3.18. and 7.1.20. and 1 Pet. 3.20. Luke. 17.27. Math. 24.38. Gen. 6.14.15. etc. The church is a steady angling boat, out of which there is no safety. Psa. 125.1. Our pri●e care.   
XIII. Our meeting place is our heavenly jerusalem, a City whose builder and maker is God; of which read the whole 21. Chapter of S. john's Revelation which hath much of this matter. Thus in this Ship which is the Church of the everliving God, we have very fit standing for the casting out of our nets, & angles, and for our spiritual fishing, without which there is no good to be done. For as none were saved that were not in Noah's Ark; so out of the Church there is no salvation. As that was so pitched within and without, as no water could sue through any seam thereof: so the state of the Church is such, as no detriment can be imported unto it. For when tyrants have showed the extent of their malice, the Church abideth firm as mount Zion, not to be removed. Let our prime care therefore be to be in this Ship, mindful of that which Saint Austin truly saith; Non habet Deum patrem, qui non habet ecclesiam matrem: He hath not God to be his Father, who hath not the Church to be his mother.  
These have been my meditations on this Boat, when I have been in mine angling-Boat.   

THE SECOND CHAPTER. Of the waters that are for this fishing.  
THe rivers of waters over which we are to cast our nets and to lay our Angles, 
Mar. 16.15 The waters for this fishing, are the world. Math. 13.47.48. A comparison between the world and the Sea.  are the wide world. The Sea, into which the drag-net of the Gospel was cast in that parable, clearly signifieth the world. The world hath all the conditions of the Sea; therefore it may well go hand in hand with it. Augustine matcheth it with the Sea thus. Hoc sanctum mare est, 
Aug. Tom. 2. in Psa. 39  habet amaritudinem noxam, habet fluctus tribulationum, tempestates tentationum. Habet homines velut pisces de suo malo gaudentes, & tanquam se invicem devorantes. This world is a sea, which hath a hurtful bitterness, which hath waves of tribulation, tempests of temptations. It hath men like fishes floating in it, rejoicing in that which is hurtful unto them in their bait, which is their bane: and devouring up one another. The world is a Sea swelling with pride, bluish with envy, vain glory is the wind which maketh it to rock & reel upon the waters, foaming with anger, very deep and profound in covetousness, no plummet being able to sound the bottom of it, casting out all that cometh in the way through excessive miscarriage, having a merciless maw to swallow up all that it can get with unsatiable oppression: very dangerous to sail in, by reason of the pernicious rocks thereof of desperation & presumption covered with those waters: lofty through the reciprocal waves of their passions: ebbing & flowing in the inconstancy of it, terrible salt through sin: finally, Mare amarum, very brinish are the waters of it, and not to be brooked. 
job. 40.20 The great Leviathan, and all sort of fishes in the Sea: So in the world men of all natures, and affections etc.  As in the Sea are all sorts of fishes, and there is the great Leviathan that hath his pastime in the waters: so there be in this world men of all natures and affections, we can name no creature of inclination never so cruel, filthy, abominable: but we will find a Copesmate for him of like quality, among the crowd and company of men. Therefore here cometh in an old proverb in place, 
The diligence that ought to be in preachers of the word. etc.  There is no fishing to the Sea. For as the Fisherman delighteth there to fish most where most store of fish are; so should the spiritual Fisherman of men, desire to be there more where his auditors are more. The Apostles, when the dispensation of preaching the Gospel was committed unto them, took a large circuit and wide perambulation through the world, and their commission served them thereunto, 
Math. 28.19.  being after this form; Go into all the world and preach the Gospel unto all creatures. No Angler or Fisherman will be always plodding in one place, 
Fishers.  but will follow the fish whither soever they go. He often findeth in a blind vain and spot, very gainful and delightful doings; and therefore he searcheth and ransacketh every place. It is meet the Minister should do the like, and so he must if he will be a workman of such things, such a workman as the Apostle describeth, 
2 Tim. 2.15.  and the Lord expecteth, a workman that needeth not be ashamed. Christ not only fished for the Crocodile in the water, but for the Menowe in like manner: and therefore as he went through every 
Math. 9.35.  City and popular town: so in his progress, he fetched in also hamlets and villages, and enclosed them in his net, 
Luke. 8.1.  He went through every City and Town, preaching and publishing the Kingdom of God. They do not therefore the half part of their duty (if they do any duty at all) those politic Preachers of our times, who spend the greatest part of their idleness in Princes Courts, and fancy not to preach but in great places, and cannot savour of a simple audience: as though preaching served only for show of wit, and to bring in a living, and to live licentiously. For there are the best places to speak their declamations, and filled orations, to drink the wine in bowls, to attain to the greatest preferments of fat Prebendships, Parsonages, Deaneries, bishoprics. David's Aphorism is very fitting for them, They are hungry like dogs, 
Psa. 59.6.14.15.  and go up and down the City. They are hungry of their own profit, and not of the people's: they are dogs that lick the sores of sinners, cunningly seeking how to curry favour with Courtiers, never thinking of correcting their manners. They go up and down the City pompously, and proudly, in the mean while their sheep at home are committed to the oversight of a simple mercenary. When a bandog, or shepherds cur is set to keep sheep, & leaveth the flock, and trudgeth home for victuals; the servants of the house suffer him not, but they chide him, and cudgel him to his sheep: It were well that beneficed men might be so served, & might no longer than there is very needful cause, couch in the Court to crouch for every crust that falleth, the greatest gob that is, being too little for their mouths. It is lamentable to consider, (and my heart bleedeth to think of it) how poor Countrymen are neglected, and very little, or not at all instructed: when as by office we are in arrearages to all, because God made all, and are indebted (as the Apostle professeth of himself) to the wise & unwise in as much as Christ hath given his blood in purchase for the poor, 
Rom. 1.14  as for the potentate, & God is no accepter of persons. It were well then, that they would have that memento the Apostle giveth them; 
Act. 10.34 35.  brethren, consider your calling, Their calling is to a spiritual fishing: therefore as Fishers neglect no waters wherein any good is to be done: so should preachers despise no people, upon whom any good may be done. The sea is most inconstant and disquiet by nature: from whence the world very lively hath his nature. Some writ of a certain flood and river called Furipus adjacent to the sea, how it hath a sevenfold reciprocation and return, that it ebbeth and floweth seven times in every four and twenty hours. But no Euripus is so mutable and variable as the world, constant in nothing but in inconstancy. The moon changeth every day. The Chameleon a four footed beast in India, often turneth colour, but not so often as the world turneth copy. For no Proteus is so often transformed, as that. Laban changeth jacobs' wages ten times: 
Gen. 31.41. and 29.23. 1. Sam. 18.17.19.11. judg. 4.17.  If Laban promise Rachel, he will give Leah unto jacob: If Saul promised Merab to David, he must be pleased with Michal: though a peace was concluded between jabin the king of Hazor, and between the house of Heber (jael's husband) the Kenite; yet when Sisara trusted to this peace, it was his perdition, For jael took him napping with a nail, & made sure work of him: jacob called Amasa but to kill him: 
1. Kings 25. and 2. Sam. 3.27. and 20.9.10. Gen. 4.8. Mat. 26.48.49. job. 14.2.  Cain spoke so friendly to Abel only to murder him: judas kissed his master only to betray him. The world is a false merchant, that by very good words doth off his bad wares. job touching the fickleness of the world, speaketh thus of it; There is nothing that keepeth one state. Thou art now sound, and by and by sick: thou art now strong, and immediately weak: thou art now merry, and presently mourning; thou art now venturous; and in a moment timorous: thou art now quiet, and out of hand angry: thou wilt, thou wilt not: thou dost, thou undost: thou art always ebbing and flowing with the sea. The sea is of such troublesome disposition of itself, as it is never quiet, but it hath his boiling & surging commotions, though it be not angered with winds, or storms, or accidental perturbations. For one wave so successively followeth another, & taketh it by the heel, as by the impetuous violence thereof, they break one another. These waters are the wicked ones, who are not without their inward convulsions, the waves of their wiced doings, incessantly beating against their guilty consciences, which worse than any ragged hangman extremely, but cheereth them. The furious furies are always hanging on them, (not such as fables fancy tedis ardentibus searing them with burning torches) but with the remembrance of their forepast evils, tearing & tormenting them. Sua quenque fraus (saith the Orator) et suus terror maxime vexat: suum quenque scelus agitat, 
Cic. oratia.  amentiaque afficit, suae malae cogitationes conscientiaeque animi terrent. These perturbations they are no more able to lay down of themselves, no more than the sea can lay down the collision of his waves of itself: we find the wicked world in these respects, thus compared by the Prophet Isaiah, to the sea. The wicked are like the raging sea that cannot rest. 
Isay. 5 7.20  It is no good fishing in a troublesome stream. A troublesome fellow is commonly incorrigible, he is wilier than to be taken with the net and hook of God's word. It is with him as Solomon saith, 
Pro. 9.7.  He that reproneth a scorner, purchaseth to himself shame: and he that rebuketh the wicked, getteth himself a blot. To admonish a contumacious companion, is as if we should job and goad a mad man, & feed a fire with oil. For they are not only uncapable of reproof, but they meditate all the mischief they canagainst their monitors. They are of a dogged disposition up and down. For as dogs do prefer filth before perfume; a contagious carrion, before any good confection: so this currish kind delight too much in their filthiness, than by hearing wholesome admonition to be won to godliness. Dogs fly upon such as endeavour to put them from their carrion they have seized upon: so such hellhounds will violently rise up against such, as shall go about to withdraw them from their filthiness. 
Mar. 3.22. Mat 9.34. and 12.24. &. Luke 11.15. Matth 11.21.23. john 16.22.29. Math. 7.6.  Doctrine of admonition doth so little with them, as miracles do not move them. For how many strange wonders did Christ among such, who were never the better for them? wherefore, that we should not lose our labours among such, let us hear what warning is given us of such; Give ye not that which is holy unto dogs, neither cast ye your pearls before swine, lest they tread them under their feet, and turning again all to rend you. But yet as wise fishermen, we must discreetly distinguish of sinners, and way well their affections, & if there be any hope of hooking them, or tolling them to our nets, we are to lay for them, we must try before we do distrust, and prove what may be done, and though the water be somewhat rough, yet there may be some doings; we are to do our best, though we fear the worst, & we are to deal as we may with him, before we finally despair of any; what thou shouldst do with such, faith & charity will tell thee better than any. Augustine in his Confessions writeth of Alypius that was wholly dedicated to theatrical pastimes, and vain games, and was reclaimed from them by Augustine his biting invective against them, at which he grew into an anger with himself, 
Of the best and worst places to fish in.  and ever after very fervently fancied him. But the deeper, clearer, and stiller waters are, the best for fishers: shallow muddy rivers give no sport, for there is no room for a float of an angle to sink, or for a net to be laid out: besides that, the fishes there mudding themselves, they cannot be got out. Such as are not of deep devotion, but of shallow understanding in heavenly things, such as plod wholly in the mud and mire of the world, will never rise up to the sword of the water, that the net might go under them. For as beasts that feed grossly, do never fly high, so gross minded men have never high thoughts in heavenly things. Also the mud of this place doth pollute the net, snar●e it, and hurt it: the glorious gospel of the son of God is defiled, contradicted, rend by the puddle of covetous minded men, drunkards, swinish Epicures, heretics, schismatics, and the flocks of their companions, of which the Church hath had too woeful experience. I will urge this allegory no further, nor suffer it to go further with me, than the hand of the scripture guideth it; therefore let this be sufficient that hath been said, of the sorts of waters that are best for our angling occupation, and spiritual fishing.   

THE THIRD CHAPTER. Of the nets, and angle-rod that are for this fishing.  
THe instrument of out angelical angling and fishing, is the word of God preached, which by Christ in the Gospel is compared to a net, 
Mat. 13.47  which is of that making, as it sweepeth as it goeth, and therefore the Latins call it verriculum, because as a besom (thorough what so is in the way) it maketh clean work. It may as well be likened to the angling pole, or to any other invention, for the catching of fish. 
Luke 5.6.  The use of the fisher's man's nette-chiefly serveth, to restrain the exorbitant passage of fishes uncertainly skudding up & down without any order, hemming them in, and keeping them at a bay within the compass of it. 
The power & the working of the preached word; and the great hope that is to be had of su●h as wi●● be●e. Actor 9.2. 4.6.17.19.20.  Of this effect and working is the preached word, as intercepting our extravagant affections, wandering wide out of the way, without governance of the spirit, and straightening our liberty, keeping us by the obedience of faith within the limits of God's law. Let us take our vagaries never so much as fishes in their element, if ever we come to the nets way, we may be stayed in our way. So was Paul, when he was a Saul posting to Damascus with high commission to trouble those that were of the religion, in the mid way, being stayed in his course, the word of God countermaunding him, and he obeying it, resting upon the direction of it, 
Jude 11. Num. 22.23.32. 2. Pet. 2.15.16.  saying; Lord, what wilt thou have me do? Though Balaam the son of Bosor loved the wages of unrighteousness, and loved the gold of Moab as his life, yet he durst not for his life do otherwise than he was warranted by God, and so he answered the Lords that stayed upon him, 
Num. 22.18 and 24.13.  saying: If Balaak would give me his house full of silver and gold, I cannot go beyond the word of my Lord God, to do less or more. God's word to him was a hook to his nose, and a net to stop his progress. Achab looked that Micheah should have spoken leasings 
1. King. 22. 15.17.19.25.  & pleasings unto him; but the word of God had such sure hold of him, as he might have sooner his head, than his help. 
Num. 9.15.17.18. etc.  The children of Israel in all their wide and wearisome travails went on by degrees, as the word of God directed them. I despair not of any man's calling, if he will but come within the reach of the net of God's word, howsoever he hath no meaning to be taken in it, for he may be caught, and brought up to heavenly shore whether he will or no. 
Ieh. 7.32.45.46. The good that may be had, by coming to Sermons.  I have read of as great an act as this, done at Jerusalem upon the high Priests servants sent out by their master for the attachment of Christ; who finding him in his pulpit, & hearing his preaching, their hearts melted away as drops of water, & they had no power over him, but returned as they came, thus answering their masters, 
1. Sam. 19.12.20.21.22.23.  Never any man spoke as that man. Thus was Saul and his servants served; Saul sent servants to apprehend David, who finding him among the Prophets, they were immediately in the vain of prophecy. And when Saul came himself, he sermoned in such sort. Laban never searched so narrowly jacobs' householdstuff, 
Gen. 31.33.34.  as the word of God searcheth our inner parts, reforming them, and conforming them thereunto. 
Heb. 4.12.  As Simeon abiding in the temple, 
Luke 2.27.28.29. Rom. 1.16. 1. Cor. 1.18.  found Christ; so many but by coming to the church, have found salvation. There is a hidden unspeakable power in the word preached, to draw Disciples after it, and to gain souls to God. 
Luke 3.10.12.14.  john Baptist had but one night laid out his net, & he found innumerable souls taken in it, of all sorts. 1. The mennowes and meaner sort, the crowd of common people. 2. Publicans and sinners, very slippery eales, that had long lain in the mud of their misdoings. 3. sanguinary soldiers, the Pike, and water-wolues of the Ocean of this world, a people naturally diseased with the bloody issue. All these came traveling into the net at once, & he no sooner angled for them, but had them. It was not the contention of his spirits, or the invention of his wits, or the intention of his good will, that won them, but it was God that had a net for the nonce for them, and a hook that entered thorough them and held them. 
Acts 2.37.40.41.47.  Peter got a worthy dish of fish at one time, in the fishponds at Jerusalem, when as no sooner he pricked them with the hook, but they were pricked in their hearts, & said unto Peter & the other Apostles, Men & brethren, what shall we do? and the same day, there were added to the Church three thousand souls. There resorted to the lectures of jeremy very headstrong fellows, such, as his nets, and angels, 
jerem. 38. and 41.  for a time could not hold; but when they had tired themselves in their wandering ways, they retired to his net, and strived no more with it: the king the great Leviathan, the nobles, the dragons in the waters, & the other kinds of fishes, all sorts of people gathered to him, and he drew them to him easier, than he could have conceived. Ezechicl in the person of God, 
Eze. 33.31  thus deciphereth the manner of men of his time, that were formal hearers of the word; They come unto thee, as the people useth to come: and my people set before thee & hear thy words, but they will not doc them. But were not the word of God such a capable net as it is, it should not thus have enclosed them as it did, and had their companies. 
Luke 4.16.17.22.  The Nazarites against their wills were in compass of this spread net at Christ his preaching among them, and they were so encircled past their winding out as they admired the deliverance of such doctrine, & bare witness to the grace of the Gospel, 
Mar. 6.20. Matth. 14.2 Acts 13.8.11. Acts 5.1.5.10. Gen. 4.9.  maugre their beards. This net so entangled, and snarled Herod, as he feared the Baptist both alive and dead. The hook of Paul's angle-line struck Elim, as thorough the eyes, & blinded him, with such a one did Peter take Ananias, and Saphira, and it cost them their lives. Cain when the hook first pricked him, by striving with it like a fish that striveth with a hook, more wounded himself, till at last he yielded, leaving his wrangling, and trembled before God. So often as thou comest unto a sermon, consider how God by his Preachers trowleth for thee. Say not for God's sake, I will not hear the preacher, I am not friends with him, I will not come to Church, while I am at odds with him: Or I am book learned enough, I know as much as he can tell me. For thou knowest not what this drag-nette, and angle will do, for all thy great learning. Be thou a man of metaphysical wisdom, I trust thou wilt not compare with David, a man fulfilled with the spirit of God, with whom God talked as familiarly, as the Father with the child, 
Dan. 5.10.11.12.  of whom we may say as Belshazzars' Queen said of Daniel. In whom is the spirit of the holy Gods, light, and understanding, and wisdom, like the wisdom of the Gods, was found in him. Yet for all his privilege of prophecy, and other royal induments, and prerogatives of grace, he was cast into a bed of sin (as jezabel into a bed of fornication) whereon he had slept Endymion's sleep, 
2. Sam. 11.4.6.13.14.15. Chap. 12.1.7.13  if Nathan the preacher had not roused him, and by a parable, whereof he was the subject, and answer, shaked him by the shoulders, and set him on his feet; at whose preaching voice he awaking, devised that dainty anthem and ditty, the ode and song of mercy, the neck verse-that save offenders from death, and it being seriously sung, or said, shall save us all sinners from the second death, the 15. Psalm. 
Psal. 51. Dan. 4.2.29.  Nabuchodonoser had before his eyes in a vision, a large extended tree, which was the interpretation of his imperial kingkingdome: but he was never the wiser for the vision, though all his wizards had been with their books for him, until he heard the preacher daniel's prelection. Paul was a man of very worthy parts, and he had bringing up with the best, 
Act. 22.3.6.12.13. etc. Phil. 3.5. 2 Co. 11.22. Acts. 23.6.  he was a jew borne, which was a gainful an advantage, then as it was of old to have been an Athenian borne, rather than a Barbarian. Tharsus in Cilicia was his foster place. He was trained up in learning in the mother city Jerusalem, under a schoolmaster of renowned memory. Gamaliel doctor of the laws; his institution and profession was according to the strait rules of Pharasaisme without any deflexion. His zeal and devotion, had it not been blinded with superstition, had admitted no comparison, he had the mark of the true religion, which was circumcision, which he received not in process of time, (as many prosilites in their nature or older age) but at the due time, with the first and best, the eight day: His descent was from Israel, not Esay, who mortgaged and made a sale of his inheritance, his tribe was Ben●amin, that had never relapsed to Idolatry. His antiquity in that line was famous, as being an Hebrew of the Hebrews. Thus ye perceive what excellent things are spoken of him: yet all these rather hindered him, than helped him, till God by a sermon from heaven, did help him, and sent him to Ananias a preacher, 
Acts 22.6.7.12.13. etc. Acts 9.10.18. etc.  to practise upon him, and of a persecutor to make him a professor: who had him not in hand long, before the scales of his former blindness fell from his eyes, distasting wholly his former profession, savouring, and favouring a contrary conversation, and so loathing the one, in the love of the other, as he esteemed it no better than dung, compared with the excellent knowledge of Christ. 
Phil. 3.8.  Also this similitude that we have in hand, holdeth sitly by comparison with our purpose. 
Matth. 13.47.48.  For as the fisherman's draw-net bringeth to shore all sorts of fish, good and bad together, & with them the filth and pelf of the water, as empty shells, weeds, bushy stalks, and trash: so when the word is preached, the good and bad, the elect and outcasts hear it together, and in outward appearance, the worst give often good countenance unto it, and formally do profess it, although their minds with the prodigal son, are in a fair country, very wide of it. 
Luk. 15.13  This is the cause that there are so many hypocrites, and counterfeit Christians in our holy assemblies, that have so many fallacies between the porch and the altar, that they might not be found out what they are; as jeroboams wife had a disguised mantel that Ahiah the Prophet might not know who she was, 
1. Kings 14.1.2.4.  as the lifting up of their eyes and hands, the bowing of their knees, the smiting of their breasts and thighs, their demure looks, their loud sigh, the labour of their lips, their hanging down of heads, their shedding of tears, toys that beguile the believing people, that can never blear the fiery eyes of the al-knowledge of the only wise God. These hypocrites are but as counterfeit money outwardly overlaid with silver, the basis and substance thereof being but copper. As the Ostrich hath the wings of a hawk, but not the flight of a hawk; so such deep dissemblers and double dealers, have but the colour and countenance of christians; they have not the condition of Christians to fly high, by the wings of zealous religion. 
Mat. 27.14. Gen. 25.27. & 27.1. etc.  They wash but their hands with Pilate, and not their consciences. They seek with Esau that which is without, outward estimation: but the other with jacob abide within, they are inwardly holy, and obtain the benediction. But when there shall be a separation made of them, 
1. Co. 1.18.23.24.  we shall show hereafter in his proper place. In the mean while we are to consider how none can possibly escape this net, but that it taketh only one, one way or other, which way soever he turneth him, either to life or death. 
job. 40.21.  Though no fisherman hath a net or angle for the Leviathan, and as job saith, Who can put a hook in his nose, or pierce his jaws with an angle, yet the Lord (as saith Isaiah) will set for the great Dragon, and draw up the Crocodile in the water with his hook. The great mountain before Zorobabell shall be leveled, and made plain. 
Isa. 30.33. josu. 7.1. Isai. 22.18.  Tophet is prepared even for the King. thieves shall be taken in his net as Achan was. Corrupt officers shall be cut off, as Shebua was. 
Zach. 11.8.  Idle ministers, and desidious shepherds come into this net, and they shall die the death, as those three, whom the net of God's judgement snatched away in one month. 
Levit. 24.10.  The blasphemer shall be caught with the rest, as the Egyptian was that was stoned to death. It increaseth false witnesses, as it did the promoters and informers against Daniel. 
Dan. 6.24.  It draweth heretics and idolaters, whose parents by decree must do them to death. 
Zach. 13.3.  Shall schismatics escape, & wind themselves in the weeds? 
Num. 16.1.31.  There is no such matter, and that the judgement done upon Corah and his complices, evidently enough showeth. And Hypocrites shallbe hemmed in with the confused crowd, 
Acts 5.1.5.10.  as the story of Ananias and Saphi●a manifesteth. The clefts of rocks shall not hide them, 
Zeph. 1.12.  the bushes and segge in the river shall not shroud them, for all of them shall be put out, and the Lord with lanterns & torchlight shall search for them. But if our nets be not sound and whole, we mar all together, and we have but our labour for our pains. If our teaching be not good, grounded upon the word, we can do no good. 
Aug. Tom. 4. de fide et . cap. 17.  Retibus bonis, capi possunt pisces & boni et mali; retibus autem malis, capi non possunt pisces boni. Quia in doctriva bona, et bonus potest esse qui audit et facit, & malus qui audit, et non facit. In doctrina verò mala, et quieam veram put ●t, quamuis ei non obtemperat malus est, et qui obtemperat peior est. That is to say; In good nets, fishes both good and bad may be taken; but by naughty nets, good fishes will not be gotten. Because by that doctrine which is good, he that heareth it and doth it, is good; and he that heareth it and doth it not, is evil. But in evil doctrine, he that conceiveth it to be true though he followeth it not, is bad; and he that obeyeth it is worst of all. But this net of the gospel hath been miserably torn from time to time by erroneous spirits, heretics, and schismatic, deceivable teachers, barterers of the bible, and purloiners of sacred mysteries. Arrius was such a one, who because he might not speed in his suit to be bishop of Alexandria, kept revel rout with this net, and mangled it without mercy. Donatus was another, who by a saucy unsufferable singularity, made such garbocles and tossed and turmoiled this net in that wise, as the rapture thereof was long in making up, he divided the net, and the garment of Christ without seam, 
Mat. 27.35. joh. 19.23.24.33.  and more savage than the soldier broke the knees of Christ: Of this brotherhood are our popelings, who harm this net as much as they can, and hinder those that would mend their breaches according to the purity of the primitive Church. This hath been always the condition of the Church to be pestered with such. Epyphanius scoreth up fourscore several heresies of his time; & Augustine reckoneth more, which came up with the Gospel. All these stand upon the sufficiency of their tewe, and object, 
Augustide bapt contra Donat.  that they lay out as good nets as we. But brags are no proofs. The Donatists in Africa stood upon their slippers, suggesting that the Orthodoxal fathers of the Church, made merchandise of the word, and that they themselves were maintainers of it. But Augustine telleth them that they were but conficti, non convicti traditores, the parties they accused, were only but by confiction, & not any due conviction, depravers of the scriptures. 
Cypr● epist: ad julianum 37.  Dioscorus an arch-heretic openly at the counsel board at Chalerdon braved it thus: Ego defendo dogmata sanctorum patrum: I defend the doctrine of the ancient fathers. An Ape clad in purple is but an ape; no more is Novatius' arrogating to himself the authority of the Church. Ebion though he was a Samaritan up & down, yet (as Epiphanius saith) he would go for a Christian. The Marcionites are as stiff as any, that they are the true Church, of whom saith Tertullian, Faciunt favos et vespae faciunt ecclesias et Marcionite; wasps make honey combs, and Martionetes Churches. 
Mat. 24.15 & 3.9. jere. 7.4.  Desolation standeth in the holy place, a pirate will lurk privily in the ark of Noah. a Pharisee will speak biglie. The temple of the Lord, the temple of the Lord, and they boast themselves to be the seed of Abraham. 
john 8.33.39.44.53. reve. 2.9.  But they are of their father the devil, as Christ answereth them, and they are the synagogue of Satan, as the Angel in the Revelation termeth them. Thus are all gatherings drawn in by this net according to that which Christ saith of it, It gathereth of all kind of things. For God as he is impartial, and without respect of persons, debarreth none. 
Mat. 13.47  Some like flimy & slippery eels, no sooner find themselves entangled in the net, but they seek to wind and strain out themselves, seeking occasions, and starting holes, & frivolous excuses. Some not only stippe out, but break the shells of the net with their struggling, wring, and wronging the scriptures miserably with their contrary constructions; making them no more like themselves by that time they have trimmed them, than the counterfeit that Michol placed upon the pileow, was like unto David. 
1. Sam. 19.13.16.  These make such an opening in the net and thorough passage, as others take the advantage of escaping out of it. Others there are so overlaiden in themselves in their earthly affections, as they not only way down the net, but they draw it to their own affections, and if any scripture goeth but a mile with them, they will make it go twain. Finally there are a sort of such that this net shackleth, that seem in outward sight to make a proper dish of fish, 
reve. 3.17.  they seem so sanctified and holy, but they have but a name that they line, but they are twice dead, unserviceable for God, and in the sight of the world abominable, 
Ma. 13.47.48.  good for nothing but to be cast overboard. In that the capacity of the net is such, as it containeth all kinds, it showeth the illimmited largeness of the church, how it is not confined circumscribed, or to any peculiar place tied, (as the church of Rome would have it, hemming it in within the precincts of their domination) but that it spreadeth itself over the whole world. His dominion (saith the Psalmograph) shall be from sea to sea, 
Psal. 72.8.9.10.11.  and from the rivers unto the ends of the land: They that dwell in the wilderness shall kneel before him, and his enemies shallicke the dust. The kings of Tarshish and of theyles shall bring presents: the kings of 〈◊〉 and Seba shall bring gifts: yea all kings shall worship him, all nations shall serve him. The two ends of these neetes are fastened to the utmost ends of this world, to the East, and to the West, wherefore Christ saith; 
Mat. 8.11.  Many shall come from the East and West, and shall sit with Abraham, Isaac, and jacob in the kingdom of heaven. It must needs be of unmeasurable measure: forasmuch as such a member without number is concluded in it: 
reve. 7.9.  For while john would take tale of them and score them up by their twelve thousands together, he cometh in at last with a reckoning without reckoning, saying, I beheld & to a great multitude which no man could number, of all nations and kindreds, and people and tongues stood before the throne, and before the Lamb, clothed with long white robes, & palms in their hands. 
The difference betwixt the spiritual, and the worldly net.  Herein therefore the spiritual differeth from the worldly net, that the one may be spanned and measured, and is bounded: but no line may take the length and compass of the other, and it may not be appointed his bounds and borders. The circuit 〈◊〉 the Persian and Median Empire stretched itself far and wide, 
The Persian and Median Empire. The Grecians, Romans, etc.  having 120. … es in it, yet it reached not through 〈◊〉 world. The Grecians, Romans, Babylonians, were very mighty monarches, yet by their maps we may soon measure the borders of their kingdoms. 
The Turk.  The Turk at this day, who is the hammer of the nations, who can sing and say with David, 
Psal. 60.6.7.8.  Gilead is mine, and Manasses is mine, over Edom will I cast out my shoe: Asia is mine, Africa is mine, over Europe will I cast out my shoe: hath as we know, but his distinct dominions, there being many kingdoms beside wherein he hath nothing to do, only the king God hath set over his holy hill of Zion, 
Psal. 2.6.8.  ruleth over all, to whom he hath given the heathen for his inheritance, and the uttermost parts of the earth for his possession. 
The agreement betwixt the spiritual, and the worldly net  But herein the net of the word hath very suitably agreement with an ordinary worldly net, in that it is oft removed as the other. As fishermen carry their nets from place to place, as they please themselves, according to the nature and condition of the places, fishing there most where the skulls of fishes are: so Christ as it best pleaseth him, draggeth his nets from stream to stream, from one kingdom, to another people, where the best vain is, where there is a people prepared unto God. The Church was first planted in Paradise, than it abode with Abel, next it floated upon the waters in Noah's ark: 
Gen. 1.26. etc. Gen. 2.15. Gen. 4.4. Gen. 6.18. Gen. 12.1. Act. 2. Act. 7.2. Act. 12. God hath his nets. Satan and the world have their nets.  than it removed to Mesopotamia with Abraham, and flitted with him to Canan, Egypt, Canaan. Afterward it was with Isac, then with jacob, then with joseph, with Ezechiah, josiah, with Christ, with his Apostles. Sometimes it was in jury, at another time in Galilee, sometimes in the assembly of the apostles, sometimes in the house of john, Mark, of late times in Germany, France, and now in the kingdoms of England, Scotland, Ireland. But as God hath his nets: so the devil and the world have their nets which draw simple soul's laden with sins, and alured with pleasurable, objects into all infelicity, of which the Prophet Abacuc speaketh thus: 
Abac. 1.15.16.17. etc.  They take up all with the angel, they catch it in their net, 
Ahac. 1.15.16.17. etc. job. 1.7. 1. Pet. 5.8.  and gather it in their yarn, whereof they rejoice and are glad. The devili is Peripateticus semper ambulans, always walking, going about, seeking whom he may ensnare, and all is fish that come into his net; and he knoweth as well when we are taken, as any angler doth know when a fish is taken. 
How the angler knoweth when a fish is taken.  For an angler though he see not the fish, yet when the float, quill, or cork sinketh, he is sure that the fish is hooked, whereupon he striketh him, & bringeth him into the boat: So our hearts being deep rivers, 
How Satan knoweth when be hath sped. Satan's baits: for several kinds of people.  & the devil being no more able to descry the thoughts thereof, than the angler can descry what fishes are in the waters, (for the secrets of hearts are only known to God) he baiteth a hook for us, and by the going down of the line, he knoweth we are sped. If he seethe we are covetously given, he sets riches before us, and we bite by and by at them: if we be ambitious he offereth titles and degrees of dignity, & we lay hold of them presently: if we be envious & malicious, he ministereth matter for this madness to work upon: he hath manifold nets of temptations, sometimes besetting us with vain pleasures: & sometimes encircling us with sorrows: sometimes fetching us in with fear, and sometimes again pricking us with pride and presumption: as he findeth us qualified, so he siteth himself for us, and by our ready and greedy apprehension of his temptations, he worketh our destruction. 
How to a voided the nets of Satan, and escape his bats. Being entangled, how to get out of Satan's nets, and to break of from his hooks. Of repentance, etc.  Therefore every bait that he layeth for us being our bane, let us not come within the length of his line, or within the liberty of his nets. If we do, labour and strive we all that we may to get our feet out of these nets, by our hearty timely repentance, by running into the waters of saludtion, and by suffering ourselves to be drawn from the pit of perdition of our sinful lives, to the open wholesome air which breatheth eternal life into us; that we may be drawn out of darkness by the draw-nets of God's word into light, from the horrible pit of mire and clay, to all purity of conversation: from our wandering thoughts, to a settled steadfast holiness. This will the word of God work with us, wherefore Auguctine likeneth it to the anglers hook, verbum hamus est, qui dum capitur, capit: the word is a hook which being taken of us, taketh us, and happy man is he that is taken of it, for he is taken, non ad caedem, sed ad salutem; not to the slaughter, but to salvation. Thus we know what furniture we ought to provide for this our fishing profession, and the Lord give us understanding in all things.   

THE FOURTH CHAPTER. Of the fishermen that princiyally are appointed for this office.  
ANgles, hooks, lines, nets, and whatsoever implements of that trade wait upon the labours & faithfulness of the fishermen, & they are they that give use and virtue unto them, and must set them a working. For unless they lay them in, and draw them out of the waters, they are to no purpose. The angle, and net of the gospel of Christ, must by those who have the dispensation thereof given them by God, be used accordingly, not hanged upon hedge, or hidden under the roofs of their houses. For fishes are creatures as high and strange of men, as any are, & love no other element than their own; nor other company then their own, worldly men are so affected, out of the earth which is their element they would not go; and as fishes of each kind skull together, and birds of a feather fly together: so men of like minds will converse together, and they are loath to have fellowship with any that are not like themselves. Wherefore to draw fishes to us whether they will or no, do our fishing tew serve, and there are such who continually lay for them. So God hath given us furniture good store for our spiritual fishing, and hath appointed officers for the purpose to see to this business qualifying them accordingly, giving some to be Apostles, 
Ephes. 4.7.11.12.  some to be doctors, some teachers, all of them for this ministry of fishing, & catching souls for God. For this cause the people before the law, had the patriarchs: those under the law, the Prophets: they in the time of grace revealed under the gospel, had Christ: the Apostles, and the succeeding ministers of all times to be their fishers. 
Acts ●0. 34.44. Acts. 8.35.37. Acts 16. & 9.17. etc.  He trowled and angled for the Centurion by Peter: Philip the Apostle fished for the Eunuch: Paul laid out his hook for Lydia, and caught her. It was Ananias and not an angel that angled for Paul, 
Luke 16.29.31.  and made him sure. For if Moses and the Prophets whom we have among us cannot take us, not any dowtie doctor, though sent from the dead (as Abraham told Dive) shallbe able to do it. In vain do we fish for souls, but by such that are of the occupation. It is preaching that engendereth and increaseth faith The Apostle hath a goodly gradation to show so much. 
Room. 10. 13.14●.5.  Whosoever shall call upon the name of the Lord shall be saved. But how shall they call on him, in whom they have not believed? and how shall they believe in him, of whom they have not heard? and how shall they hear without a preacher? Thus by these degrees as by the staves of a ladder, are we to climb to the height of perfection, and to be drawn from the bottom of misery, to the top of felicity. These hang together like the links of a chain and may not be sundered. 1. Preaching, 2. Hearing. 3. Believing. 4. Invocation. 5. Salvation. Peter hath left his boat, nets, and all his fishing furniture for preachers to employ. I name them fishermen, because of right that name is due unto them, and it hath been given them of old. 
jere. 16.16  As when jeremy saith; Behold saith the Lord) I will send out many fishers, and they shall fish them. 
Luke 5.10. Mat. 4.19. Mark 1.16.17.  As when Christ saith in the persons of Peter and Andrew. james and john, I will make you fishers of men. If we lay the propherties of them both together, we shall see how fitly such as are preachers are compared unto fishers. 1. 
Fishermen must be furnished with all utensils necessary to their trade.  A fig for such fishermen as have not at hand all utensils necessary appertaining to their trade: the spiritual fishers for men, must be grounded in the knowledge of God, mighty in the scriptures, of such wisdom as they may be able to assoil any intricate question, convince all contradiction, and to render a reason of whatsoever assertion. 
Acts 20. 17.1●.2●.  The able fisherman indeed hath a storehouse of implements & wanteth nothing that may serve his turn, he hath two, new & old, and hath in a readiness to stead all his needs. If hooks, lines, plummets, corks, nets, baits, or such like trinkets be not with them when they are on the waters, men check them by their trade and say unto them, are your anglers and fishermen, 
The spiritual fisherman, his storehouse.  and have not these things? The preachers heart is the storehouse wherein he is to lay up all the furniture of his fishing occupation, which is to be fraught with variety of learning, out of which, as out of a treasure (that he may be the man he is taken to be, 
Matth. 13.52.  and Christ in the gospel would have it to be) he may bring things both new and old: for otherwise if he be wanting to himself, he is subject to the reproof that Christ gave Nicodemus. 
joh. 3.10.  Art thou a master in Israel & and knowest not these things? and the prophet's complaint will light upon him, who is blind but my servant? 
Isai. 42.19.  Sundry and many are the trinkets that belong to fishing: so many kinds of learning belong to our spiritual fishing. One net is for one use, an other for another, and there is use in time and place for every parcel of his whole provision. 
Heb. 5.11.12. etc. 1. Cor: 9.19.20.21.22. 1. Cor. 3.2. Soages of mercy. Ditties of judgement.  One and the self same doctrine agreeth not with all times, and persons: but preachers are to fit themselves to the nature of the hearers, sometimes to form songs of mercy to comfort them, & sometimes to deliver ditties of judgements which may be a corsive unto them: some times to pipe unto them that they may dance, and sometimes to mourn, to make them lament: 
Mat. 11.17 Cor. 4.21.  sometimes with the Apostle Paul to come in love, and sometimes with a rod, of which more shall be said in the following discourse. There is no kind of learning holy or profane, but may pleasure us sometimes in our fishing affairs. I forbear to censure such as are of contrary judgement, 
Of the use of human reading.  and would shred and strip a divine of all human reading: but because they would stop my free passage of fishing, and hinder me in this course that is delightsome & gainful unto me, I will plead my cause as well as I can, & as I may deliver my opinion from their sevearer reprehension: 
Gregory Nazianzen.  yet Gregory Nazianzen casteth their water, and giveth this judgement of them, in the cause we have in hand. Non ulla despicienda disciplinae cognitio, cum de genere bonorum scientia si●●mnis: quin potius ipsam spernentes, et rusticos et plane ignavos existimare debemus: qui cupiunt ut omnes sint ignorantes ne ignorantia eorum inter communem perspiceretur, si philosophia non respiceretur, ideo quia quidam per philosophiam errarunt: tunc nec Solet Luna quia nonnulli ea pro dijs suis habuerunt. We are not to despise any disciplimatie knowledge, for that all learning is in the rank of good things: rather the scorners thereof are to be thought to be as ignorant as themselves, that their ignorance might not appear in its proper likeness. If this be enough to put down Philosophy because some have been misled thereby, we may by like reason urge that the sun should be taken from the firmament, & the moon should be done away, inasmuch as some have worshipped them as Gods. But we list first to conclude our judgement by suffrages of scriptures. The inhibition and promise of the law for the not marrying of a capture woman, 
Deu. 21.11.12.  was void with these conditions, that her superfluities were done away, her head was shaven, her nails pared, her garments burned. These rites being performed, she & an Israelite might be contracted. The reddition, and consequence hereof is made by Hierome in this wise: 
Hierome.  what marvel is it then (saith he) If I wed myself to the wisdom of the world, for the beauty & comeliness of speech that I find it hath, and of a captive woman make her fredenizen in Israel, cutting off whatsoever is in her superstitious, voluptuous, erroneous, and beget children to the Lord of hosts by her? 
Osea. 1.3.  For so did Oseas take to himself a wife of fornication, Gomer the daughter of Diblaim by whom he had a son named Isreel, which is by interpretation the seed of the Lord. 
Acts 7.22.  Moses was a man learned in all the wisdom of the Egyptians: Daniel was a great man in the learning of the Chaldeans: job was very well seen in astronomy: 
Dan. 1.4.17 job. 38.31.32.33.  jeromie was studious in the statute laws of the realm: David could handle the harp out of cry, and sing songs of Zion sweetly: Paul took great pleasure in reading of poetry, 
1. Sam. 16.16.18.23. Psa. 57.7.8 1. Cor. 15.32.33. Tit. 1 1.2.13. Act. 17.28.  and had all manner of learning both of jews and Gentiles: and he brought three Poems of Menander, Aretas, Epimenides into the body of holy scripture; when the tabernacle was to be builded with the Ark of the testimony, mercy seat, and their appurtenances. 
Exod. 31.2.3.4.6.  Bezaleel by name was called out from the rest, and qualified for that work, filled with the spirit of God, in wisdom and in understanding, and in knowledge, and in all workmanship, & as assistians unto him were Aholiab and all that were wise hearted adjoined: wherefore how much more is it expedient, that such as should build up his heavenly Jerusalem, should be furnished and accomplished with all necessary induments. 
Exod. 12.35.36.  The Isralites were dispensed with to borrow of the Egyptians their ornaments of gold, their costly jewels & plate, 
Augustine.  and to use them as their own: from whence Augustine disputeth it to be as lawful for us to rob the Gentiles and heathens of the ornaments and rare inventions of their wits, and serve our turns with them. Eloquence and human learning serveth divines, as that part of the Carpenters wimble which is wreathed round about, and by degrees draweth in the iron. The wooden handle entereth not into the wood, but it helpeth in the pearser: so arts are helpers to preachers in their studies. In which respect Socrates compareth them to midwives, 
Socrates.  that are helpers to women in their travails: they serve notably for the ease of such as travail in the spiritual profession. This is the use Augustine maketh of them, saying, Solo vomere terra profunditur, sed ut hoc fieripossit etiam caetera aratri membra necessaria. 
De civit. Dei lib. 16. cap. 2.  The share only divideth the ground, but to set it forward are the other parts of the plough requisite. By making such use as worldly learning doth afford, we may thrust through the Pagan & Infidel with his own weapons. For which cause doth Lactantius so much desire to have this so great an advantage over them: 
Lib. 3. Inst: cap. 1.  I would (saith he) have the gift of eloquence, either because they might sooner yield to the truth when it is thus garnished: or else because infidels might the readier be slain by their own swords: What need we care from whence we have the herb, or who did first set it, or bring it, if it be medicinable and healeth us? Let us be like the diligent Bee which from a nettle can draw honey. A tree, though never so laden with fruit, is graced by her leaves; though we be never so fruitful in divine knowledge, worldly learning, that are as the leaves of this tree, will countenance it well enough. Fuller's before they will die a purple, will lay a ground colour: Divinity is the royal purple colour: arts are but the grounds thereof. To learn to handle a weapon skilfully, men have their beginnings in the fence school: we are trained up in common schools, where the arts are taught, to make us more apt and ready for divinity. In the building of a house, though the master Mason his service is the chiefest: yet are his inferior servers needful. Such as would get themselves authority by their ignorance of the arts, and boast themselves to be followers of fishermen, are deceived in thinking, that the Apostles were more holy, the more they were unlearned. 
Augustine.  Augustine wrote to his friend to advise Calphumius, not to malign such as have teeth, because he had none himself. I will insist no longer in this point, lest I should seem too much to digress from the point, we come to the former matter. As we hold them not worthy to be called fishers, that have not their nets and needful provision, without which there is no good to be done: So he that fisheth for the souls of men, if he hath not parts of learning proper to his profession, he shall be little profitable in that his vocation. 
Exod. ca 28. ve. 30.4.12.29.34.36. etc.  The urim and Thummim, engraved upon the tablet the high priest customably ware at his breast, prefigured the full knowledge of heavenly mysteries that ought to be seated in every priest's breast. 
Of a learned minisierie.  Also the golden bells that did hang to the verge of his garment, did insinuate, that his tongue ought to sound like a bell in the Church of God. The brestlet likewise that was the priest's share, signified (as saith Origen) that the priest is be to a manof counsel, the breast being the seat & fountain of counsel. 
Mal. 2.7.  All which accord with that which Malachi requireth of him, saying: The priests lips keep knowledge, and they should seek the law at his mouth. 
2. Tim. 2.15.25 & Tit. 1.9. & 2.6.7.8. Matth. 13.52.  To which appertaineth that precept of the Apostle, enjoining the minister that he be able to teach. Finally answerable to their saying, is Christ his saying; Every scribe learned in the kingdom of heaven, bringeth out of his treasure things both new and old. It was an old saying (though it is much out of use now) The law shall not departed from the priest, nor counsel from the wise, 
Hier. 18.18. Levit. 6.15.16. & passim, aliis cap.  nor the word from the Prophet. The minister of the old testament was able to judge what part every one ought to have in the sacrifice, what portion belonged to the Lord, what was due to the people, and what accrued to the priest: so should the spiritual snard in the Lord's house, be of that understanding, and discretion, as to distribute to every one his dividence in due season. 
Luke 12.42.43. Mat. 24.45.46. 2. Sa. 5.6.  But as jebusites placed their lame, and blind, at the walls of Jerusalem, despite of David: so such as are lame and unable for the ministry, and as blind as beetles, keep near the gates of the spiritual Jerusalem, to the great reproach of the gospel of Christ. 
2. Sam. 2.12.  There are many very varlets in the holy ministery, as evil conditioned, as the sons of Eli who are called the sons of Belial, and as ignorant as they of whom it is said: They knew not the Lord. If no man will trust a great part of them with money; in what case are souls committed to their trust? But let us consider, how in other parts the minister holdeth comparison with the fisherman. 2. The fisherman when he casteth out his net or angle-rodde, knoweth not how to speed, but sometimes he hath good luck at the first, & sometimes at the last, & sometimes none at all. It is so with the preacher of Gods most holy word, who sometimes but with once preaching edifieth much, 
jon. 35.6.  as jonas by one sermon reclaimed both Prince and people of Niniveh: 
Acts. 8.5.6.7.8.12. Acts. 2.14.41. Acts. 16.14.  as Philip by one sermon in Samaria won the hearts of the Samaritans: and as Peter by one sermon at Jerusalem's added to the Church three thousand souls: as Paul by one sermon converted Lydia. Sometimes he is long ere he can do any good: 
Luke. 5.5.6.7.9.  but at the last letting down his net in the name of Christ (as Peter did) he encloseth a multitude of fish. Sometimes he sayeth with Peter, master, 
Luke. 5.5.  all the day long have I fished, and got nothing: and he is driven to take up the Lord's complaint in the mouth of the Prophet. 
Isay. 53.1.  Lord who hath believed our report, and to whom is the arm of the Lord revealed. The fisherman fareth as his hap is: 
Isay 6.6.7. &c: Jere 1.9. Ezek. 31.2.3.  so the preacher speedeth according as God blesseth, who giveth him the tongue of the learned to utter words of grace in due time, who toucheth his lips with a coal from his altar which inflameth the hearts of the people, who only openeth him a door of utterance whereby his words minister grace unto the hearers. 3. 
Eph. 6.19.20. 1. Pet. 4.20  The fisherman doth as the gardener & husbandman who plants, and soweth; but God reserveth the increase to himself. The fisherman can promise nothing to himself, he is not certain of one fish: he can but use the means when he hath done all he can. 
1. Cor. 3.5.6.7.  The preacher can but minister the word and Sacraments, the outward means that God hath ordained him to fish for souls: but the effect and good speed hereof, must be given to God, 
1. Cor. 3.6.9.10. Matth. 13.3.4. john 20.23 Matth. 18.18:  he being but God's agent in this business. The ministers of the Church are said to build, sow, plant regenerate, wash away sins, forgive. But because these are done by them by virtue of their office, we must look higher, namely unto him who hath put them in office, who in mere mercy worketh thus effectually by them: 
1. Cor. 3.5.6.7.9.10.  wherefore Paul thus saith of Apollo, and himself; Who is Paul? and who is Apollo? but the ministers by whom ye believed, and as the Lord gave to every man? I have planted, Apollo watered, but God gave the increase. So then neither is he that planteth any thing, neither he that watereth, but God that giveth the increase. Also in the same place, calling himself and his fellow Apostles, God's labourers: he taketh up these titles, of God's husbandry, and God's building: that all the good success of our labours whatsoever, might be ascribed to God, & that no part of the credit of it, 
The net of preaching bringeth us to the heavenly shore etc. examples. Acts 9.10.18.11. etc. Acts 10.4.5. Acts 8.37. Acts 16.14 Before the spiritual fisherman can gaineany fish, God must first lead them into the net, and make them tractable. 1. Cor. 15.10. Eph. 3.7.8.  should cleave to our hands. Ananias in deed, was theman that brought Paul to this heavenly shore, by the net of his preaching: but God's hand was first in this work, who illuminated him by his heavenly light, and prepared him by his spirit, making him capable of Ananias his instruction. The like we say of Cornelius the Centurion: of the great Chamberlain to the Aethiopian Queen; of Lydia the purple seller, who were all gained to God by the ministry of the Apostles, Peter, Philip, Paul: but the hand of a better workman than they, first led them into the nets, and made them tractable, and ruly. If we do any good by our spiritual angling, if we have increased God's kingdom, if we have laboured more than others: let us with Paul bless God for our labours, and say; Not I, but the grace of God in me: and with the elders in the Revelation, 
Revel. 4.10.11. Isa. 26.12.  lay down all the glory thereof at the foot of the Lamb, as they did lay their crowns: & take up Isaiah his saying. All our works thou hast wrought for us o Lord: and that worthy peace of Anthony, 
Psa. 115.1.  with the melodious musician of Israel, Not unto us o Lord, not unto us, but unto thy name be the praise for thy loving kindness, 
Isay 1.3.  and thy truth sake. Let us not be worse than the ox, who knoweth his owner; and the Ass who knoweth his master's crib. Be we far from kissing our own hands, and turning our backs to the sanctuary, or our face from the mercy seat. 
Ezec. 8.16.  But let Zacharies' Epiphonema go with such a blessing, Grace, Grace be unto it. And let us say this grace over it, praise, 
reve. 5.13.  honour, glory be to him that sitteth on the throne, and to the Lamb. As all rivers run into the Ocean sea, from whence they came (so that if thou knowest not the way to the sea, take a river, & that will show it thee:) so let this blessing, among all other blessings, be attributed unto God, from whence it first came. For what do we hold, that hold not in Capite? 
1. Cor. 4.7.  And what hast thou, saith the blessed Apostle Paul, that thou hast not received? 
The fisherman annot discernce of what sorts his fish are, while his net is in the water: so the spiritual angler, in the sea of this world cannot judge of men's hearts etc.  4. The fisherman that hath a great draft in his net, can not discern of what sorts they are, which are good, which are bad, while the net is yet in the water: so the preacher in the sea of this world cannot judge of the affections of his hearers, or of the state wherein they stand, either for salvation or damnation. For it is God alone that hath a throne in the heart of man, that possesseth the reins, and searcheth the very secrets of his thoughts, man can but judge by outward appearance: we must leave them to God, for their inward inclinations. And he will dive into the depth of them. It is no running behind the tree with Adam, 
Gen. 3.8. & 18.10. & 38.14.15. God knoweth man's heart, and his affections. Augustine. Zach. 4.10.  nor hiding ourselves under a tent with Sarah, nor covering ourselves with a vail with Thamar, nor cleanly wiping of our mouths with the harlot in the Proverbs, or any halting or dissembling with God. For he is Totus oculus, as Augustine saith, altogether eye, and his seven eyes (as Zacharie saith) run over the whole world. He that conceived to himself that God was purblind, and that he might daze the eyes of God's knowledge, argued his own folly, & hath this flout for his labour. 
Psal. 94.8.9.10.11.  O you fool, when will you understand? He that made the eye, shall he not see? The Lord knoweth the thoughts of men that they are but vain. It was as absurdly said as might be, of the 2. old fornicators that assaulted Susanna: 
Dan. 13.20  Behold the Garden doors are shut, that no man can see us: For neither a partition wall of stone, or any secret pavilion, or the darkness of the night, can cover or keep our misdeeds from God's knowledge, seeing it reacheth to the very intendments of the heart: 
Psal. 44.21.  which David elegantly witnesseth, saying; If we have forgotten the name of our God, and holden up our hands to any strange God, shall not God search it out? for he knoweth the very secrets of the heart. In an other place, as nothing doubting of the omniscience of God, he layeth down his thoughts at the feet of God to undergo his trial. 
Psal. 139.23.  Try me O God, and seek the ground of my heart: prove me, and examine my thoughts. In the fourth part of that Psalm, 
Psal. 139.2.  he speaketh sweetly in this wise; Thou art about my path, and about my bed, and spiest out all my ways. For lo, there is not a word in my tongue, but thou Lord knowest it altogether: when the Apostles were to surrogate an Apostle to make up the twelve, in the room of judas that had made defection, and wrought his own destruction, and they pricked and presented two, Barsabas and Mathias, they called upon God, that they might make election of the best by his direction, 
Acts. 1.22.23.24.  as the searcher of the hearts: Thou Lord which knowest the hearts of all men, show whether of these two thou hast chosen. As job giveth to God all power: so he giveth all knowledge unto him, even of the inner imagination of man's mind: 
job. 42.2.  I know that thou canst do all things, and that there is no thought hid from thee. So doth jeremy: 
jere. 17.9.  The heart is deceitful, 
reve. 1.14.  and wicked above all things, who can know it? I the Lord search the heart, and try the reins. In this respect the spirit giveth him fiery eyes, which search thoroughly as they go. His eyes were as a flame of fire; wherefore they serve to give him light in the night season, and to make day and night alike unto him, according to that which David saith: 
Psal. 139. ●. 7.8.11.12.  If I say the darkness shall hide me, then shall my night be turned to day: yea the darkness is no darkness with thee, but the night is as clear as the day, the darkness and light to thee are both alike: wherefore no fisherman may sooner be mistaken in his fish while they are in his net in the water: than we may be and are of the conditions of men, while we have them but in the compass of our nets in this present world. 
We should not measure the Church by the line of our affections, by the plenty and prosperity of the times. Examples. jere. 44.18.19. Gen. 39.20 1. Sam. 21. & 22. & 23. & 24. Acts of the Apostles, and other Church stovies. reve. 13.7  Some measure the Church by the line of their affections, by the plenty and prosperity of the times: which was the dotage of the old Israelites in jeremies' time prating thus unto him: since we left off to burn incense to the Queen of heaven, & to pour out drink offerings unto her, we have had scarcenesss of all things, and have been consumed by the sword, & by famine. And when we burnt incense to the queen of heaven, & powredout drink offering, unto her, did we make her cakes, to make her glad, and pour out drink offerings unto her without our husbands? But was joseph the worse because he was imprisoned? or David the worse because he was banished? or the Church the worse because it hath been so long persecuted, and of barbarous tyrants so cruelly entreated? It is the badge of the beast, that he shall give war to the Saints, 
judg. 20.25. Prosperity etc. no true mark of the Church.  and vanquish them. The Israelites, whom we doubted not were the Church of God, had twice very unhappy speed in their wars waged with the Beniamites. Have not the Turks often warred & prevailed against the Christians? wherefore we are blind and see nothing, if we make this a mark of the Church, and we wish such with the 
Careat successoribus opto,  
Quisquis ab eventu facta notanda putat.  
We wish that such have no success,  
That by event of things do guess. 
Of unity, consent, and multitude.    
THere be others as bold with God as the former, intruding themselves into his liberty and peculiar, to determine who are, and who are not of the Church, making a secular arm, and jurisdiction, and the consent of the greater number & company, the mark of their knowledge, fancying the fondness of the Israelites, herein running with the Bias and stream of those times, drawing this absurdity with cartropes of examples of their fathers, 
jere. 44.17.  kings, princes in the cities of juda, and the streets of Jerusalem, for this is their logic which with such open mouth they lay out in jeremy. But how little pleasure their argument taken from the topic place of unity, in matters of divinity, 
Matth. 22.15.16.23.34. & 26.3.4.59. Luke. 23.7.10.11.12.18.24. Gal. 2.11.  doth the Popelings I pray you consider? Did not the pharisees, Sadduces, Herod, Pilate, divided in opinions, and affections among themselves, combine and conjure themselves against Christ, as a jury in a general assize agreeth upon one verdict? Paul who dissented from Peter, & Barnabas who differed from Paul, 
Acts. 15.39. 1. Cor. 1.12.13.  and the Church of Corinth which nourished in her bosom many bitter dissensions, I trow were all members of the Catholic Church in the opinion of our adversaries. If they were, their reason grounded upon unity hath no great stability. 
Gen. 11.3.4.  Did not the bald builders of Babel, in one mind conclude to go on with their work? Those Calves that worshipped their golden Calves, 
Exod. 32.1.3.6.  sang all one song. These are the Gods of Israel, that brought thee out of the land of Egypt. The ten tribes were in a league together to uphold superstition, & to set up Idols in Bethel. 
Psal. 83.5.6.7. etc.  The Psalmograph numbereth ten nations of one association against the Church of God. They were confederate together, the tabernacles of the Edomites and Moabites. The Hagarens, the Philistims, with them that dwell at tire, Gebon, Ammon and Amalech: Assur also is joined with them, and have helped the children of Loth. The jews with one mouth called upon the judge to condemn our Saviour, Crucify him, crucify him. 
Matth. 27.22. The Mahometists.  The Mahometists are at a point with themselves, with one assent and consent to main ta'en their blasphemies: now I trust there is not a Christian, that holdeth, that they are of the Church. 
Gen. 13.7.8, & 37.8. etc. Difference sometimes amongst the Saints of God on earth. Hier. 26.8.10.11. etc. Matth. 20.24. Gala. 2.11.12. Act. 11.2.3. The ancient fathers dissenting, now and then, one from another.  The members of the true Church, are sometimes at odds about outward matters; Loath and his brethren differed for a time. The brethren jointly did hate and intend much hurt unto joseph. The priests and Princes of the people very often severed themselves from Prophets. In the sacred society of Christ there were emulations and distentions, a very hot garboil was among them for the primacy. The other ten disdained that the two brethren james and john should stand for it above others. Paul withstood Peter to the very head of him. They of the circumcision came against Peter in open disputation. A great contention among the primitive Christians did arise, concerning the annual celebration of the feast of Easter. Between the Bishops of Africa and Rome was great and long a do about the baptism of heretics. Hierome did absolutely oppose himself against Ruffinus. So did Epiphanius against Chrisostome. Between the East and the West Churches, there was little trouble about rites and ceremonies. Therefore let our adversaries lay their hands upon their mouths, and talk no more to us of unity and multitude, seeing it is laxate and palsy shaking logic. 
Of Succession.  As that is also which is derived from long continued succession which they hold as an infallible note of their church. For this their slavery we scatter in this wife: If succession will serve the turn, 
2. King. 20.21. and 21.3.16. etc. Matth. 26.57. etc.  ●o conclude, those that have that of their side to be of the church, Manasses and Caiphas may hold up their heads with the best of the bunch. For the one succeeded David in the civil government, and the other Aaron in the priestly regiment. Our Romanists that look so bigly upon us in their supposed privilege of succession, 
Archidamus. Hercules.  succeed Peter as Archidamus the Lacedaemonian did succeed Hercules. Nicostratus told him that he could not come of Hercules, as he would have the world think, because their doings were so contrary; the one killed those that were bad; and the other killing the good: when they are at the best, they are but a brood and litter of Pharisees, 
john 8.44. Of the true and false  whose tribe and cognation was hewed out of hell, and were of their father the devil, howsoever they would seem to deduce their stock, 
Church, see Doctor Rainold his 5. & 6. conclusion. 1. King. 3.17.22.24.25. etc. Mat. 13.48.  & lineage from Abraham. But we leave further scanning of this question: and as the two women that came before Solomon, contending whose the living child should be, whilst each of them claimed it to be hers, their strife was stinted by the sentence of his wisdom: so the wisdom of God, who searcheth all hearts, shall end our quarrel, & shall one day discover to the world who are his, and none of his, who are the elect, and outcasts of Israel, as the fisherman describeth what fishes are in his net when he hath it on the land, and taketh a full and perfect view of them. 5. 
Matth. 13.47.48 49. The fishermon, when he hath ended his fishing, severeth the goed from the bad; even so when the world endeth, a separation shall be until which time, etc.  The ordinary fisherman when his fishing is done, sundreth and severeth the good from the bad, until which time they are confusedly together in the net; such men as are caught by the evangelical fishermen, by the dragge-net of the holy word, must abide together in the Church of God with the refuse company, until the end of the world which shall give an end to our fishing, at what time the almighty whose ministers we are, shall sort his fishes, & according to their kinds, separate them: while the world lasteth, and so our fishing lasteth, 
Matth. 13.24.25.26. & 25.1.32 1. Sam. 19.23.24. Matth. 22.22.11.  there is no talking of this distinction. For cockle, darnel, tars, successively sprouteth out with the better grain: weeds will overawe the best herbs that be: goats will be among the flocks of sheep, foolish virgins will keep company with the wisest: Saul will come shuffeling in among the Prophets: & a rude unmannerly guest without his wedding weeds, will put himself forward with the best of the assembly, at the marriage of the lamb: and no better condition may be looked for, no more than the extern fisherman may hope not to have his nets polluted with filth in fishing affairs. 
Matth. 13.47.  But stay we the end as fishermen do, and then an other course we shall see taken herein. As the soil and reiectaments of the fisherman's gatherings, are then thrown away: so the wicked shall be done away, from the company of the good. A brand than shall be seen upon Cain, whereby we shall know him, from righteous Abel: Esau and jacob shall be distinguished before us: So shall the Apostle Jude, and judas the Apostata easily be discerned: Simon Peter, & Simon Magus may not then be together: Cephas and Caiphas may not keep company: jeremy and Pashur, Amos and Amazia: Elias and Baal's Priests: jesus his servants, and servile jesuits, 
The spiritual fisherman's toil and labour is as great, if not greater, as any way befalleth the worldly fisherman. Of fishermen, and shepherds pains: and of ministers. Mat. 4.19. Mar. 1.17. Ezech. 33.2 jere. 12.10. & 23.1.2. Eze. 34.2.3. Ezec. 3.17.  for ever shallbe separated, one net shall no more be pestered with such pelf that shall trouble true piety. 6. Lastly, beside the promised circumstances that maketh such a sympathy between these fishermen of both kinds: they that are of the spiritual fishing profession, shall find if they travel in their callings accordingly, that their pains are as great, if not greater, than theirs. For which cause to express the labours cast upon that calling, the minister hath the name of a fisherman given him. As the name of shepherd is commonly given to the civil magistrate, so the title of a fisherman is set upon a minister, and they have not these their names for nought, but to shake them by the shoulders, and set them on their feet, and to put them in mind of the great burden that is laid upon them. shepherds seldom sleep, or shift a shirt, time not serving for it, their attendance upon their sheep being little enough, 
Luke 2.8,  when they have done what they can. The fisherman's toil likewise exceedeth, both by day and night, 
Luke 5.5.  in heat and cold, the case so requiring it very often, that he fish all night long, and go into the water and wade to and fro in it. 
Of the toil and labours that ministers ought to undergod.  This vigilancy, industry, fidelity, must be in him that hath given up himself unto the sacred ministry to fish for men's souls, which jacob had performed, when he made his accounts with Laban of his doings: I was in the day time consumed with heat, 
Gen. 31.39.  and with frost in the night, and my sleep departed from mine eyes. 
Mat. 20.3.  The ministry is not ordained for a chair of ease to any: no man being called thereunto, may stand idle in the market place, but he must be a labourer in the vineyard. 
Aug. de Civit. Dei. lib: 19 ca 19  A labourer, not a loiterer, Episcopi nomen est operis, non honoris: ut intelligat se non esse episcopum, qui vult prior esse & non prodesse. The ministers place is a place of labour, not of honour: that he may know that he is unworthy of the place, that intendeth his own pomp, & not the people's profit: we ministers may take up this saying of the Poet.  
Tendimus in Latium, sedes ubi fata quietis  
Nulla dabunt.  
We tend into that kind of soil  
That gives no ease, but restless toil.  
Wheresoever the scripture speaketh of our office, they speak of the labours incident to that office. The Apostle speaking of the carriage of himself in the course of his ministery among the Galatians, telleth them. 
Gal. 4.11.  I fear lest I have bestowed upon you labour in vain. Directing an exhortation unto the Church of Philippos, he saith: 
Phil. 4.3.  Help those that labour in the Gospel. He dealeth with the Thessalonians, 
1 Thes. 5.12 13.  that they take knowledge of such that labour among them in the Lord, and that they give preferment unto them. In his letter to Timothy, 
1. Tim. 5.17 18. 2 Tim. 1.6.13. & 2.2.14.15. 2 Tim. 4.1.2.5. etc.  he maketh special remembrance of them that labour in the word and doctrine. To which agreeth his Canon unto Timothy in his latter Epistle superscribed unto him. In all things labour, and do the work of an Evangelist. And he calleth the office itself of the ministry, an office of work, saying; He that desireth the office of a Bishop, 
1 Tim. 3.1.2. etc.  desireth a worthy work. The titles themselves given in scriptures to ministers, do lay out their labours. 
Matth. 13.3.4.45.47. Luk. 12.42 43.  They are compared to Husbandmen, Shepherds, Builders, Householders, mothers, soldiers, fishers; all which are offices of exceeding encumbrances. The toil of husbandry is such, 
john. 21.15 16.17. 1. Cor. 9.7. Matth. 4.19.  as there is no end of it. It was one of Cato his sayings in his books of husbandry, and every husbandman will confirm it: Qui terram colit ne sedeat: 
Cato. 1. Cor. 3.6.9.10. 1. Pet. 5.2.3.4. Eze. 34.2. Matth. 9.36.37. & 12.49. & 20.1.2. Mark 4.3. Luke 9.62. Mat. 13.3.4.5.6.7.8.  Est enim aliquid semper quo● agate. The husbandman is never without work; what with following, stirring, sowing, weeding, and following the plough, he is always occupied. This is the ministers case, if he listeth to consider it aright, the lords plough that he hath in hand, calleth for the attendance of the whole man. The charge of the one answereth notably the charge of the other. For as the soil, so the soul unless it be always ploughed up, and hath seed from other places strewed upon it, giveth no fruit acceptable to God the owner thereof: neither sufficeth it, once to have sowed it, but it is to be vigilantly attended daily, that neither the birds, which are our bad affections, may devour it; or the thorns of our grievous sins, which sprout up continually, may choke it; or otherwise, by disidiousnesse and slothfulness, may be hindered. The shepherds life is as tedious as may be, 
Aristotle. Pliny.  For the sheep (as Aristotle & Pliny observe) are a simple kind of cattle, easily wronged, least able of any to relieve itself, taking the advantage of every gap to break out of the fold, commonly caught and entangled by briers, often in danger of the dog, the wind and weather bringing much wrack unto it, the very grass and water whereby it liveth, many times infecting it, the diseases being many to which they are subject: wherefore the welfare and good health of them, is in the help and heed of the shepherds. If we look well into ourselves, in the sheeps looking-glass we shall see ourselves. For we are simple as they of ourselves, the natural man as the Apostle teacheth, being not capable of the things that are of God: what wrongs do not we lie open unto in this malignant world, 
1. Ioh: 5.19.  set as the spirit saith by john, upon wickedness? which we do away no otherwise then by patience, there being no good to be done by resistance: do we not take all starting holes to wind out ourselves out of Christ's pinfold, 
Psal. 78.57  and to start aside from his holy commandments as a broken bow? Do not the briers of worldly cares take such hold of us, as we cannot get from them to serve the living God? Are we not as the sheep in the dauger of a dog fleshed in the shambles, 
1 Pet. 5.8.  that hath a red mouth, (I mean the devil) that daily goeth about seeking whom he may devour? 
Psa. 23.1. joh. 10.11. 2. Pet. 5.2.  wherefore, what help have we but to call upon our shepherd Christ jesus, and to require the aid of his subordinate shepherds, the ministers of his word, sent by him to secure us? Finally, is not the diet of our souls, the death of our souls, even the word of God, while we swallow it up as it is corrupted by false teachers, or otherwise seed upon it with corrupt affections? Wherefore let the praise of God be in our mouths, and let us rejoice in our beds when God vouchsafeth that mercy towards us to set such shepherds over us, as may keep us within the fold and limits of a good life, 
Psa. 23.23.  lead us out into the green pastures, and conduct us to the waters of comfort, defend and keep us from all dangers, from the power of the Lion, 
Psal. 7.2.  and the mouth of the dogs that would tear us in pieces, while there is none to help. 
1. Cor. 3.9.10.  Whereas we are compared unto builders, consider we hereby that are in the ministery, how we are subject unto labours. For can a house be built without care and pains taking, what with carriage, & recarriage, hewing, planing, hammering, joining, sawing, coupling, and infinite other circumstances of labouring? the labour thereof is great. Before sinners the confused lump & substances of the devil, can be wrought and brought to be as lively stones, 
1. Pet. 2.4.5 6. etc. 1. Kin. 4.5.6.8.9.16.18.  to be joined to the corner stone Christ jesus; before they can of long misshapen timber-logs, be made to serve, as tall Cedars of Libanus, and be for the courts of the house of our God; before they can be made temples for the holy Ghost, that before were eages of every unclean bird, 
Revel. 18.2.  even of every filthy sin, and be more beautiful than the gate of the Temple, 
Acts. 3.2.  which was called beautiful, The ministers, Gods masons, and workmen shall have much ado with them. Stewards and such as have prefecture of great houses, undergo much study, and watchfulness, being often put to it, to sit up whole nights, to make their books perfect. But the care of the lords house doth infinitely go beyond it. For that the stewards thereof, may deal out their masters bread unto the household in due season, and show how he hath disbursed the talents left to his disposing and make straight all reckonings, 
Luk. 19.13. Math. 24.45.46.47.48.49.  that he may be cast into the smallest arranges. If he layeth his hand upon his heart, and weigh the matter well with singleness of soul, I am well enough assured that he shall have tow enough to his distaff, and that a found charge is laid upon his shoulders, and that he acquitteth himself notably, that dischargeth it as he should. Now, what successive labours and sorrows mothers do endure, in the womb in the world with the conception and education of their children, I leave it to those that are mothers, to meditate upon. But be they what they will, they may not be matched with the troubles of our office, whom God hath set as fathers over his Church, 
1. Pet. 2.2. 1. Pet. 1.23 1. Kin. 19.4 10.  by the immortal seed of his word to beget children unto him, being such as made Elias weary of his life. For what a do God's minister hath to beget a child to God, I show you by these oppositions against him. 1. The ingenerate and inherent corruption of nature, striveth much against it. 2. The world disclaimeth it, as enchanting our souls too much with the fashions of it, & so withholding us from the obedience of faith, as we cannot be reclaimed. 3. Satan the prince of the world withstandeth it, and busieth his brains all he may, to impair Christ's kingdom, and the common salvation. 4. Moreover, it is no small rebuke to ministers, and it dulleth not a little the edge of their devotion, that their travels are so little respected; & that such become their enemies, for whose salvation they have so much laboured. But yet as a mother forgetteth all her labours, for joy that a child is borne into the world: so shall every faithful minister stand affected, for the sweet comfort they have, that God's kingdom by their travels is increased. soldiers may not sit out, but may be in the forefront with these fellows, but the spiritual warfare much surpasseth theirs. The life & state of a minister is a warfare, (and so that old beaten soldier Paul saith, that had borne many a blow in his body from the battle, for his faithful service, having the scars to show according to that which he himself saith, 
Gala. 6.17.  I bear about me the marks of the Lord jesus) and we strive not masteries with flesh and blood, 
Ephes. 6.11 12.13.14.16.17. 1. Thes. 5.8.  but with principalities, powers, princes of the darkness of this world, spiritual wickednesses that are in high places. Thus our enemies have might in their hands, and malice in their hearts, besides other very gainful privileges over us, as being spirits against flesh: secret and hidden against us that are naked and lay open: 
Ephes. 2.2. & 6.12.  and having the advantage of the higher ground, whereby they overlook us, and bear us down. Also in all persecutions that arise, the minister is the mark of the archers, against whom most of their powder is spent, 
Math. 10.16.17.18. etc.  persecuting tyrants directing their officers, principally to persecute the preaching ministers. The king of Aram charged his archers to shoot their arrows neither against small or great, 
1. King. 22.31. etc.  but against Achab only: the raging enemies of the Gospel, prepare their instruments of death almost only against godly ministers. Finally, for the same reason they are called fishermen, as we have formerly showed, to signify their labours & troubles in their calling.   

THE FIFT CHAPTER. The especial duties of the spiritual fisherman.  
Ordinary Fishermen have many observations, having excellent correspondency with the Office of the ministery. 1. They observe the qualities of Fishes in their kinds, and fit themselves to their several natures. Whether they float higher, or swim near the ground, or keep themselves in holes, or run into the mud, they have means and ways to come by them. The spiritual Fisherman learneth from this school, 
1. Cor. 9.19 20, 21, 22. Jude 22.23  to frame himself to the capacity of his auditory, and to use all the policies he may, to with draw them from their errors or redundant manners. For his people are divided into many minds; and therefore many ways are to be taken with them. Such as are worthy schoolmasters, do give themselves to their scholars wits. Approved Physicians, do prescribe according to the maladies, and nature of their Patients. 
1. Cor. 3.1, 2. etc.  Thus must Ministers incline themselves aswell to the wisdom, 
Hebr. 5.11, 12, 13, 14. & 6.1, 2.  as to the weakness of the hearers, and feed those that are children in knowledge with the first rudiments and Catechism of Religion; and such as are of more growth in understanding, to diet them with the stronger food of the mysteries of Gods will. Though they somewhat stammer with Babes for their better understanding, it is not amiss. Always foreseeing and taking heed, that they do nothing to the prejudice of the truth, from which we are not to start a hairs breadth, for any man's pleasure. From which spirit such are very far, who caring for none but themselves, shun all society, and live wholly by themselves, refusing conference with such as every way do not partake with their opinions, 
time-servers.  in the mean while with their quills very fiercely shooting at such, as in the common cause of religion have deserved very well, and censure the government of the Churches, as they please, & are the occasion of very great confusion. 2. Though fishers many times labour in vain and get not a Frog, yet continue they their fishing course, 
Luke 5.5, 6  bearing patiently with the times, abiding to the end in hope of better speed. It very well beseemeth fishers of men to be lessoned in this case by them, and not hastily to resign up their standing, because of their peoples so ill, or simple understanding. The laws & Canons of the Church are herein very straight, inhibiting Bishops and Ministers of the word, to take their vagary, and to forsake their proper charges. And these Canons are ratified by decrees of Counsels which are yet in force, howsoever the morer part whom they concern, force not of them. For if they did, they would not keep the courts of princes so much as they do, and spend so much time in worldly matters, and so little in their divine studies. 
Chrisostome Epiphanius.  Chystome taxed Epiphanius severely for leaving his own charge, and taking other men's matters in hand. I marvel what Christ would say to his fishermen if he were now among them, & saw them as we see them, some in the Court, some in the Camp, some hunting, some whoring, so few intending their spiritual fishing. The better sort that are discouraged in these labours because they have so little success, are to be constant in their well begun course, and to leave the event thereof to God, who shall bless it as it seemeth him best. They that will do nothing but to purpose, and will be certain of the end before they begin, shall stop many gainful occasions of doing good, and shall answer to God for their departure, from the place he did put them in, without his good leave: As jonas did who crossed the seas to post unto Tharsus when his enjoined journey was to Niniveh. 
jonah 1.3.4.  God sent a Pursuivant in a whirlwind against him and stayed his intendment. 
1. King 19.4.10.14.15.18.19.  Elias also had given the slip, as right weary of his people in Israel, had not God stayed him in the nick. In such a taking was Paul, who was in the mind to have relinquished his charge at Corinth, 
Acts 18.6.7.9.10.11.  and to go to the Gentiles, had not a countermand from God in the mean time stayed him. The fisherman's trade is an exercise of patience: so is our evangelical fishing function. 3. The Fisherman, so long as his nets orangles are in the water, may expect a draft, and hope for good hap: so may the Preacher while he is in his profession, and the spirit giveth him utterance. For it is as the Poet saith, 
Quo minime credas gurgite, piscis erit.  
A Fish will be in that same plot which thou thinkest not.   
Elias thought himself the only remainder of the Church of Israel, 
1. King. 19.14.18.  that had escaped the sword of Achab and jezabel: But God otherwise rounded him in the ear, acertaining him of a number beside, that had never yet done the least homage unto Baal. So Paul when he thought to put up his books, & to leave the Church of Corinth, as a contumacious and incorrigible company: God altered him, certifying him of many religious people (though unknown to him) that were in those parts, saying: 
Acts 18.10  I have much people in this City. It is the part of the faithful minister to despair of none, for the Lords hand is not so short, but he can save. 4. Fishermen and such as are expert Anglers, consider many circumstances that make for their better angling disport, as the wind, the water, the ebbing and flowing of it, the time of the day, the temperature of the air, and many such like tokens. The opportunity that is taken, is all in all in fishing affairs; and in all other affairs, which who so neglecteth, faileth of his fancy, 
1. Cor. 9.19 20, 21, 22, 2. Tim. 4.2. 1. Tim. 5.1.2. 1. Cor. 4.21. job. 1.7. & 22 1. Pet. 5.8. The deceits of Satan and wicked men, in taking opportunities.  and showeth his folly. Hereto must the spiritual fisher take most heed, and espy his times and seasons for his purpose. This the devil and his adherents do apprehend in their devilish devices: and therefore let us intend the same earnestly in religious endeavours. The devil at his first onsetre of temptation against Christ in the wilderness, took the occasion and advantage of his hunger: for that is a forcible solicitor with man to any evil attempt, for which cause the old saying was, Venture non habet aures, The belly hath no ears, it will not be led by reason. And the wiser sort have called famine, Malevada, a very bad counsellor in all kind of actions. 
Gen. 4.8.  Cain when he plotted the butchery of his brother, espied opportunity of time and place for it, when he had him in the field alone, and there was none to witness his nefarious villainy. 
Gen. 39.11, 12.  Potiphar's wife watched a fit season when joseph was by himself, to give him a temptation. 
Gen 34.25, 26, 27.  The sons of jacob intending the massacre of the Sichemites, projected before for it, causing them to be circumcised, and falling upon them before they could be recovered. 
Matth. 26.16.  When judas first conceived a treason, he was always hoovering over a time convenient to bring it forth. Diabolus omnium discutit consuetudines, 
Bernard.  ventilat curas, scrutatur affectus & ibi quaerit causas nocendi, ubi nos vidit magis occupari. The devil weigheth well our would wonts, the course of our cares, the fashions of his affections, and out of the nature of our qualities, worketh his malignities. Like a subtle Soldier trained up the in wars, that layeth siege to that place of the wall that is weakest, he observeth our weakness, and maketh great matter of it. As a man when he would strick fire out of a flint, marketh what end of the flint is fittest for the blow of the iron, that it may sparkle the sooner: So the wild tempter observeth the affection that leaneth to sin, and that he striketh only with his iron of temptation, that a spark of our consent thereunto being expressed, the flame of sin which may consume the whole man, may thereby be kindled. 
Gregorius.  Prius complexionem uniuscuiusque adversarius noster perspicit, & sic tentationis laqueos opponit: alius laetis, alius tristibus, alius timidis, alius elatis moribus existit. Satan seethe every one's complexion, and so spreadeth his nets of temptations: One man is given to solace, another to sorrow, one to fear, another to pride. Let the good Fisherman in the wisdom of his God that is in his heart, be as wise in working men's salvation: as the envious man the Devili is in the implacable malice of his mind, to bring us to destruction. This is the wisdom of the Serpent, which the wisdom of Christ in the persons of the Apostles commendeth to his servants, 
Matth. 10.16.  saying: Be as wise as serpents. Mark the inclination of a man, whether he refort to the preached word, if he doth, have comfort in him, and doubt not but by trowling and trameling for him, thou shalt have him. For his outward coming to the Word, giveth great hope of the inward coming of the spirit, and so of his happy coming into the net, according to that which Christ saith: They that are of God, 
john 8.47.  hear God's word: Mark his conversation, & his company, for commonly as a man is consorted, he is qualified. 
The Lacedæmonians.  The Lacedæmonians when they did put their sons from school, the better to make judgement of their inclinations, they inquired diligently after their companions. It is a certain saying of the Psalmist: With the holy thou shalt be holy, 
Psal. 18.25 26.  and with the froward man thou shalt learn frowardness. Another mark of the better sort of men, doth David in the fifteeneth Psalm give me, He maketh much of such as fear the Lord. 
Psal. 15.4.   
By this Rule I judge of a Papist, and an enemy to Religion, hearing him blunder against Luther, Caluin, Beza, and such like renowned Saints and Servants of God. I will insist in such circumstances no longer, a thousand such specialties may be inserted, which I leave to every faithful Fisherman, to find out in his own pastoral function, & to make wholesome and gainful use thereof, in his best discretion; only I say this, that though I see not a Fish in the water, yet when I perceive that my cork or float is under the water, I know well enough that a Fish hath taken the bait: So, though we see not into the secret mind of man, yet by outward effects, one may determine of inward affects, and certainly conclude, that our godly admonitions (which are our baits we lay for souls) are taken. 5. It is the Anglers order, when he hath a great Fish hanging at his hook, to use him gently with an even line leading him up and down, until he hath wearied him, and then he layeth his hand upon him, and heaveth him up; for, if he shall snatch him up greedily at the first, and deal rigorously with him, with the poise and wait of his body, he will break line and Angle-rodde, and escape. So let Gods angelical Angler Amplecti venientes, gently entertain such as are coming on, and have taken down the hook they have laid for them, and by the coals of kindness heaped upon their heads, 
Rom. 12.20  work their full conversion, lest by being too severe towards them, they mar all they have made, and lose all together. Some fishes may be pulled up sooner than other some, according to the proportion of them, and the hold we have of them. Strangers are more favourably to be handled than our ordinary hearers: Such as are but Catechumen and Neophites in the faith of the first planting, are to be ordered more tenderly, than such as have made further progress in the same. This will well appear if we view the course of the holy men of God, in the execution of their Ministry in old time. When as Isaiah had to do but with his own people, 
Isai. 1.4.  he was hot at the beginning with them, with this declamatory exclamation making entry into his Sermon: Ah sinful nation, ah people laden with iniquity: a seed of the wicked corrupt children. But when jonas was sent out of his own parish being preacher to the jews, to denounce God's judgement against the Ninivites, who were of the Gentiles, he insisted only in his text of commination according to Injunction, 
jon. 3.4.  without any enlargement thereof by way of pathetical & severe reprehension. 
Acts. 17.24. etc.  When Paul was brought to Areopage, a place out of his walk, and jurisdiction, he maintained his Philosophy before them as they désired him, forbearing all kind of crimination against them. 
1. Cor. 5.1, 2, 3, 4. & 6.1. etc.  But when he was among his Congregation at Corinth, he rattled them roundly, especially that incestuous companion against whom he thundered his most dreadful Excommunication. 
Acts 7.51.  Stephen when he perceived his jewish people in a settled contumacy withstanding the truth, he pointed his words like the point of a diamond, thus roused them for it: Ye stiffnecked, and of uncircumcised hearts and ears, ye have always resisted the holy Ghost. Also according to their continuance in God's School, and the time of their learning, the Apostles framed their styles of inditing. Paul was ceremonial when he was to beget the younger sort in faith and knowledge unto God: yet in the Galathians he will not endure them, 
Acts 16.1.3. Gal. 3.1, 2, 3, 4. etc. Satan skilful in this angling occupation: his tricks.  because they had otherwise a long time learned Christ. The devil I warrant you as he is perfect in this angling occupation, so he knoweth how to handle a fish that he hath hooked, that he may not break from him. Among other tricks that he hath, he will give them line and liberty, but he will not suffer him to walk further than he list, but he draweth him in again when it best pleaseth him. He playeth with his Fish, as the child playeth with his bird, which he tieth by the leg with a string, and suffereth him to fly the length of the thread only: when he had hooked Herod by incestuous temptation, he drew him not up forthwith unto himself, 
Mark. 6.17, 18, 20.21.22, 23. etc.  but he suffered him to hear john Baptist willingly, and in many things to be counseled by him, for the line of his unsatiable lust was strong enough to hold him. 
Luke 18 11, 12.  He was not displeased that the Pharisee should fast twice in the week, that he should tithe rightly, & forbear common outrages of inordinate persons: as long as their covetousness, oppression, and hypocrisy were hooks in their noses making them cocksure. I bring not in this in the behalf of connivency, that I would should be showed in case of iniquity, that the Ministers should tolerate some sins in their people, as the devil doth tolerate some good things in his followers; but to persuade Ministers to meekness, for their better reclaiming of sinuers from offences, and gaining them to goodness. They shall handle them as the fisherman doth his fish, if they shall touch their sores with a soft hand as though they were their own, as Paul did when he said, 
2. Cor. 11, 29.  Who is weak, and I burn not? and shall have mercy in their lips and hearts. Otherwise if they fasten their teeth upon them upon every occasion, they are Non correptores, sedcorrosores, as Bernarde saith: 
Bernard. Augustine. Esay 92.3. Matth. 12.20.  Non correctores sed traditores: as Augustine saith: They betray them, rather than teach them: they gnaw and consume them, rather than correct them. And so they break Christ's rule in the case, by breaking the bruised reed, and quenching the smoking flax, and keeping him down that is fallen, 
Bernard: serm. 44. in Castic.  that he rise up no more. If we make a mixture of the oil of admonition and the wine of compunction: the oil of charity, and the wine of zeal, it is the best ingredience and prescript we can minister.   

THE SIXTH CHAPTER. Of the Fisherman's baits.  
EVery Fisherman hath his proper baits, agreeable to the nature of those fishes that he trowleth or angleth for. For at a bare hook no Fish will bite. The caseworme, the dewe-worme, the gentile, the fly, the small Roche, and such like, are for their turns according to the nature of the waters, and the times, and the kinds of fishes. Whoso fisheth not with a right bait, shall never do good. We that are spiritual fishermen, have our several baits suitable to the stomachs we angle for. If we observe not the natures of our auditors, & fit ourselves to them, we shall not do wisely. Hic lavacra mollia, 
Cassidorus.  ille ferrum quaerit ad vulnera. One man's sore hath need to be bathed and suppled with oil: and another man's wound would be searched and seared with a hot, and hard iron. Vana poscit remedia diversa qualitas passionum. 
Gregorius. Jude 22.23 1. Cor. 4.21 & 5.3.4.5.  The differing kinds of maladies, must have divers kinds of remedies: what preaching is there of mercy to the wild and wicked man, whose heart is harder than the nethermost millstone, a razor being sooner able to cut a whetstone, than any doctrine powerful to stir him to compunction? Sing woe, not therefore songs of mercy, to such sinners. For if we do, we may put up our pipes, we speak rather to the air, than their ears, and our words are but wind; for what saith Isaiah in this case? Let mercy be showed to the wicked, 
Isai. 26.10.  yet he will not learn righteousness. The stomach of such a soul, no more savoureth such a bayre of the blessings of God laid up for those that love him; than the appetite of any man relisheth and tasteth a Box of rotten and stinking ointment. 
Rom. 2.7, 10. 2. Tim. 4.8. Revel. 22.1 2, 14. Matth. 5.8. Hebr. 12.22 23. Revel. 7.13, 14, 15, 16.71. 1. cor. 2.9.14.  Tell such of honour, glory, peace, an incorruptible crown, of the fruits of the tree of Life, of the fruition of the presence of God, of their society with Angels, saints, congregation of first borne, of new Names, white garments, of abundance of pleasures at the right hand of God, and they will scorn them, and set their faces against them, 
Dan. 5.17.  and say to. us as Daniel did to Belshazzar: Keep thy rewards to thyself, & give thy gifts to an other. Wherefore bait thy hook for them, with the bitter worm of God's judgement, with the worm that dieth not; 
Deut. 27.15 16, 17, 18 etc. Exod. 19.16, 18. Isaiah 3.24 25. etc.  rend not their garments but their hearts, by reading over them the curses pronounced on mount Ebal, speak of the thunderings and fire flashes on mount Sinai: give them lamentation for joy: ashes for beauty, a rent for a girdle: the spirit of heaviness for the joy of gladness: and if all this avail not, 
Matth. 24.6.21.  publish wars, & rumours of wars, and such tribulation which was not from the beginning of the world to this day. It may be, that feeding upon this bait they may be caught, and converted unto God. 
Luke. 3.3.4 5, 7.8. Luke. 3.9.10, 12.14.  For the Baptist by such a bait did speed exceedingly. For by turning the axe of God's judgement towards them, they came in all the sort of them. Now is the axe laid to the root of the tree, that was his text: with the end of this Sermon, began their conversion. Publicans, soldiers, commons communing with the Preacher, how they might be saved Such an argument likewise served jonas his turn worthily. For no sooner God's judgement was out of his mouth, 
jon. 3.4, 5, 6, 7, 8, 9  but the Ninivites took up repentance in their hearts. 
2. Sam. 14.30, 31, 32, 33. jonah 1.2, 3, 4.4.15 & 2.1.2. & 3.3.4.  When Absolom could not make joab of his faction by gentle entreaty, by extremity he gained him, burning his barley lands. When God by a still voice could not win jonas to do his duty, and to go to Niniveh, by lifting up his voice like a Trumpet, and by speaking by a tempest unto him, he made him buckle himself roundly to those businesses. So let such as will not be led by love, be drawn by fear. 
1. Cor. 4.21. Jude 22.23 2. Cor. 2.7, 11. & 1. cor. 9.19, 20, etc.  But with some the spirit of meekness will do most, and love rather than a rod doth more good: and we shall do indiscreetly, to deal roughly with such. For as the water of a spacious and deep Lake, being still and quiet by nature, by ruffling winds is moved and disquieted: so a people tractable by nature, by the rough behaviour of the Minister may be much turmoiled and altered from his nature. The Barber that is to shave the hair of the beard or face, first washeth those parts, & then useth his razor; for if he should not do so, the razor would cut & raze the skin. The unskilful minister, whose office it is to shave off sin as it were with a razor, by not washing them & gently using them, but very fiercely handling them, they hurt them, & help them not. Therefore we must have two strings to our bow, that if one will not serve, another may; and fish for every one with the bait that is fittest for them, whether it be of law, or Gospel; of judgement, or mercy. 
Exod. 3.2, 7. & 13.21 & 19.16. & 24.16, 17. & 33.9 Ezech. 10.14.  So did God in fishing for the jews: sometimes speaking to them by a burning bush of fire: & sometimes again by a cloud of water, and again by a pillar of fire: that is to say, he was a light to the godly to comfort them. The Cherubims that were depicted in the temple, over the place where the people did pray, were portrayed with a double face, one of a man, another of a lion: to signify the carriage of a minister in his place, either in humanity, or in a lion like severity according to his auditor's qualities. 
Aworthy minister described. Matth. 5.14.  The eyes that are the lantern of the body, are only seated in the head: to show that the minister who is the head of his people, & is called by Christ, the light of the world, aught to have his eyes about him, to see what every one needeth. He is in sagacity & foresight to imitate joseph who in plentiful times, did providently provide against years of future scarcity. 
Gen. 41.46, 47, 48.49. Levit. 22.22.  It was provided by God by special decree, that no blind creature as an oblation should be presented unto him: the Minister that giveth not to every one his due, is blind, and unworthy of his place. Cherubims that were pictured, were full of eyes; and such were the supporters of salomon's temple: 
1. Kin. 6.23  the ministers that are the bases and props of the spiritual building, must have eyes of knowledge to guide all their actions. Those that are made watchmen in the borders and skirts of the land, are such as dwell there. For to them are best known the neighbour countries round about and they have in greatest hate the adjoining enemy, from whom they have so often received the great scathe. 
Eze. 33.2.6 7, 8, 9.10. etc.  The Minister is called the watchman of the Lord of hosts, and such a one should fully be acquainted with the state and condition of the people that are round about them; and he should be an enemy to God's enemies, and should set forth the truth with modesty and verity. A Minister therefore must sometimes be grave, that he may not be contemned: and sometimes affable, that he may not seem proud. He must as salomon's wise man, know his time and place, and minister mercy and justice accordingly. 
Matth. 9.18, 25. Luke 7.11, 12.14. joh. 11.37.44, 45. Rom. 14.1. & 15. Matth. 18.15. etc. Tit. 1.9. & 2.2. etc. 1. Tim. 1.20 & 5.1.2. 1. Cor. 5.5. jude. 22.23 2. Cor. 6.14.15.  As the Ruler's daughter was raised up to life in her father's house: the widows son of the city Naim, out of his mother's doors. Lazarus before a general assembly of all sorts: so some are to be dealt withal privately, othersome openly: othersome are to be handled as weaklings; and others as wilful ones: we are to bear with some men, and other some are to be given up to Satan: some are to be plucked out of the fire, and other some are to be cast into the fire: some are to be kept in fear, and some are to be held up by love: some are to be used as our own bowels, and some as rotten members are to be divided and sundered from the body. But because there is no communion between light and darkness, truth and falsehood, the table of the Lord, 
First repentance, than mercy doth follow. Hebr. 6.1.  and the table of devils: lay first the ground of repentance from dead works, and heave up sinners by their shoulders and set them upon their feet, and then thou shalt have time and place according to his apprehension of the former, to make profit of all God's mercies. A vineyard before it can be planted, must have all stones, stubs, obstacles first to be removed. No man can can build a new house in the room of the old; unless he first doth take down the old: wherefore when jeremy was authorized by God a preacher to the nations, 
jerem. 1.10  the parts of his commission were to pluck up, and root out, and to destroy, and throw down, 
Matth. 3.2, 3, 6, 7, 8, 10, etc. 2. Tim. 4.2, 5.  to build, and to plant. The Evangelist, from God hath received such a roll, it being enjoined him, to prepare the way of the Lord. Which is performed in these two points: First, Reprehension. Secondly, Instruction.  
The Baptist the midle-man between the law and the Gospel: 
Luke 7.26, 27.  a Prophet, and more than a Prophet, had this double face of janus. For he prepared the houses of their hearts for the entertainment of Christ their King, by casting down mountains, 
Isaiah. 40.4  and receiving up valleys, even the high and humble thoughts of men: and the first part of his Sermon, wholly consisted in the reprehension of sin. 
Matth. 3.7, 8, 9  O generation of vipers, and the detection of their dissimulation; Say not that ye have Abraham to your father. There is no man (sayeth Chrst) that peeceth an old garment with new cloth, 
Matth. 10. Luk. 5, 36, 37.  for the rottenness of the threads unable to bear the entry of the needle, it wideneth the former rent. Neither did new wines agree with the old Leather casks of those times: the new tidings of the grace of the new Testament, appertained to new men that had put of their old conversation. The singster of Israel hath taught us our Lesson, and given us the Notes we must always triple upon, our song must always be of mercy and judgement that we sing unto the Lord, 
Psal. 101.1.  such as would draw men from vice to virtue, and use not the ordinary means thereunto. 
Plutarch.  Plutarch compareth them to such, who snuff a candle, but minister not oil to preserve the candle. To preach mercy, and not judgement: grace, and not repentance. It is as if so be a Physician should promise health to his patient, when he goeth not about to purge his hurtful humours. The fire of the spirit not only giveth light, but also burneth: that is to say, it comforteth & consumeth: the fire of our religion burneth not, but only giveth light if we preach but the Gospel: and it burneth only and giveth not light if we preach but the law. Wherefore in due time and place preach both: preach the law to keep down presumption: and preach the Gospel to prevent desperation. This was the Baptists course; He first showed them an axe that should cut them down for sin. 
Luc. 3.9. john 1.36. Act. 3.14, 15, 17, 19, 20.  Now is the axe laid to the root of the tree. Then he pointed with his finger to the Lamb of God, that taketh away the sins of the world. First Peter wounded the hearts of the jews, by laying down their horrible cruelty against Christ: which done, he gave them medicine to heal their wounds, persuading them to faith in Christ jesus, for the remission of their sins. Paul when he was a Saul, 
Act. 9.4.3.5, 6, 10, 11.  was first felled to the ground by a light from heaven; but immediately therewithal he was erected and comforted by a voice from heaven, which gave him certificate what he should do. These baits being well confected and applied, and put to the hook as they ought, we shall make a very gainful fishing. For if they bite not at these, there is no stomach in them, or any hope to be had of them, and so we relinquish them.   

THE SEVENTH CHAPTER. Of the fishes that the spiritual Angler, or Fisherman only fisheth for.  
ALl the labour and times of spiritual fishermen is to be bestowed upon the souls committed to their charge, for the drawing them up from the sink of their sin, and from the bottomless pit of their destruction, to the top and height of their eternal heavenly happiness. For they have not their places to purchase Manors, but men; they are not to fish for silver, but souls. If any get a soul to God, 
jam. 5.19.20. Dan. 12.3.  he hath made a fair purchase, and he hath got a goodly inheritance. Wherefore when Christ called fishers out of their ship unto the Apostleship, he told them not that he would make them fishers of money, but of men, 
Matth. 4.19.  saying unto them: Fellow me, and I will make you fishers of men. This laying out of the net and hook, for the preferments of the world (all being fish that cometh to their net, so that Naboth cannot keep his vineyard in quiet, 
1. Kings. 21.4, 7, 8, 9, etc.  because it layeth so to the backside of Achabs' Orchard) is nought in all that are spiritual fishermen, and quite opposite unto their profession. 
Isay. 8.20.  Ad legem & testimonia: to the study of the Law and the Prophets are they only called, for the instruction of men, which they divert to their own law and profits, to the impoverishing of men. Are not too many Ministers now adays, more troubled in themselves for a beast that they have lost, then for a soul that they have lost? If they were not, they would not seek after the one so much, 
job. 21.14, 15, 16, 17, 18, 19, 20, 21.22.  and the other so little. They are better taught of job, if they would follow him, whose outward passions put him not to passions for the loss of his sheep, camels, cattle, did not move him, but at the news of the death of his dear children, he rend his garments (as willing to have rend his heart) for so main a loss. O that this extremity were in us, for the downfall of our spiritual children strooken dead, not by a wind of the wilderness, but by their wilful wickedness. O that he that in name is a Dispensator, were not in nature a Dissipator, and that the Speculator, were not become a Spiculator: that the Prelate, were not a ; the Pastor, an impostor; the Doctor, a Seducer. Oh that men were the main chance of these men, the mark and white that they did aim at, and the only fish that they did angle for. Then we should not have so many fat Priests, and lean people as we have: then should the people be better fed, and less fleeced than they are: then would not Sermons be so dainty as they are, which come from some strawberre-wise, that is, once a year: then should not ignorance set up such a Monarchy, and spread so universally. For ask the greater part of people in country towns, whether they do believe in the holy Ghost: & they will answer you as the Ephesians did Paul, we have not so much as heard whether there be an holy Ghost. How many be there that set their faces against Religion, seeking the spoil of it, by all hostile persecution, to whom if Christ should say as he said to Paul before his conversion, 
Acts. 9.4, 5  Why persecutest thou me? their reply would be, Who art thou Lord? Many of them may know that there is a God, 
Daniel 4.31 32.34. and Dan. 6.23, 24, 25.26, 27. Acts 7.3, 4, 5, 8, 9 etc. jonah 2.3, 4, etc.  but the right God, the God of Sidrach, Misaach, and Abednago, which Nabuchodnezzar professed when his understanding was restored him; or the good Daniel, whom Darius did magnify and adore after that God had delivered Daniel out of the lions den, or the God of Abraham, Isaac, and jacob, to whom the promises were made, or the Lord God of heaven which hath made the sea, and the dry land, whom jonas in his distress openly witnessed, they know not. This is to them a matter of deep understanding, such knowledge is too excellent for them, they cannot attain to it, so rude are they and ignorant, 
Psal. 73.16 22.  and as a beast before thee. And all this may be given to these false fishers that have changed their copy fishing, rather for the commodities they may reap from men, than any way for the commodity of the men themselves. And so in this contrary sense, they fulfil the sentence of their calling, and are fishers of men, by prying into all advantages they can fish for against men, and by grinding the faces of men between the millstones of their horrible oppression. But by this wring the Scripture and causing it to bleed, 
Ezek 33. ●, 8.  they shall bleed one day for it, and the blood of so many souls that run into hell, shall be required at their hands. Paul otherwise fished for men then so, when he said: Non quaere vestra, sed vos. I seek you, & not yours. The other sort I know from what rock they are hewn, they come from the sons of Eli, sons of Belial, who have this style after them, like the tail of a blazing star: They were wicked men, 
1. Sam. 2.12.  and knew not the Lord. And what was their use? truly to get all they could into the net, fishing for flesh, baiting only for their belly, and troubling the stream of every porridge pot, with their unconscionable flesh-hooks of such rank beards, as did but touch and take. But let them fear their stripes, that follow their steps. They are also of the generation of such as did much hurt, 
Ezech. 34.2, 3, 4, 5, 6, etc. Mal. 1.6, 7, 8, 10, 12, etc.  in the times of the old Prophets; against whom the Prophets pointed their pens very sharply, who did eat the fat and  themselves with the wool, and killed of the best, and were such wretched ones, as not one of them would shut the Church door for God's sake, or put fire under the lords Altar, unless first they had their fee for it. The mopish monkish short are all such, who will wink at any wickedness, so it toucheth no way their credit commodity. But if it concerneth their freehold and questious affairs, the whole crowd of them come together, 
Acts 19.24 25, 26, 28, 29. etc.  as Demetrius and all that appertained to the forge came against Paul, when in the pulpit at Ephesus, he declaymed against that Image, for which that company did make shrines. All human flesh is fish, that is for our spiritual angling or fishing: not one is more to be neglected, than another. For Christ without restitution of persons, sealed a general grant to his Apostles to fish in all streams, 
Matth. 28: 19.20.  and to cast their nets over all Nations, by the Preaching of the Gospel: He willed them not to fish for the jews only, or to lay a hook for a Pharisee, Priest, or the vulgar sort peculiarly, but for all men generally, rich or poor; wise or unwise: despitable or honourable; saying, 
Matth. 4.19.  I will make you fishers of men. All mankind absolutely are under the charge of the evangelical Fishermen, to be drawn out of the tempestuous sea of this world to the kingdom of grace. It is a manifest mark of a false fisherman; of a barterer and purloiner of the word of God, 
Matth. 17.27.  to run up and down ferreting the richer sort, and in a sordid obsequy, to attend such only as may bring them to dignity. The Pharisees were such, and such were the Pseudoapostles of all times, whose resort was only to the the rich, hanging at every Nobleman's sleeve. Who so is a wise merchant will not unbundle his several wares to such, as he observeth to be more curious in viewing them, than willing to buy them. So the Preacher should more respect such as will be benefited by his preaching, and are ready to buy such commodities of him, as he shall be ready to expose unto them. It is good angling for fishes, when they list to bite. For what comfort can an Angler have, barely to behold fishes floating up and down, and compassing the hook and putting their noses to it, and nibbling upon the baits, & not fancying to swallow it? I have ever had more comfort in my spiritual angling of the poorer sort, who have swallowed down the blessed bait of God's word readily and greedily, 
Math. 11.5  when as Knights and Gentlemen have but gaped upon it, and so passed away from it as they came. When jonas cast his preaching net over Niniuch, the common assembly were his at the first, wherefore it is said; The word came unto the King of Niniveh, 
jonas. 3.6.  That is to say, it came from one to another until at last it came to the King. It is the commendation Christ giveth the poor to john's Ambassadors, that they were the forwardest to receive the Gospel. The poor receive the Gospel. 
Luc. 7.22.  That such are the first fruits of the Church of God, and the fittest to set forward his work. The Apostle witnesseth, when he saith. God hath chosen the foolish things of the world to confound the wise, and the weak to confound the mighty, etc. The nativity of Christ by God's heavenly Herald, was first published to the poor shepherds. The sick, 
1. cor. 1.27. Luke 2.8, 9 10, 11, 12. 1. Sam. 30.11, 12, 13, 14, 15, 16.  faint, hunge-starued Amalechite, servant to an Egyptian, was the messenger that brought good tidings unto David: so Christ the second David, hath instituted & ordained poor Apostles to bring to the world the glad tidings of salvation: and most commonly such now are the poorer sort, and the poorer sort most followeth them. As Gedeon, 
Iud 7.2.22, 23, etc.  but with a weak & mean retinue, surprised the whole united force of Median: so Christ with a few despised fishermen, hath won a great part in all parts of the world. This hath ever been the wont of this world, and the course almost of all king's courts, and palaces of princes. They should be in the forward in obedience to the word, according to that which is required of them. Be wise, O ye kings, 
Psal. 2.10, 11, 12.  be learned ye that are judges of the earth: serve the Lord with fear, and rejoice unto him with reverence. Kiss the son lest he be angry, and so ye perish from the right way. But as if Religion were no part of their profession; they are in the rearward, and in hunting, hawking, feasting, building, bestow their whole lives. And such have their Atheists, Parasites, and Sycophants, to enchant their souls with a supine security, and to stir them up into all presumption: soothing them up in their evils already done, and giving them liberty to do more. For which cause they will capitulate and indent with preachers, and prescribe them a course of speaking, and inhibit the printing of such books, and provide that such bills come not to the King's hands, which they have not first examined and allowed. Wherefore Princes are much to be pitied and prayed for, that in such slippery paths they may keep their feet, and among so many Sirens wind themselves out of the bias of the world, and come to the hook and net of God's word. But of these men-fish that we are to bait for, are many sundry sorts. I list not to divide them into their several kinds by way of comparison, but I will divide them as they were of old in the jewish policy into these two natures. 
Luit. 11.9, 10, 11, 12.  1. Clean. 2. Unclean. Understanding hereby; First, the Regenerate. Secondly, and the natural man. Absolutely, by the name of a Fish, the Egyptian clergy understood whatsoever was profane and abominable; wherefore they did so, we will show in his place. In this signification we may fitly put mankind in general, grounding our comparison upon this part of Psalmody. They are all become abominable in their doings: there is not one that doth good, 
Psal. 14.13 and 53.1.3  no not one.  
But yet there is that difference among men, as we have made before of fishes; we distinguish of both kinds by these two marks of knowledge. 1. Their sins, and scales. 2. Their defect of them. The clean have them both: the unclean want them both. Their fins (as it appears) serve as wings unto them to raise them up on high, to the height of the water: which serve to shadow out a sanctified man, whose conversation is in heaven: who seeketh those things that are above, and who lifteth up his mind by heavenly contemplation, above all earthly things. The scales betoken as Gregory Nazianzen insinuateth, the doing off the old man, and the putting on the new: or as the Latins would have it, the doing away their stiffness and hardness of mind, and their tractability and conformity unto God. which are the two terms of a true convert, called in the Schools; 1. Terminus a quo. 2. Terminus ad quem. An aversion from sin, a conversion to God: the mortification of the old Adam, and the vinification of the new man. Now such as have neither sin nor scale; neither float high, or abide in deeps: but keep wholly in Fords, and in shallow waters, wriggling and wallowing always in the mud as the Eel, Lamprey, Turbot. Such are the worldly minded men that sink down into the mire and puddle of sin, and are so overwhelmed and burdened with it, as neither they can forsake their filthy affections: or raise themselves higher by better cogitations. Such were the Philosophers of the Gentiles, 
Rom. 1.22. Ephes, 4.17 18. Acts. 17.18  who insisting in the gross rudiments of nature, would be led only by the line of her suggestions, giving the cause of every action to natural operation: unable to consider of the author of nature, who ruleth and governeth it to the accomplishment of his pleasure. But we be to nature not accomplished with grace: for it is a perilous pit of puddle, to keep us down for ever. When nature was solitary in Peter, as it was when he moved his Master not to go to Jerusalem; Peter was Satan. 
Matth: 16.16, 17, 21.22.23.  But when grace guided him, as it did when he made that fundamental confession, That jesus was the Son of the living God, he was not Satan, but Cephas, and Simon, and a blessed man. Also those Lampreys are those livers, that strain the Law like skin of parchment upon the tortures of their wild wits, for the enlargement of their lucre. They are slippery Eels indeed, of whom there is no hold to be had, varying the sense and judgement of Law, as often as they list: and being so slimily and sordidly given, as they may not be handled. Of this rank and retinue likewise, are many of our Clergie-Masters, who greedily swallow up every idle ceremony, urging the outward letter thereof, neglecting the spiritual meaning thereof, the soul and life of it. Let Orators, and Poets make up the mess, the quintessence of whose wits, are nothing else but waves of waste words, a stream of syllabical slight invention, a flood of frivolous fantastical fictions, and merely a mud & mire of absurdities: the reformation of evil manners, and such cogitations as are of heavenly nature, agreeing not with their nature. Now, though the sea (which is the world's looking-glass, and presenteth the image of men's manners unto us) affordeth no fish worthy of God's taste, (howsoever it pleaseth him to accept of such as will come to the hook, or to the drawe-nette of his word) and we approve the Apohorisme of Plato in Phoedone, 
Plato.  who saith that the sea can engender nothing that is meet for jupiter: yet the premised manners of men, shadowed by the second sort of fishes that are unclean, are that abominable profanation, which the Egyptians understood by a fish, against which, ancient holiness did so oppose itself. For such have no sc ales, which should be unto them as it were a habergeon to bear off the fiery darts of the devil, unless they be the scales of ignorance (as the scales of ignorance fell from Paul's eyes, 
Acts. 9.18.  when Ananias did convert him) neither have they fins to raise themselves beyond their worldly thoughts.   

THE EIGHT CHAPTER. The Sympathy of natures, of the fishes of both natures.  
I May say of the Earthfish, and Water-fish; of men-fish, and sea-fish, of the nature of them both: That poene illa est, & poene illa non est: It is almost like, and almost not alike, & that it is difficult to distinguish them. Wherein they agree and join together in one, it shall be showed in this Chapter: some differences that we do observe to be in them, we put to the next. First, they are natured a like for their cruelty. 
Of cruelty.  Bears bear good will to their own kind, and live, & love together. lions rise not up in fight against Lions: nor serpents against Serpents, but fishes feed one upon another, and live by the spoil of their own nature. Wherefore some of them are called Lupiflwiales, 
Plinius.  and such are the Pike, 
Riverwolues, as The Pike, and Perch. The Ecle.  and Perch especially; and the Eel may go with them, that live in the fresh waters; for I meddle not with sea-fish, as meaning only to deliver such use, as I have made of my angling recreation. The great Ocean doubtless hath infinite of that kind, thus cruel to their kind. In which respect chiefly the Egyptian Priests could not abide them, but as unclean and profane, inhibited the service of fish to their table, because they did pray one upon another. These water-wooules are the lively Idea of the wolves of this world, whose doings the Prophet decyphereth in this wise: And they eat also the flesh of my people, 
Mich. 3.3.  and flay of their skins, and they break their bones, and chop them in pieces as for the pot, as flesh within the cauldron. In initio non fuit sic. In the beginning it was not so. For man was made for a help to man, and as a god to man, as Moses was to Aaron. 
Exod. 4.16  Homo homini Deus, was then the sentence in every man's mouth. But sin subduing nature, or rather grace; the case is altered, and this contrary proverb cometh in place; Homo homini Lupus: Man is a devouring wolf unto man; clothing himself with cruelty, as it were a garment, and wearing it, as a chain about his neck. The first reasonable creature that was given unto Adam, was the woman, which was ordained for a helper: but the first of her brood which was Cain, 
Gen. 4.8.  a merciless murderer; and with such seed, hath the soil of the world been furrowed ever since. The brother hath been the brother's bain; the child hath risen up against the father, & the father against the child; kin against kin, kind against kind. And this is now as kind unto them, as the skin wherewith they are covered, their habit thereof turning unto another nature. We are not content to wish our enemy dead, but it is a death to us that he liveth. We say not only within ourselves When will he die, and his name perish? But we will be (if we may have our choice) the very speculators, or spectators ourselves. I marvel not therefore one whit, that David made exception against his own kind, and did put up this petition: Let us fall now into the hand of the Lord: and let me not fall into the hand of man. For he felt what he spoke, and spoke as he had felt. For he knew them both, aswell as he knew one hand from another: the mercy of the one, and the mischief of the other. For comparing them together he doth thus distinguish them, by the kindness and cruelty of both natures. Wherefore, in the forenamed place, this as reason is given of his petition, For his mercies are great. If you ask him how great, he answereth, that it is illimited in these words, the staff and burden of his Ode: 
Psa. 136.  Thy mercy endureth for ever. But he casteth his own kind into contrary colours, thus portraying it out unto us, that we might see ourselves and be ashamed. Their throat is an open Sepulchre: 
Psa. 140.3. Psa. 5.9. Psa. 10.7. Rom. 3.13. etc.  they have used their tongues to deceit: the poison of Asps is under their lips. Whose mouth is full of cursing and bitterness: their feet are swift to shed blood. Destruction and calamity are in their ways, and the way of peace they have not known. He contrary to all craftsmen of such things, painteth out man unto us: so that Appelles compared with him, may put up his pencil. For he and his Apprentices can take out but the out-warde proprotion of the man; the face, breast, belly, thighs, legs, feet, and such like, the heart and inward parts, they leave unshadowed. But the hand of this cunning workman unbowelleth him, fifth him thoroughly, discovereth his hidden mind, and the whole man unto us. And truly the Poet consulted with this copy without question, when he gave this counterfeit, and did set him up in a table to our view with a pale and wan face without blood: with a lean and lank body without moisture: with bleared eyes: black teeth; with a heart made of gall; with a tongue tipped with poison: never merry but when others mourn: never sleeping because they are always imagining mischief. The truth hereof hath been practised upon the master, by the servant of his own tabernacle: upon the Sovereign, by the subject of his own Court: upon the father, by the son of his own loins: upon the brother, by the brother that hath laid in the same bed of his mother's womb with him: upon the husband, by the wife, sleeping securely (and as he nothing doubted) safely in her bosom.  
If we think better of man than thus, we do beguile ourselves, and so the Gentile Christian Seneca, telleth thee saying, Fallens si confidas ijs tibi occurrentibus: 
Seneca.  facies habent hominum sed mentes feranum. Thou dotest, if hand over head thou believest all thou meetest with. For they have men's faces, but beasts affections. Thus, in regard of their devouring condition, they may well be copulated, and coedimated with fishes. But herein in this comparison they do exceed them. That fishes eat but for hunger, and for a time are satisfied: but men's minds are always set upon the pray, and they are never satisfied. Caligula, surnamed for his bloody mind, Dirt soaked in blood, 
Examples of man's cruelty. Caligula.  could not glut his blood-thirsty appetite, and staunch his bloody issue, without the destruction of the whole Roman nation: wherefore he wished all their necks were but one, that he might unjoint them at once, and one stroke might make havoc of them altogether. It is Medea, her wish in the Tradegie, 
Medea.  that with her dissolution, there mightensue an universal confusion. This is her speech, unica foelicitas est videre emnia in ruinam tendere cum ego discedam. It is the only felicity for me to see at my departure, all things come to wrack. Such a companion was one of the Poets, who cometh in with such a spoke: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, when I am once dead, what care I, though the world be on a light fire. 
Domitius Nero.  Domitius Nero, when he had set fire to the city of Rome, in twelve several places, to shadow out the combustion of Troy, to the Romans; sung in the mean time, when the city was in burning, Verses out of Homer, his heart being hooped with all barbarity, and being filled up to the eyes with all Scythian cruelty. What shall I say of the vice-consul Messola, that ruled in Asia, 
Seneca.  who beheading three hundred people on one day; after this butchery thus done, he gave a plaudite unto it, breaking out into these words: O nobile factum, 
Lucius Sylla.  O renowned act? Or of Lucius Silla, who by one condemnatory sentence, did cast away four thousand and seaven-hundred souls; and caused a Register to be made of it, In perpetuam rei memoriam: For the everlasting remembrance thereof? Or of those that killed Christians by thousands, as Maximianus, who burned in one Temple twenty thousand met together to solemnize the Nativity of Christ? 
Maximianus.  
The Spaniards.  The Spaniards are without all example; no, no: Domitian, Commodus, Bassian, Dyonisian, coming near them, and this their villainy among the West Indians without mercy showed, apparently proveth, who in one Island called Hispaniola, of two hundred thousand people, scarce left one hundred and a half alive. Thus they threshed with iron flails those people, as the men of Damascus did Gilead, 
Amos. 1.3.13.  and mangled in pieces women with child, as the old Amonites: and mingled blood with their sacrifice of the Mass: as Pilate mingled the blood of the slain, 
Luk. 13.1.  together with the sacrifices: taking up this Aphorism and proverb of the Prophet; That that dieth, 
Zach. 11.9.  let it die. How far were these men, from the practice of the precept of the Law, which in seeking of birds nests, 
Deut. 22.6.  inhibiteth the taking the damine with the young?  
2. Let the second sympathy, between the Soyl-fish and the Sea-fish, be their greedy covetousness. Wherein the one Bee partaketh with the other. As if the sea-fish had fathered them, and they were of their spawning, no sooner a vild piece of worm is let down the water, but if they be in place, it is a wonder to see what a sort do seek after it. There is no regard of degrees among them: But Capiat qui capere potest, is the law of that Court. Yea, the fry, and petty ones do so fill the place, as the greater cannot come in place. And is not this the fashion of the world up and down? Is not every mean office catched up (if not before) yet as soon as it can fall? Run not every one to every commodity, as beggars to a dole? Are not many of best mark and quality altogether unprovided for; the meaner sort having been before them, and taken up their rooms? Every one striveth to be first at the bait, though their bane be under it: as it commonly falleth out. For Titles, Offices, worldly riches, are nothing else but angle-lynes, snares, nets, to catch us unawares: Which so entangled judas, as he could never get out of them, before they had trussed him.  
The hook or snare taketh not the fish, unless the bait take him first. But whilst he runneth so hastily to the bait, & swalloweth it home: the net or hook speedeth him. The bait of the devils hook is covetousness, which killeth and not comforteth us. The fisherman baiteth not his hook that the fish might only take it; but be taken of it. The devil could not make such a fishing as he doth, had we not such a delight to his baits, little considering what harm there is in them. But the poor fish feeleth it too late, when he cannot fly from it: Nam dum capit capitur. For he is taken in taking it. The bait of an hook is like the egg of an Asp, which is very white and goodly to behold, to the outward sight, but if we break it, we shall find nothing but poison in it; and the poison that breaketh out of it, killeth us. The red worm, caseworme, maggot fly, small roche, or such like, wherewith we cover our hook to beguile the fish, are glorious in outward appearance to the fish, but they are the death & destruction of the fish. So the riches, priority, authority of the world, are but pleasant baits, laid out for our destruction. The fisherman's bait is a deadly deceit: 
2. Sam. 2.26. Luke. 17.27.  so are all the pleasures of the world. We may say of them, as joab said to Abner: Knowest thou not that it will be bitterness in the latter end? As all the waters of the rivers run into the salt-sea: so all worldly delights, in the saltish sea of sorrows finish their course. The pleasures of the ungodly world in Noah his time, in cheering, carousing, & singing a Requiem to themselves, of a sudden swoomme away with the flood. 
Gen. 7.4. etc.  The junkets and joys of the Statesmen of Palestina, came tumbling down together, with the fall of the house upon their heads. Belshazzar, 
Dan 5.4.  in the midst of his cups, and Queans, had such a blow given him by the hand of a Scripture, as quailed his courage, and quenched all his comforts. The peaceable days of the wicked, their immunity from the rod, their dancing to the instruments of music, have their present period, and in a moment they go down to hell. 
job. 21.12, 13, 18. Eccle. 11.7, 21. etc. Luke. 16.19, 23.  Let the lustie-guts, that is in the prime of his age, and pride of his rage, be sure of a judgement.  
The garmandizing Epicure, hollowed not so much whilst he was in the earth, but he howled as much when he was in hell. It was but dampish delight, that Saul had in his mad melancholy in the sweet notes of David, 
1. Sam, 16.16, 23. & 18.10. etc.  sung upon the harp. Wherefore mistrust worldly benefits as baits, 
2. Sam. 20 9.10.  & feed not so upon them in hungry wise. Their pleasings, are leasings: & their friendship's fallacies, as joabs kindness was to Amasa, 
1. Kin. 21.10.13. and 22.6, 8, 12, 28, etc.  killing him by kissing him. They are false witnesses against thy soul: such as jezabel picked out to kill innocent Naboth. They are but Parasites to enchant the spirit, as Acabs Fanguests that egged him to battle, 
Revel. 17.4.  promising him victory, when it fell out quite contrary. They are but the intoxication of the great whore, that giveth us her poison out of a standing cup of gold. Thou mayst serte the world for such wages long enough, 
Gen. 29 18, 27. & 31.7 etc.  from seven years to seven years, as jacob did Laban, and lose both thy wages and labour in the end, as he did. If thou servest God for goods, 
john 12.6. Acts. 1.16.18.  and for greediness of worldly gain, as judas did his Master: thou mayst be a loser and gainer as he was, who lost his Apostleship, & gained a halter. Wherefore, for our better security, use we riches a raiment, one that is fit, being better for us, than one that is too long. But it so cometh to pass, that covetousness groweth with riches, as the ivy with the Oak. 
Exod. 10.2 Num. 11.4.  And as the Israelites murmured as much when they had store of Mannah, as they did when they had none: so have we less or more, it is all one, we are never contented. Our hutches may be filled, but not our hearts. But as fishes do differ in biting, so do men. The Roche, Dace, bream, Rowde do but pingle, to the perch, and Pike; who have teeth like knives, and very main mouths. If I like the Pope and his Prelates, to such; I do them no wrong: for their doing will make good my comparison. So he may be called, Caput Ecclesiae the head of the Church. The word Caput, the head, or poll, being deduced from the Verb Capio, which is to catch; he having been ever such an absolute catch-powle. Whereunto an ancient Writer alluding, he pricketh these Verses upon his holiness sleeve: the whole course of the Conjugation, from Capio, capis, ad capiendum, without declination from any point thereof, being so inseparably conjoined unto him. 
Si caput a capio, 
Brunellus.  vel dixeris a capiendo:  
Tunc est Roma caput, singula namque caput.  
Si declinando capio, capis, ad capiendum:  
Retia laxavit retia larga nimis.   
3. Herein also the similidude holdeth between men and fishes, that both kinds by nature are dissolute and lawless. The fishes without any order or rank, run every way as they list, without check or controlment; so doth the natural man of himself, thinking every thing to be lawful, which is lustful unto him. The smaller are a pray to the greater fish: so is the poor to the Potentate; the meaner to the mightier. If there were not laws to curb our crooked and cruel natures, each man's sword would be in his fellows bosom, and right should yield to might; and titles would be tried at the pikes points: a malignant mastery, should manage matters among men, as it doth among fishes in their element. How wily and wild we are by nature, and how we walk out of course of ourselves, in the way of the worldly, as fishes in the deeps we may soon consider, if we would please to descend into ourselves, and by others manners, to measure our own. The unruly rule of the old Israelites, is with a solemn induction thus brought in, by Moses; Remember, and forget not, 
Deut. 9.8, 9, 22.  how thou provokest the Lord thy God to anger in the wilderness: since the day that thou didst departed out of the land of Egypt: also in Horeb, Taberah, Massah, and in Ribroth-hattaavah. They were so orderly unorderly, as notwithstanding they had seen his miracles, which he did in Egypt: 
Num. 14.22.  yet they tempted him ten times, & obeyed not his voice. Aaron's rod that budded, was cofered in the Ark, 
Num. 17.8, 9, 10. etc., Of the abuse of power, strength, priority. etc.  as a lively remembrance of their wont rebellions. Finally, we are rather Planets of uncertain motion, than fixed stars in their proper stations: or to keep myself within the hedge of my comparison; we course as fishes without course, in the whole course of our lives. Besides, as fishes we take the privilege to the uttermost of our power, priority, and authority, over others; straining it as a skin of parchment on the hooks, & racking every joint thereof upon the rack of our excessive affections. So that did magistrates the vocal Laws of the land, by rule of reason, strangle many men's passions, the lesser would be spoiled by the greater sort, without any compassion. For what keepeth these Pronouns in use, Meum, and Tuum, and maketh every one owner of his own, but the power of good Laws? Why are we rather Christians, than Albinians, Nigrians, Cassians: That is, religious, rather than rebellious: but only for such sacred sanctions sake as are set before us? What divideth and distinguisheth persons according to degrees, that they skull not, and scud not confusedly together, as fishes without difference: but only such good laws as are provided in such cases? The Poets feign, that Thenus, the mother of all honesty and virtue, had three daughters, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Good Laws. 2. justice, the consequent of good Laws. 3. Peace an individed follower of them both. I find them all handfast together, in this piece of Psalmody: Give thy judgements, 
Psalm. 7.2.1.2.3.  O Lord, unto the King; and thy righteousness unto the King's son: then the mountains shall bring forth peace, and the little hills righteousness unto the people. These altar our nature and property very much, and by these some sort are overawed sufficiently (though the behaviour of some cannot be bounded, but it will flow: as jordaine over the banks) counting as Theodosius, 
Theodos.  that only lawful, which the Law doth permit. There is also another fashion which would be left, which was taken from fishes, and that is our pleasure which we take in the world, as fishes in the water. But therein fishes are not to be blamed, for they hold their right course: For the deeps are their dwelling places, and they live no longer than they are in them. But Christians by Christ are chosen out of the world, and their conversation with the Apostle, is in heaven, and they are crucified to the world, that they might be glorified with Christ. What felicity can be in those things, which are given us for a judgement? If there were not a judgement in them, they would not be called Thorns, 
Mark. 4.7. 1. Tim. 6.9. Phil. 3.8.  as they are by our Saviour. If they were not a deathful danger to some, they would not have been called snares, as they are by the Apostle. If they were not of the basest reckoning that might be, Paul would have given a better name than dung unto them. But he gave that name which was worst of all, to that thing which he himself esteemed worst of all. If the world were our proper Element, as the waters are to the fish, we had reason for ourselves to be worldly minded: But seeing Christ hath said unto us; Ye are not of the world. For the love of Christ, we must forsake the world; 
Math. 9.9.  as Matthew forsook his custom, when he was called to a better condition: as the Samaritan woman forsook her watter-pot, having drawn waters from the wells of salvation, 
Ioh: 4.28.29. Acts. 9.20, 22. Matth. 4.19, 20, 21, 22.  by conference with Christ: as Saul forsook all, when he was made a Paul, and betook himself to Christ: as the Apostles wound up their worldly nets, when the draw-net of the Gospel by the gracious hand of Christ his dispensation, was put into their hands.  
It is every way commodious to the life of the fish, to be wholly in the water: But it is every way hurtful to the soul of man, to be given up wholly to the world. For to get worldly gain, the body would feign live: but the desire of heavenly glory, maketh it glad to die. Worldly cares maketh a man very unrestie with himself: the comforts of the Spirit, are a supersedeas to them all, 
Acts 2.2.  and give them his absolute Quietus est: so that as the holy Ghost filled the house: so grace, peace, and joy in the holy Ghost fulfilleth his heart. As he that may walk in the warm Sun, ●●uer desireth the light of the Moon; so he that walketh in the way to heaven, will never force of his worldly ways more. The fish liveth only by the water, but man liveth not by the world only, but by every word of God. 
Matth. 4.4  As that picture is more cunning & curious, which the master painter himself draweth and casteth into colours, than that which is but done by his Apprentices: so our life is more lively under God his protection, than with all whatsoever worldly provision. The water sufficeth the fishes in their appetites: but when we have whatsoever the world can afford us, we are not contented. For when Alexander had conquered the whole world, 
Alexander.  he was cast into a melancholy passion, because he had not any other world to war withal. The world rather feedeth than slacketh our appetites, as oil doth the fire. The worldling riseth early, and goeth to bed late, and eateth the bread of sorrow, 
Psal. 127.2.  labouring to labour, and caring to take care: ploughing upon the rocks, 
Herod. lib. 4. Psylli: Democritus, & Heraclytu.  and rolling the stone of Sisyphus, and is never at rest. He is likened by one, to a people in Africa, called Psylli, that are at great wars with the winds. Democritus Abdorites, had in derision the whole estate of the world: and Heraclitus wailed and lamented the course of it. Solomon gave a blow to the world on both cheeks, when he doubled the word Vanity upon it: 
Ecclesiast. 1 2.  and when he trebled he, he showed that he knew what he spoke: and that he would not repeal it. 
jona. 2.8.  And jonas doth not nickname them at all, when he termeth all the delights of it, 'Ticing vanities. It is jehovah, only which is his Name for ever, that sufficeth us for ever. 
The Rabbins.  The Rabbins do observe, that all the letters in that his Name, are Literae quiescentes: from whence they expressed this mystical meaning, that all creatures have from God their rest. And the Prophet countenanceth not a little that construction; saying: 
Psal. 11.1.  In the Lord put I my trust: how say you then unto my soul, Fly to your mountain as a bird? We say with Bernard: 
Bernard in Cat●c. serm. 4.  Sane esse omnium dixerim deum: non quod illa sunt quod est ille: sed quia ex ipse, & per ipsum, & in ipso sunt omnia. He is God of all: not that those things are of that nature as he: but because of him, by him, and in him are all things. So that a stone that is cast out of a sling, or bow, never resteth until it cometh to his centre: so God, whose centre is every where, and circumference no where, is our only rest, and without him only infinite, our desires are never satisfied that are infinite. 5. Further, if we consider of men and fishes in their natural stolidity, we shall find agreeable correspondency between them. Whereas other creatures, aswell birds in the air, as such as walk upon the ground, give many outward shows and tokens of wit: only the fish is a foolish creature altogether indocible. So as by the surname of a fish, they understood a man of absolute folly among the Egyptians.  
If we give man his right, 
Ephe. 2.11 12. Psal 32.9. Of the folly of man, as he is without God. And of true wisdom. Isa● 1.3. 1. Cor. 1.20. & 3.19.  as he is without God, he is as foolish as the fish. For the horse and Mule without understanding, to whom David compareth him; by the judgement of God in the mouth of the Prophet, is of better understanding than he. The Ox knoweth his owner, and the Ass his master's crib: but Israel hath not known: my people hath not understood. I grant they have the wisdom of the world, which the spirit of God calleth foolishness: 
Exod. 1.10.  The wisdom of the world, is foolishness with God. Pharaoh said, Let us work wisely: when he wrought most foolishly. The Apostle maketh a great inquiry after the wise, and would feign find him out; 
1. Cor. 1.20  Where is the wise? where is the crib? where is the disputer of this world? hath not God made the wisdom of this world foolishness? Christ calleth such, Wizards, Dizzards, wise without understanding: 
Matth. 11.25.  when as he saith: I give thee thanks, O Father, Lord of heaven and earth, because thou hast hid these things from the wise, and men of understanding, and hast opened them unto babes, And the wisest of men (the Son of man only excepted) calleth them stark fools, 
Prou. 1.22.  saying: O ye foolish, how long will ye love foolishness? He is no more to be admired that can make much matter, by invention of wit, of a slender subject: than the shoemaker is, that can make a great shoe for a little foot. How can they be wise, whose whole cogitations and actions are foolishness? For there is no true wisdom, but that which is heavenly, which is the word of God, or Christ the son of God, the only subject and argument of the word, who is made unto us (by God his Father) Wisdom, Righteousness, 
1. Cor. 1.30 Col. 2.3.  & Sanctification, and Redemption. In whom are hid all the treasures of wisdom and knowledge.  
But this wisdom, is of little worth with those, who in the eyes of the world, seem of most worth; who stop their ears with wax, when this wisdom is spoken off, and think themselves wiser than any of their teachers. But they are but wise after a sort, 
Luk 16.8.  in their generation, as Christ distinguisheth: wherein indeed they have eyes as broad as the Moon, and have a privilege above their betters. But such advantage hath the Owl of a man, whose sight is better in the nighttime, than a man's. In deeds of darkness, such Owls faces are better sighted than the children of light. So is the Cat cunninger than a man, to beguile a Mouse: in wily craftiness, the rudest rustic easily circumventeth the greatest Scholar. But he is but an Ass in the shape of a man, who hath not learned Christ: and whose bringing up hath not been in God's School. That is Moses judgement, when he saith: Keep the ordinances and Laws which I have taught you: 
Deut. 4 6.  for that is your wisdom, and your understanding in the sight of the people, which shall hear all these ordinances, & shall say: Only this people is wise, and of understanding. When Saul started from the wisdom of the word, 
Psal. 78.57  like a broken bow, he was but a sot for it, and Samuel doubted not to befool him to his face, saying in broad words: 
1. Sam. 13.13.  Thou hast done foolishly. Solomon, I assure you, left his wisdom behind him, when by marriage of strange women, he worshipped strange gods, doing as foolishly as I heard of any, as the consequent thereof, even to the common calamity of his Country, (it being beside the scandal of example, 
1. King. 11.1.2.3.4.5.14.23, 25, 26.31. etc. jerem. 8.9.  the occasion of the rapture, and mangling of his monarchy) too lamentably confirmed. jeremy wondered, how he should be a wise man, that is not a Gods-man, saying: How do ye say we are wise? ye have rejected the word of the Lord, and what wisdom is in you? As Ezechiel calleth them, 
Ezech. 13.3  foolish Prophets: and denounceth a woe as bitter as wormwood, to such as take not their text from God's mouth, but broach their own fancies: so folly is with them, and they have no less woe, that are wise in their own conceits only; 
The Turks  and wise to the world, and not to Godward. Though it be a rascal religion that the Turks profess; yet they have that grace, as they command that religion, by the level of their actions: For their Professor of the Law standeth up, and in his charge especial commandeth, that before they begin to sit in counsel, they consult of nothing derogatory to religion: insinuating religion to the foundation of all wisdom.  
Heathenish men, to draw on the popular applause to those Laws which they should propound to them: did bear the people in hand, that they were grounded upon the rules of Divinity, and that they were warranted by their own Gods. Numa in a general assembly at Rome, 
Of Aegria, and Numa: Iwen. Sad. 3. & metam l. 15. sab. 1. & 44. liu 1. ab v●b conduit. & Plutar. in Numa. Solon. Ly●urgus. Minos. Cha●ondas. Osyrus. Zamolxis.  alleged that he had conference with the Nymph Aegeria, in the scroll of those statutes that he then set out. Solon suggested direction of authority from Minerva in like case: Lycur gus of Lacedaemon, pleaded his commission from Apollo: Minos in Crete, said he came from jupiter. Charondas of Carthage, took counsel of Saturn, as he suggested: Osyrus of Egypt with Mercury: Zamolxis of Sythia with Vesta. And the people of those times upon such supposals yielded, & became obedient unto them. wherein they plainly disinherited their own wisdom, and thought it the best wisdom to anchor themselves upon heavenly wisdom: wherein they were misled with the blindness of those times, ignorance as a handkerchief covering their eyes.  
But sure we are, 
Exod. 19.16, 18, & 20.1, 2, 3. etc. and 31.18.  that Moses had his laws delivered him from God, upon the mountain Sinai: which have been since confirmed unto us by the oracles of Prophets, and by Christ the Lawgiver and life of them himself. To this, bear all the Apostles witness, and the Martyrs have set their red wax thereunto. Wherefore, stultorum omnia sunt plaena: The world runs quick with fools; the children thereof savouring, and fanouring nothing less, than God's word, the wisdom of the spirit. For if we take a survey of men's natures: we may place them all in one of these 3. 
3. Ranks or classes.  ranks and classes. 1. First, of such as are simple by nature, and of shallow capacity, who are made to dwell in their home-born stolidity, by such as are about them of a perverse subtlety: These do not so much as wet their lips at this wellspring of wisdom, they have not a smack or taste of God's words, and therefore fools they are every inch of them. 2. A second sort there are, that are as dangerous, as the former were piteous; who are those that make a mock of the counsels of God, 
2, Pet. 3.3.4. jude. 18.  and entertain with derision whatsoever is delivered to them of God, of the end of the world, of the reward of the good, & of the wicked men, and of the whole mystery of our sacred Religion. Such are fools in grain, but they are lewd and knavish fools; and I marvel that the earth is not weary of such a burden. 3. But the rankest brood of all, are that butcherly brotherhood, who not only are cold in religion, but burn in hatred and detestation towards all such as are of that most holy profession. The flockrs of these devilish foolish companious are beyond all comparison, hell itself never casting up more horrible abomination, than proceedeth from their viperous mouths. And are there not every where rabblements of these? do not this folly set up a monarchy in the Theatre of this world? were the world sacked & ransacked accordingly, what a piteous part of true wisemen should we find? Wherefore the Egyptians spoke by book, when they followed a man with a fish for his folly. For as we have measured wisdom by the lype of truth, and weighed it accordingly by the shuttle of the sanctuary: man is wholly by nature out of square, and weigheth not a grain.   

THE NINTH CHAPTER. Of the Antipathy and differences of fishes of both sorts, and of the angling of both kinds.  
ALthough in some properties (as we have formerly showed) men so sort with fishes, as if they were of the same body with them in those things, and specially that are of badst nature: yet in many parts, they differ between themselves, as we may now consider. 1. First, though they be of hurtful nature to those of their own nature, in their own element, where they catch & kill all they can, and live upon the spoil, yet they covet not to go beyond those bounds to prosecute their cruelty. But man will have his mind, though he compasseth sea and land, & taketh the widest perambulation that may be throughout the whole world. We may say with the Poet unto him.  
Quae regio in terris vestri non plena laboris?  
What Country round about,  
your labour is without?  
The sea with his bars, cannot bar him of his purpose; but as the Poet saith of him, 
Impiger extremos currit mercator ad Indos.  
The merchant, wealth to win, doth run through thick and thin.   
The fish is but foolish and innocent, in respect of man; for the munitions and machinations that he daily doth devise are wonderful, and those only excogitated, and opposed against mankind. It would pose the best man's skill in cogitation (I will not say Oration) to comprehend the several devilish devices of man against man; his threats, reproaches, prisons, tortures, thefts, piracies, violent affections, of which no man can be secure in his greatest security. 
Cicero.  Cicero maketh mention of a certain Philosopher, who had made a book of the varierie of diseases (unto which we are subject) together with the proper causes thereof: as inundations of waters, epidemies, apoplexies; the venomous teeth of beasts, and such like; in conclusion of all, saith, that more are cut off by the cruelty of man, than by all other means else. For he is a hammer that is never batterred: a sword, whose edge is never dull: a snare, into which every one must fall: a prison, which no man can escape: sea, by which we must needs travel: a general punishment, that must be undergone.  
The fish in the stream, is only in danger of the greater sort: for there is none of them assaulteth a bigger than himself: but the veriest mennow among men, the salt and sweepage of the court, dare conceive and contrive the death of the Prince of the court: the man most despicable, dare arise up against the honourable. More ungracious is man by much in his generation: than fishes in their kinds. 2. Herein also is absolute disproportion between the ordinary, and spiritual angling, and the fishes of both natures: that in the one, the fry and smaller sort, do keep off the greater: in the other, the greater do hinder the smaller from coming to the bait. In ordinary angling, you shall often perceive the bait so nibbled away, and the end of the hook made so bare by the paltry sort of fishes, as the great ones seeing it, dare not adventure on it: wherefore anglers often draw up their hooks, and put whole baits unto them. But in our angling for men-fish, we have the contrary experience, the great water Pikes & perches, I mean Prelates and Potentates, by their corrupt examples discouraging them, or by their over-insolent authority, 
Isai. 1.5, 6, 10, 20, 23. etc. Matth. 6.22.23.  detaining them from biting. If they would give better example themselves, the people would soon be better. But if the head be sick, the whole body will be heavy. If the eye be blind, the whole body will be dark. The ointment of example, 
Psal. 133.2  runneth from Aaron's head, down his beard, and the skirts of his clothing: that is, to the middle and lowest sort of the people. 
Prou. 29.12  It is salomon's saying, & Scripture examples bind it; and modern proofs find it: Of a prince that hearkeneth to lies, all his servants are wicked. For the people take their precepts out of princes, and prelates practise; suiting themselves to their disposition, according to the Note the Prophet Isaiah taketh of them, 
Isai. 24.2.  saying: There shall be like people, like Priest: & like servant, like master: like maid, like mistress: like buyer, like seller: like lender, like borrower. The sins of jeroboam, 
2. king. 14.24. 2. Chron. 13 6, 7. 1. king. 2.28.30. & 14.16. etc.  were attractive as the stone, that draweth iron after it, wherefore to the mention of him you have always this addition: jeroboam the son of Nebat, that made Israel to sin. Every superior standeth doubly charged. 1. With the sin. 2. With the example. For their sin is, 
2. Chron. 26 19, 20.  as Oza his sore that was in his forehead, which every one might see. But a fault in a meaner man, 
Exod. 4.6, 7  is as Moses his leprous hand, which he did hide in his bosom Princes, prelates, predominant powers, are the props and pillars of the people, 
Exod: 13. & 14.  and they are as the cloudy pillar to the Israelites, who went as that went, & stood still as that stood still. 
Gen. 34.20 24.  The Sichemites were circumcised, Lord Hemor their prince being circumcised before them. The whose garrison, 
judg. 9.48.49.  did cut off every one a branch from a tree, after the imitation and direction of Abimilech their leader. The armorbearer slew himself: 
1. Samu. 31.4, 5. Num. 10.2.3.4.5, etc.  his sovereign Saul being slain first before him. It was given in charge by God, that the captains & ringleaders, at the first blast of the trumpet should set forward, that the people might follow them. 
josu. 3.15.16.17. josu. 4.1.2. etc.  Duke josua, first himself passing over jordan, with the Ark of the Covenant, and the Priests with him: the rage of the waters abated, and all the people followed securely after them. No sooner came the Kings writ to his Lieutenant joab, 
2. Sam. 11.15.16.  for the dispatch of Vriah, but he executed it accordingly. Balthasar, first giving that evil example, all his concubines profaned the holy vessels of the Temple. 
Dan. 5.2.3.4.  Augustus' laying an heavy taxation upon the people, Syrenius his substitute, 
Luke. 2.2.  by and by levied it. Herod signing the bill for john's death, not one of his Nobles would speak a word against it, 
Matth. 14.9.10. etc. jonas. 3.5.6.7.  but temporisors they are all the sort of them. The whole city and court of Niniveh, were converted with their King. The Ruler first believing in Christ, and becoming a Christian, his whole household was a Christian congregation immediately. 
john: 4.46.50.51.53. Math. 9.9. ●0.  When Matthew the master Publican, would be a professor; he invited with Christ, many Publicans to his house, thereby to toll them on to the same profession. The sea followeth the temperature of the air: so that if the air be calm, the sea is quiet; but if the air ruffleth, the sea forthwith stormeth: so the people wag after the example of greater powers, whether it be good or evil. The river hath his nature from the fountain from whence it floweth: so that if the fountain be pure, the river water is clear: but if the fountain be corrupt, the river must needs draw corruption from it. The heads of Countries, make their people like unto themselves, in condition of manners. 
Matth. 2.3  When Herod was a troubled fountain, at the tidings of Christ's birth, all the waters of Jerusalem (I mean his subjects) as the Text saith, were troubled likewise with him. Such things as we perceive to be drawn into example by our betters, we conclude with ourselves, that we may safely imitate. Hereupon saith Chaerea in Terence: 
Chaerea in Terence.  Haec inquit non facerem quae jupiter fecit? Should not I do those things that jupiter doth? Though reason rule some; yet othersome, measure actions by the rule of examples: as the Poets notably do observe. For what saith Claudian in the case?  

Componitur orbis.  
Regis ad exemplum, 
Claudianus  nec sic inflectere sensus  
Humanos edicta valent quam, vita regentis:  
Mobile mutatur semper cum principe vulgus.  
The world doth wag in every thing,  
After the example of their King.  
The people stand in greater awe  
Of Prince's life, than of his law.  
The common people variable,  
With every prince is changeable.   
From which observation, the self same Poet lessoneth them thus.  
Hoc te praeterea crebro sermone monebo,  
 te totius medio telluris in orb  
Vivere cognescas, cunctis tua gentibus esse,  
Facta palam, nec posse dariregalibus usquam  
Secretum vitijs.  
This I moreover oft thee tell,  
That thou in midst of all dost dwell  
Where all thy deeds are soon espied,  
For Prince's acts can no place hide  
The same Poet in another piece of Ode and Ditty hath the like tunable harmony, 
In stilliconis laudibus.  writing thus: 
Scilicet in vulgus manant exempla regentum;  
Vtque ducum lituos sic mores castra sequntur.  
The people's practice is, as Regent's give example:  
After their lives as sound of home, they willingly do trample.   
Ovid hath the like direction upon the like observation. 
Epist. ad Linia de morte filii.  
Imposuit te alto fortuna, locumque tenere  
jussit honoratum, livia perfer onus:  
Ad te oculos auresque irahis, tua facta notamus  
Nec vox missa potest principis ore tegi.  
Hath Fortune heaved thee up on high,  
And set in honours seat:  
Thy shoulders Livia do apply  
To bear the burden great.  
Thou dawest to thee our eyes and ears,  
Thy deeds we do record:  
Once spoken, cannot be suppressed  
A public persons word.   
Juvenal to show the force of examples, 
Juvenal. sat. 14.  writeth in this wise. 
Sic natura jubet velocius & citius nos,  
Corrumpunt vitiorum exempla domestica magnis:  
Quum subeant animos authoribus:  
Sooner and swifter unto sin  
We are inclined and brought  
By evil domestic precedent  
Corrupted and mistaught:  
Calling to mind how like hath been,  
By greater persons wrought.   
But here is the mischief, that this our contrariety to the fish is so dangerous. For if it were but through the meaner men, by whose rudeness and barbarity the blessed bait of the Gospel were detained from the worthier sort, it would be far better than it is. For the supine security of the ruder rout, should red ounde upon their own heads alone: and the greater persons should have no damage by it. But the case being as it is, that the greater ones scare their inferiors from the hook that should heave them up to heaven, and from the bait of their bliss, which are the souls, that by their hurtful example, are carried headlong into hell. For like oil, they run into every joint and vain: like a Gangrene, they spread over the whole body: like leaven, they sour the whole lump: they are like a sink in a City; like a boil in a body: a spark that setteth a whole country afire. 
Isa. 1.5.6.  It is the consequence of the Prophet: The whole body is heavy: having told us first, that the head was sick. The rank corrupt humour runneth from the crown, to the soul of the foot, and leaveth no free spot of a sound body. Though a smaller stone chance to drop out of a wall, the void room is not espied, or if it be, it with ease again filled: but if a great corner stone falleth, it bringeth down a row and heap of smaller with it: when a mean man sinneth, he falleth alone, but the misdoings of the mightier men by hurtful example that draw on others with them, do very mighty mischief. Wherefore the sins of the inferior sort, are wholly given to their rulers and goverours. Wherefore Moses, 
Exod. 32.21.  when the people had sinned, censured Aaron the Priest for it, saying: What did this people unto thee, that thou hast brought so great a sin upon them? And he doth rightly in it. For if a clock be out of kelter and frame, I trow the clock-keeper is more to be blamed, than the clock which is at his ordering? And be such sure, that they shall be one day sound charged for it. So was David by Nathan, who in the midst of mercy pronounced over him in the forgiveness of his sins, snebbed in this sort for his evil example: The Lord hath put away thy sin, thou shalt not die. Howbeit because by this deed, thou hast caused the enemies of the Lord to blaspheme, 
2. Sam. 12.14.  the child that is borne unto thee shall surely die. The Olive tree that is planted among the vines, because it occupieth but a little room hurteth not the vines: but the nuttree, that combreth the ground, & taketh up such a wide space, doth greatly hinder them. The Potentates, that take up all the room of the land, & sway all things as they list, are dangerous to the vinyeard of the Lord of hosts, by their security and hostility: the trebuler sort that are thrust to the wall, that never grow high, or overdreepe others little, by all the evil they can do, can damnify others. Otherefore, that it would please God, to sweep their house, that we might find his lost groat: to turn them that they might be turned, and thereby turn such as are under their charge, unto the worship of God. For as by their fearful evil examples, they hold up as it were the chin of iniquity: so by these good examples in their conversion unto God, piety would set up a monarchy among us. David only by the line of his good life, did draw Saul unto him, holding up such a lump of uprightness unto him, as did enlighten and inflame him. 
1. Sam. 24. and 26.15.  The Baptist being a man of such absolute carriage, as no man could approve: he had heaps of followers, who swarmed like Bees about him, & admired him, & applauded him, as the Messias. 
Luk. 3.7.12 15. & 23.43.  The thief that was crucified with our Saviour Christ, seeing such strange love in the Lord, as praying for his persecutors, at the very nick and last cast was converted by it. Paul by his learning and life, together by his words and works wrought a great work among the Gentiles. He did not fight as one that beateth the air: but he looked to his carriage, and so humbled his body, 
1. Cor. 9.21.22.27.  that thee might not be a reprobate himself, whilst he brought salvation unto others. It is the point Peter much standeth upon, and laboureth to persuade, that such as are lights, might so lighten the world: 
1. Pet, 2.3.  that it seeing the same, may glorify God in the day of visitation. 3. There is further this mark of difference between this twofold fishing: that the fishes of the one side are taken to die: but such as are taken by our Ministerial fishing, are taken that they might live, they are translated from death to life for ever.  
Their resurrection from the pit of their perdition, maketh them partakers of the second resurrection to eternal salvation. Common proof teacheth the one, and spiritual proof the other. You hath he quicked, 
Ephes. 2.1.  that were dead in trespasses and sins, saith the Apostle. Answerable hereunto; is this his other assertion: 
Col. 2.13.  And ye which were dead in sins, and in the uncircumcision of the flesh, hath he quickened together with him. And this estate and condition of the faithful, is plainly declared by Christ, when he saith; 
joh. 5. ●5.  The hour shall come and now it is, when the dead shall hear the voice of the Son of God. We were all of us without Christ, dead in our sins, and were buried in the bed of darkness of all errors, and superstitions, into which by the subtle illusions of Satan we have been led, and held in the captivity and bonds of them. But Christ, who hath destroyed the kingdom of darkness, hath brought us back to life, and the light of faith. As he stayed the widows son when the Porters had him on their shoulders upon the bear, 
Luke. 7.15.  and restored him to his mother: So when we were given up to the second death, 
The great mercy of Christ in saving repentant sinners.  and the devils officers were busy about us, to carry us away with them: Christ with his saving word came among us, seized upon us, took us out of their hands, and restored us to our heavenly Father. Christ was the day-man, and mediator between God and man; and spoke comfortably to us, as unto Hezechias, 
2. king. 20 5. Gen. 2.15. &. 3.23.24. job. 30.31. Gen. 3.15. 1. Cor. 15.45, etc. Rom. 5.14. 1/5. etc. & Rom. 1.3.  Thou shalt not die, but live. Adam's state was happy in his earthly Paradise, but the case was quite altered with his sin. And we may take up jobs words concerning him; His harp was turned into mourning, and his organs into the voice of them that weep. But we are safe enough again by his seed, the second Adam by whom we are saved, the omnipotent word of God, 
Hebr. 9.14.28. 1. Pet. 3.18 john. 19.34  taking our nature upon him, and undergoing the wrath of his Father, and death the wages of sin due unto us. Whose side being opened with a spear, there entered living creatures into him, all such as are to be saved, both clean and unclean: as of all sorts into the Ark of Noah, 
Gen. 7.1, 2, 3. etc.  that were preserved from danger of drowning. Wherefore my soul sleep securely within him, as in a Cave; and nestle thyself in him, as Doves in the cliffs of Rocks, and the Lord give thee understanding in all things. 
2. Tim. 2.7.   
FINIS.