The Text.

THat there is an emi­nent 2 Sam: 3:38 Man this day falne in Israel by a scandalous and ignominious death, ye al know, of whom this unwonted conflu­ence of people speaks an expect­ation of saying somwhat; For his life, to give the least commen­dation, would be a scandall to the Speaker, and yet wholly to [Page 82] conceale his penitency at his death, would be a wrong both to him, and you the hearers. It was in­deed his own desire, there might be no good spoke of him at all, but (me thinks) that it self (if there were no more) Laushuma­na non ap­peti à rectè faciente, sed subsequi de­bet rectè fa­cientem, ut illi profici­ant, qui eti­am imitari possūt, Aug. de serm: Do­mini in mon­te. is cause suffici­ent to speak somwhat, in that short expression being much in­cluded. And commendation if e­ver is then most seasonable, when it can neither impute flattery to the one, nor cause a pride in the other.Lauda ho­minem, sed post mortē, post consum­mationem, quando nec laudantem adulatio mo­vet, nec lau­datum ten­tat elatio, Ambr. in natali, S. Euseb: Then may be thought Ibi est lau­datio vani­tate remota, ubi etiam vi tuperatio e­rat ab offen, si [...]ne secura-Aug. the lesse affected, when a dispraise would be the least offensive. And for that we have done with in the Relation.

This Text fits this present oc­casion thus: Saint Paul is here sent to preach the Gospell, such was the end of this our Brothers ordination, but neglected. Such had bin his solemne vow of latter years, but broken. The persons to whom he was sent, were such as lived in darknesse, under the po­wer of Satan, such to have bin his [Page 83] life formerly to the Churches scandall is confessed. The effect of Saint Pauls message is to open their eyes, to turne them unto God, such a blessed change to have bin lately found in him, hath bin made apparant. And if with these he hath obtained the efficacy of the meanes, why should we barre him, from at­taining the like happinesse in the end also, viz. forgivenesse of sinnes. 'Tis true he was sent, and like that Mat. 21.30 Son, that said he would go into the vineyard, but went not. Instead of converting others, he had corrup­ted them, instead of opening their eyes, he had shut his owne, instead of gayning others out of dark­nesse, he had lived in the works of darknesse himselfe, instead of turning men from the power of Satan, he had drawn more sub­jects to him. Notwithstanding what he was ordained to have bin an instrument of in others, was by Gods grace in a great measure wrought in himselfe; [Page 84] and if conversion, why should not we beleeve forgivenesse, and if forgivenesse blessednesse, for Rom: 4.7. blessed is the man whose iniqui­ties are forgiven, and whose sins are covered, &c. The Ocean of Gods mercy is able to swal­low Mountaines, as well as Mole-hils, great sinnes as lesse, according to the proportion of Repentance. Saint Paul 1 Tim: 1.13 a blasphemer yet obtained pardon. The crucifiers of the Lord of life are bad to be Acts 3.19. converted, and their sinnes should bee blot­ted out. 'Tis true hee was at first mooved to it with Feare; so was Heb: 11.7 veritus. Noah to the saving himselfe by the Arke. Vide orat. de vita eius per Greg. presb: & po­ema eius de vitâ sua scrip ad popul: Cōstātinop. deploranti­bus universis mortem cor­poris, ipse in­teritum ani­mimetuebat: Mors ex a­qua immi­nens salutem ex aqua Bap­tismi ātever­tēbat. Gre­gorie▪ Nazianzen was at first converted to Christianity in a Storme. Our Saviour in the same breath calls his Disci­ples Friendes, Luc: 12. [...]. and yet bidds them feare him, for the feare of Hell it selfe. Apud Deum non valet mensu­ra tempori [...], sed doloris, nō temporis longitudine, sed affectus sinceritate poenitudo pēsatur. La­tro ille in Cruce non eguit prolix­itate tempo­ris, intra enim unum mo­mentum to­tius vitae sce­leribus abso­lutus, praece­dit etiam ip­sos Aposto­los ad Para­disum Chrys. Poenitentia nō' mensium cursu pensa­tur, sed pro­funditate lu­ctus, & la­chrymarum, qua homo mortificatur, Isidor: de sum bon. Hee came late, so did they that went into the Vineyard at the ele­venth [Page 85] Mat: 20.6. houre. 2 Chron: 33 11, 12. Manasses began in fetters. The Luc: 15.17, 18. Prodigall Son staid till he was starved and for­ced. Oh let not your eyes be evill when Gods is good. Where we find his hand, why should wee doubt of his Seale? if he were turned from the power of Satan in repentance to God, no doubt but God hath turned to him in granting forgivenesse.

In the Text you may observe these three parts.

• 1. St. Pauls mission, J send thee.
• 2. His Commission in three branches.
  • 1. To open their eyes.
  • 2. To turn them from darknes to light.
  • 3. From the power of Satan unto God.
• 3. The happy fruit of both, That they may receive forgivenesse of sins.

The first implies our Dignity. The second our Duty. The third our hearers benefit. By this our [Page 86] Brother, the first at his arraigne­ment hath hin much disgraced. The second in his life more negle­cted. And the third at his death, Gods mercy in him infinitely mag­nified. From the first, he judged himselfe worthy to be degraded. For the second, he had strongly resolved if he had lived, to have repayred. And the third was in an extraordinary manner to his conscience sealed. So that the three things which are now to be handled from the words are these.

1. First, the dignity of Mi­nisters, to be Christs Messengers, I send thee.

2. Secondly, the chief part of their message, to be Preachers (the sole end of which, is the conver­ting of men) to open their eyes, to turn, &c.

3. Thirdly, the latitude of Gods mercy even to the worst of men, who by their preaching shall be converted, though living under the power of Satan, yet shall re­ceive [Page 87] forgivenesse of their sins. In the handling of which ye shall find some things as seasonable as profitable, and throughout I would be understood to be equally ap­plicatatory to Bishops, as other inferiour Ministers.

1. First, the dignity of Prea­chers, sent by Christ; their mis­sion is like Mat. 21.25. St. Johns Baptisme, not of men, but from Heaven, they may say to their hearers as Moses to the Israelites, Exod. 3.14. I am hath sent me unto you. And tis observable their Commission is sealed by the blessed Trinity, First, severally, by the Father, (Matth. 19. ult.) Pray the Fa­ther that he will send labourers, &c. By the Son (Ephes. 4.1 [...].) He gave some Apostles, some Pa­stours, some Teachers, &c. By the Holy Ghost (Act. 20.28.) Over whom the Holy Ghost hath made you Over-seers. Secondly, ioyntly (Math. 28.18.) Go, teach all Na­tions, and baptize them in the name of the Father, and of the Sonne, [Page 88] and of the Holy Ghost; and accor­dingly as Saint John Rev: 1.4, 5. begins his Revelation with a Salutation from them; So Saint Paul 2 Cor: 13.14 con­cludes his second Epistle to the Corinthians with a Benediction. Hence those honourable titles by each of which we deny not, is implyed a severall duty also, (ho­nos & onus) to imply there ho­linesse, 1 Tim: 6.11 2 Tim: 3.17. Men of God; Their vigilancy, Heb: 13.7. 2 Tim: 4.5. Watchmen, their cou­rage 2 Tim: 2.3:4 Souldiers, their painfull­nesse, Mat: 9.3 [...] harvest labourers, the care of their flock, John 21.15 16. 1 Pet: 2.25 Shepheards, their wisedome, Acts 20.28 Over-seers, their industry, 2 Tim 26. Husbandmen, their patience, Mat: 4.19 Fishermen, their tendernesse of affection, 1 Thes: 2.7 Nurses, their love, 1 Cor: [...].15. Fathers, nay Gall. 4.19 Mothers, their faithfulnesse 1 Cor: 4.1. Stewards, their necessary use in preserving and informing of men, Mat: 5.13, [...]4 Salt of the Earth, * Light of the world, their dignity, 1 Cor: 4 1. 1 Tim: 5.17. Rulers, 2 Cor: 5 [...]0 Embassa­dours, their eminency Rev: 1.20 Angels, Rev: 22 19 fellow-fervants with them, 2 Cor: 6.1. [...]. Co­workers with God, Christs Verse be­fore the Text Wit­nesses, [Page 89] Ibid. [...], as 2 Cor. 4.1. [...], often in Scripture taken for such an officer, who hath authority to commit one to prison, Mat 5. [...]5 [...], &c. And such is our Office spiritually, by excommunication, so to commit incorrigible sinners, till they repent, 2 Corinth. 10.6. Wee have in a readinesse vengeance to execute, &c. Ministers, nay 2 Corinth. 8.2 [...]. To be Christi Vicarius is not Antichristian, but to claime a ti­tle of generalis Episcopus, vicarius Domini est▪ Ambr Com­ment, in Epist: Cor. cap. 11. O verè sal terrae! quo pre­cordia nostra ne possint seculi vanescere errore condiuntur. O lucerna! dignè sapta Candelabrum Ecclesiae p [...]fita, quae latè Catholicis orbibus lucem effandens, &c. Paul: ad Aug: Epist. 31. Christs glory. To the Ministers of the Law indeed pertained Rom: 9.4. the glory (viz.) of the Arke and Temple, but these are termed the Glory of Christ himselfe, typified by them, whose presence made Hag: 7.9. the glory of the latter Temple, though meaner in building, to exceed the former. The dignity done to the Priests and Prophets under the Law was much, 2 Chron. 22 11. Jehojada the Priest marries Jehorams daughter the King. See the honourable termes given by 1 King. 18.7. Obadiah, (the chief of Ahabs Courtiers) to the Prophet Elijah; and to omit what we reade from good Kings. See 2 King. 13.17. Joash (a bad one) visiteth E­lisha in his sicknesse, calling him [Page 90] my Father, &c. Now by how much the Hebr. 7.22. See 1 Cor. 3.7.8, 9, 10. vers. Gospell excels the Law, so ought the Ministers to be preferr'd, as being of a better Testament, and of a farre 1 Cor. 3.7, 8, 9, 10. more glorious Ministration. Embassa­dours are usually respected accor­ding to the Princes they repre­sent. Saint Paul was so recei­ved by the Galatians, Gal: 4.13. As an An­gell of God, nay, as Christ Iesus, in whose stead he moved. And thinke not this to be any pride in magnifying our calling, Saint Paul surely was no more ambiti­ous of honour, then he was cove­tous of a gift, but yet that he might have some fruit that might abound to their account, for their own sakes no doubt, he beseech­eth the 1 Thes: 5.12 Nihil est in hoc saeculo excellentius sacerdotibus, sublimius E­piscopis, si nomen con­gruat actio­ni, & actio re­spondeat no­mini. Si non nomen ina­ne, & crimen immane. Ambide dig­nitate sacer­dot. Thessalonians, To know those that were over them in the Lord, and to esteeme them very highly, &c. A high calling in­deed, the Son of God himselfe despised it not, and let not the greatest then thinke his sonne of too high a birth for it. 'Tis no [Page 91] argument, that now they should be made the 1 Cor: 4 13. Of scouring of the world, because the Apostles were so, that now they should be dri­ven to worke with their owne hands (as some it may be would be contented with) because Asts 18.3, St. Paul was once put to it by ne­cessity: that now they should have no respect, because there was so little heretofore given them by infidels. No; yee have not so learned Christ, and do not ye fill up the measure of your Fa­thers. And yet how many are there, who seem to reverence Christ, but like the Jews mock him in his word and servants, like cursed Cham deriding their Fathers, till the curse rebound up­on their own heads; If like Ie­remiah, a Minister deale truly and impartially, presently Jer: 18.18, devices are laid for him, a conspiracy to smite him with the tongue, if he indeavour to dispossesse a man of his evill spirit, than like Saul to David, a dart is throwne at him, [Page 92] nay, Spears and Arrows of re­proaches, even bitter words. If a reproof, then you take too much upon you, ye sons of Levi.

Obiect. We grant the Apostles to be sent of Christ, but what is that to such as are ordained in these days?

Ans. The difference is only Vo­cationis modo, Christ cals Paul immediately by himself, and he cals Timothy, per media ordinario, as S. Paul speaking to the Elders of the Church of Ephesus, whom himself had ordained, yet (Act [...] 20.28.) he tels them, the Holy Ghost had made them Over-se­ers, as his Epistles may be truly cal'd his writings, as being the Pen-man, and yet Gods too, who was the Inditer, and in them guided his hand: So the Mes­sengers of the Church are also Christs, who in his name ordain [...] no other, then testifie they find themselvs See the de­mands in the book of Or­dination, to Deacons, Priests & Bi­shops, a seri­ous conside­tion. inwardly mooved to [...] by his Spirit. See both together in that fore-named (2 Cor. 8.23. [Page 93] We are the Messengers of the chur­ches, and the glory of Christ, as the man is called the glory of God (1 Cor. 11.7.) and the woman the glory of the man. Because as the Moon from the Sun, they each derive their light and au­thority from them; so are these so called here, as receiving their dignity and commission from Christ by the Churches hand, who in this sense confirmeth the word of his servants, and is with them to the end of the world, of which there can be no 1 Cor: 9.2. If I am not an Apostle to others, yet doubtlesse I am to you, for the seale of my Apo­stleship are you in the Lord: surer Seale, than the assistance of Gods Spirit in converting their hearers.

Hence a two-fold instruction for the Preacher and people.

For the Preacher. 1. A ne­cessity of Ordination. Mark. 3.14. None may Heb: 5.4: take this upon him (be he as wise as Salomon or Daniel) before he be cal'd of God as Aaron. Rom: 10 15. How can they preach, i. e. de jure, unlesse they be sent. God complains of some Jer: 23, 21 I have [Page 94] not sent them, yet they ran: I have not spoken to them, yet they pro­phecied. The Mat: 20.7. Labourers though able and willing yet went not in­to the Vineyard till they were bidden by the Husband-man. They who clime John 10.1 into this Office through the window of their own pride and self-conceit, and enter not by this door, are rather theeves than shepheards. 'Tis an observation some have made of Chemnit. de Ecclesiâ. De Origine dicunt, cum sine vocati­one se inges­sisse in offi­cium docen­di, inde fa­ctum est, quod in [...]ot errores est prolapsus. Origen, why he fell into such dangerous errours, though he had an excellent wit, because he so long neglected orders.

2. A necessity of continuance, if their Mission be from Christ, none can then give them a Dis­misse, but Christ. Have you set your hand to this Plough, there is no looking back; whatever o­ther imployment by man is laid upon you, of this you cannot be unloaden. There may be indeed some good cause of a remoovall from a place, even for the same the Colt our Saviour sent for was [Page 95] loosened, viz. when the Lord hath elswhere need of you: but I find no writ of ease in any place to dispense with the of­fice.

For the People. 1. First, then give them entertainment, the A­postle argues this case largely. (Cor. 9.) What amendment so­ever hath bin here of late in some places, yet still in most, the meanes of the Levite is like the garments of Davids Servants by Hanun King of Ammon cut off [...]y the halfs But let such con­ [...]der the admonition of Moses, Deut. 12.19. Take heed to your [...]lves, they that thus Mal: 3, 8, 9. rob God, [...]o but in conclusion rob them­ [...]elvs, as there are in Story di­ [...]ers such observations. Moses [...]rayer for Levi is still effectuall [...] Chap. 33.11.) Blesse Lord his [...]bstance, and smite through the [...]ynes of them that rise against him, [...]nd of them that hate him, that [...]ey rise not again. That distin­ [...]tion of three sorts of Sacriledge [Page 96] by Peter Lumbard, Pet: Lūbard sent: libr: 3. is common­ly knowne, Sacrum de sacro, non sacrum de sacro, sacrum de non sa­cro, as that of Thomas Secunda se­cundae qu. [...]9. art: 3. Aqui­nas, that it may be committed against three, in Personam, in Lo­cum, in rem. The last of each are alike, in a robbery upon the Chur­ches possessions; where (in other Countries it hath bin consented to, it is now as much repented of, though too late. Justinian Proximum sacrilegio crimen est quod laesae Maiestatis dicitur, Leg: 1 digest: ad leg: Jul. makes it a greater sinne than treason. Howsoever thou whi [...] worthily Rom: 2.22. abhorrest Idols, doe not thou commit Sacriledge. You that stand for Christs word, doe not you cast lots for his coat. Mat: [...]7.27 The fish Saint Peter catched, it came up with mony in the mouth, and certainly such as are truly taken by the net of Gods word, will not grudge to supply the Mini­ster in Temporals, who commu­nicates to him in Spirituals, and what ye yeeld let it be willing­ly, not wrung out by Suits: such as strive with the Priest are ac­counted [Page 97] the worst of men by the Prophet (Hosea 4, 4.) How able and active this our Brother was in the recoveries of such dues, ye all know, But what a griefe now, his spending so much time in them was, whereby he lost himselfe, I know. The regaining of the Churches Rights he thought might be done, but the gaining of soules, the Rights of Christ purchased by his blood, by no meanes should be left undone. Often did he ap­ply to himselfe that Speech of a Card. Woolser. great man at his last. Had hee been as diligent to have done God service, as he had done the King, he had kept the Kings favour still. So had he been as conversant in the study of the Gospell, for the instruction of Men, as he had been in the Law, for the setling of Lands, he had not by the Law so deservedly lost Lands, Body and Estate, and all at once. we are called Fishers, not Hunters, Fishers of men, not of money, we are prest for a Spirituall warfare, and such [Page 98] 2 Tim. 2.4. See what is promised at ordination, and conse­cration, viz. To lay aside the study of the world and such like cares, &c. entangle not themselves with the affaires of this life. Non om­nium Episto­lis respon­deba [...], nisi si quid tracta­rent ad Re­ligionis per­tinens nego­tium, Et si rogatus à nonnullis, in temporali­bu [...] causi, Epist [...]las da­bat, hanc suā à melioribus rebus occu­patione [...], tanquam angariam deputabat, & illis dispo­sitis, tanquā â rebus mordacibus, & molestis, animi recursum ad interiora mor­tis, & superiora faciebat, suavem semper habens de ijs quae Dei sunt [...]ocutionem, vel collocutionem Possido, de vitá August. S. Augustines spirit is very worthy of imitation, who was hardly drawne to answer any Letters, for himselfe, or others that concern'd these worldly matters, onely ready for such whose subject was spi­rituall. And if at any time he were necessitated to it, he thought so much loft, and returned from it, as a pri­soner set at liberty. Nay sometimes Vbi aliquid suspicabitur exoriturum litis, saepè totam causam cesserit adversario, pro magno lucro ducens, si qui etem animi rei dispendio redemis [...]et. Erasm in Epist. ad Arch. Tol. aut op. August. Haec non eò commemoro, quod existimem horum temporum E­piscopos ad hanc imaginem compellendos, sed ut, declarem quae­topere sanctissimi huius praesulis animus abhorruerit à solitis i [...]iba [...]. Ibid. Gave up his right, rather than runne himselfe into a Labyrinth of Law contentions, according to that of our Saviour, (Math. 5.40.) The onely way the Divell is some­times put to, for the stopping of the mouthes of able Divines. If he can but get their hearts to cleave [...] to the world in suites, soon cleave [...] their tongues to the roofes of their mouthes for preaching, and so by a [Page 99] disuse in time, according to that threatning in the Prophet to the Idoll shepheard, Zach. 11.17 Their armes are dried up, their right eyes utterly darkened, And their right hands with the Psalmist, forgets their cun­ning: Their abilities and gifts pe­rish also. And 'tis certain (how­soever others have thought the contrary) that as the interposition of the Earth eclypseth the Moone: So these earthly imployments instead of spirituall, hath rather clouded, than added to the glory of our fun­ction.

Secondly, then give them Au­dience, Obedience: I put them to­gether, as indeed they should ne­ver be severed. First, audience, the denying of which to the Embas­sadour of the meanest Prince on Earth is accompted the highest indignitie. Heb. 12.25. Oh, see then ye refuse not him who speaks from Heaven. Say ever in this sence with Samuell, 1 Sam. 3.10. speake Lord, thy servant heareth. And when ye do, let it be with Attention, not to have your mind [Page 100] roving about some other matter, your tongues whispering in ano­thers eare. (A fault this our Brother publikely acknowledged in himselfe.) And let it be also withN [...]n est minas ver­bum Dei, quam cor­pus Christi, & ideo non minus reus qui verbum Dei negli­genter au­diverit, quā ille qui cor­pus Christi in terram negligentiâ suà cadere permisit. Aug. Reverence. Remember 'tis the voice of God, and not of Man, as one observes of that speech of John the Baptist, Ego sum vox in deserto. John was the voyce, but God the speaker, as holy men were the pen-men of the Scripture, but God the Inditer, Num. 23.18 Balaam bids Balak arise. Iudg. 2.20 Eg­lon of himselfe, rose up from his Throne, when Ehud said he had a message from God to him. If these gave this outward reverence let us adde Heb 12.38. an inward reverence and feare also. Secondly, give them Frustra praecepta Dei custo­diuntur me­moriâ, si non custodiuntur & vitâ. August. in Psal. 11 [...]. Obedience, the former is but the shell, the shaddow, this is the Sub­stance. Many indeed give us the hearing, but very few in that sence 'tis usually taken in the Prophets, viz. Quaerit anima ver­bum, cui cō ­sentit ad correctionē, cui imitetur ad virtutem, quo refor­metur ad sapientiam, cui confor­metur ad decorum, cui marite­tur ad foe­cunditatem, &c. Obeying, Remember we are Gods Messengers. Great mens in­treaties are commands: Our com­mands from God are but intreaties. [Page 101] 2 Cor. 5▪ [...]0. God doth beseech you by us, wee pray you in Christs stead; unheard of, that a King should Petition to his Subjects; and yet who of you yeelds? who obeyes? Historians say, that mens lives were never worse, than when the seven wise men lived. It would be ill newes if it should be so with us, since the long continuance of the wisdome of the word among us. However, as our Saviour, so may we say un­to you also, Joh. 1 [...], 9, 50. We have not spoken of our selves, but the Father which hath sent us, he gave us a Comman­dement, what we should say, and what we should speake, and the word which wee have in Gods Name spoken, and not obeyed, shall rise in judgement against you at the last day. Obiect not the dis­obedience of this particular Person to palliate your owne. Let his selfe condemnation, prevent yours, his exhortation to others, be yours. He was a prodigall, but returned, once lost, but now found, and if the Fa­ther have remitted it, let not his [Page 102] Bretheren be offended at it. And so much for the first part of the Text, S. Pauls Mission—I send thee.

Now the second part of this Text concernes S. Pauls Commis­sion, in a word of Information, To open their eyes, in a word of Appli­cation, To turne them, &c. (the two necessary parts of a Sermon.) Be­fore you heard our Dignitie, now we will confesse out Duty, and 'tis this latter that must support the former. And for this, we shall consider it two wayes, as it may concerne this our Brother.

First, Actively, as being his duty towards others.

Secondly, Passively, as having been effectuall in himselfe.

In the first, I shall but performe the will of the dead, who had in­tended at the place of Execution to have made a large Exhortative Speech, to the diligent performance of his function in PREACHING, and CATECHIZING: but that he thought few of his Profession would be there, and the Papist [...] [Page 103] (who might be the most) would but deride him, and so omitted it. Only he declared how the neglect of it, was his greatest griefe, and for the breach of his vow, in which he was perswaded, (as a iust punish­ment) God left him to himselfe, whereby he came to this shamefull end, for this sinne of Omission, he obser­ved Gods Justice in giving him over to sinnes of Commission, according to that of the Apostle. (Rom. 1.21, 24, 26.) And as this Subject is sea­sonable in regard of his particular, so is it necessary in regard of the times neglect in generall. When Preaching is so undervalued, so flighted, as if it were too meane for the Dignitaries, and Fathers of our Church, and only left as the refuse of our Office for the inferiour Ministers. And let me not be mis­understood, as if in the words of S. Paul, Act. 28.19. I had ought to accuse my Nation, or Profession of: or with Cham had a desire to discover my Fathers nakednesse. No; only let me magnifie their Office, and in this [Page 104] our Brothers stead, incite them un­to that, whereby their Dignity with man here, and their comfort with God hereafter may be con­tinued.

The Summe of the Apostles Com­mission, you see here is Preaching, which we shall according to the Text; consider, First in it selfe. And then its severall parts.

First, in the Generall, from the Summe of the Apostles Message, observe this, (viz,) That Prea­ching and converting the soules of men, of all the Acts of the Ministry is the most [...], APOSTOLICALL. For further proofe see (1 Tim. 2.7.) both put together. I am ordained a Preacher, and an Apostle, [...] Teacher of the Gentiles, &c. The very same words againe (2 Tim. 1.11.) in both, see how the Apo­stleship is supported on each side with this imployment. 'Tis pre­ferr'd before the Administration of Sacraments (1 Cor. 1.17.) Christ sent mee not (i. e. not so much) to baptize, but to preach the [Page 105] Gospell. Nay above Miracles, gifts of tongues, government, &c. See 1 Cor. 12.28, 29. God hath set in the Church first Apostles, secondly Prophets, thirdly Teachers, after that miracles, then gifts of healing, Government, Diversities of Toungs, &c, Now wherin hath it so of­fended, that lately it should be compelled to take the lowest roome.

'Tis a speech of Gregory, Censemus eos qui Apo­stolorum si­guram tenēt praedicare, Gregor. We ac­count those to beare the Image of the Apostles, who are Preachers. And if so, why heare we no more of it from him, who boasts his Sea to be only Apostolicall, who hath not bin known so farre to disparage himselfe these many hundred years. The more we draw back in it, the nearer we shall draw to him. There were some in the R [...]vel: [...].2. Church of E­phesus that said they were Apostles and were not. Let this one thing be their tryall, which if admitted, the former would bee found a lyar.

Now if preaching be the most [Page 106] Apostolicall, certainly this conclusi­on following must be undeniable, viz. Then the most Episcopall, Apud nos Apostolorū locum tenēt Episcopi, Hieron: Epist. ad Marcel: contra Mon [...]. whose Successours they are. For which, who knows not that (in the 1 Tim. 3. which S. Hierome well cals Speculum Sacerdotij) the prime quality of a Bishop is to be Vers. 2 Po­tissima funct­io praesulum, Erasm. [...], i. e. not only a­ble and fit, but apt and ready to it. The like Tit. 1.9. Praedicatio est actus principaliffi­mus Episco­pi & propri­us. Thomas Aquinas could say, that preaching was the most principall and proper act of a Bishop, and accordingly ap­plies Miles, Vinitor, Pa­stor, Bos, tri­turator, Ara­tor, Semina­tor, Archite­ctus, eight Titles to them that im­ply that labour. Nay so proper to a Bishop, that before S. Augustine [...] time it was not Augustino Presbytero, potestatem dedit Vale­rius Episco­pus coram se in Ecclesia Evangelium praedicandi, & fre­quentissimè tractandi, contra usum & consuetudinem Africa­narum Ecclesiarum, unde ei (viz. Valerio) nonnulli Episcop [...] detra [...]bant, Possida: de vitâ Aug. usuall for a Presbiter to preach in the presence of a Bishop; at least it was against the custome of the Africk Church. We reade Ʋalerius than Bishop of Hippo was much censured by other neighbouring Bishops, that [Page 107] he should permit S. Austine, be­ing then but a Presbiter, to preach so often before him, and not to do it himself, and yet there was some reason for it: Ʋalerius be­ing a Graecian was not so perfect in the language, as S. Austine was. And Et postea occurrente & volante huiusmodi fama & bo­no preceden­te exemplo, accepta ab Episcopis potestate, Presbyteri nonnulli, co­ram, Episco­pis, populis tractare coeperun [...] ver­bum Dei, Ib. See a diffe­rēce betweē a Bishop & a Presbyter. from his example it began first that Presbiters got the honour to preach the word of God in the Bishops presence. Which former custome howsoever S. Hierome from another ground pleads much against, as inferring that the Gaudeat Episcopus iudicio suo, cum tales Christo elegerit sacerd [...]te [...], Hier: de vita Clerient: ad Nep [...]t. Bi­shop should delight to heare such of his own Election to perform their office. Yet he acknowledgeth it to have Pessimae consuetodinis est in quibusdam Ecclesiis, tacere Presbyteros, & praesentibus Episcopis non loui, Ibid. been the custome then also. But to return to S. Augu­stine; when he was made a Bi­shop, did he then give it over? No; then 'tis said At (que) Episcopatu suscepto multo instantius ac ferventius, malore authoritate, non adhuc in una tantum regione, sed u­bicunque rogatus, venisset, verbum falutis aeternae, alacriter, & sua [...]iter, pullulante at (que) crescente Domini Ecclesia, praedi­cabat. Paratus semper reddere poscentibus rationem de fide, &c. Possido: de vitâ Augustin. he preached [Page 108] much more then he did before, wher­soever he came, whensoever asked. The like of S. Ambrose (by whose In qua ur­be (viz. Me­diolan) tum Episcopatū administra­bat e [...]imius Ambrosius, verbi Dei Praedicator frequentissi­mas, cuiusdis putationibus Augustinus adstans in populo, sen­sim & paula­tim conver­sus fuit, Ibid. frequent Preaching St. Austin himself was converted) the Ep [...]scopi proptiū mu­nus esse docere populū; eff [...]gere non possumus of­ficium docē ­di, quod no­bis refugien­tibus impo­suit necessi­tudo, Ambros: [...]fficior: lib: 1. in­troduction into whose first Sermon after his Election was the affir­ming this to be his proper and ne­cessary function. St. Chrysostome cals preaching, Omnium bonorum summa, and according to his own practice would have a Bishop preach every day, Episcopum necesse est in sin­gulos dies sementem sacere, ut ipsa saltem assuetudine do­ctrinae, sermonem auditorum animi retinere possunt, Chrysost. de sacerd: lib. 6. with whom ye have often cras & heri, as if he were rather a daily Preacher, than a weekly. S. Hieroms speech a Bishop should be for the Church, as tis said of Episcopus imitetur Mosen, imitetur & Aa­ron, quid enim dicitur de iis, quod non discedunt à Ta­bernaculo Domini. Duo sunt Pontificis opera, aut à Deo d [...]scat legendo, aut populum Dei docet▪ praedicando, Hier. in Levit. Moses and Aaron for the Tabernacle, they departed not from it, always either preaching or stu­dying for it, either with Matth: 4. verse 18, 21. Peter [Page 109] and Andrew fishing, or with James and John amending their nets. Well me thinks, when I reade of Saint Pauls charge for this particular to Timothy, the first Bishop of Ephe­sus, and not Parochiall neither, 1 Tim. 4.1. and a sickly man too, and in what high terms he gives it. J charge thee before God and the LORD JESUS CHRIST, who shall iudge the quicke and the dead at his appearing, and in his Kingdome, Preach the Word, be in­stant, &c. It should make many a mans eare to tingle that hath wholly neglected it, the like you have again (Tim. 6.13.)

For Excuses, if a not being bound to any particular charge be preten­ded, let them consider S. Pauls free preaching, which he so much glories in (1 Cor. 9.19) though he were free from all, yet had voluntarily made himselfe servicea­ble to some. 'Tis possible for some urgent cause, the maintenance out of one place may be imployed for the upholding Gods service in ano­ther. [Page 110] Like S. Paul (2. Cor. 11.8.) who saith, he had robbed other Chur­ches taking wages of them, to do the Corinthians service for it. but to be wholy idle in all places is Quomodo mercedē ob­sequimur, & tamē opera­rii nequaquā sumusfructus Eccle­siae in quotidiano stipendio percipimus, & pro Eccle­sia in praedi­catione non laboramus. Pensemus quid est sine labore per­cipire mer­codem labo­ris, Hieronym rob­bery indeed. If imployment in government be alleadged for an exemption, let them again think of what S. Paul saith of himself (2 Cor. 11.28 Ʋpon whom came daily the care of all the Churches) 1 Corinth. 9.16. Yet necessity is laid upon me, and wee unto me if I preach not the Gospell, and Paul aged too. If disputing and writing, &c. be produced (as the best) for a dis­pensation, let them still remember it was S. Pauls work also, as wri­ting not a little. So Acts. 19.9. Cap. 9.22, Cap. 8.18. disputing daily with the Jews and Greeks, Apollo's and Barnabas did the like with the false Apostles. S. Peter with the false teachers. S. Iohn confutes An­tichristian Doctrine, and for con­vincing gain-sayers none are freed from. See but what is recorded of Saint Augustine, how many Here­ticks he had a daily contention [Page 111] with Arrians, Manichees, Pelagi­ans, Donatists, (one of which was converted onely by a digression in his Sermon) against whom, and of divers other subjects he wrote so much, that if all were extant, he that writes his life saith, Tanta ab illo dictata & edita sunt, tanta (que) in Ec­clesia dispu­tata, adver­sus diversos Haereticos, conscripta, ex canonicis libils exposi­ta, utea om­nia vix qu [...]s­quam studio­forum nosse, & pertegere posset. Possid: in vitd August. The greatest student would have his fill in reading of them only. Yet not­withstanding how did he labour in a constant preaching to his last; and the like might be related of divers others.

So that no pretence whatsoever can excuse them from the perfor­mance of this function, to what dignity soever advanc'd, what bur­then soever travelling under. I have often wondred at that in Io­thams Parable, that when some of the Trees were desired to rule over the rest, saith Jud. 9.9, 11 the Olive, why should I leave my fatnesse, wherwith by me they honour God and Man, &c. saith the Fig-tree, Why should I leave my sweetnesse and my good fruit, &c. and goe to be promoted over the Trees? Why should pro­motion [Page 112] over Others, make men barren in themselvs? Could they not beare rule, and beare Fruit toge­ther? 'Twas but a Parable, and let it be so still without any further ap­plication; Only let none of us ha­ving a talent, be like the unprofita­ble servant in hiding it.

And in Conclusion, let me be but your remembrancer, of what hath beene so solemnely and publikely vowed at Ordination and Conse­cration, and such a Profession be­fore many witnesses ought to be of no light esteeme. The Ye are the Lords Mes­sengers, Watchmen, Pastours, Stewards, to teach, to premonish, to feed, to provide for the Lords fa­mily. See book of or­dination, in the exhort. Exhorta­tion to preaching before the re­ceiving the Order of Priest-hood, the Obligatory promises upon de­mand for it, the Be thou a faithfull dis­penser of the word and Sacraments. words of Or­dination it self, The solemn delivery of the Bible with a charge to preach, this being the sum of the Office, why retaine we the name without executing it? And are not the same with other additions renew­ed at the Consecration of a Bi­shop? as the Epistle, so the choise of the Gospell, for that occasion, [Page 113] viz. John 21.15 S. Peter charg'd three times by our Saviour, If he loved him feed his Sheepe, his Lambs, had its mea­ning. The That hee may have grace to be evermore ready, to spread abroad the Gospell, and as a faithfull servant to▪ give Gods family their meat in due season. See booke of consecratiō. speciall prayer at the Consecration tends the same way. The redelivery of the Bible as before, and opened with a charge again to be diligent in teaching, in giving heed to Exhortation, and to doctrine, therby to save himselfe, and those that heare him; to be a Shepheard, and not a woolfe; to seek the lost, &c. And in conclu­sion, a Prayer that the Spirit may descend upon him for the preaching of the word; and being earnest in reprooving, beseeching, rebuking, &c. these surely are too serious to be thus sleighted Gal: 6.7. be not deceived, God is not mocked. Now if any persons thus Ordained and Conse­crated have beene negligent in per­forming, let not the scandall be cast upon our Church, who you see is very carefull in enjoyning, and the bonds it takes for keeping Cove­nant are the greatest that can be gi­ven, the forfeiture of which will [Page 114] not faile to be cald upon at the iudg­ment of the great day. And so much for the first thing, the neglect of which this our Brother so much lamented, viz. The fore-noons worke in preaching.

There is a second, which he had expressely vowed also and broken, and for which equally with the former he acknowledged Gods Ju­stice in this punishment, and that was the neglect of publike Cate­chizing, in a plain and familiar ex­position of the Credenda and agen­da, conteyned in our Church Ca­techisme, enjoyned to be the af­ternoons work, and it were well, if every Sunday had its Morning and Evening Sacrifice; its former and latter Raine, Eccles: 11.6, In the Morning son thy seed; in the Evening with-hold not thy hand: Of which duty give me leave to speake a word also, as being a thing of all others the most necessary, in this ignorant Island; these are the Foundation of Christ­ian Religion, which as it was St. Pauls glory to have laid it with the [Page 115] Corinthians, so would it be the glo­ry of this age, to compasse the like with this people, untill which be done it must needes be in vaine, to proceed to a building of higher points. And I beleeve, without a­ny disparagement I may say of the maior part of any of our Congre­gations, as the Apostle of that fa­mous Church of the Heb. 5.13. See Ambr. upon this place for the necessity of Catechizing Hebrewes, They have more need of milke, than of strong meat. In which if it were fit for me to direct others of greater experience than my selfe, I would advise of these Foure things.

First, to shun diversities of Ca­techismes; for every one to bee teaching a severall, as best likes his fancy, is but to distract and confound the people, if they shall remoove from one Parish to another. What are they, but severall Methods of the same thing in substance? Let us all pitch upon one, and why not that appointed by Autho­rity?

Secondly, shun intricate and un­necessary [Page 116] Controversies, which as at all times in common Congre­gations are unprofitable: So in this exercise the most unseasona­ble. That Clause in the Apostles letter from their first generall Councell is very imitable in this, Acts 15.28 We thinke it fit to lay upon you no other burthen, than necessary mat­ters, [...]. vaine bablings, foolish quest­ions, and [...]. striving about words, and such kinde of needlesse conten­tions, St. Paul bids 2 Tim. 2.14, 16. Titus 3.8. Timothy and Titus avoide, as being to no profit, among which may be reckoned the filling ignorant peoples cares with questions of Church Disci­pline, which doth not concerne them, and neglect the main. Tis a good rule, every thing is so farre commendable as it may be profitable.

Thirdly, handle these things briefly, without affecting too much latitude. Acts 20.31 S. Paul had taught his hearers in the compasse of three yeares, the whole counsell of God both in publike and private, and [Page 117] such as shall dwell so long upon one subject, observe not the cu­stome of the ancient Church. How briefe is S. Augustines Symbolum, S. Ieromes Explanatio fidei ad Da­masum & Cyrillum? S. Cyprians Exposition of the whole Lords pray­er, is not neare the length of an ordinary Sermon. Tis true it may be said of each Petition and Com­mandement, as the Philosopher saith of the Soule, 'tis [...], a great thing in a little com­passe, like a starre, little in your eye, but in it selfe of a large mag­nitude: Like a Fountaine, narrow at the head, but mighty streams may be drawne from it, to that Petition, Thy Kingdome come, or thy will be done may be referr'd a great part of the body of Divi­nity (as some de Deo & de regno Dei, others de Fide & Obedientiâ make to consist the whole,) but would it not bee very imperti­nent to draw all thither? And let me adde, that length of time, (howsoever some glory in it) doth [Page 118] not alwayes argue the better buil­ding, or the more cost. Salomons Temple was built in seven yeares, Herods was forty six yeares in buil­ding, yet we cannot imagine it to have exceeded Salomons. Nay in this spirituall building, it may be want of paines that causeth a long tractate, the better things are stu­died and digested, the more able shall he be to prune off unnecessary discourses, and to contract his mat­ter into the narrower roome.

Fourthly, handle them often. In the French and some of the Germane Churches, as the Sunne runnes his course in the Heaven once a yeare, so do they runne through those heavenly Principles in the same compasse: For which our Canons have well provided also. An errour in some, who think it sufficient to go through them once in their lives, or a few of them once a yeare in Lent. No, people have not such strong me­mories for spirituall matters, but that we had need with S. Peter, [Page 119] 2 Pet, 1.12, To put them in remembrance of these things often, nay alwayes; For some kinde of meates it sufficeth they are had sometimes of the yeare in thèir seasons, but for Bread there must be a daily pro­vision. 'Tis so for the soule, for some points it matters not if they be seldome handled, but for the Principles of the Catechisme they are your necessary food, without which your soules cannot be nourished unto everlasting life, therefore it is fit that some of them should be ever sounding in your eares. And for this it selfe, let it not be thought too meane, for the Cbiefe of us. You see 'tis the Office of 1 Cor. 3.10. a Ma­ster-builder; And among the Fa­thers have we not many introdu­ctions to the Vulgar. Lactantius his Institutions, Cyrill his Cate­chismes, Clemens Alexandrinus Pae­d [...]gogus, S. Augustines Enchyri­dion, and his Booke de Catechi­zandis rudibus and the like, Saint Paul was all things to all, 1 Cor. 9.22. To the weak he became as weak, that by all [Page 120] means he might save some.

Let me for Conclusion of this, exhort all without exception, unto diligence in both these particulars, viz. Preaching and Catechizing, which by this our Brother were so neglected and lamented. Be not slothfull in the Lords businesse and in the Lords Vineyard, were it no more than the sight of those of the Romish Clergie in every cor­ner, who travell Sea and Land to make their Proselites, it should me thinkes, be enough to whet our resolutions to be more indu­strious: Ye have heard, respect is your due, but those are only 1 Tim. 5.17 wor­thy of double honour who are [...] labourers in the word and doctrine, Maintenance is your due, but 'tis the Luke 10.7 labourer is worthy of his hire. High esteem is your due, [...], but 1 Thes. 5 13 for your works sake. What is the cause of late, the Calling hath fallen into such Contempt? is it not for not shew­ing your selves 2 Tim. 2.15. work-men, rightly dividing the word of truth. Why [Page 121] are many of the people like those Mat. 12 43 dry places in regard of any good­nesse, which the uncleane spirit walkes through, is it not because you for preaching have passed over like Verbi Dei praecones dicuntur nu­bes, qui non secus, ae per quasdam nu­bes, spiritua­lem irriga­tionem ho­minibus De­us offert. Chrys. in Psal. 107. clouds and wind without raine? What is the cause so few subiect themselves to Christs Scep­ter? Is it not because the sword of his Spirit (the word) is not thus drawne out by you? This and the like were the sole Apostolike wea­pons, whereby the world was at first subdued. By these armes the Fathers purg'd it of Heresies and Schismes, afterwards, Non vi, nō armis, non carceribus, sed solo gla­dio spiritus, quod est ver­bum Dei, tor victorias, tor trium­phos para­vit Ecclesiae Christi. Possidon. not by Pillaring, Imprisoning, Obtayning Imperiall Edicts, (as 'tis said of S. Augustine) but by preaching. And let no man neither, Zach. 4, 10. despise the day of small things. S. Ambrose his first Sermon de grano Sinapis (as appears by the beginning) was preached to a Libenter nos praedi­care, & gra­tanter opus Dei facere manifestum est. Sed vi demus plu­res è fr [...]ri­bus pig [...]ius ad Ecclesiam convenire: inviti loqui­mur, & tamen tacere n [...]n possu­mus, Am­bros. serm- 1, de grano Si­napis. thin auditory. Our Saviour was content with one Woman at Samaria. Noahs eight persons in the Arke were the better auditory, though the whole [Page 122] old world were the greater, Pre­tend neyther the undecencie of the Church, our Saviour preached out of a Fisher-boate, S. Paul up­on the Sands. Where you find dead Carkasses thither should yee like the Eagles resort. Nay, there is a way whereby all this enjoy­ned may not seeme a burthen to us neyther. There is a labour of lov [...] (the Apostle speaks of) that wil [...] make us love the labour. Jacob because he loved Rachell though [...] his seven yeares service nothing▪ What pains do we see some Oh quam pu [...]end [...]m, si delectat labor, ut fe­ra capiatur, & non ut a­ni [...]a capia­tu [...]! Onerosi non sunt la­b [...]es aman­tum, nam in eo quod la­bor amatur, non labor a­tur. Aug, de bon. vidui [...]. tak [...] in hunting, fowling, &c. accompte [...] but a sport, because they love it ▪ How do some toyle for the love o [...] Money, things momentanie! And shall not our love to Christ con­straine us rather? The compassion to the Soules that are Christs, the gaine of an immortall crown with Christ, much more inflame us?

And yet there is one thing more behinde, which if we will fulfi [...] our Ministery, must not be omit­ted; which we have also solemn­ly [Page 123] promised, and that is, Private admonitions. S. Paul had some­what to do Act. 20, 10. from house to house, as well as in the Pulpit. Embassa­dours have not done all in deli­vering their Embassage publikely upon the day of audience, but there is much imployment also in private Treaties. The Husbandman visits his ground often after it is sowne. 'Tis the ignorance of some people to be all for the publike, and the neglect of some Ministers to make that their stent. No, you will finde it otherwise in S. Pauls Epistles to Timothy and Titus, and 'tis a thing most usefull in this Kingdome, where there are so many that hate the light in publike. This was S. Augustines practice too, Docebat ille privatim in domo, & publicè in Ecclesiâ, sa­cram lectio­nem adhibe­bat mensae, unde de quadam fru­giserâ Cō ­mentabatur & compertis terū oppor­tunitatibus, divinae legis partes eis inculcabat, & ut specu­lator Domi­ni, admone­bat, praedi­cans oppor­tunè, impor­tunè argu­ens, &c. Et praecipuè o­peram dans eos instruere qui essent i­co [...]ei alios docere. Possidon. hee had usually a Chapter read at his Table, upon which he would be Commenting to his Guests, tooke all opportunities in private to inculcate what he had delivered be­fore, and chiefly endeavouring to instruct those, who might be able to teach others. And this part of our [Page 124] function, the Apostle gives a spe­ciall caveat, that it be done with 2 Tim: 2.25 Iam: 3.13. meekenesse of wisdome, or else he may offend as much in admoni­shing, as the party who is to be admonished. Pro: 25.11.22 [...] A word fitly spo­ken, saith Salomon, is like Apples of Gold in Pictures of Silver, as an Earing of Gold, so is a wise repro­ver, &c. The word in the Ori­ginall is spoken upon its wheeler, which alwayes hath the best suc­cesse, when it runnes upon these foure in a right observation of the Manner, Time, Place and Person.

There was another thing you shall find often lamented by thi [...] our Brother also, which wee must not omit, and that was his Inconstancy in what we have al­ready spoken of. He had runn [...] well formerly, but of late yeare [...] had slackt his pace, upon which I was an eare witnesse of his sa­voury counsell to others, by hi [...] example, to continue constantly [...] well doing, and not to measure the [...] course according to the pleasure of [...] [Page 125] times. Let me also commend this to you from him, as the crowne of all the former, viz. Constancie. 2 Tim: [...].14. Continue in the things thou hast been assured of, &c. Titus 5. [...]. These things I will that thou affirme constantly, 1 Tim. 4.16. take heed to thy selfe, and to the doctrine, and continue in them, were the admonition of S. Paul to his Sonnes Timothy and Titus. Let us intend these things, and intend them 1 Tim. 4.15. wholly. An over active Spi­rit that admits as inmates a mul­titude of other Offices, to have one foot in the Church, another in the City, and as if he were a Tripos, a third in the Campe, usually mis­caries in all, Qui in omnibus ali­quid, in toto nihil, let every one abide in that whereunto he is cal'd. Rom. 12.7, 8. If in the Ministery, let us waite on our Ministry, he that teacheth, on teaching, he that exhorteth on Ex­hortation, and then may he expect a blessing. Luk. 1.11. Zacharias received that joyfull newes of a Sonne by the Angell, while he was executing his Priestly office in the Temple. [Page 126] The Cap. 2.8. Shepheards theirs, while they were attending their flocks by night; the Mat. 4.18. Disciples were called by our Saviour to be Apostles, while they were in their callings. What work you are set unto, Blessed is that Servant, whom his Lord when he comes shall find so doing.

Some have been inconstant in the doctrine delivered: 'twas Reubens blot (who lost his dignity) to Gen. 49.4. be unstable as water, to be like a wave of the Sea, (to which S. James compares some) turning accor­ding to the winde and tyde, is not becomming Gods Messengers, who rather are compared to Isa. 41.18. rivers, which hold their course, let the wind blow which way it will, Iam. 1.8. [...] to be double minded, or as the Psalmist Ps. [...]2.2. Heb. a heart and a heart. double hearted is bad, but to be [...] double tongu'd is worse, much condemned in Dea­cons, (1 Tim. 3.8.) and in this sense, it must needs be the more, when 'tis in matter of doctrine, to deliver it sometimes one way, some­times another. No, as S. Jude v. 3. [Page 127] that doctrine yee have once deli­vered to the Saints contend for; If Gal. 2.18. I build the things which I destroyed (saith S. Paul) J make my selfe a transgressor. 2 Cor 1.7, 18, 19. Vpon which S. Ambrose id est non a­liud agit quā scit agendū, sic praedica­tores, non aliud faciant quam sciant, ut solent a­dulatores, ne homines of sendant. Our word was not yea, and nay, that with me there should be, yea, yea, and nay, nay, &c. As the Lord who sends us chan­geth not, so his Messengers must not be changlings neither. The Septuagint translation howsoever highly to be esteemed, yet by this appeares that they were not [...], but led by a private spi­rit, in that they changed some things of purpose to please Pto­lemy and his Queene, like the Oracle when King Philip came to enquire of it, the Priests made it answer according to his humour; But it must not be so with us. The Rab­bins fabulize the Manna had a se­verall taste according to every mans palat. I know people would faine have it so, in the delivery of this heavenly Manna of the Word. But if we shall so studie to please men, we shall not be the servants of Christ.

[Page 128]Others are inconstant for the time; have borne fruit, but now are barren; and yet such as are of Gods planting in his house Ps. 92.14, 15. bring forth fruit in their old age. Ps. 148.12. Old men must praise God as well as Children, Joel 2.28. Acts 2.27. and so accordingly was the Spirit powr'd out. The two Re. 1 [...].7. faithfull witnesses, their lives and preaching ended together. Thus was it with S. Augustine. Verbum Dei usue ad suam ip­sam extre­mam aegri­tudinem, a­lacriter, & sortiter, sanâ mente, sa­no (que) consi­li [...] in Eccle­sià praedica­vit; & vixit annis sep­tuaginta sex, Possidon. Hee preached till his last sicknesse, being then 76. yeares old. Indeed there is no doubt a decrepit old age and decay of narurall faculties, must have a dispensation. God in that case hath mercy and not sacrifice, like the Num: 8.26 Levites in the Law dis­charged from the heaviest burthen of their Office at fiftie yeares. But let us not pretend more weaknesse then is. Our bodies (make the most of them we can) must at length fall to dust. Now can they be spent in a more honourable ser­vice then the Ministry? the next degree (I hold) to Martyrdome? The usuall plea is indisposition of [Page 129] body, 1 Tim: 4.23 Timothy was such a one indeed, had many infirmities; S. Paul lov'd him dearely. Yet (though he allowed him a little wine) does not prescribe him little Preaching. His charge is still the same (2 Epist. 4.1.) and me thinkes strange counsell for a weak man. The Oringe tree, they write, is bearing fruit all the yeare long, as some are ripe, so others are still budding. A good Emble of a Preacher, as he should be weekly sending forth his labours, so pro­viding a new againe; in this sence, like the Mat: 13.52. Housholder, bringing out of his treasure things new and old.

Oh! this constancie in Preaching, and in some constant Method (though it be the meaner) doth more good, then now and then on­ly an elaborate Sermon; like a constant diet (though it be course fare) nourisheth more, then now and then a feast, when they must fast a long time betweene. Object not as a discouragement that thou seest no good come of it. Consider [Page 128] [...] [Page 129] [...] [Page 130] See Chrys. in Hom. 31.40. the Physition gives not alwayes his patient over, because he mends not at first. The Souldier doth not raise the Seige, because the City is not taken the first day. 'Tis possible, it may be with some of us for many yeares, as it was with S. Peter for one night, he had been casting in, but Ioh. 21.3, 6. taken nothing; yet with him, at our Saviours command we must cast in againe. Nay; the Mar. 4.27. Kingdome of God (saith Christ) is like one sowing, and the seed springs and grows up, but he knows not how. Thou seest no fruit; no more did Elias (though quick sighted) the seven thousand in Israell: much is lost; 'twas our Saviours own case, few converted by him, yet never man spake like him. [...] [...]don Abundance of diseased peo­ple compassed Ioh. 5.4. the poole of Bethes­da, but there was but one healed at once, and that at a certaine season too, when an Angel descended. Tis so in these waters of the San­ctuary, 'tis well if in a great Con­gregation one may be converted [Page 131] by the Sermon. S. Paul knew he should never gaine all, and there­fore was content, if he could win but some. Hast thou sowne, 'tis not lost neither, if another reape the fruit after thee, as our Saviour to the Disciples, Ioh. 4.38. others have la­boured, and you have entred into their labours: be thou ever with 1 Cor: 3.6- S. Paul and Apollo, planting or watring, and commit the increase to God that must give it. Sit praedi­cator prius orator, quam doctor, ma­gis prodesse populum pietare ora­tionum, quà facultate oratoris. Aug. de do­ctrin. Christ. lib. 4. Aperio [...] tuum, sed prius ut a­periatur im­plora, Hier- Pray for the descent of this dew of Hea­ven whereby it may spring, but if it be with-held, for thy selfe, re­member the speech of the Pro­phet, Isa. 49.4. J have laboured in vaine, J have spent my strength for nought, yet my judgement is with the Lord, and my reward with my God; thy reward shall be secun­dum laborem, non secundum proven­tum. If mocks and reproaches be­fall you, be not troubled, Vipers will leape upon Pauls hands. Shake them off as he did, no hurt shall come unto you. Rev: 2:10 Be faithfull unto death, and ye shall receive the [Page 132] Crowne of life.

And thus having supplied that which this our Brother had desired to have done himself (though much larger then I had at first intended) concerning the Commission of prea­ching in the generall, I am now fur­ther invited by the Text to a consi­deration of the severall parts of it also, which are these two, an Information, to open their eyes; An Exhortation, to turn them from dark­nesse, &c.

First observe, It is our duty to open the eyes of men, (i. e.) their understandings for matter of know­ledge, as Mal. 2.7. The Priests lips should preserve knowledge. The Po­pish Priests do what they can to close the peoples eyes, 'tis our pro­fession to cleare them. How often to this purpose have ye the prayer of the Apostle, That the Ephes: 1.18 eyes of their understandings may be enlight­ned, that they may Phil: 1.9. increase in knowledge, and in all Judgment.

From hence then must follow these two requisites in a Preacher.

• [Page 133]1. Ability in themselves to o­pen.
• 2. Perspicuity in a plaine o­pen expression to the people.

First, Ability for matter of lear­ning; how can they open the eyes of others, when they are blinde themselves? Shall we in this sense expect night unto night to shew knowledge. They are called Lights. Now as Si Pastor qui lumen sit fidei, caeteris sit occaeca­tior, quantae in populo es­sent tenebrae peccatorum, Hier: in 6: Mat: S. Jerom, if the light which be in the Minister the head be dark­nesse, how great must the darknesse be in the body of the people? They are Leaders, should not they then know the way themselves? It was an ill case with the Israelites, Isa 56.10, 11 when their Watchmen were all blinde and dumbe, Shepheards that did not understand, &c. and surely those who lay hands on such 1 Tim: 5.22 are partakers of other mens sinnes, and ought to beare their iudgement. St. Chrysostome Qui ordināt indignos iis­dē subiacēt poenis, qui­bus illi qui indigni sunt ordinati, si dicunt, se eos ignorasse, i­deo gravius crimen effi­citur, quoniā promoverūt, quem igno­rabant, ista excusatio, fiat accusatio Chrysost: in 1 Tim: 5. thought it just, they should be both punished alike, notwithstanding any excuse or mi­stake in them. The Prophet spea­king of such saith, Zach: 11.17 Woe to the [Page 134] Idoll Shepheard. and the Psalmists description agrees to them, Who Psal: 115.5, 7, 8. have eyes and see not, neither speake they through their throate, and they that make them are like unto them. Some reade it, Ʋae Pastori nihili, and an Idoll is no­thing in the world. (1 Cor. 8.) The Complaint of a Father in his time may be taken up for some Dio­ceses now. Curritur in Ecclesiae curas passim ab omni aetate & or­dine doctis pariter & indoctis, tan­quam sine cura iam quis (que) victurus sit, quum ad curas pervenerit. The calling of the Ministry is Myste­rious; Now if for Pastorale magisteriū, est Ars arti­um & regi­men anima­rum. Hier. Arts and ordinary trades, men do not take the profession on them till they have bin some years practised in them. How much more cause have we to be many years at the schooles of the Prophets, to gain Isa 50.4. the tongue of the learned, before we assume this 1 Cor: 3.8. Ministration of the Spirit. That of our Saviour is observable, that though he was able enough at twelve yeares, yet [Page 135] he preached not till he was Luke 3.23 Cap: 2.42. thir­ty, Redemptor noster, cum sit coeli Con­ditor, Ange­lorum doct­or ante tricē ­nale tempus in terrâ no­luit doctor fieri hominū perfectae vitae gratiam, non nisi in perfe­cta aetate praedicavit, Gregor: super Ezek: ho: 2. by that perfect age (saith Gre­gory) implying the perfection of parts requisite to that function, being as S. Chrysostome, Onus angelicis hu­meris formidandum. What presump­tion is it thē (saith the same Father) Cur te facis pastorem, cū sis ovis, cur capur esse contendis cū pes existis, cur exercitū ducere quae­ris, cum inter milites adhuc censearis, Ibid. for men to be ambitious of be­ing Shepheards, when they are scarce sheep? to be Captaines, when they are hardly Christs soul­diers, to guide the Sterne before they know how to handle the Ore? The Apostles were first Disciples before Doctors, Lear­ners before Leaders. And as our Saviour bade them tarry at Hie­rusalem, till they should be endowed with power from on high: So 'tis good counsell for many to re­turne to the University, till they are better furnisht; and like the wise Virgins, to be sparing in the storing of others with oyle, least they have not enough for themselves, 'tis good in this as in other matters, To be swift to hear, but slow to speake, till they be fit [Page 136] for it. Ahimaaz that was so ea­ger to be sent, and out-ran Cushi, when he came spake little to the purpose. And so it is with some hasty spirits for the Ministry, they that come in after them, like Cu­shi doe their Message more fully. Apes illa sa­piens cum a­eris motus suspectos habet, lapillis saepè sublatis per inania se librat nubila nè leve alarū remigium praecipitent flabra vento­rum, Ambr: de Virg: lib: 3 The Bees in tempestious weather (tis S. Ambrose his similitude) use to ballance themselves with little stones, least in their flight they should be overborne by it, It is good coun­sell for us in this Kingdome, where we shall meet, with so many stor­ming Adversaries to gain-say us, we had need to be well poysed with sound and solid knowledge, least we be carryed away with every winde of Doctrine. For want of this it comes to passe that some feed their people indeed, but it is with an empty spoone, little or no matter, Ʋox & praeterea nihil, like the foolish Ʋirgins lamps, but little Oyle. Instead of polishing the corner stones of the Temple, their doctrine is but daubing with untempered morter. A formall out-side of prea­ching, [Page 137] but if it were weiged in the ballance of the Sanctuary, would be found very light, little substance in it.

2. Perspicuity and plainnesse in their Sermons; what hope is there of opening mens understan­dings, when the matter delive­red is closed up from them. Twas S. Pauls aime 1 Cor: 14. [...] to speake words easie to be understood, and so it should be ours also. There is lit­tle difference in speaking in an unknowne tongue, and speaking of things in an unknowne stile. These strong lines and forced eloquence in so high a language, doth little suite with Gods Oracles, lesse fit that word that must save the soule. (A fault which this our Brother much condemned himselfe for.) The Idolatrous Calfe was of Gold, but the Serpent that gave life, was made of plaine brasse. The Altar was to be but of Earth, or unpolisht stone. Types-indeede they were of the meane hue of Christ himselfe. But they may [Page 138] resemble the plainnesse of his word too, which was usually illustrated by earthly similitudes, rather solid in the matter, then guilded in the stile. Our Saviour preached not as he himselfe was able, but as the people were able to heare.1 Cor: 2.1. Vpon which S. Ambrose speaks much against that: Vbi non ra­tio, nō virtus, sed verborū quaeritur cō ­positio. Saint Paul professes he came not in the inticing words of mans wisdome or excellency of speech. 2 Cor: 2.17 We are not as many (saith hee) who corrupt the word of God, [...], a Metaphor from Hucksters. That in the Law Deut: 22.9, Thou shalt not sow thy vineyards with divers kinds of seeds, is of force still in this par­ticular: We must not blend the pure seed of the word, with the Chaffe and Darnell of our owne conceits. Tis a good rule, that seeing we are Christs Messengers, we should so preach as in our con­sciences wee are perswaded hee would have us, or as we thinke the Apostles would, if they were pre­sent themselves, whom wee doe succeed; This were to doe it in sincerity, when with S. Paul, As [Page 139] of God in the sight of God, so speak we in Christ. I wonder with what face, some can pray before him who is the searcher of the hearts, for the conversiō of their hearers by their Sermon, when res ipsa loquitur, there can be no such meaning in them, but rather their owne Qui parvis loquitur sub­limia, curat magis se o­stēdere, quā auditoribus prodesse. Greg: in Mo­ral. ap­plause. Painted glasse is the more costly, but plainer is the more per­spicuous, and so the more usefull: Men may spend much time to paint and set out their Sermons, but the plainer the more profitable. The Childe thrives more with the meer milke of the brest, than all other sweet meats whatsoever. And tis sure the 1 Pet. 2.2. [...]. sincere milke of the word (as S. Peter cals it) drawne out of the two Brests of the Church, the Old and New Testament, nourish­eth more to everlasting life, then all other Placentia, men-pleasing Oratory whatsoever. Mat: 13.47 The word in the Parable is compared to a Net, the world to the Sea, Men to Fishes. If we will have the Fish catched, the Net must be spread [Page 140] and unfolded, and so must the word be explained if we will be Fishers of men. And from this, let none on the other side collect, as if a rudenesse of speech were justified, the apparrelling this heavenly wisdome in some tattered stile. No Eccles. 12.9. Because the Preacher was wise, He gave good heed, and sought out words, and set them in order, he sought out fit words, &c. Apta non alta, and certainely tis the upshot of all learning to distin­guish aptly and clearly of that which is confused, and to illu­strate plainely that which is ob­scure. Some have a faculty to speake obscurely of a plain subiect, as if according to that threatning in the Prophet, Amos 8.9 They would cause, the Sun to goe downe at noone. To doe Gods worke negligently, ye know is cursed; Wee must doe herein, as David, (1 Chron. 29.2.) who prepared with all his might for the house of God, the Oyle in the Lamps of the Tabernacle must be beaten (Exod. 27.29.) to [Page 141] signifie we must beat our braines in the preparing for the light of the word, not in this sense, to offer ex tempore unto God that which cost us nothing: No, it ought to be with some labour and paines. Yet as S. Augustine saith well, there is quaedam diligens neg­ligentia, commendable in a Prea­cher, neither to have his Phrase too curious, nor too carelesse, quae sic ornatum detrahit, ut sordes non contrahit. While the Temple was in framing in mount Libanus, there was doubtlesse the use of all tooles, but when it was set up, tis said 1 Kings 6.7 there was not then either Ham­mer or Axe or any toole of Iron heard in it. It may be applyed to this spirituall building, while the Sermon is in framing in the study, make use of all Authours, but in the very delivery of it in the Tem­ple to the people, what needes there the noyse of so many names of Fathers and other Writers, which often drownes the matter it selfe, and the producing of Hea­then [Page 142] Poets. Me thinkes tis like the bringing of the uncircumci­sed into Gods house, of all the most unfitting. If thou shalt lift up such tooles upon it, (as tis said of the Exo: 20, 25 Altar) thou hast polluted it. In a word, so preach, that the hearer may be convicted, his heart discovered, his tongue confesse not that learning, wit, or eloquence, but 1 Cor: 14▪25 That God is in you indeed, that your tongues are touch'd with a Coale from Gods Altar. Prea­ching consists not in flashes and Rhetoricall descants, and such like S. August: Of Homer: dulcissimè vanus Confes. pleasing vanities, but in the po­wer and demonstration of the spirit, in enlightning the mind, in woun­ding the Conscience, and healing it againe. Lachrymae auditorū lau­des tuae sunt, docēte te in Ecclesiâ ge­mitus susci­tetur, ille est Doctor Ec­clesiasticus, qui lachry­mas non ri­sum movet, Hieron: ad nepot. The teares of the people are a Preachers praise, saith St. Hierome. The words of the wise saith Salomon are as goades and nailes. Dicuntur pungere, non palpare, saith the same Father, not to stroake but to pierce, not to flatter, but to fright men out of their evill courses, and so much [Page 143] for the first part of the Commissi­on, To open their eyes.

2. The second part of the Com­mission, to turn them from dark­nesse to light, from the power of Sa­tan unto God, no great difference betweene them: For as sinne is of­ten set out by darkenesse, so is Satan called the power and the Prince of darknesse. As Grace is often resembled by light, so is God also called light it selfe, the Father of light, &c. Howsoever if this be a Preachers Office to turne others, this conclusion must necessarily follow also, viz. hee must be first turned himselfe: They must not then be such as live in the works of darknesse, and under the power of Sa­tan themselves. Quomodo potest praeses Ecclesiae of­ferre malum de medi [...] e­jus, qui in delictum si­mile cor­ruit. Antiquâ libertate peccantem corripere potest, cum tacitus ille sibi respon­det, eadem se admisisse, quae corri­pit: Hier: in Epist: ad Tit. What effect can that Embassadour expect, when his actions shall contradict his treaties? Can he hope to draw others to take the Oath of Alle­giance when he refuseth it him­selfe? when our lives do not se­cond our doctrine, we shall but pull downe with one hand, what [Page 144] we build up with the other. He that would have a Sermon effe­ctuall (saith a Father) Qui verba Deiloquitur, ex vitâ suā colligar, quid & qualiter dicat, ille lo­qui veraciter novit, qui prius bene­facere didi­cit, Greg: sup: Evāg. Sermo non habet dulcedinem, cum vita re­probare-mordet con­scientiā, Id: Qui maledi­ctus est, quo­modo potest benedicere cū in Christi corpore non sunt, quomo­do popu [...]o postunt Chri­sti corpus tradere▪ Idē: Cuius vita despicitur, eius doctrina contemnatur Hier ▪ Must first reade it in himselfe, He can on­ly speake as he ought, who lives as he should. What sweetnesse can there be in that speech to the hearers, when 'tis contradicted within the Conscience of the Speaker. They can care but little for his Counsell who is himselfe carelesse of his life. How shall he blesse the people, when he is in a cursed estate himselfe? How shall he give the body of Christ to others, who is not a member himselfe? As neither the blinde nor lame Sacrifice were accep­ted with God (Hab. 1.) So are they as unprofitable with man, the blinde in knowledge, the halt in conversation. Praedicat viv [...] voce, qui vitâ & voce. S. Pau [...] bids Timothy be 1 Tim: 4.12. Tit: 2.7 1 Pet: 5.3. Tanta debet esse conver­satio Ponti­ficis, [...]tomnis metus & egressus & u­niversa eius opera sint exemplaria, & quicquid agat, quic­quid loqui­tur, doctrina fit populorū, Hieron. an example to the Beleevers in his Conversati­on. Titus in all things to shew himselfe a Patterne of good works gravity, &c. S. Peter exhort the Elders to be examples to th [...] [Page 145] flocke, 'tis the same word in all three, [...], a Metaphor from a Seale or stampe, to which the people are like the Waxe or Pa­per, who accordingly receive their Print. St. Ambrose well cals the Ministers life, the Episcopus ut cūctos in­spicias, sic cunctorii o­culi in illum respiciunt. Nulli iamiā illicitum esse videatur, quod ab E­piscopo qua­si licitum perpetratur. Ergo quia i­ta est, cur te velut tetrum speculum u­niversorum oculis de­monstias, ut non possent obscuritate tua se comptius exornare, Ambr. de degnit sacerdot. peo­ples looking-glasse according to which they usually dresse them­selves, as taking whatsoever hee doth to be Gospell; now if the glasse be false, Si oculus nequam est, totum cor­pus tuum tenebi osum est, id est, si Episcopus qui videbatur Cor­peri subdito lucem praebere obnubilatur nequitiae caecitate, quid facient caetera membra, quibus lux adempta est ocu [...]o­rum, Amb. ibid. the eye be e­vill, how can the whole body but be disordered and full of darke­nesse? Nay, hee ought to flye the very suspition Tit. 1.6. 1 Tim 3.7. Phil. [...].8. Augu­stinus parum esse iudicaret Episcopi pudicitiam esse integram, nisi & famam haberet illibatam, nec satis, si suam u [...]ins fa­mam à sinist [...]is i [...]moribus praestitisset, nisi clericos etiam haberet in egri nominis, Erasm: de vitâ August. of his fame, that he be not so much as accu­sed or ill reported.

His life should be like the land of Goshen Lux gregis, flamma pa­storis, Hieros light, though all the [Page 146] rest of Aegypt be darke. Like Gideons fleece wet with the dew of Heaven, though all the ground about be dry. Gregory well com­pares the Preacher to the cocke, as in his Message, which is to cry Rom. 13.12 with Saint Paul, Nox praecessit, &c. The night is past, the day is at hand: So in his prepa­tion, Qui prius alis insonat, quam cantus emittat; First, wakes himselfe before hee wakes others, Sic praedi­catores an­tequam alies movent, se pri [...]s in san­ctis actioni­bus exercēt, se prius ex­cutiant, & tunc alios sollicitos reidunt, pri­us sua puni­ri fieribus curant, & tūc quae [...]iiorum sunt punieda d [...]nunciant. Gregor. So (saith he) should a Preacher, first shake off the dust of his owne feete, and then take care to cleane others; First moove himselfe in good workes, and then draw and drive on others; First repent himselfe, and then denounce a iudgement on them that doe not: And for this exemplary innocent life, both in your selves and fami­lies, hath it not beene seri­ously charged and solemnely vowed, both at your Ordina­tion and Consecration, many prayers then made for you in [Page 147] it, if so be it be yet in vaine. And certainely it is a thing most necessary in this King­dome, where there are so many that will not heare our words, there our workes must be the Preacher, where they shut their eyes against the light of the word, there the light of our lives must shine before them. And examples are the stronger Cords of the two. What wee say proverbially of the Plough, That it thrives best when the Husbandman saith not, Ite, but Ʋenite: Soe 'tis with the seede of the word, when the Sower can say with Saint Paul, 1 Cor. 11.1. Be fol­lowers of me, as you see mee doe, doe likewise. The life and doctrine are like that signe of Castor and Pollux, when they are seene together, are a pre­sage of a prosperous voyage, when asunder, they portend a dangerous storme. Si benè do­cueris & be­nè [...]ixeris, omnium iu­dex es: si benè docue­ris & malè vixeris, tui solius. Priore inst [...]uis po­pulum quo­modo debet vivere, poste­tiore Deum, quomodo debet te cō ­demnare, Hier. if thou livest well (saith Saint Hierome) [Page 148] thou art as the spirituall man, judge of all; If thou teachest well and livest ill, a Judge on­ly of thy selfe, and iudged of all. By thy teaching thou tels the people how to live, by thy life thou shewest God how to condemne thy selfe. There are some like Nebuchadnezzars Image, the Head was of Gold, but the Feete of Clay. They have gol­den wits, but their conversa­tion is earthly and sensuall, Whether that be true or no that is proverbially said of Tusser, that he wrote excellently well of Husbandry, but himselfe was the worst Husband that e­ver water wet; 'Tis true of many in this sense, who can preach very well to save others, but 1 Cor: 9. [...] ▪ [...] id [...]st, disa­p [...]oved, as c. [...]. 19, &c. opponitur probo, sicut pecun [...]am, prob [...] v [...] ­camu [...] mini. cast away themselves. In a word, let us so teach and so doe, that wee may è adulteri­n [...]m. Bez [...]. 1 [...]. Tim: [...], 6 both save our selves, and them that heare us. And Thomas Aqui­nas makes it a greater difficul­ty for a Prelate to bee saved, [Page 149] than another man, for this rea­son, Quia de­bet rationē reddere de propriis & alienis, Tho. Aquin. Because hee hath other mens sinnes lying upon him, be­sides his owne; and for the same cause Non teme­rè dico, sed ut affectus sum, & sen­tio, non arbitr [...]r inter sacerdo [...]es mult [...]s esse qui salvisiāt, sed multos esse qui per cant, g [...]orifi­cemur ali quando apud homines & tamen [...] d [...]mar ap [...]d De [...]m quia cul [...]que mul [...]m [...]a­tur, multum quan [...]m no to, & non solum reddituri sint rationem suor [...]m d [...] [...], [...]um, sed & aliorum, Chrysostom. 3. homil [...]n Act. Apost▪ & [...] [...]i­ [...]erdot. lib 6. Saint Chrysostome saith the like of Ministers al­so, and that seriously, That he thought few of them would be saved, both because more is ex­pected from them than from others, and their sinnes greater than the sinnes of others. The hazard of which Epist. 14 8. ad Ʋ [...]l [...]r. & Possi [...]ion in v [...] August. Saint Augu­stine saith was the cause hee so wept at his Consecration. The like saith Vt nihil Episcopo excellentius, sic nihil mis­ [...]ibilius, si de sanctâ vitâ periclitetur, si facerdos in crin [...]e [...]peatur. de dignit. sacerd Saint Ambrose, No Office more excellent, and if they fall none more dangerous. Grancis dignitas sacerdotum, [...]ed & grandis ruina, si peccant, non est tanti genuii ex­ [...]elsa tennisse, quam moeroris de sublimioribas corruisse. [...]ieron. A great honour, saith Saint Hierom, but▪ if they sinne, a great fall, the one is not such a ioy, as the [Page 150] other a sadnesse. The nearer wee approach to GOD in our service, the greater is the offence, if wee shall runne into rebellion. See the Apo­stles Argument, Rom. 2.21, 22, 23, 24. Thou that teachest another, teachest thou not thy selfe? Thou that Preachest, &c. In the Law 'tis observed the mea­sures and weights of the San­ctuary were double to the Com­mon, and so are the sinnes of the Officers of GODS San­ctuary that draw nigh to him, double and treble to the same sinnes in the Common-people. If the Lev. 4.3. It exceeded those of the common sort, vers. 28 the rulers, 23 equall with the whole Congregati­on, vers, 13 Priest annoynted did sinne, his Offering for expiation, was to be as much as for the sinne of the whole Congrega­tion; So the sinnes of such as are consecrated and set apart for GODS service require a dee­per measure of repentance; a greater portion of sorrow, than might suffice for many others, by how much they are the [Page 151] more scandalous. And hath not this of late beene the cause of the contempt of our calling? that the Vulgar (though erroneously) have argued from the persons to the Offices, ac­cording to that of Malac. 7.8. Because yee have departed out of the way, and corrupted the Covenant of Levi, therefore have I made you base and contempti­ble before all the people, according as you have not kept my wayes. A good strict life, needs no o­ther helpe to gaine respect. Vice usually stands in awe of vertue. See but that instance in Mark 6. [...]0 Herod who feared John, and observed him, because he was a iust man and a holy, &c. Tis the prescription of Saint Paul to 1 Tim. 4.12 Tit. 2.15. Timothy and Titus for it: I speake the more of it in re­gard the contrary hath been pretended, as the Originall of all these stirres. A present la­mentable example wee have in this person, the fruit of whose [Page 152] life hath beene this ignomini­ous death, both scandalous, both lamented. Yet in this differing, his life a continuall spirituall death, his death a be­ginning, and a great progresse of a spirituall life. Let him die in your thoughts for his life, But let him live in your me­mories by his penitent death, forget the former, and imitate the latter. And thus we have considered the second part of the Text, applicatory to this our Brother, as it was to have beene his employment towards others.

A word of it only as it was effectually found in himselfe; and so wee shall have done with it:

Yee have heere a threefold Metaphoricall description of the sinfull state of nature before Con­version, and the state of Grace after it.

The former by a

• 1. Blindnesse.
• 2. Darknesse.
• 3. Slavery.

The latter by a

• 1. Sight.
• 2. Light.
• 3. Liberty.

The Division of the former is somewhat like Saint Johns Tri­cotomize, &c. referring 1 John 2.16 all in the world to the Eye, the Flesh, and Life, according to the usu­all distinction of sinnes, into those of the Heart, Fact, and Custome. The first ex Ignoran­tiâ, the second ex Infirmitate, the third ex Studio. As this sinfull condition by nature is a dead estate, you may Tribus gra­dibus ad peccatum pe [...]venitur, in corde, in facto, in con­suetudine, tanquamtres mortes, una quasi in dōo, altera quasi prolata ex­tra portum, tertia quasi in sepulchro iam putres­ceus, Quae tria gene [...]a mortuorum Dominum suscitasse, quisquis E­vangelium legit, agnos­cit, August: sermon: in Mont. perceive three degrees of it, according to a distinction of Saint Augu­stines. The first (Blindnesse) is like the man dead in his Bed. The second (Darknesse) put into his Coffin. The third (Ʋn­der the power of Satan) layd in his Grave. Three such our Sa­viour [Page 154] raysed to life. Mar. 5.41. Jairus his daughter in her bed within doors. Lu. 7.14. The Widdow of Naims Sonne in his Coffin carrying out. John 11.44 And Lazarus putrifying in his Grave; all were miracles, but the last the greatest. Such severall De­grees of sinners is Saint Paul here sent to rayse from the death of sinne, to the life of Grace, to the last degree of which (to magnifie GODS mercy the more) was this our Brother fal­len, and raysed againe by repen­tance.

1. The first Degree of our wretched estate before Conver­sion is set out by a Blindnesse (to open their eyes, therfore blind be­fore) which indeed is like his, John 9.1. from our very birth. And yet in many things, this of the Soule is worse than that of the Body. He that is blind in body is glad of a guide, these often scorne instruction, the for­mer thinkes them happy that see and desires it, These despise such, [Page 155] and will not see though they might. The one beleeves he is blind and laments it. The other thinkes hee sees well enough, like the Pharisees, (John 9.41.) The Corporally blind sometimes ex­cell in parts of the minde, as Memory, &c. But a man spiri­tually blind, hath no good thing in him at all.

2. The second by a darkenesse, as the world the first day of the Creation was empty and voyde wrapt up in a confused darknesse, such is our estate, as we are borne at first, voyd of all good (Rom. 7.18.) Darkenesse in the Ʋnderstanding, Confusion in the Affections, and Conscience. And there is some similitude between them. First a man in Darkenesse is subject to errour, so are such to go astray, resembled in the lost Lu. 15. Groate and Sheepe. Se­condly, subject to John 11.10 stumbling, so are these to dangerous fals and scandals in their lives, till they slip at last into that Pit of dark­nesse. [Page 156] Thirdly, insensible of any evill before them. So are these of Hell and damnation, let them be never so often warned. Fourth­ly, subject to mistakes, to thinke they are right when they are wrong. So are such often strong­ly conceited, they are in the way to Heaven, and yet Posting the contrary. Lastly, subject to feares and frights, such is the Case of those, who live in the works of darkenesse, they have many horrours and scarres within their Consciences, especially if they fall into any danger of death, by sicknesse, or any other accident, The same which this our Brother often acknowledged to have beene his condition before his Conversi­on.

3. Thirdly, by a slavery, and the worst of any (omni malo & exitio peior) under the power or thraldome of Satan (2 Tim. 2.26.) An Emblem of it ye have in Sampson, who had his eyes first pul'd out by the Philistines, [Page 157] and then bound in fetters, and made to grinde in the Prison, tis so expressed, Esay 42.7▪ To open the blinde eyes, to bring out the prisoners from the prison-house. Signified somewhat by the Jsra­elites miserable estate in the Ae­gyptian bondage. They were in a strange Countrey, and so the more helpelesse, hopelesse. Such is this, where we are Pilgrims and strangers: the taske-mast­ers may resemble the buffetings and cruell exactions of our spiri­tuall enemies. Pharoah com­mands to have their children kil­led in the birth, and so doth Sa­tan endeavour daily to crush the very first motions and beginnings of any spirituall birth in us, like the Dragon in the Revelation, Rev: 12.4 when he could not murther the Mother, attempted the Child as soone as it was borne. Sinne is in us as in the streame; in Adam as in the Spring; in the Divell as in the Sea, from whom as all comes, so to whom all [Page 158] that dye in them must return, And yet heerin as Anselme ob­serves by some Circumstances the Schollar exceeds the Master, the sinnes of men may be grea­ter than Satans Satan pec­cat Deo re­probante, ego Deo re­vocanto, ille obduraturad punientem, ego ad blandientem, ille peccat cōtra non requi­rentem se, e­go contra morientem [...] pro me, ecce cuius imagi­nem horre­bam, horro­rem in mul­tis aspiciome horribiliorē, Anselm. in lib. de casu Diaboli. (saith he) He sinnes against GOD reprobating him, Man against GOD recal­ling him. He is hardened against the punisher of him, Man against the allurer. Hee against one not seeking him, Man against one dying for him.

For the state of grace by Con­version. Tis

1. Set forth here by sight (to open) Corporall miracles are cea­sed, but behold a spirituall, the greater remains. If any should question us, whether the word we preach be CHRISTS, we may reply as our Saviour to the like from John by his Dis­ciples, Mat. 11.5. Goe, tell him the blinde see, the lame walke, &c. My workes testifie of me. And indeed it is CHRISTS worke O­riginally, though instrumentally [Page 159] ours. Elisha may send his servant, and his staffe, but no life to the 2 Kin. 4.3. ç Shunamites Childe till he come himselfe. The Cocke may crow twice or thrice, but Peter re­members not himself Lu. 22.61. till Christ lookes on him. As tis not all the outward light in the Sunne will make a man see if there be wan­ting the light in the eye within. Nisi intus sit qui doce­at Doctoris, lingua in va­cuum labo­rat, Hieron. So all outward admonitions a­vaile not, without the seconding of them by his Spirit. The first thing made in the Creation was light, and so it is in the regene­ration, the lightning of the Con­science, which Salomon cals the Pro. 20 27. Candle of the LORD, searching all the inward parts of the heart, (and this was it that gave the first token of spirituall life in this our Brother.)

2. By Light, as Matth. 4.16. The people that sate in darkenesse saw great light, and by it (to o­mit divers others) is especially signified Jsa 50.20. Chap. 58 8. Comfort, as the contrary is usually meant by darknesse.

[Page 160]Observe hence; That Conver­sion puts a man into a lightsome and cheerfull condition. See Psal. 97.11. Luk. 1.79. Matth. 9.2. be of good cheere, &c.

Obiect. It doth not seeme so, but rather that wicked men have the merriest lives.

Answ. First, you must not al­wayes judge of Mirth by out­ward laughter, men sometimes laugh more at a jest than at the news of a Pardon: But they are said to joy in the latter not in the former.

Secondly, It may be the fault of some Christians like Iud: 4.17. Samp­sons wife to weepe all the dayes of the Feast, like Mary Magda­len lamenting the losse of Christ, and yet shee was talking with him. Men may be in the estate of joy, and yet not apprehend it. Like Gen: 21.17. Hagar, though there was a Fountaine of Wa­ter neere her, yet till GOD opened her eyes to see it cryes out for thirst.

[Page 161] Thirdly, if wee shall take a survey of this Carnall mirth, wee shall finde it not worth the naming. For the brevitie, Job saith enough, Job 15.5. It lasteth but for a moment. If like Jonas his Gourd it come up in one night, it withers the next, u­sually like that creature the Na­turalist speakes off, which dies the same day it is brought forth. If like the Marygold their hearts open in mirth at Sunne-rising, they shut againe in sad­nesse before it be down. If it hath any light in it, 'tis like that of a Candle Pro. 24.20▪ (as Salomon compares it to) that gives a faire light in a roome for the present, but the least puffe of winde puts all out. In the midst of their jollitie the least frowne of a Superiour, a thwart of an equall, any affront of an inferiour imbitters all. Onely Mordecai's stiffe knee, so turnes the edge Esther 5.13. of Hamans proud heart, that all his honour avayld [Page 162] him nothing. 1 Sam. 25▪ 37. Nabal can bee merry enough at his drunken feast ore night, but a little ill newes told him in the Mor­ning makes his heart to sinke within him like a stone. While the play lasts the sensualist laughs, when t'is done hee is in his dumps againe. Whil'st the Game­ster winnes, hee is well plea­sed, but when the game once turnes, and hee hath made all away, hee is ready to make away himselfe. For the fruite of it, tell mee you that give your selves to pleasure all the day, doth not a heavie hear­tednesse conclude it in the Eve­ning? Doth not usually such sensuall mirth goe out like a Candle? leaves the stinke of a snuffe behinde it, damps and sore griefes within your Con­sciences. I am sure it was that which this our Brother often ac­knowledged, and it had beene said by Solamon before him, Prover. 14.13. In their laughter their [Page 163] heart is sorrowfull. (See the shortnesse) and the end of their mirth is heavinesse, (See the issue:) One sitly compares it to lightning, which as it is but a Flash and away, so the fruit of it is but a blast upon the heart, and as after a lightning often followes a Thunder. So after this flashy mirth, loud cryes and tempests in the Con­science, take one with the o­ther, and in reason 'tis not worth the having. But this spirituall joy Prov. 10.22 adds no such sor­row with it, and even though 2 Cor. 6.10 sorrowing, yet alwayes rejoycing, The poore condition of the for­mer, see Isaiah 24.7, 8. and the magnanimitie of the latter, Hab. 3.17. of both which, ha­ving so lately tasted, how savoury have I heard this our Brother thus to distinguish.

3. Thirdly by a setting at libertie (from the power of Sa­tan) so 'tis expressed (Luke 4.18.) to preach deliverance, [Page 164] and setting at libertie them that were bruised. Before every Lust was a Commander, the Divell Generall, but now hee is de­livered from them all, and out of the heaviest yoake of thral­dome, to the most glorious li­bertie, even of the sonnes of God. To ransome, or rescue a Chri­stian from the slavery of the Turkes was ever accompted an honourable act, but the con­verting of a sinner from the errour of his way, must needs exceed it. I neede not tell you, 'tis Gods act thus to Psal. 119.22. en­large the heart, 'tis plaine it must be so, if you consider but the strength of him under whom wee are bound, and see how especially it is given to the blessed Trinitie. God the Ioh 6.44. Fa­ther drawes, 'Tis the Chap. 8 36. Sonne which makes you free indeed. Where the 2 Cor. 3.17 Spirit of the Lord is, there is a libertie. What lit­tle freedome of will wee have naturally to any saving good, [Page 165] this our Brother would suffi­ciently testifie in himselfe, See the Relation, pag 7. Who for a long time, (though he wanted no apprehension of his miserie) continued stupid and senselesse, heavily complai­ning for the want of a spirit of Compunction. Well he was once Pro. 5.22. held with the Cords of his owne sinnes, 2 Tim. 2.26. in the snare of the Divell, taken captive of him at his will, but Ps. 124.6. Blessed be the Lord that hath not given him as a prey unto his teeth, his soule is escaped as a Bird out of the snare of the Fouler, the snare is broken, and he is deli­vered.

And now having seene the enlargement of him: Let us in Conclusion take a short view of the Latitude of Gods mercy to him (which stands alwayes wide open to penitent sinners,) in the Third and last part of the Text, The happy fruit of all, in his re­ceiving forgivenesse.

For the doctrine hence ob­serveable, that wheresoever there [Page 166] is true repentance given, there is Quid est peccatum, si cum Domini misericordia conferatur, tela araneae ventus flat, & disr [...]mpi­tur. Deus vult, & pec­catum dis­sol [...]itur. Chrys. in Psal. 5. forgivenesse attained. I shall not neede to enter into any fur­ther declaration, so many wor­thy late Divines have so fully opened it, that I should but light a Candle to the Sunne in it. Onely let mee▪ say thus much, that if Saint Paul were the 1 Tim: 1.16 first upon whom Jesus Christ did shew forth all long suffering and mercy for a Patterne for them that should be hereafter, this our Brother might be a second in whom GODS mercy hath beene infinitely magnified. In his owne judgement hee cen­sured himselfe above all former presidents whatsoever, even of Manasses himselfe, who hee thought had not that know­ledge, was not trusted with that function, and incurred not that scandall. And yet, for this particular, hee had it not onely by evident arguments made ap­parent to him, but also by a rare measure of spirituall refreshings [Page 167] sealed within him. A high sinner, a deepe repentance. And loe, a large dole of comfort.

And let it not seeme so im­probable, that so great a sinner upon so humble a Contrition, should have such an enlight­ning. Our Saviour appeared first to Mar. 16 9. Mary Magdalene be­fore all others, who had seven Divels cast out of her. Saint Peter had fowly denyed his Ma­ster with Oathes and curses, yet after his bitter weeping our Sa­viour appeared 1 Cor. 15.5. to him, before hee did to the rest; and the Angels gave a more Mar. 16.7. Fidelior fa­ctus est Pe­trus, postquā fidem se perdidisse deflevit, at (que) ideo majo­rem gratiam reperitquam amifit [...]mb. in serm, de vincul. speciall charge to tell the blessed newes of his Resurrection to him than to the others. 'Tis true he was but an Infant for his time, ('twas his owne speech, hee reckoned himselfe but a weeke old,) now for Infants the Father some­times smile more upon them, take them oftner in their Armes, then when they come to fur­ther yeares. And such is found [Page 168] by experience to be In inchoa­tione con­versionis, in­veniuntur blandimenta dulcedinis, vitam uni­uscuiusque conversi, in­choatio bla­da permul­cet Greg. 14 Moral. GODS dealing with some of his at their first conversion; when the Ex Egypto Israelitis ex­euntibus à vicino bello per viam terrae Phili­stim subtra­huntur, & tranquilitas ostenditur, ne in ipsa teneretudi [...] ne tu [...]bari, &c. Sic prius suavitatem sentiunt cō ­versi, pacis quiete nu­triuntur, &c, idem Greg. Israelites were newly delivered out of Egypt, God was more carefull at that instant for their peaceable travell, than afterwards. (Exod. 13.17.) More mirth was made at the very returne of the Prodigall, than had beene for the other brother, that had never so offended. More joy for the returne of one lost sheepe, than for the ninety-nine, not gone astray. And if wee can be perswaded, hee might reape a full Crop of joy in Heaven, afterwards; Why may it not be beleeved, he might receive some first fruits, as an earnest, some few houres before here.

Concerning these spirituall refreshings, some of our pra­cticall Divines observe these par­ticulars. That eyther they fol­low some Ad viden­dum lumen internae bo­nitatis, pol­lutâ dudum conscientiâ lachrvmis, debet baptizari, quo uberiùs culpa fletur, eo altius agnitio verita­tis attingitur, Gregor. in Moral. deepe humiliation [Page 169] (Esay 66.2.) I will looke to him that is of a contrite spirit, &c. Or as a reward after a Conflict with victory. (Revel. 2.17.) To him that overcommeth will I give of the hidden Manna, &c. Sometimes it is accompanied with Satans malice, like Saint Paul after his revelations, had the messenger Satan buffeting him, (2 Cor. 12.7.) The effects are some extraordinary spirit of pray­er. (Romans 8.15, 26.) A fur­ther abasement of the party himselfe, As Job after he had seene GOD, (Chap. 42.5, 6.) an undervaluing all the things of this world in respect of it, as David (Psalm. 4.7.) A long­ing to have that joy in i'ts ful­nesse, like Saint Paul, after his [...]aptures, wishing to be dissolved (Philip. 1.23.) And for the [...]ime 'tis observed usually to be against some heavy tryall, a vi­ [...]ticum against the approach of death, or the like. Now all [...]hese were evidently found in [Page 170] him: His sorrow was deepe, his conflicts many, the effects were to my admiration, and the time very seasonable, being deferred till that very Morning before his execution, (the cause I beleeve of his so undaunted a spirit at the sight of it.) Well, you see how fitly repentance may be tearmed a [...] Amatitu­dinem radi­cis dulcedo po [...]i com­pensa [...]. Peri­cula maris spe lucri de­lectant, Do­dorem medi­cinae, spes sa­lutis miti­gar, Hier. in Mas. the roote is bitter, but the fruite sweete, 'tis a stormy voyage, but a rich returne, a sharpe medicine, but very sove­raigne. At the entrance 'tis like our Saviours draught of Gall, and vinegar, but the conclusion is like the end of Jonathons rod dipped in a Hony-combe, the end of that man is in peace and joy. Poure out as many teares upon thy selfe offering to God, a [...] 1 King. 18.34: Elijah did water the second and third time upon his sacrifice at Mount Carmel, The fire o [...] GODS Spirit shall descend, and licke up those drops into spirituall joyes, and dry up all teares from thine eyes. The Spirit of the Lord [Page 171] may bee well said Gen. 1.2. to moove up­on the face of such waters. These Rivers as they have their head in Paradise, their spring in Hea­ven; so they returne to Heaven againe. This holy water drawne at this spirituall marriage, will Christ turne into Wine indeed, give such the Isa. 61.3. garments of gladnesse for the spirit of heavinesse.

To conclude, how can it be, but a joyfull estate, when a Man is assured his sinnes are forgiven. If wee consider it, in these three things. Hee hath peace with God. Peace of Conscience. Peace with Death. The two latter, are conse­quences of the first.

1. First, hee hath peace with God, Rom. 5.1. They report some Fires nothing will quench them but Blood. 'Tis true of the wrath of GOD for sinne, nothing but the blood of Christ can appease. It was Rehoboams speech to the Israelites, My lit­tle finger shall be heavier than my Fathers Ioines. 'Tis true in this [Page 172] sence, for sinne, the least degree of GODS displeasure, is more than all the worlds. A Man without this peace, be he deckt with Jewels, is but like a faire Roome richly hung, but wants a Roofe, who would make choice of it for his lodging. Such is the man be he never so gorge­ously appareld, if hee lyes yet open to the revenge of Heaven, whose iniquities are not covered. Let it be the prayse of Italy to be the Garden of the world: It is a Christians happinesse, to be the Garden of God, that the Tree of life is in the midst of him, that God is at peace with him.

2. Hee hath peace of Con­science. The Earth no outward weight can moove, yet the stir­ring of a few unruly vapours within, will make some parts to quake: There are some men, no outward Crosses can trouble, but the guilt of some secret sinnes within hath made them Conscientia peccati est formidi­nis mater. Ch [...]yso [...]t. Nalla paena gravior pae­nâ malae cō ­scientiae. trem­ble. The soule of a wicked man [Page 174] is often like a Isa 57.2 [...]. troubled Sea, or like the Ship in a storme the Disciples were tossed in, but as soone as CHRIST en­tred, there was a calme. So as soone as the Conscience is possest of CHRIST, there is peace. Some when they are disquieted in their minds, do as David wished hee could doe (Psalm. 55.7.) When feareful­nesse and horrour overwhelmed him, Oh, that J had wings like a Dove, then would J flie away and be at rest, Goe travell, as if they would out-ride the cry of Con­science which they carry with them. Some send for Musicke, as Saul for a Harper when his evill spirit came upon him. O­thers deale with their Consci­ences, that thus arrest them in GODS Name, as some have done with the Serjeant, make him Drunke, and so Time te ipsum, alium enim potes fugere, te autem nun­quam, fal [...] potun farra, conscientia nunquam. escape him. These wayes and the like had this our Brother tryed for­merly, but found no sound peace, [Page 174] till he thus turned to CHRIST, the Prince of it. The Marriners in that mighty tempest, rowed hard to get the Ship to land, but no meanes would do, till Ionas 1.15. Jonas was cast out, and then presently the Sea ceased from her raging, I have beene a witnesse of strong tempests raysed with­in his Conscience, when he first grew sensible, but after he had Conscien­tia est cordis scientia, est Codex ani­mi, in quo quotidiana peccata con­scribuntur. disburdn'd it, and out with those pressing sinnes, in such salt and overflowing teares, in Con­fession and Repentance, he soone found the fruit of that call of our Saviour. Mat. 11.23: Come unto mee you that are weary and heavy la­den, and J will give you rest. Having like Noahs Dove stray­ed from the Arke of CHRIST, he found no rest for the feete of his Soule, till he returned to CHRIST againe. 'Tis a u­suall division of those foure sorts of Consciences, a quiet but not [...] good, neyther good nor quiet, [...] good, but not a quiet, both good [Page 175] and quiet. The two former he had experience of in his life, the two latter neere his death, the misery of the one, and the hap­pinesse of the other (which he had so lately exchanged) how sensibly have I heard him ex­presse, apprehending in the dee­pest degree of his humiliation, more true content, than in the height of all his sinnefull plea­sures: Chrysostome cals the Con­science Numisma Dei consci­entia, in so­lidis Caesar videtur, in conscientia Deus agnos­citur, Chrys. Gods Coine, wherein as the Kings Image is in his, so is Gods instamped in this. And therefore as we give that which is Cesars to Cesar, so he exhorts, to give this which is Gods to GOD: and a Consciētia bona est tē ­pl [...]m Salo­monis, ager benedictio­nis, hortus deliciarum, auteum de­clinatorium, arca soederis, Thesaurus Regis, aula Dei, habita­culum Spiri­tus, gaudium Angelorum. Hugo de animâ. good Conscience before GOD and man, 'tis the richest pearle, the most invaluable treasure under Heaven, Saint Pauls glory and joy (1 Corinth. 1.12. Acts 23.1.)

3. Thirdly, he hath peace with Death:1 Cor. 15.56. a Bee without her sting is more feared then hurt­full: [Page 177] 'Tis so with this, once freed from the guilt of sinne, the 1 Cor. 15.56 sting of it. He that knowes he owes nothing, flies not the approach of the Bayliffe. He that is assured of the blotting out of the hand-writing that was against him needs not to shunne the arrest of death. Be it sudden, yet 'tis not untimely to him. What a measure of this Chri­stian valour was found in this our Brother after this spirituall sealing, hath been See the Relation, p 67, 68. manifested before many witnesses, and needs not any repeti­tion here. Only observe what this blessed change in him, had wrought in others, of him. He once wept much by himself in private, when the tongues of men with good cause were open against him in publike; Now teares of all sorts are shed for him publikely, when he had Comforts within himself se­cretly. He that was hated at his Condemnation, is lov'd at his Exe­cution. Such as were grieved at his life, are comforted at his Death ▪ He began with his owne teares, he [Page 179] departs with the sobs of others. And I doubt not, but what he sowed in teares, he reapes in joy, what was seal'd here on Earth, is ratified in Heaven. From a Death temporall he is passed to a life eternall: Unto which God of his mercy bring us all, for the merits of his deare Sonne. To whom with the Father and the holy Spirit, be all honour and glory new and ever­more, Amen.