THat there is an eminent 2. Sam. 3.3 [...]. Man this day falne in Israel by a scandalous & ignominious death ye all know, of whom this unwonted con­fluence of people speakes an expe­ctation of saying somewhat; For his life, to give the least Commen­dation, would be a scandall to the speaker, and yet wholly to con­ceale his penitencie at his death, would bee a wrong both to him, and you the hearers. It was indeede his owne desire, there might bee no good spoke of him at all, but (me thinkes) that it selfe (if there were no more) Laus huma­na non appeti à rectè facien­te, sed subsequi debet rectè fa­cientem, ut illi proficiant, qui etiam imitar [...] possunt. Aug. de serm. Domini in monte. is cause sufficient to speake somewhat, in that short ex­pression being much included. And commendation (if ever) is then most seasonable, Lauda homi­nem, sed post mortem, post consummatio­né, quando nec laudanté adu­latio movet, nec laudatum tentat elatio. Ambr. in nata­li S. Euseb. when it can neyther im­pute flatterie to the one, nor cause a pride in the other. Then may be thought Ibiest lauda­tio vanitate re­mota, ubietiam vituperatio e­rat ab oftensio­ne 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 been his solemne vow of later years, but broken. The persons to whom he was sent, were such as lived in darkenesse, under the power of Satan, such to have beene [Page 2]his life formerly to the Churches scandall, is confessed. The effect of S. Pauls message is to open their eyes, to turne them unto God, such a blessed change to have beene lately found in him, hath beene made apparant. And if with these he hath obtained the efficacie 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 Matth. 21.30 Son, that said he would goe 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 works of darkenesse himselfe, instead of turning men from the power of Satan, he had drawne more subjects to him. Notwithstanding what hee was ordayned to have beene an instrument of in others, was by Gods grace in a great measure wrought in himself; 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 sinnes are covered, &c. The Ocean of Gods mercie is able to swallow moun­taines aswell as mole-hils, great sinnes as lesse, according to the proportion of repentance. S. Paul 1 Tim. 1.13. a blasphemer yet obtayned 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 he was at first moved to it with feare, so was Hem. 11 7. ve­vitus. Noah to the saving himselfe by the Arke. Vide orat. de vitâ ejus per Gr [...]g. presb. & poema ejus de vitâ suâ script. ad popul. Con­ [...]antinop. de­plorantibus universis mor­tem corporis, ipse interitum animi metue­bat: Mors ex a­quâ imminens salutâ ex aquâ Baptismi ante­vertebat. Gregorie Nazianzen was at first converted to Christianitie in a storme, our Saviour in the same breath cals his Disciples friends, Luc. 12.4. and yet bids them feare him, for the feare of Hell it selfe. Apud Deū non valet mensura temporis, sed doloris, non temporis longitudine, sed affectus sinceritate poe­nitudo pensatur. Latro ille in Cruce non eguit prolixitate temporis, intra enim unum momentum totius vitae sceleribus absolutus, pręcedit etiam ipsos Apostolos ad Para­disum. Chrysost. Poenitentia non mensium cursu pensatur, sed profunditate luctus, & lachrymarum, qua homo mortificatur. Jsidor. de summ. bon. He came late, so did they that went into the vineyard at the Matth. 20.6. eleventh houre. 2 Chron. 33.11.12. Manasses began in [Page 3]fetters. The Luc. 15.17.18. prodigall Son staid till hee was starved, and forced. Oh let not your eyes be evill, when God's is good. Where wee finde 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. S. Pauls mission, I send thee.
• 2. His Commission in three branches.
  • 1. To open their eyes.
  • 2. To turne them from darkenesse to light.
  • 3. From the power of Satan unto God.
• 3. The happy fruit of both, That they may re­ceive forgivenesse of sinnes.

The first implyes our Dignitie. The second our Dutie. The third our hearers Benefit. By this our brother, the first at his arraignment, hath beene much disgraced. The second, in his life more neglected, And the third at his death, Gods mercie in him infinitely magnified. From the first, he judged himselfe worthy to be degraded. For the second, hee had strongly resolved if hee had lived, to have repayred. And the third was in an extraordinarie manner to his conscience sealed. So that the three things which are now to be handled from the words are these.

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

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

3 Thirdly, the latitude of Gods mercie even to the worst of men, who by their preaching shalbe converted though living under the power of Satan) yet shall receive forgivenesse of their sinnes. In the handling of which yee shall finde some things as seasonable as profitable, and throughout I would be understood to be equally applica­torie to Bishops, as other inferiour Ministers.

1 First, the dignitie of Preachers, sent by Christ; [Page 4]their mission is like Matth. [...] S. Iohns Baptisme, not of men, but from heaven, they may say to their hearers as Moses to the Israelites, Exod. 3. [...]4. I am hath sent me unto you. And tis obser­vable their Commission is sealed by the blessed Trinitie, first, severally, by the Father (Matth. 19. ult.) Pray the Father that hee will send labourers, &c. By the Sonne (Ephes. 4.11. He gave some Apostles, some Pastors, some Teachers, &c. By the holy Ghost (Act. 20.28.) Over whom the holy Ghost hath made you Over-seers. Secondly, joyntly, (Matth. 28.18.) Goe, teach all Nations, and Baptize them in the Name of the Father, and of the Sonne, and of the Holy Ghost, and according­ly as S. Iohn Revel. 1.4.5. begins his Revelation with a Salutation from them, so S. Paul 2 Cor. 13 14. concludes his second Epistle to the Corinthians with a Benediction. Hence those ho­nourable titles by each of which we denie not, is implyed a severall dutie also, (honos & onus) to imply there ho­lynesse 1 Tim. 6.11. 2 Tim. 3.17. Men of God. Their vigilancie, Heb. 13.7. 2 Tim. 4.5. watchmen, their courage, 2 Tim. 2.3.4. Souldiers, their painfulnesse, Matth. 9.38. harvest labourers, the care of their flocke, Ioh. 21.15.16 1 Pet. 2.25. Shepheards, their wisedome Acts 20.28. Overseers, their industrie 2 Tim. 2.6. Husbandmen, their patience, Matth 4.19. Fishermen, their tendernesse of affe­ction 1 Thes. 2.7. Nurses, their love 1 Corin. 4.15. Fathers, nay Galat. 4.19 Mothers, their faithfulnesse 1 Cor. 4.1. Stewards, their necessary use in pre­serving and informing of men, Mat. 5.13.14 Salt of the earth, O verè sal terrae! quo precordia nostra ne possint seculi vanescere errore condiuntur. O lucerna! dignè supra Candelabrum Ec­clesiae posita, quae latè Catholicis orbibus lucem effundens, &c. Paul. ad Aug. Epist. 31. Light of the world, their dignitie 1 Cor. 4.1. 1 Tim. 5.17. Rulers, 2 Cor. 5.20. Emb [...]ssadours, their eminencie Revel. 1.20. Angels, Revel. 22.19. fellow servants with them 2 Cor. 6.1. [...]. Co-workers with God, Christs Vers. before the Text. Witnesses, Ibid. [...], as 2 Corinth. 4.1. [...], often in Scripture taken for such an Officer, who hath authoritie to commit one to prison. Matth. 5.25. [...]. &c. And such is our Office spiritually by excommunica­tion, so to commit incorrigible sinners, till they repent 2 Corinth. 10.6. We have in a readinesse vengeance to execute, &c. Ministers, nay 2 Cor. 8.23. To be Christi. Vicarius is not Antichristian, but to clayme a title of generalis; Episcopus vicarius Domini est. Ambr. Comment. in Epist. Cor. cap. 11. Christs glory. To the Ministers of the Law [Page 5]indeed pertained Rom. 9.4. the glory (viz.) of the Ark and Tem­ple, but these are termed the Glory of Christ him­selfe, typified by them, whose presence made Hag. 7.9. the glory of the later Temple, though meaner in building, to exceed the former. The dignitie done to the Priests and Prophets under the Law was much, 2 Chro. 22 1 [...] Jehojada the Priest marries Jehorams daughter the King. See the honorable termes given by 1 King. 18.7. Obadiah, (the chiefe 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 my Father, &c. Now by how much the Hebr. 7.22. See 2 Cor. 3.7.8.9 10. Gospel excells the Law, so ought the Ministers to be preferr'd, as being of a better Testament, and of a farre 2 Cor. 3. cap. 7.8.9.10. vers. more glorious Mini­stration. Embassadors are usually respected according to the Princes they represent. S. Paul was so received by the Galatians, Galat. 4.13. as an Angel of God, nay, as Christ Iesus; in whose stead he moved. And thinke not this to be any pride in magnifying our calling, S. 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 owne sakes no doubt, he beseecheth the 1 Thes. 5.12. Thessalonians, To know those that were over them in the Lord, and to esteeme them very highly, &c. A Nihil est in hoc saeculo ex­cellentius sa­cerdotibus, su­blimius Epis­copis, si nomen congruat acti­oni, & actio re­spōdeat nomi­ni. Si non n [...] ­men innane, & crimen imma­ne. Amb. de digni­tate sacerdot. high calling indeed, the Sonne of God himself despised it not, and let not the greatest then thinke his sonne of too high a birth for it. 'Tis no 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 work with their own hands, (as some it may be would be contented with) because Act. 18.3. S. Paul was once put to it by necessitie: that now they should have no respect, because there was so little heretofore given them by Infi­dells. No; ye have not so learned Christ, and doe not ye fill up the measure of your Fathers. And yet how many are there, who seeme to reverence Christ, but like the Iewes mocke him in his word, and servants, like cursed [Page 6] Cham deriding their Fathers, till the curse rebound upon their own heads; If like Ieremiah, a Minister deale truely and impartially, presently Ierem. 18.18. devices are laid for him, a conspiracie to smite him with the tongue, if he endeavour to dispossesse a man of his evill Spirit, than like Saul to David, a dart is throwne at him, nay, Speares and Arrowes of reproaches, even bitter words. If a reproofe, then you take too much upon you, ye sonnes of Levi.

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

Answ. The difference is onely Vocationis modo, Christ cals Paul immediately by himselfe, and he cals Timothy per media ordinaria, as S. Paul speaking to the Elders of the Church of Ephesus, whom himselfe had ordained, yet (Acts 20.28.) he tells them, the holy Ghost had made them Overseers, as his Epistles may be truely 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 ordaines no other, then testifie they finde them­selves See the de­maunds in the Booke of Or­dination, to Deacons, Priests, and Bi­shops, a serious consideration. inwardly moved to it by his Spirit. See both toge­ther in that forenamed (2 Cor. 8.23.) Wee 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 Sunne, they each derive their light and authoritie 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 Corint. 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 twofold instruction for the Preacher and people.

For the Preacher. 1. A necessity of Ordination. Marke 3.14. None may Hebr. 5.4. take this upon him (be he as wise as Solomon, or Daniell) before he be call'd of God as Aaron. [Page 7] Rom. 10.15. How can they preach, i. e. de jure, unlesse they be sent. God complaines of some, Ierem 23.21 I have not sent them, yet they ranne: I have not spoken to them, yet they prophecied. The Matth. 20.7. Labourers though able and willing yet went not in to the Vineyard till they were bidden by the Hus­bandmen. They who clime John 10.1. into this Office through the window of their owne pride and self-conceit, and enter not by this dore, are rather Theeves than Shepheards. 'Tis an observation some have made of Chemnit. de Ecclesiâ. De Origine dicūt, cum sine voca­tione se inges­sisse in officium docendi, inde factū est, quod in tot errores est prolapsus. Origen, why he fell into such dangers 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 yet set your hand to this plough, there is no looking back; whatever other imployment by man is layd upon you, of this you cannot be unloaden. There may be indeed some good cause of a removeall from a place, even for the same the Colt our Saviour sent for was loosened, viz. when the Lord hath elsewhere need of you: but I finde 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 by the halfes. But let such consider the admonition of Moses, Deut. 12.19. Take heed to your selves. they that thus Malach. 3.8.9 rob God, doe but in conclusion rob themselves, as there are in storie diverse such observations. Moses prayer for Levi is still effectuall, (chap. 33.11.) Blesse Lord his sub­stance, and smite throw the loynes of them that rise against him, and of them that hate him, that they rise not againe. That distinction of three sorts of Sacriledge by Peter Lumbard, Pet. Lumbard sent. libr. 3. is commonly known, Sacrum de sacro, non sacrum de sacro, sacrum de non sacro, as that of Thomas Secunda se­cundae qu. 99. art. 3. Aquinas, that it may be committed against three, in Per­sonam, [Page 8]in Locum, in rem. The last of each are alike, in a robbery upon the Churches possessions; where in other Countries it hath beene consented to, it is now as much repented of, though too late. Iu­stinian Proximum sacrilegio cri­men est quod laesae Majesta­tis dicitur. Leg. 1. digest. ad leg. Iul. makes it a greater sinne than treason. How­soever thou who 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. Matt. 17.27 The fish S. Peter catched, it came up with money in the mouth, and certainly such as are truely 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 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 greife 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 bloud, by no meanes should be left undone. Often did he apply to himselfe that Speech of a Card. Woolsey. great man at his last. Had he 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 Gospel, for the instruction of Men, as he had been in the Law, for the setling of Lands, hee 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 2 Tim. 2.4. See what is promised at or­dination, and consecration▪ viz. Tolay aside the s [...]dy of the world and such like cares, &c. entangle not themselves with the affaires of this life. Non omnium Epistolis tespondebat, nisi si quid tractarent ad Religionis pertinens negotium, [...]t si rogatus à nonnullis, in temporalibus causis, Epistolas dabat, hanc suam à melioribus lebus occupationem, tanquam angariam deputabat, & illis dis­positis, tanquam â [...]ebus mordacibus, & molestis, anm [...]i recursum ad interiora men­tls, & superiora faci [...]bat; suave [...] semper habe [...]s de lys quae Dei sunt allocutionem, [...]el collocution [...]. Possido. de vitâ August. S. Augustines spirit is very worthy of imitation, who [Page 9]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 lost, and re­turned from it, as a prisoner set at libertie. Nay some­times Vbi aliquid suspicabatur exo ritu [...]um li­tis, saepè totam causam cesserit adversario, pro magno lucro ducens, si quie­tem animi rei dispendio rede­misset. Eras. in Epist. ad Arch. Tol. aut op. Au­gust. Haec non eo commemo­ro, quod existi­mem horū tem­porum Episco­pos ad hanc i­maginem com­pellendos, sed ut declarem quantopere sanctissimi hu­jus praesulis a­nimus abhor­ruerit à solitis litibus. Ibid. Gave up his right, rather than runne himselfe into a Labyrinth of Law contentions, according to that of our Saviour, (Matth. 5.40.) The onely way the Devill is sometimes put to, for the stopping the mouthes of able divines. If hee can but get their hearts to cleave to the world in suites, soone cleaves their tongues to the roofe of their mouthes for preaching, and so by a disuse in time, according to that threatning in the Prophet to the Idoll shepheard, Zach. 11.17. Their armes are dried up, their their right eyes utterly darkened, And their right hands with the Psalmist forgets their cunning: Their abilities and gifts perish also. And tis certaine (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 severd. 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 yee refuse not him who speaks from heaven. Say ever in this sence as Samuell, 1 Sam. 3.10. Speake Lord, thy servant heareth. And when yee doe, let it be with Attention, not to have your minde roving about some other matter, your tongues wispering in anothers care. (A fault this our Brother publikely acknowledged in Himselfe.) And let it bee also with Non est mi­nus verbū Dei, quam corpus Christi, & ideo nō minus reus qui verbū Dei negligēter au­diverit, quam ille qui corpus Christi in terram negligentiâ fu â cadere permisit. Aug. Reverence. Remember tis The voyce of God, and not of Man, as one observes of that speech of Iohn the Baptist. Ego sum vox in deserto. Iohn was the voyce, but God the speaker, [Page 10] [...]s holy men were the pen-men of the Scripture, but God the Inditer, Num. 23.18. Balaam bids Balak arise. Iudg. 3.20. Eglon of him­selfe, rose up from his Throne, when Ehud sayd he had a message from God to him. If these gave this outward reverence, let us adde Hebr. 12 28. an inward reverence, and feare also. Secondly give them Frustra prae­cepta Dei cu­stodiuntur me­moriâ, si non custodiuntur & vitâ. August. in Psalm. 118. Obedience, the former is but the shell, the shaddow, this is the Substance. Many in­deede give us the Hearing, but very few in that sence tis usually taken in the Prophets, viz. Quaerit ani­ma verbum, cui consentit ad correctionem, cui imitetur ad virtutem, quo reformetur ad sapientiam, cui conformetur ad decorum, cui maritetur ad foecunditatem, &c. Obeying, Remem­ber wee are Gods messengers. Great mens intreaties are commands: Our commands from God are but intreaties. 2 Cor. 5.20. God doth beseech you by us, we pray you in Christs stead; unheard off 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 wisedome of the word among us. However, as our Saviour, so may we say unto you also, Ioh. [...]2.49.50. 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 we have in Gods name spoken, and not obeyed, shall rise in judgement against you at the last day. Object not the disobedience of this particular Person to palliate your owne. Let his selfe condemnation, prevent yours, his exhortation to others, bee yours. Hee was, a prodigall, but returned, once lost, but now found, and if the Father have remitted it, let not his Brethren 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 ne­cessarie parts of a Sermon.) Before you heard our Digni­tie, now we will confesse our Dutie, 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 dutie towards others.

Secondly, Passively, as having beene 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 Papists (who might be the most) would but de­ride him, and so omitted it. Onely he declared how the neglect of it, was his greatest greife, and for the breach of his vow, in which he was perswaded, (as a just punishment) God left him to himselfe, whereby he came to this shamefull end, for this sinne of Omission, he observed Gods Iustice 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 sighted, as if it were too meane for the Dignitaries, and Fathers of our Church, and onely left as the refuse of our Office for the inferiour Ministers. And let me not be mis-understood, 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; onely let me ma­gnifie their office, and in this 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, a Teacher of the Gentiles, [Page 12]&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 me not (i. e. not so much) to baptize, but to preach the Gospel. 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 healings, Governments, Diversi­ties of Tongues, &c. Now, wherein 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 tenent 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 onely Apostolicall, who hath not been knowne so farre to disparage himselfe these many hundred yeares. The more we draw back in it, the nearer we shall draw to him. There were some in the Revel. 2.2. Church of Ephesus that said they were Apostles, and were not, Let this one thing be their triall, which if admitted, the former will be found a lyar.

Now if Preaching be the most Apostolicall, certainely this conclusion following must be undenyable, viz. Then the most Episcopall, Apud nos A­postolorum lo­cum tenent E­piscopi. Hieron. Epist. ad Mar­cel. cötra Mont. whose Successours they are. For which, who knowes not that (in the 1 Tim. 3. which S. Hierome well calls Speculum Sacerdotij) the prime quality of a Bishop is to be Vers. 2. Po­tissima functio praesulum Eras­mi. [...]. i. e. not onely able and fit, but apt and ready to it. The like Tit. 1.9. Prędicatio est actus prin­cipalissimus E­piscopi & pro­prius. Tho. Aquinas could say, that preaching was the most prin­cipall and proper act of a Bishop, and accordingly applies Mi­les, Vinitor, Pa­stor, Bos, Tri­tuator, Ara­tor, Seminator, Architectus. eight Titles to them that imply that labour. Nay so pro­per to a Bishop, that before S. Augustines time it was not Augustino Presbytero, po­testatem dedit Valerius Episcopus, coram se in Ecclesiâ Evangelium praedicandi, & frequentissimè tractandi, contra usum & consuetudinem Africanarum Ecclesiarum, unde ei (viz. Valerio) nonnulli Episcopi detrahebant Possido, de vitâ Aug: nsuall for a Presbyter to preach in the presence of a [Page 13]Bishop; at least it was against the custome of the Africk Church. We reade Ʋalerius then Bishop of Hippo was much censured by other neighbouring Bishops, that he should permit S. Austine, being then but a Presbyter, to preach so often before him, and not to doe it himselfe, and yet there was some reason for it: Valerius being a Graecian was not so perfect in the language as S. Austine was. And Et poste à oc­currente & vo­lante hujusmo­di famâ, & bo­no pręcedente exemplo, ac­ceptâ ab Epis­copis potestate, Presbyteri nō ­nulli, coram E­piscopis, popu­lis tractare coe­perunt verbum Dei. Ibid. See a difference be­tween a Bishop & a Presbyter. from his example it began first that Presbyters 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 judi­cio suo, cum ta­les Christo ele­gerit sacerdo­tes. Hier. de vi­tâ Cl [...]ricor. ad Nepot. Bishop should delight to heare such of his owne Election to performe their office. Yet he acknow­ledgeth it to have Pessimae con­suetudinis est in quibusdam Ecclesijs, tacere Presbyteros, & praesentibus Episcopis non loqui. Ibid. been the custome then also. But to re­turne to S. Augustine; when he was made a Bishop, did he then give it over? No; then 'tis said At (que)ue Episcopatu suscepto multo instantius ac ferventius, majore authoritate, non adhuc in unâ tantum regione, sed ubicun (que)ue rogatus, venisset, verbum salutis aeter­nae, alacriter, & suavitér, pullulante at (que) crescente Domini Ecclesiâ, praedicabat. Pa­ratus semper reddere possentibus rationem de fide, &c. Possidon. de vitâ Augustin. he preached much more then he did before, wheresoever he came, whensoever asked. The like of S. Ambrose (by whose In quâ urbe (viz Mediolan.) tum Episcopatum administrabat eximius Ambrosius, verbi Dei Praedicator frequentissimus, cujus disputationibus Augustinus adstans in populo, sensim & paulatim conversus fuit Ibid. frequent Preaching S. Austin himselfe was converted) the Episcopi proprium munus esse docere populum; effugere non possumus officium docendi, quod nobis refugientibus imposuit necessitudo. Ambros. officior. lib. 1. introduction into whose first Sermon after his Ele­ction, was the affirming this to be his proper and necessary function. S. Chrysostome calls Preaching, Omnium bono­rum Summa, and according to his own practice would have a Bishop preach every day, Episcopum necesse est in singulos dies sementem facere, ut ipsâ 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 weekely. S. Hieromes speech, a Bishop should be [Page 14]for the Church, as 'tis said of Episcopus i­mitetur Mosen, imitetur & Aa­ron, quid enim dicitur de ijs, quod non dis­cedunt à Ta­bernaculo Do­mini. Duo sunt Pontificis ope­ra, aut â Deo discat legendo, aut populum Dei docet prae­dicando. Hier. in Lev [...]t. Moses and Aaron for the Tabernacle, they departed not from it, alwayes either preaching or studying for it, either with Matth. 4. ver. 18.21. Peter and Andrew fishing, or with Iames and Iohn mending their nets. Well, me thinkes, when I reade of S. Pauls charge for this particular to Timothy, (the first Bishop of Ephe­sus, and not Parrochiall neither, 1 Tim. 4.1. and a sickely man too) and in what high termes he gives it. I charge thee before God and the LORD IESVS CHRIST, who shall judge the quicke and the dead at his appearing, and in his Kingdome, Preach the Word, be instant, &c. It should make many a mans care to tingle that hath wholly neglected it, the like you have againe (1 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. Like S. Paul (2 Cor. 11.8.) who saith he had robbed other Churches, taking wages of them, to doe the Corinthians service for it, but to be wholly idle in all places is Quomodo mercedem ob­sequimur, & ta­men operarij nequaquam su­mus fructus Ecclesiae in quotidiano sti­pendio percipi­mus, & pro Ec­clesiâ in praedi­catione non la­boramus. Pen­semus quid est sine labore per­cipe [...]e merce­dem laboris. Hieronym. robbery indeed. If imployment in government be alleaged for an exemption, let them againe thinke of what S. Paul saith of himselfe, 2 Cor. 11.28. (upon whom came daily the care of all the Churches) 1 Corinth. 9.16. Yet necessitie is layd upon me, and woe 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 Saint Pauls worke also, as writing not a little, So Acts 19.9. Cap. 9.22. Cap. 18.28. disputing daily with the Iewes and Greekes; Apollo's, Barnabbas 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 S. Augustine, how many Heretickes hee had a daily contention with, Arrians, Manichees, [Page 15]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 abillo dictata & edita sunt, tanta (que) in Ecclesiâ dispu­tata, adversus. diversos Haere­ticos, conscri­pta, ex canoni­cis libris exposi­ta, ut ea omnia vix quisquam studiosorum nosse, & perle­gere posset. Possid. in vitâ August. The greatest student would have his fill in reading of them onely. 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 Dignitie so­ever advanc't, what burthen soever travelling under. I have often wondred at that in Ioathams Parable, that when some of the Trees were desired to rule over the rest, saith Judg. 9.9, 11. the Olive, why should I leave my fatnesse, wher­with by mee they honour God and Man, &c. Saith the Fig-tree, why should I leave my sweetnesse and my good fruite, &c. and goe to be promoted over the Trees? Why should Promotion over Others, make men barren in themselves? Could they not beare Rule and beare Fruit together? Twas but a Parable, and let it be so still with­out any further application; Onely 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, Pastors, Stewards, to teach, to prę­monish, 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 Obligatorie promises upon de­mand for it, The Bee thou a faithfull dispē ­ser of the word & sacraments. words of Ordination it selfe. The solemne deliverie of the Bible with a charge to preach, this being the summe of the Office, why retayne 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 choyce of the Gospell, for that occasion, viz. Iohn 21.15. S. Peter charg'd three times by our Savi­our, If he loved him feed his Sheepe, his Lambes, had its meaning. The That he may have grace to bee evermore ready, to spread abroad the Go­spell, and as a faithfull servāt to give Gods family their meate in due season see book of Consecratiō speciall prayer at the Consecration tends the same way. The redelivery of the Bible as before, and [Page 16]opened with a charge againe to be diligent, in teaching, in giving heed to Exhortation, and to doctrine, thereby to save himselfe, and those that heare him; to be a Shepheard, & not a Woolfe; to seeke 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 reproving, beseeching, rebuking, &c. these surely are too serious to be thus slight­ed Galat. 6.7. be not deceived, God is not mocked. Now if any per­sons thus Ordayned 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 not faile to be cald upon at the judgement of the great day. And so much for the first thing, the neglect of which this our Brother so much lamented, viz. The forenoones worke in Preaching.

There is a second, which he had expresly 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 plaine and familiar exposition of the Credenda, and agenda, con­teyned in our Church Catechisme, enjoyned to be the afternoones worke, and it were well, if every Sunday had its Morning, and Evening Sacrifice; its former, and latter Raine, Eccles. 11.6. In the Morning sow thy Seed; in the Evening withhold not thy hand: Of which dutie give me leave to speake a word also, as being a thing of all others the Most necessarie, in this ignorant Island; these are the Foundation of Christian Religion, which as it was Saint Pauls glory to have layd it with the 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 Major part of any of our Congregation, as the Apostle of that famous Church of the Hebr. 5.13. See Ambr. up­on this place for the necessi­ty of Catechi­sing. Hebrewes, They have [Page 17]more neede of milke, than of strong meate. In which if it were fit for me to direct others of greater experience, than my selfe, I would advise of these [...]oure things.

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

Secondly, shun intricate and unnecessary Controversies, which 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 verie imitable in this, Act. 15.28. Wee 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, S. Paul bids 2 Tim. 2.14.16. Titus 3.8. Timothie and Titus avoyde, as being to no profit, among which may be reckoned the filling ignorant peoples eares with questions of Church Discipline, which doth not concerne them, and neglect the maine. 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, Act. 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 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 neere 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 streames may be drawne from it, [Page 18]To that Petition Thy kingdome come, or thy will be done, may be referd a great part of the body of Divinitie (as some de Dee, & de regno Dei, others de Fide & Obedien­tiâ make to consist the whole,) but would it not be verie impertinent to draw all thither? And let me adde, that length of time (howsoever some glory in it) doth not alwayes argue the better building, or the more cost. Salo­mons Temple was built in seven yeares. Herods was forty sixe 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 pruine off unnecessarie 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 doe they runne through those heavenly Principles in the same compasse: For which our Canons have well provided also. An errrour in some, who thinke it sufficient to goe 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 wee had neede with S. Peter, 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 in the yeare in their seasons, but for Bread there must be a daily provision. Tis so for the soule, for some points it matters not if they be seldom handled, but for the Principles of the Catechisme they are your necessary food, without which your Soules cannot bee 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 Chiefe of us. Yee 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 Paedagogus, S. Augustines Enchyridion, [Page 19]and his Booke de Catechizandi 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 meanes 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 Cleargie in every corner, who travell Sea & 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 onely 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 heire. High esteeme is your due [...], but 1 Thes. 5.13. for your workes 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. workmen, rightly dividing the word of truth. Why are many of the people like those Matt. 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 dicū ­tur nubes, quia non secus, acper quasdam nubes, spiritua­lem irrigationē hominibus De­us offert. Chrys­in Psalm. 107. clouds and wind without raine? What is the cause so few subject 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 non armis, non car­ceribus sed solo gladio spiritus, quod est verbū Dei, tot victo­rias, tot trium­phos paravit Ecclesie 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 appeares by the beginning) was preached to a Libenter nos prędicare, & gratanter opus Dei facere manifestum est. Sed vide­mus plures è fratribus pigrius ad Ecclesiam convenire: inviti loquimur, & tamen tacere non possumus. Ambros. serm. 1. de grane Sinapis. thin au­ditory. [Page 20]Our Saviour was content with one Woman at Sa­maria. Noahs eight persons in the Arke were the better au­ditory, though the whole 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 finde 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 love (the Apostle speakes of) that will make us love th [...] labour. Iacob because he loved Rachel thought his seven yeares service nothing. What paines doe wee see some Oh quam pu­dendum, si de­fectat labor, ut fera capiatur, & non ut ani­ma capiatur! Onerosi non lunt labores a­mantium, nam in eo quod la­bor amatur, nō laboratur. Au­gust. de von. vi­duit. take in hunting, fouling, &c. accompted but a sport, because they love it! How doe some toyle for the love of Money, things Momentanie! And shall not our love to Christ constreine us rather? The compassion to the Soules that are Christs? the gaine of an immortall crowne with Christ, much more instame us?

And yet there is one thing more behinde, which if we will fulfill our Ministery, must not be omitted; which we have also solemnely promised, and that is, Private admonitions. S. Paul had somewhat to doe Act. 20.20. from house to house, aswell as in the Pulpit. Embassadours have not done all [...]n 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 practise too, Docebat ille privatim in do­mo, & publicè in Ecclesià, sa­cram lectionem adhibebat mensę, unde de quadam frugiferâ Commentabatur, & compertis terum oportunitatibus divinae legis partes eis inculcabat, & ut speculatur Domini, admonebat praedicans opportunè, importunè arguens, &c. Et praecipuè operam dans eos instruere, qui essent idonei alios docere. Possidon. he had usually a Chapter read at his Ta­ble, upon which he would be Commenting to his guests, tooke [Page 21]all oportunities in private to inculcate what hee had deli­vered before, and chiefly endeavouring to instruct those, who might be able to teach others. And this part of our function, the Apostle gives a speciall Caveat, that it bee done with 2 Tim. 2.25. Iam. 3.13. meekenesse of wisedome, or else he may offend as much in admonishing, as the party who is to be admonished. Prov. 25.11. 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 wheeles, 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 finde often lamented by this our Brother; also which we must not omit, and that was his Inconstancy in what we have already spoken of. He had runne well formerly, but of late yeares had slackt his pace, upon which I was an eare witnesse of his savorie Councell to others, by his example, to continue constantly in well doing, and not to measure their course ac­cording to the pleasure of the times. Let me also commend this to you from him, as the crowne of all the former, viz. Constancie. 2 Tim. 3.14. Continue in the things thou hast been assu­red of, &c. Titus 3.8. These things I will that thou affirme con­stantly, 2 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 Citty, and as if he were a Tripos, a third in the Campe, usually miscarries 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. The Cap. 2.8. Shepheards theirs, [Page 22]while they were attending their flocks by night; the Matth. 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 finde so doing.

Some have been inconstant in the doctrine delivered; 'twas Reubens blot (who lost his dignity) to Genes. 49.4. be unstable as water, to be like a wave of the Sea, (to which S. Iames compares some) turning according to the winde and and tyde, is not becomming Gods Messengers, who are rather compared to Jsay 41.18. rivers, which hold their course, let the wind blow which way it will, Jam. 1.8. [...]. to be double minded, or as the Psalmist Psalm. 12.2. 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 vers. 3. that doctrine ye have once delivered to the Saints contend for; If Galat. 2.18. I build the things which I destroyed (saith S. Paul) I make my selfe a transgressor. 2 Cor. 1.17.18.19. upon which S. Ambros [...]id est non aliud agit quam seit agē ­dum, sic praedi­catores, non a­liud faciant quam sciant, ut solent adulato­res, ne homines offendant. 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 Ptolomy 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.

Others are inconstant for the time; have borne fruit, but now are barren; and yet such as are of Gods planting in his house Psalm. 32.14.15. bring forth fruit in their old age. Psalm. 148.12. Old [Page 23]men must praise God as well as Children, and so according­ly was the Spirit powr'd out. The two Revel. 11 7. faithfull wit­nesses, their lives and preaching ended together. Ioel 2.28. Act. 2.17. Thus was it with S. Augustine. Verbum Dei us (que)ue ad suam ipsam, èxtremā aegritudinem, alacriter, & fortiter, sanâ mente, sano (que) consilio in Ec­clesiâ praedica­vit; & vixit an­nis septuaginta sex. Possidon. He preached till his last sicknesse, being then 76. yeare old. Indeed there is no doubt a decrepit old age and decay of naturall faculties, must have a dispensation. God in that case hath mercy and not sacrifice, like the Numb. 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 than the Ministry? The next degree (I hold) to Martyrdome? The usuall plea is indisposition of 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 Councell for a weak man. The Orenge tree, they write, is bearing fruit all the year long, as some are ripe, so others are still budding. A good Embleme of a Preacher as he should be weekly sending forth his labours, so pro­viding a new againe; in this sense, like the Matth. 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 onely 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 between. Object not as a discouragement that thou seest no good come of it. Consider See Chrysost. in homil. 31.40. the Physitian 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 Iohn 21.3.6. taken nothing; yet with him, at our Saviours Command we must cast in again. Nay, [Page 24]the Marke 4.27. Kingdome of God (saith Christ) is like one sow­ing, and the seed springs and grows up, but he knowes not bow. Thou seest no fruit? no more did Elias (though quick sighted) the seven thousand in Israel: much is lost? 'twas our Saviours owne case, few converted by him, yet never man spak like him. Abundance of diseased people compassed Iohn 5.4. the people 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 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, Iohn 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. Sit praedica­tor prius ora­tor, quam do­ctor, magis pro­desse populum pietate oratio­num, quam fa­cultate orato­ris. Aug dedo­ctrin. Christ. lib. 4. Aperi os tuum sed prius ut aperiatur implora. Hi [...]ro. 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. I have laboured in vaine, I 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, Revel. 2.10. Be faithfull unto death, and ye shall receive the Crowne of life.

And thus having supplied that which this our Brother had desired to have done himselfe (though much larger then I had at first intended) concerning the Commission of Treaching 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 turne 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 Malac. 2.7. The Priests lips should preserve knowledge. The Po­pish [Page 25]Priests doe 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 enlighted, that they may Philip. 1.9. in­crease in knowledge, and in all Judgement.

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

• 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 blind themselves? Shall we in this sense expect night unto night to shew knowledge, they are called Lights. Now Si pastor qui lumen sit fidei, caeteris [...]it oc­caecatus, quan­tae in populo essent tenebrae peccatorum. Hier. in 6. Mat. S. Jerome, 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, Jsai 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 judgement. S. Chrysostome Qui ordināt indignos ijsdē subjacent poe­nis, quibus illi qui indigni sūt ordinati, si di­cunt, se eos i­gnorasse, ideo gravius crimē efficitur, quo­niam promo­verunt, 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 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 throat, and they that make them are like unto them. Some reade it, Va 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 jam quis (que) victurus sit, quum ad curas provene­rit. The calling of the Ministry is mysterious; Now if for pastorale ma­gisterium, est Ars artium, & regimen ani­marum. Hier. Arts and ordinary trades, men doe not take the pro­fession on them till they have been some yeares practised in them. How much more cause have we to be many yeers [Page 26]at the schooles of the Prophets, to gaine Isay 50. [...]. the tongue of the learned, before we assume this 1 Corinth. 3.8. Ministration of the spirit. That of our Saviour is observeable, that though he was able enough at twelve yeares, yet he preached not till he was Luke 3.23. Cap. 2.42. thirtie, Redemptor noster, cum sit coeli Condi [...]or, Angelorum doctor, ante tricē ­nale tempus in [...]e [...]rá noluit do­ctor sieri homi num, perfectae vitae gratiam, non nisi in per­fecta ętate prę­dicavit. Gr [...]go­super Ez [...]. ho. 2. by that perfect age (saith Gregory) im­plying the perfection of parts requisite to that function, being as S. Chrysostome, Om [...]s Angelicis humeris formi­dandum. What presumption is it then (saith the same Fa­ther) Cur te facis pastorem, cum sis ovis, cur ca­putesse conten­dis-cum pes ex­istis; cur exer­citum ducere quaeris, cum in­ter milites ad­huc censearis. Jbid, for men to be ambitious of being Shepheards, when they are scarce Sheepe? to bee 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 Ierusalem, till they should be endowed with power from on high: So tis good counsell for many to returne to the Universitie, till they are better furnisht, and like the wise Virgins, to bee sparing in the storing of others with Oyle, when least they have not enough for themselves, tis good in this as in other matters, To be swift to heare, but slow to speake, till they be fit for it. Ahimaaz that was so eager to bee sent, and out ran Cushi when he came spake little to the purpose. And so it is with some hastie spirits for the Ministrie, they that come in after them, like Cushi, doe their Message more fully. Apes illa sa­piens cum aeris motus suspe­ctos habet, la­pillis saepè sub­ [...]atis per inania se librat nubi­la, nè leve ala­rum remigium, praecipitentfla­bra ventorum. Ambr. de Vng. [...]. 3. The Bees in tempestuous weather (tis S. Ambrose his similitude) use to ballance themselves with little stones least in their flight they should bee overborne by it. It is good Counsell for us in this Kingdome where wee shall meete with so many storming Adversaries to gaine-say us, we had neede to be well poysed with sound and solid knowledge, least we be carryed away with every wind of doctrine. For want of this it comes to passe, that some feed their people indeed, but it is with an emptie spoone, little or no matter, Vox & praterea nihil, like the foolish Virgins lampes, but little Oyle. Instead of polishing the Corner stones of the Temple, their doctrine is but daubing with untempered morter. A formall outside of preaching. [Page 27]but if it were w [...]ighed in the ballance of the Sanctuarie, would be found very light, little substance in it.

2 Perspicuitie, and plainesse 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 Corin. 14.9. 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, leste 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 bee but of Earth, or unpolisht stone. Types indeed they were of the meane hue of Christ himselfe. But they may resemble the plainenesse of his word too, which was usually illustrated by earthly similitudes, rather solid in the matter, than gil­ded 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, non virtus, sed ver [...] ­borum quaeri­tur compositio. S. Paul professes he came not in the inticing words of mans wise­dome, or excellencie of speech. 2 Cor. 2.17. Wee 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 kindes of seedes, 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 he would have us, or as wee thinke the Apostles would, if they were present themselves, whom we doe succeed; This were to doe it in sincerity, when with S. Paul, As of God, in the sight of God, so speake we in Christ. I wonder with what face, some can pray before him who is the searcher of the hearts, for the conversion of their hearers by their Sermon, when res ipsa loquitur, there can be no such meaning in [Page 28]them, but rather their owne Qui parvis loquitur subli­mia, curat ma­gis se ostende­re, quam audi­toribus prodet­se. 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 Child thrives more with the meere milke of the brest, than all other sweet meates whatsoever. And tis sure the 1 P [...]t. [...]. Sincere milke of the word (as S. Peter cals it) drawne out of the two Brests of the Church the Old and N [...]w Testament, nourisheth more to everlasting life, than all other Placentia, men-pleasing Oratory whatsoever. Matt. 13.47. The word in the Parable is compared to a Net, the world to the Sea, Men to Fishes. If wee will have the Fish catched, the Net must be spread 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 wisedome 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, hee sought out fit words, &c. Apta non alta, and certainely tis the upshot of all learning to distinguish aptly and clearely of that which is confused, and to illustrate plainely that which is obscure. Some have a facultie to speake obscurely of a plaine subject, as if according to that threatning in the Prophet, Amos 8.9. The would cause the Sunne to goe downe at noone. To doe Gods worke negligently, yee know is cur­sed; We must doe herein, as David, (1 Chron. 29, 2.) who prepared withall his might for the house of God, the Oyle in the Lamps of the Tabernacle must be beaten (Exod. 27.29) to signifie wee must beate 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, the e 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 [Page 29] in framing in Mount Libanus, there was doubtlesse the use of all tooles, but when it was set up, tis said King. 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 studie, make use of all Au­thors, but in the very delivery of it in the Temple to the People, what needes there the noise of so many names of Fathers and other writers, which often drownes the matter it selfe, and the producing of Heathen 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 Exod. 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 toucht with a Coale from Gods Altar. Preaching consists not in flashes and Rhetoricall descants, and such like S. August. Of Homer. dulcissi­mè vanus Con­fess. pleasing vani­ties, but in the power and demonstration of the spirit, in enlightning the minde, in wounding the Conscience, and healing it againe. Lachrymae auditorum lau­des tuę sunt, docente 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 prayse, saith S. Hierome. The words of the wise saith Salomon are as goads and nayles. 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 for the first part of the Commission, To open their eyes.

2 The second part of the Commission to turne them from darkenesse 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 darkenesse. 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 bee first turned himselfe: They must not then be such as live in the works of darke­nesse, [Page 30]and under the power of Satan themselves. Quomodo po­cest praeses Ec­clesiae auferre malum de me­dio ejus qui in delictum simile corruit. Aut quâ 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 hee hope to draw others to take the Oath of Allegeance when he refuseth it himselfe? When our lives doe not second our doctrine, we shall but pull downe with one hand, what wee build up with the other. Hee that would have a Sermon effectuall (faith a Father) Qui verba Dei loquitur, ex vitâ suâ col­ligat, quid & qualiter dicat, ille loqui vera­citer novit, qui prius beneface­re didicit. Greg sup euāg. Sern o nō habetdulce­dinem, cum vita reproba remor­det conscien­tiam. Jd. Qui maledictus est, quomodo po­test benedice­re; cū in Chri­sti corpote non sunt, quomodo populo possunt Christi corpus tradere? Idem. Cujus vita despicitur, ejus doctrina contemnatur. Hier. Must first read it in himselfe. He can onely speake as hee ought, who lives as hee should. What sweet­nesse can there be in that speech to the hearers, when tis con­tradicted within the Conscience of the Speaker. Th [...]y 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 neyther the blind nor lame sacrifice were accepted with God (Habbac. 1.) So are they as unprofitable with man, the blinde in know­ledge, the halte in conversation. Praedicat vivâ voce, qui vitâ & voce. S. Paul bids Timothy bee 1 Tim. 4.12. Tit. 2.7. 1 P [...]t. 5.3. Tanta debet esse conversatio Pontificis, ut omnis motus & egressus, & universa ejus opera sint exemplaria, & quicquid agat, quicquid loquitur, doctrina fit populorum. H [...]eron. an example to the beleevers in his Conversation. Titus in all things to shew himselfe a Patterne of good workes gravity, &c. S. Peter exhorts the Elders to be examples to the 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. S. Am­brose well cals the Ministers life, the Episcopus ut cunctos inspicrat, sic cunctorum oculi in illum respi­ciunt. Nulli jamjam illicitum esse videatur, quod ab Episcopo quasi licitum perpetra­tur. Ergo quia ita est, cur te velut tetram speculum univerforum oculis demonstras, ut non possent obscuritate tua se comptins exornare. Ambr. d [...]dig [...]t sacerdot. peoples looking­glasse according to which they usually dresse themselves, as taking whatsoever he doth to be Gospell; now if the glasse be false, Si oculus nequam est, totum corpus tuum tenebrosum est, idest, si Episcopus qui videbatur Corpori subdi­to lucem prae­bere obnubila­tur nequitiae caecitate, quid facient caetera membra, qui­bus lux adem­pta est oculo­rum. Amb. ibid. the eye be evill, how can the whole body [Page 31]but be disordered, and full of darkenesse? Nay, hee ought to fly to the very suspition Tit. 1.6. 1 Tim. 3.7. Philip. 4.8. Au­gustinus parū esse judicaret Episcopi pudi­citiam esse in­tegram, nisi & famam haberes illibatam, nee satis, si suam u­nius famā à si­nistris rumori­bus praestitisset, nisi clericos e­tiam haberet integrinominis Erasm. de vita August. of his fame, that hee be not so much as accused or ill reported.

His life should be like the land of Goshen Lux gregis, flamma pasto­ris. Hieron. light, though all the rest of Egypt be darke. Like Gideons fleece wett with the dew of Heaven, though all the ground about be drie. Gregory well compares the Preacher to the Cocke, as in his Meslage which is to erie Rom. 13.12. with S. Paul. Nox praecessit, &c. The night is past, the day is at hand: So in his preparation, Qui prius alijs insonat, quàm cantus emittat; First wakes himselfe before he wakes others, Sic praedica­tores antequā alios movent, se prius in san­ctis actionibus exercent, se ptius excutiant, & tunc alios sollicitos reddunt, prius sua puniri fletibus curant, & tunc quae aliorum sunt punienda denunciant. Gregor. So (saith he) should a Preacher first shake off the dust of his owne feete, and then take care to cleane others; First move himselfe in good workes and then draw and drive on others; First repent himselfe, and then denounce a judgement 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 it, if so bee it be yet in vaine. And certainely it is a thing most necessarie 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 lifes must shine before them. And examples are the stronger Cords of the two. What we say proverbially of the Plough, That it thrives best when the hushandman saith not, Ite, but Venite: So tis with the seed of the word, when the sower can say with S. Paul, 1 Corinth. 11.1. Be followers of me, as you see me doe, doe likewise. The life and doctrine are like that signe of Ca­stor & Pollux, when they are seene together, are a presage of a prosperous voyage, when a sunder, they portend a dangerous storme. Si benè docueris & benè vixeris, omnium judex es: si benè docueris & malè vixeris, tui solius. Priore instruis populum quomodo debet vivere, posteriore Deu [...], [...]uomodo debet te condemnare. Hier. If thou livest well (saith S. Hierome) [Page 32]thou art as the spirituall man, judge of all; If thou teachest well and livest ill, a Iudge onely of thy selfe, and judged 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 Nebuchanezzars 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. 9.27. [...] id est, disapro­ved as Cap. 11.19. &c. oppo­nitur probo, si­cut pecuniam, probam voca­mus minimè adulterinam, Beza. cast away themselves. In a word, let us so teach and so doe, that wee may 1 Tim. 4.6. both save our selves, and them that heare us. And Thomas Aquinas makes it a greater difficultie for a Prelate to bee saved, than ano­ther man, for this reason Quia debet rationē redde­re de proprijs & alienis, Tho. Aquin. because he hath other mens sins lying upon him, besides his owne, and for the same cause Non temere dico, sed ut af­fectus sum, & sentio, non ar­bittor inter sa­cerdotes mul­tos esse qui falvifiant, sed multos esse qui pereant, glorificemur aliquando apud ho­mines, & tamen perdimur apud Deum, quia cuicun (que)ue multum datur, multum quaeratur ab eo, & non solum redituri sint rationem suorum delictorum, sed & alio­rum, Chrysostom. 3. homil. in Act. Apost. & de sacerdot. lib. 6. S. Chrysostome saith the like of Ministers also, and that seriously, that hee 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. 148. ad Va­ler. & Possidon. in vitâ August. S. Augustine saith was the cause hee so wept at his Consecration. The like saith Vt nihil Episcopo excellentius, sic nihil misera­bilius, si de sanctâ vitâ periclitetur, si sacerdos in crimine teneatur de dignit. sacerd. S. Ambrose, No Office more excellent, and if they fall none more dangerous. Grandis dignitas sacerdotum, sed & grandis ruina, si peccant, non est tantigaudij excelsa tenuisse, quam moeroris de sublimioribus corruisse, Hieron. A great honour, saith S. Hierome, but if they sin, a great fall, the one is not such a joy, as the other a sadnesse. The neerer 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 [Page 33]Preachest, &c. In the Law tis observed the measures and weights of the Sanctuarie were double to the Com­mon, and so are the sinnes of the Officers of Gods San­ctuarie that draw nigh to him, double and treble to the same sinnes in the Common people. If the Levit. 4.3. It exceeded those of the common sort, vers. 28. the rulers 23. equall with the whole congre­gation, vers. 13 Priest anoyn­ted did sinne, his Offring for expiation was to be asmuch 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 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, needes no other helpe to gaine respect. Vice usually stands in awe of ver­tue. See but that instance in Marke 6.20. Herod who feared Iohn, and observed him, because he was a just man and a holy, &c. Tis the prescription of S. 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 beene pretended, as the Originall of all these stirres. A present lamentable example wee have in this person, the fruite of whose 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, applicatorie to this our Brother, as it was to have beene his imployment to­wards others.

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

Yee have here 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. Darkenesse.
• 3. Slavery.

The latter, by a

• 1. Sight,
• 2. Light,
• 3. Libertie.

The Devision of the former is somewhat like S. Iohns 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 peccatū pervenitur, in corde, in facto, in consuetudi­ne, tanquā tres mortes, una quasi in domo, altera quasi pro lata extra por­tum, tertia qua­si in sepulchro jam putrescens, Quae tria gene­ra mortuorum Dominū susci­tasse, quisquis Evangelium le­git, & agnoscit, Augast. sermon. in Mont. perceive three degrees of it, ac­cording to a distinction of S. Augustines. The first (Blind­nesse) is like the Man dead in his Bed. the second (Darke­nesse) put into his Coffin. The third (Vnder the power of Satan) layd in his Grave. Three such our Saviour raysed to life. Mark. 5.41. Iairus his daughter in her bed within doores. [...]k 7.14. The Widdow of Naims Sonne in his Coffin car­rying out. John 11.4 [...]. And Lazarus putrifying in his Grave; all were miracles, but the last the greatest. Such severall. Degrees of sinners is S. Paul heere sent to rayse from the death of sinne, to the life of Grace, to the last degree of which (to magnifie Gods mercie the more) was this our Brother falne, 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, there­fore blinde before) which indeed is like his, Ioh. 9.1. from our very birth. And yet in many things, this of the Soule, is worse than that of the body. Hee that is blinde in body is glad of a guide, these often scorne instructi­on, the former, thinkes them happy that see and de­fires it, These despise such, and will not see though they might. The one beleeves he is blinde and laments it. [Page 35]The other thinkes he sees well enough, like the Pharisees, (Iohn 9.41.) The Corporally blinde sometimes excell in parts of the minde, as Memory, &c. But a man spiri­tually blinde, hath no good thing in him at all.

2. The second by a darkenesse, as the world the first day of the Creation was emptie and voyde, wrapt up in a confused darkenesse, such is our estate, as wee are borne at first, voyde 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 goe astray, resembled in the lost Luke 15. Groate and Sheepe. Secondly, subject to Iohn 11.1 [...]. stumbling, so are these to dange­rous fals and scandals in their lives, till they slip at last into that Pit of darkenesse. Thirdly, insensible of any evill before them. So are these of Hell and damnation, let them be never so often turned. 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 workes of darkenesse, they have many horrours and scars within their Consciences, especially if they fall into any danger of death, by sickenesse, 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 pejor) under the power or thraldome of Satan (2. Tim. 2.26.) An Embleme of it yee have in Sampsou, who had his eyes first puld out by the Philistines, 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 somwhat by the Israelits miserable estate in the Egyptian bondage. They were in a strange Countrie, & so the more helpelesse hopelesse. Such is this, where we are Pilgrims, and strangers: The taske-masters may resemble the buffe­tings [Page 36]and cruell exactions of our spirituall enemies. Pharaoh 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, Revel. 12.4. when hee could not murther the Mother, attempted the Child assoone as it was borne. Sinne, is in us as in the streame, in Adam as in the Spring, in the Devill as in the Sea, from whom as all comes, so to whom all that die in them must re­turne. And yet herein as Anselme observes by some Cir­cumstances the Scholler exceedes the Master, the sinnes of men may be greater than Satans Satan peccat Deo reproban­te, ego Deo re­vocante, ille obduratur ad punientem, ego ad blandientē, ille peccat con­tra non requi­rentem se, ego contra morien­tem pro me, ec­ce cujus imagi­nem horrebam, ho [...]rorem in multis aspicio me horribilio­rem. Anselm. in lib. de casu Diaboli. (saith he) Hee sins against God reprobating him, man against God recalling him. H [...]e is hardened against the punisher of him, Man against the allurer. He 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 remaines. If any should question us whether the word wee preach be Christs, we may reply as our Saviour to the like from Iohn by his Disciples Matth. 11.5. Goe, tell him the blinde see, the lame walke, &c. My workes testifie of me. And indeede it is Christs worke Originally, though instrumentally ours, Elisha may send his servant, and his staffe, but no life to the 2 King. 4.31. Shunamites Childe till hee come himselfe. The Cocke may crow twice, or thrice, but Peter remem­bers not himselfe Luk. 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 avayle 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 Prov. 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 [Page 37]darkenesse saw great light, and by it (to omit divers others) is especially signified Jsay 50.20. Chap. 58.8. Comfort, as the contra­ry is usually meant by Darkenesse.

Observe hence; That Conversion puts a Man into a lightsome and cheerefull Condition. See Psalm. 97.11. Luke 1.79. Matth. 9.2. be of good cheere, &c.

Object. It doth not seeme so, but rather that wicked men have the merryest lives.

Answ. First, you must not alwayes judge of Mirth by outward laughter, men sometimes laugh more at a jest than at the newes 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 Judg. 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.

Thirdly if wee shall take a survey of this Carnall mirth, we shall finde it not worth the naming. For the brevitie, Iob saith enough, Job. 15.5. It lasteth but for a Mo­ment. If like Ionas 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 Sun-rising, they shut againe in sadnesse before it be down. If it hath any light in it, tis like that of a Candle Prov. 24.20. (as Salo­mon compares it too) 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 joylitie the least frowne of a Supe­riour, a thwaat of an equall, any affront of an inferiour imbitters all. Onely Mordecai's stiffe knee, so turnes the edge Ester. 5.13. of Hamans proud heart, that all his honour avayld 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 [Page 38]a stone. While the play lasts the sensualist laughs, when tis done he is in his dumps againe. Whil'st the Gamester wins, 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 me 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 sayd by Salomon be­fore him, Prover. 14.13. In their laughter their heart is sorrowfull. (See the shortnesse) and the end of their mirth is heavinesse. (See the issue:) One fitly 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. Habb. 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, and setting at libertie them that were bruised. Before every Lust was a Commander, the Devill Gene­rall, but now he 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 slaverie 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 need 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 [Page 39]of him under whom wee are bound, and see how espe­cially it is given to the blessed Trinitie. God the Iohn. 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 we have naturally, to any saving good, this our Brother would sufficiently testifie in himselfe. See the Rela­tion pag. 4. Who for a long time, (though wanted no apprehension of his miserie) continued stupid and senselesse, heavily complaining for the want of a spirit of Compunction. Well hee was once Prov. 5.22. held with the Cords of his owne sinnes, 2 Tim. 2.26. in the snare of the Devill, taken captive of him at his will, but Psal. 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 mercie to him (which stands alwayes wide open to penitent sinners,) in the Third and last part of the Text, The happy fruite of all, in his receiving forgive­nesse.

For the doctrine hence observeable, that wheresoever there is true repentance given, there is Quid est pec­catum, si cum Domini miseri­cordia confera­tur, tela araneae ventus flat, & disrumpitur. Deus vult, & peccatum dis­solvitur. Chrys. in Psalm. 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 Sun in it. Onely let me say thus much, that if S. Paul were the 1 Tim 1.16. first upon whom Iesus 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 mercie hath beene infinitely magnified. In his owne judgement he 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 [Page 40]of spirituall refreshings 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 Mark. 16.9. Mary Mag­dalene before all others, who had seven Devils cast out of her. S. Peter had fowly denyed his Master with Oaths and curses, yet after his bitter weeping our Saviour ap­peared 1 Cor. 15.5. to him, before he did to the rest; and the An­gels gave a more Mark. 16.7. Fidelior factus est Petrus, post­quam fidem se perdidisse de­flevit, at (que) ideo majorem grati­am reperit, quā amisit. Ambran s [...]rm. 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, he reckoned himselfe but a weeke old,) now for Jnfants the Father sometimes smile more upon them, take them oftner in their Armes, than when they come to further yeares. And such is found by experience to be In inchoa­tione conver­sionis, inveniū ­tur blandimen­ta dulcedinis, vitam uniuscu­jusue cōversi, inenoatio blan­da permulcet. Greg. 24. Mora. Gods dealing with some of his at their first con­version; when the Ex Egypto Israelitis exeū ­tibus à vicino bello per viam terrae Philistim subtrahuntur, & tranquilitas ostenditur, ne in ipsa tenere­tudine turbati. &c. Sic prius suavitatem sen tiunt conveth, pacis quiete nutriunrur, &c. idem Gregor. 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 we can be per­swaded, he 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 conscienriâ, lachrymis, debet baptizari, quo ube­this culpa fletur, eo altius agnitio veritatis attingitur. Gregor. in Moral. deepe humiliation (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 [Page 41]overcometh will I give of the hidden Manna, &c. Some­times it is accompanied with Satans malice, like S. Paul after his revelations, had the messenger Satan buffeting him (2. Cor. 12.7.) The effects are some extraordinary spirit of prayer. (Rom. 8.15.26.) A further abasement of the par­tie himselfe, As Iob after he had seen 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 its fulnesse, like Saint Paul after his raptures, wishing to be dissolved (Philip. 1.23.) And for the time 'tis observed usually to be against some heavie tryall, a viaticum against the approach of death, or the like. Now all these were evidently found in him: His sorrow was deepe, his conflicts many, the effects were to my admiration, & 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 [...] Amaritudinē radicis dulcedo pomi compen­sat. Pericula maris spe lucri delectant, Do­lorem medici­cinae, spes salu­tis mitigat. Hic. in Matth. the roote is bitter, but the fruite sweet, 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 Ionathans 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, as 1 King. 18.34. Elijah did water the second and third time up­on his sacrifice at Mount Carmel, The fire of 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 may bee well said Genes. 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 Esay 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 we consider it, in these three things. He hath peace with God. Peace of [Page 42] Conscience. Peace with Death. The two latter, are conse­quences of the first.

1. First, he hath peace with God, Rom. 5.1. They re­port some Fires no thing will quench them but Bloud. Tis true of the wrath of God for sinne, no thing but the bloud of Christ can appease. It was Rehoboams speech to the Israelites, My little finger shall be heavier than my Fa­thers loines. Tis true in this sence, for sinne, the least de­gree of Gods displeasure, is more than all the worlds. A Man without this peace, be hee deckt with Iewels, is but like a faire Roome richly hung, but wants a Roofe, who would make choyce of it for his lodging. Such is the man, be hee never so gorgeously appareld, if hee lyes yet open to the revenge of heaven, whose iniquities are not covered. Let it bee the prayse of Italy to bee 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. Chrysost. Nulla prna gravior paenâ malae cō ­scientiae. tremble. The soule of a wicked man is often like a Esay 57.20. troubled Sea, or like the Ship in a storme the Disciples were tossed in, but assoone 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 mindes doe as David wished he could doe (Psalm. 55.7 When fearefulnesse and horrour overwhelmed him, Oh, that I had wings like a dove, then would J flie away and be at rest, Goe travell, as if they would out ride the crie 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 Timete ipsū, alium enim po­tes fugere, te [...] autem nunquā, falli potuit fa­ [...]a, conscientia nunquam. escape him. These wayes and the [Page 43]like had this our Brother tryed formealy, but found no found peace, 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 means would doe, till Jonas. 1.15. Ionas 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 [...]ee had Conscientia est cordis scien­tia, est Codex animi, in quo quotidiana pec cata conscribū ­tur. disburdn'd it, and out with those pressing sins in such salt and overflowing teares, in Confession and Re­pentance, he soone found the fruit of that call of our Sa­viour. Matth. 11.28. Come unto me you that are weary and heavy laden, and J will give you rest. Having like Noahs Dove strayed from the Arke of Christ, hee found no rest for the feete of his Soule, till he returned to Christ againe. Tis a usuall di­vision of these foure sorts of Consciences, a quiet but not a good, neyther good nor quiet, a good but not a quiet, both good 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 sinfull pleasures: Chrysostome cals the Conscience Numisma Dei conscientia, in solidis Caesar videtur, in con­scientia Deus agnoscitur. Chrysost. 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 hee exhorts, to give this which is Gods to God: and a Conscientia bona est tem­plum Salomo­nis, ager bene­dictionis, hor­tus deliciarum, aureum decli­natorium arca foederis, The­saurus Regis, aula Dei, habi­taculum Spiri­tus, gaudium Angelorum. Hugo de animâ good Conscience before God and man, tis the richest pearle, the most invalueable treasure under Heaven. S. Pauls glory and joy (1 Cor 1.12. Act. 23.1.

3. Thirdly, he hath peace with Death: a Bee without her sting is more feared than hurtfull: Tis so with this, once freed from the guilt of sinne, the 1 Cor. 15.56. sting of it. Hee that knowes he owes nothing, flies not the aproach of the Bayliffe, He that is assured of the blotting out of the hand­writing that was against him needs not to shun 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 [Page 44] Brother after this spirituall sealing, hath been See the Rela­tion pag. 30.31 manifested before many witnesses, and needs not any repetition here. Onely observe what this blessed change in him, had wrought in others, of him. Hee once wept much by himselfe 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 hee had Com­forts within himselfe secretly. Hee that was hated at his Condemnation, is lov'd at his Execution. Such as were griev'd at his life, are comforted at his Death. He began with his owne teares, he departs with the sobs of others. And I doubt not, but what hee sowed in teares, hee reapes in joy, what was seal'd here on Earth, is ratified in Hea­ven. From a Death temporall hee is passed to a life eter­nall: Vnto which God of his mercie bring us all, for the merites of his deare Sonne. To whom with the Father and the holy Spirit be all honour, and glory now and evermore Amen.