The penitent death of a woefull sinner, or, The penitent death of John Atherton, late Bishop of Waterford in Ireland who was executed at Dublin the 5. of December, 1640 : with some annotations upon severall passages in it : as also the sermon, with some further enlargements, preached at his burial / by Nicolas Barnard ... Bernard, Nicholas, d. 1661. 1642 Approx. 245 KB of XML-encoded text transcribed from 95 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A27497 Wing B2015 ESTC R3687 12083823 ocm 12083823 53687 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27497) Transcribed from: (Early English Books Online ; image set 53687) Images scanned from microfilm: (Early English books, 1641-1700 ; 858:4) The penitent death of a woefull sinner, or, The penitent death of John Atherton, late Bishop of Waterford in Ireland who was executed at Dublin the 5. of December, 1640 : with some annotations upon severall passages in it : as also the sermon, with some further enlargements, preached at his burial / by Nicolas Barnard ... Bernard, Nicholas, d. 1661. The second edition. [12], 179 p. Printed by G.M. for W. Bladen : and are to be sold by R. Royston ..., London : 1642. Reproduction of original in Huntington Library. "A sermon preached at the buriall of the said Iohn Atherton ..." has special t.p. with imprint: London, printed by G.M., 1641. Errata: p. 179. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Funeral sermons. 2006-04 TCP Assigned for keying and markup 2006-10 SPi Global Keyed and coded from ProQuest page images 2007-05 Robyn Anspach Sampled and proofread 2007-05 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Quis in seculo peccavit enormiùs Paulo ? Quis in religione graviùs Petro ? illi tamen per poenitentiam assequuti sunt non solum Ministerium , sed Magisterium sanctitatis . Nolite ergo ante tempus judicare , quia fortasse quos vos laudatis , Deus reprehendit , & quos vos reprehenditis , ille laudabit , Primi novissimi , & novissimi Primi . Petr. Chrysolog . THE PENITENT DEATH OF A WOEFVLL SINNER . OR , The Penitent DEATH of JOHN ATHERTON , Late Bishop of Waterford in Ireland . Who was Executed at DUBLIN the 5. of December , 1640. With some Annotations upon severall passages in it . As also the SERMON , with some further Enlargements , preached at his Buriall . The second Edition . By Nicolas Barnard Deane of ARDAGH in IRELAND . London , Printed by G M. for W. Bladen , and are to be sold by R. Royston in Ivy-lane , M.DC.XLII . TO THE MOST REVEREND FATHER IN GOD , IAMES Lord Archbishop of Armagh , Lord PRIMATE of all IRELAND . May it please your Grace , THese little Tractates , as they derive their being from your Graces command ; so ( like rivolets to the Sea ) doe they returne to you againe . Accept them as the first fruits of your owne Industry upon the Authour ; who must ever acknowledge he owes himselfe also . What a Paulinus writes to St. Augustine , Os tuam fistulam aquae vivae , & venam fontis aeterni merito dixerim , cujus desiderio sitivit in te anima mea , & ubertate tui fluminis inebriari terra mea concupivit , was indeed the cause of my thirsting also , and the Load-Stone that gave mee a happy draught in your service , many yeeres agon out of my native soyle into this Kingdome , which , me thinks , this yeer by your absence hath suffered a great Ecclipse , and yet wee cannot grudge the Church in this floting age , such a Steeres man , nor so pious a Prince , so pretious an Eare-ring . That which is related of the fore-named Father , b Mensam habebat hospitibus expositam , sed frugiferis sermonibus , magis quam exquisitis edulijs opipuram , semper de re quadam frugifera commentabatur , ut non minus animi convivarum reficerentur quam corpora , is so well knowne to bee your Graces daily practice , that it needes no further application , the offals of whose Discourse carefully gathered up , were able to perfect a Divine to every good worke . In a word , c Erasmus his description of him , by what S. Paul requires in a Bishop , mee thought in the reading ( mutato nomine ) it was your owne Picture , by which if others in this age had beene drawne , I beleeve the office had never beene so much as questioned . The very subjects of both these Discourses were they wrote by whomsoever , could not but claime an Interest in your Grace . The Conversion of Sinners , by a Constant Preaching , who ( unlesse a Stranger in Israel ) but must acknowledge to bee your Character . Nay , this and much more , is no newes to d Strangers , whose large Relation from abroad may prevent any further from home , onely 't is no flattery to attest it . Your continued Motto of e Vaemihi si non evangelizavero , both in your Episcopall and Archiepiscopall seals , is as worthy of memory , as imitation , where that Woe may light I know not , but surely S. Pauls f reposita est mihi corona , will bee your portion . How little your Grace affects these kinde of expressions , I am not now to learne , And for my selfe , let this be my plea against any mis-judgings in others , g Rare examples ought to bee set up like h lights , where they may be seene ; and in the words of S. Paul , I wish it might bee a i meanes to provoke to emulation those which are my flesh , and might save some of them , k Factu similiter , is the onely intended morall : Be still the Honor of your Nation , the sacred first fruites of this Colledge , the Prime light of this our Israel , where ( according to Ioshua's wish ) you may like the Sunne stand still in the Firmament of our Church , till all the enemies of it , be made its footestoole . So prayes many thousands , and among them , as having most cause , Your Graces most humble and affectionate Servant N. BARNARD Drogheda Aprill . 28. 1641. To the READER . ACcording to my directions in some circumstances thou hast here presented this pensive Relatio● finished indeed long agone , but delayed the Presse hitherto , by some unusuall miscarriage . Howsoever it falls out to be as seasonable now . A scandalous ryming Pamphlet lately Printed in the abuse of him , divers scattered written papers full of mistakes ( some pretended to have their Original from my self ) may likely have come to thy view as mine . Let this vindicate him , and give thee full satisfaction in both . Had I bin commanded this service sooner , thou mightest possibly have had some other usefull passages remembred . And had it not bin in so busie a time , it may be ●t might have appeared more refined . As it is , for the Matter , beleeve it to be wholy true , as comming from one , whom no relation whatsoever can suspect him partiall . For the Style , the plainer it is , the more fitting a Narration , and I have the rather affected it , that the profit intended might b● of a further extent . Reade it with shunning these two rockes , Presumption and Despair . The former by the difficulty and hazar● thou shalt find him labouring in a● the first , the latter , by that Mercy he obtain'd at last , where thou see● Gods special work , magnifie it , any blessed change in a sinner , rejoyc● at it , any thing exemplary for th● felf , be not thy own enemy so much as to slight it . Let God have the Glory , thou the benefit , the Church clear'd of scandall , and h● hath his desire , who is Thine in him , by whom are all thi●●s , N. B. A Relation of the penitent Death of the said IOHN ATHERTON , Late Bishop of Waterford : Executed at DUBLIN the fifth day of December , 1640. Written by Nicolas Barnard Deane of Ardagh in IRELAND . FOr his Arraignement , though it held long , I heard it not , onely his carriage then is by all condemned , and it is not my intent in the least measure to excuse it . The subject of this Discourse is only to declare , how afterwards hee judged , and a condemned himselfe , and so we trust is not condemned of God. How hee deepely repented and b cryed to Heaven for pardon , whereof he received a rare memorable Testimony , as we shall heare afterward . On Saturday in the afternoone being the 28. of November , and the next day after his Condemnation , I went to see him first , when having had some speech with him of the Scandall of the Fact , Justice of the Sentence , Misery of his Condition without Repentance , ( of each of which he heard me long with silence ) at length he asked me , if I were sent by any to him , when he understood I was not , but that I came of my selfe , he tooke me by the hand , and replyed , I was very welcome to him , beleeved I had no other end but his good , that indeed he had been moved to send for me , but being thus come of my selfe , he tooke me as sent of God. He acknowledged his stupidity and senslesnesse , desired me to take a further liberty of Speech unto mee , to preach the Law to him , to aggravate his sinnes by the highest circumstances , that he might grow but sensible of the flames of Hell : In subjects of this nature we spent neere two houres , when I left him plyable , onely with this assurance , that in c Christ his sinnes were pardonable . His request then was , that I would not leave the Towne , till I left him in better case , that as he had begunne , so he would continue to open himselfe unto me , and would in all things be ordered by me , and prayed me to see the end of him ; to which I yeelded . As a Preparative to the maine , I advised him to Lay aside all rich d cloathing , and to put on the meanest he had . To let the Chamber be kept e darke : To deprive himselfe of the solace of any f company , but such as came to give him spirituall counsell , and so to commit himselfe close prisoner to his owne thoughts , that if upon necessity any meat was brought unto him , he should eate it in a solitary way alone ; And chiefly to give himselfe to fasting , g even to the afflicting of his body , which he had so pampered , as a meanes to effect the sorrow of the Soule . To have his h Coffin made , and brought into his Chamber , which howsoever they were but small things in themselves , yet altogether were very conducible to a further end , as he acknowledged afterwards . I went to him usually three times a day . To relate what discourse we had , and what most affected him would be tedious ; In summe , he first entred into a serious and speciall consideration of all his sinnes , In thought , word and deed , of Omission , or Commission , against God , or man , which he drew out according to the severall Commandements , of which they were breaches , and for his memory by his pen put all into one m Inditement , wherein he might at once , as in a glasse , view the face of his soule . After this rough draught , that he might be the more astonished , he went over them againe with marginall aggravations , whereby they became exceeding sinfull , by the circumstances of time when , place where , and person against whom , done against the light of knowledge , often checks of conscience , many seasonable Admonitions in publike and private , notwithstanding the ●pparent hand of God in severall crosses , speciall mercies , unexpected preservation . Then hee considered with what presumption ●e had sinned , even before Gods face , though he knew he was by him , and looked on all the while , Hamans aggravation for Esther , The Theeves condemnation to steale before the Judges eyes . What hardnesse of heart after it , though he could not but know God was angry with him , yet n continued carelesse whether he were pleased or no : ( such an answer of a servant in a small matter , would much incense his Master . ) o His reproving , and sharpe censuring others for the same faults ( which must needs leave him altogether p inexcusable , and further bind him over to condemnation . ) His often relapses after vowes in sicknesse , after receiving the Sacrament of the Lords Supper , each of which sins so often q reiterated , added to the heape , as multiplying of the same figures doe in numbers , ( a great Plea against a Rebell being often pardoned . ) Upon this in the next place did he make a stand , in thinking what a miserable condition he must needs be in , if he should now dye in his sinnes : viz. A lost and undone man for ever . He imagined with himselfe , as if he now saw the day of Judgement set , heard the Trumpet sounding , the voyce crying , Arise ye dead ; as if he r beheld the graves opening , the earth and sea , like Gods Goale , giving up the prisoners , our Saviour upon the Throne , in flaming fire , both judge , and witnesse , Every mans life , and his among the rest , reading before men and Angels , and in conclusion a finall sentence pronouncing upon his body and soule , Hell accordingly with his wide mouth enlarged to receive him , those spirits of darknesse ready to seize on him , &c. These thoughts , and the like had their worke upon him in some frights and astonishments , but a spirit of Contrition and Compunction , he complained , was farre from him : How often did I heare him yet crying out , Oh! can you give me any receipt that will worke my heart into teares and sorrow , The eye of his understanding , he confessed , was sufficiently enlightned , his conscience smitten , but still his heart , and affections were hardned . All my friends , saith he , as ashamed of me , have forsaken me , But if God withdraw his Grace from me , what shall I doe ? And so desired me to speake to any in the Towne , whom I thought would be compassionate of his Condition , to ſ pray for him , for which he thought there was more cause than for any bodily sicknesse . And here by his owne experience ( whatsoever he had before uttered ) he utterly condemned that doctrine of Free-will naturally in man to any saving good , that t though it be in his own power , thus to kill himselfe , yet it is not to make himselfe alive againe . How firmely did he now beleeve Repentance to be the u gift of God , that it is he that worketh the will * and the deed ? How happy did he apprehend those that had broken hearts , though not bound up againe with comfort , And how unhappy such , whose hardened hearts could not repent , though swimming in all earthly contents ? And yet herein he had a doore of hope , that his dry soule in time should be watred with this dew of Heaven , in that God did not give him over with Cain unto despaire , but still hee stuck to his first Principle , that mercy was attaineable , his sinnes pardonable . The thing he only wanted was Gods act in x powring upon him that spirit of Grace , and supplication , whereby hee might mourne , and be in bitternesse of weeping for them : That there was a y fountaine of salvation opened to him for sinne and for uncleannesse , He saw ; but his case was like the poore impotent man at the z poole of Bethesda , wanted one to put him in ; his first supporter in this case was that of Nehemiah , who desires a to feare thy Name , that of our Saviour , You b that are heavy laden , c and whosoever will , whosoever is a thirst , come ; And indeed this was some change in him , before hee was wont to fling the thoughts of griefe out of his mind , did his utmost to put them from him ; Now he bewayled their absence , hee grieved that he could not grieve , To be altogether insensible , is very opposite to the State of Grace , but to be sensible of an Insensiblenesse proceeds from some already . The fight and sence of sinne was some d pledge of a further perfection , at least that God had not given him over unto death , as Manaohs wife said to her husband , if e the Lord were pleased to kill us , he would not have shewn us thus much , nor told us such things as these . In this wrestling with God for repentance , and such a measure of godly sorrow , that might be f proportionable for so great a sinner , was Munday , and part of Tuesday spent by him : When in the afternoone upon some further discourse , the sore of his soule being now ripened , burst forth , and his mind being g a burthen to himselfe , he unloaded his Conscience to me in some particulars , but with such a flood of h teares , casting himselfe downe to the ground , taking me by the hand , and desiring me to kneele downe by him , and pray for him , that I have never seene the like , whereas before hee could swallow grosse acts without trouble , now only the thoughts of his heart , put him to a most grievous Agony , that astonished me , & wrung many tears from my selfe . A good foundation to begin at the heart . i evill thoughts and affections howsoever common , yet ought to be of no small reckoning with us , the first sinne of the Divell ( being a spirit ) could be no other . And here 't is observable that , as they say , a Pine Apple or a Flint are sooner broken upon a soft bed , then on a hard floore ; so the representing unto him , the most compassionate , k mercifull Nature of God , willing yet to be friends with him , so apt to forgive , and forget all injuries , I say , the opening unto him the infinite , l sweet disposition of him , whom he had offended , raysed up in him this holy indignation against himselfe , and was a means to melt him into an entrance of this happy condition : Many that never could be m moved with threatnings , have been overcome with kindnesse ; It is the Argument of the Apostle , Rom. 12.1 . as elsewhere . And after this by some interruption of other Company , I was compeld to leave him till late at night , when I found him getting further ground of himselfe , and that time was the first I heard him pray , the maine subject being a sorrowfull , large confession of his vileneffe , with deepe aggravations , prevalent arguments for mercy ●●●●earty thankfulnesse for any beginnings of breakings in him , and sending a Brother willing to beare the burthen with him , which with divers others were so aptly and fully exprest , and in that latitude , that as it was beyond my imagination , so it wrought much upon my affection , and this was the first time he said , he ever felt indeed what belong'd to prayer : He had said one over often as others usually do , but he found a great difference between that and the n spirit of prayer , and so we parted for that night . The next day , he desired we might keep together in the Nature of a solemne Fast , when no body came to him but my selfe from nine of the Clock , till between three and foure in the afternoon , which he set apart for the finishing what he had begun before . Such a countenance of o a perplexed soxle did I never see , as his seemed to me that morning at our first meeting , so sore had the weight of his sins pressed his feeble Conscience , that night in a private Audit between God and Himselfe . At our entrance , he desired me again to stirr up in him a further apprehension of his wretched Condition , how odious his sins had made him in his sight , with whom he had now to do , that the nearer he drew to God , the more he might , like p Job , abhorre himselfe , to use his owne words , J pray ( saith he ) deale truly , freely and impartially with me . Looke not upon me , as one that hath had some honour in the Church ( from which J am worthily fallen ) but as upon the most abiect , base person in the world ; He was resolved to set himself as before Gods Tribunall , and to powre forth his heart fully unto me , the thing he only desired , was a further spirit of Compunction , that his eyes , might be like Jeremiahs , q a fountaine of teares , to weepe day and night : After some such instructions as he had desired , he fell upon his knees with a most affectionate prayer , in the acknowledging of Gods Omnipresence and Omniscience , infinite Wisdome and Justice , &c. praying for a further sense and sorrow for those sins which he was now about to rip up without any extenuation or concealing , and so set open his heart indeed in a plenary particular Confession of all his sinnes he could remember from his youth till now , [ The heads of which he had for his memory penned , ] but with such r bitter ſ Teares , such sorrowfull sighes , The whole time either upon his knees , t or prostrating himself upon the ground , as cannot be expressed : Which took so with me , u as I never wept more at the losse of my dearest friend : And in Conclusion after he had thus unlocked [ to use his own words ] the Magazin of his sinfull soule , [ for which his shame was as evident as his grief ] he intreated me if I could discern any true penitency in him , and judged him to be in the state of Pardon , x To pronounce it to him in Christs stead , that it would be some comfort to his Conscience for me to declare so much unto him : But what tears fell on both sides , how he prayed both before and after , that God would ratifie it in Heaven , and seale it inwardly to his Soul , can scarce be imagined . Now howsoever he found some present ease in this y emptying himselfe of himself , yet still he grew very jealous , that he was not yet come to that depth of sorrow requisite for so great a sinner . The fears and troubles of Francis Spira he wished for , whose life and death he had a great desire to read , but I thought it not fitting . One thing that troubled him long , was my weeping with him , gathering from thence , that if an ear-witnesse were so mooved , what should the party himself be plunged into ; He began to find already such z sweetnesse in tears for sin , as he was praying like those in the Gospell , a Lord evermore give us this bread , b desired there were a Well of such living water in him , that might stream down his cheeks continually , c wished that he might be in them wafted over into another world , and till then not to be wiped from his eyes . After this , many conflicts and doubts assaulted him , which would be too many to relate ; Perplexed he was at the Consideration of some passages of Humiliation in d Ahab , e Felix , f Judas , finding that wicked men may cry earnestly for mercy and yet have little love to God , lesse to Grace . A passage he read casually of Francis Spira disturbed him more , viz. That he begged for grace it selfe , as a bridge to get to Heaven by . Sometimes he doubted if the time and cause of his return , being so late , and out of necessity , would be accepted , ( according to such threatnings in Prov. 1.26 , 27. and the like . ) Seldome did he think of any passionate fit of mourning , such as Davids for g Absalom , but he thought presently it checked him for his sins , to be as nothing , which being so great , and the issue so miserable , even the losse of his Soule , he judged should have exceeded them much , both in measure and continuance . When in these and divers others he was satisfied , then fears of another nature rose , viz. That if he were truly getting out of the Divels snare it could not be , but he should be pursued with further horrours and terrours , tending to h despair , which he had not felt : In this he was thus satisfied , that expectation of temptations was a preparation for them , and such the Divell did not usually set upon : And that if ever he did appeare it would be in some wiles , and at such times as he should least suspect he had a hand in them , which I verily believe did so fall out in some distractions afterwards . The many Objections , which he not only found , but studied against himself , as it was a taske to clear ; so a Schoole to learn much experience in , so cautelous was he of any Rocks , which in this mist might split him , so suspitious of any Sands , that might swallow him , so accurate in searching out any secret Leake within himself , that might sinke him ; so fearfull and full of doubts was he , till he found himself Anchored upon safe and firm ground , i A blessed feare , a happy trembling . The Story of k Manasses he read often , who beginning to repent in Fetters , as he had now in prison , was a comfort to him . That of S. Paul to the Corinthians , the 1. Epist . 6. Chap. vers . 9 , 10 , 11. And such were some of you , but yee are washed , but yee are sanctified , But yee are justified , &c. was the like . On Thursday the next Morning he desired to receive the Communion , when I provided my self with such matter as I conceived fit for him , by way of preparation , and so with l some others appointed to Communicate with him , he received it with penitentiall expressions , and after that was somewhat comforted . He desired me to stay Dinner with him , as the last set meale he intended in this World. The magnanimity of the Man I did much admire , his cheerfulnesse in counting how many hours he had to live , his solid Counsell to his wife , who [ upon his discourse of death and thankfulnesse to God for this punishment ] fell into a passion , his comforting of Her that he was upon an advancement ; and why should she be against it ? that his sins were not the greater for the shame he was to suffer , that the only thing to be feared in death , is the guilt of sin , m The sting of it , which he hoped was now taken out , that he trusted God , who had forgiven the sin , would also in time abate the scandall and provide for Her also , if she could by n Faith rely upon him . That afternoon [ the storm in his Conscience being somewhat allayed ] we had many o calme and comfortable discourses of the priviledges of Christians , admitted to be not only p servants , friends , but q sonnes of God , Heirs and Co-heirs with Christ , called his Love , his Spouse , said to be r married to him , to have a ſ fellowship with him , &c. which he desired to have largely declared unto him . Then was his Coffin brought into his Chamber , [ though he was displeased he had it not long before ] it came seasonably , he now looked on it with little consternation of mind , as on his bed he must sleep in : And yet even then another thing troubled him , which he feared , was a stupidity , viz. that hee should be no more afraid of death , having also slept quietly the night before ; in which after he was satisfied , yet it fell so out that the next night he was disquieted , which he took as a punishment for his former desire of troubles and fears , and so gave it over . One passage he took speciall notice of , that the same friend of his , who not many daies before had bin very harsh with him , fearing the party to whom he had given up himselfe was too t milde , and would not deale roughly enough with him , &c. now visiting him again , and finding that change in him , wished his soul in his case , and applied all comforts to him , which comming from the same mouth that had used him so sharply before , drew many tears of joy from him , and confirmed him ; divers Divines , with others that came to visit him , did the like , and rejoyced much at the sight of him . That night his prayers were to my admiration [ with which his desire was , we might every time we parted conclude : ] 'T is known what an excellent faculty he had naturally , in a ready present expression of what he understood , either in Ecclesiasticall or Civill affairs . Now God had given him another heart , he did as much excell in spirituall . How desirous he was still to be put upon the Tryall for saving grace , by any signes or discoveries [ with which we run through many ] would be impertinent to spend time in . Naturally he was not apt for tears , but now he was a man of tears ; before given to pride and vain-glory , now so v humble , so thankfull for the Counsell of the meanest person , so attentive to any advise , so open in the abasing and condemning himselfe to whomsoever came at him ; his very countenance was altered . When he heard of my Lord Deputies death [ who had no long sicknesse ] with others who died suddenly , being in health at his Condemnation , his Application to me was , what cause he had to blesse God it was not so with him , who must undoubtedly then have x sunke down to hell . What thankfullnesse did he confesse , he owed to God and man for this weeks preparation . Apprehended it as no small token of Gods love to him , in giving him his portion of y shame in this world , as a means to shun it in the world to come , which he once expressed with such a height of affection , as I wondred at it , believing that nothing but z this , or the like , would have wrought upon his masterlesse disposition , which under any other troubles he feared should still have lingred , like a Lot in Sodom , [ ready to be fired ] till he was hailed out , or like Cattle within a house and fire about them , yet stirre not , till they are drawn out . It was so with the Israelites , Isa . 42.25 . The like he judged of himself . And herein he was so farre from bearing any hatred to such as had prosecuted him , that he accounted them his best friends , applying the case of b Pheraeus Jason to himself , whom his enemy running through with a sword , opened an impostume , which the Physitians could not cure . That howsoever his enemies , as Joseph said of his brethren , might intend his hurt , yet God had turned it to his good ; by this death , they had saved his life ; and so he owed them thankes , acknowledged Gods goodnesse to him in his sudden surprizall and strict imprisonment , that as no Councell would come unto him , so he was not permitted to goe into the Town to them , by which liberty , it may be some evasions might have bin contrived for his escape , which would have prooved his everlasting undoing . That speech of his , Perijssem , si non perijssem ▪ Or that of anothers [ whom a shipwrack occasioned the being a Phylosopher ] Tum ▪ secundis veli● navigavi , quando naufragium feci , was in substance his often application to himselfe . After the L. Deputies death , when the rumour of some hope of a reprivall came to his ears [ by such who thought they did him a good office ] till another governour succeeded , it moved him not , as rather chusing a present deserved death , than the prolonging of an ignominious life , wherby the scandall [ which he was now most troubled for ] would but increase . He did so c abhorre himselfe , that once a thought rising within him to have petitioned to have been beheaded [ for which some Presidents hee could have produced ] he told me he answered himself , by himself , with indignation , that a doggs death was too good for him , and so judged himself to the last ; which appeared by this particular , that he was casting with himselfe , where he might be buried , so as to be out of remembrance , wished his grave were in the bottome of the Sea , where he had deserv'd to be cast with a d milstone about his necke , for that offence and scandall he had given , The Church-yard he thought was too much honour for him . And in conclusion , least his friends being left to themselves , should have procured some better place , he sent for the Clarke of S. Johns , and the verger of Christs-Church [ of which he was once Prebend ] to whom I was a witnesse of his charge , that they should not suffer him to be buried in that Church or in any ordinary place in the Church-yard , but appointed it in the furthest corner , where some rubbish was used to be cast , and where none could be remembred ever to have been buried before , when with many tears to them he condemned himselfe , as unworthy of the Communion of the dead , as now of the living . After this he related unto me in severall discourses , divers observable passages in his former life , and since he came into the Castle , tending to the magnifying of Gods Justice and Mercy to him , some of which he left to my Judgement , if the knowledge of them might be usefull to others . The e dis-respect and neglect of his mother since he came to ability , he acknowledged , according to the fifth Commandement , to be just that his daies should be shortened . ( As his owne f Father once solemnly passing such a sentence on him and fore-telling long agone , this would be his end , hath bin assured me also by one who had it from an ear-witnesse : ) His often , g wishing would he were hanged , if his , or that be so , &c. ( which ●n some protestations fell out to ●e false , ) went not in the same ●ustice unobserved . His once in anger , and by way of revenge scaring his mother , that he would go hang himself on a common Gallows they rode by , with his horses bridle . This , howsoever done in his youth , and not meaning , yet he observed Gods justice in bringing him to it in earnest . Let these be warnings to the living in the like , His reading of naughty books , [ of which he named some , and wished they were burned ] h viewing of immodest pictures , frequenting of Playes , i Drunkennesse , &c. were causes and inticements to these foule facts ▪ Let men by this example forbeare them . About three weeks [ as I take it ] before the complaint was put in against him in Parliament , the man who had before bin the corrupter of him in his youth , whom he had not seen in twenty years before , came casually out of England into this Kingdome , and visited him ; the sight of whom did so affrigh● him , as if some Ghost had appeared to him , he said , his very heart mis-gave him , and his Conscience apprehended him , as some presage , or messenger of a present vengeance drawing nigh him . His too much zeale and forwardnesse , both in introducing and pressing some Church observations , and in dividing himself from the house of Convocation , Anno 1634. in opposition to the Articles of Ireland then voted to be received , of purpose to k please some mens persons , who had notwithstanding [ with just cause ] now forsaken him , passed not without taking notice of a just hand in it also , and from which hee gave good Counsell to others . Acknowledged he had at divers times many sore gripings and checks of l Conscience , which somtimes held him two or three days together ; but he had [ as S. Stephen said to the Jewes ] m resisted alwaies the holy Spirit till now . In times of sicknesse or in any frights or fears of death , his Conscience would be n a very Hell within him , so that once he had gone so farre , as to resolve upon amendment , had composed in Latin a large Prayer in the confession of his sins , which he repeated to me , and had at severall times used it [ he put it into that language , least any of his servants over-hearing him should understand ] and for a fit made some Reformation , but returned again o Like the Dogge to his vomite , and like the Hogge washed to the myre . Some discourses from a p Lay-man , since he came into the Castle , had some worke upon him for the present , but he had still endeavoured to put farr from him all thoughts that might disquiet him , all which he took notice of , as somewhat comfortable to himselfe , that q God ever followes such as belong to him with all sorts of means , till he brings them to Repentance ; when milde purges will not worke , he r prescribes stronger , when the secret voyce of the Conscience within , nor the Admonitions of the word without will move , then he useth louder cryes to awaken them , Poverty , Disgrace , nay ſ Destruction of the body , that the soule may be saved in the day of the Lord Jesus . There were many more evident signes of a true change in him , besides what I have related . His giving satisfaction to any he had wronged even in small matters . His sending for some that were meane persons , and asking them forgivenesse . Those whom he had prosecuted too bitterly in the high Commission Court , endeavouring to his uttermost to take off their fines . His care for the satisfying his smallest debts . His admomonishing many that came unto him , not to presume by his example to t differre Repentance , who with much hazard , and difficulty had obtained it . His good and savoury counsell to my selfe , I shall not forget , according to that command given to S. Peter , x When thou art converted , strengthen thy Brethren . For his family , his resolutions , [ if he had lived to have reformed it ] that they should have beene Gods servants , or none of his : For himselfe , his intentions to have given over all Law businesses , and have wholly imployed his time in Preaching , and the studies of the Scriptures , which he had neglected , I doubt not , but would have beene stedfast , but ( saith he ) now I hope God will give me the knowledge of these mysteries by some quicker way . His giving some almes to the poore with a charge to the party , that it might not be knowne from whence it came , were good things in him . But more especially it appeared in his pious Letters to his wife and children , hereunto annexed ; the latter of which is most worthy of memory , as wrote the night before his Execution ; in the difference of them somewhat will appeare of his growth in that time . It is scarce to be beleeved in this little space , how much he had read in some practicall bookes of our late Divines , [ the being not acquainted with whom before , he much bewayled ] in speciall that of Doctor Prestons of Gods all-sufficiency , and Bishop Downhams of the Covenant of Grace [ which had been call'd in ] did him much good , his conversing with M. Fox his booke of Martyrs , in viewing the manner of some godly mens deaths , did much animate him against his own . The night before it was a wonder to see his resolution in taking leave of his children , and giving them good counsell , and to one of them the said Letter , and some houres after his taking his last farwell of his wife , who was the more passionate , his affectionate and heavenly counsell to her , comforting her , and instructing her was to my admiration , and in conclusion told her he had wrote a Letter 2. or . 3. dayes agon , which she should receive about the time of his Execution , which if shee observed , their next meeting would be in Heaven . Then late at night he sent for all the servants of the house , gave them each severall admonitions with teares , who all wept , as if they had been his owne . His speech to me , not long before his leaving the Castle is not to be omitted , viz. It may be , ( saith he ) if they doe not bury me till Sunday , you will be desired to preach then , but J pray , z speake no good of me , onely what may abate the scandall , and be an usefull warning to others , he was willing to . That which he chiefly then requested of me , as his last , was ; As soone as J had seene the end of him , to continue my endeavours for the good of his , in a present comforting and counselling his wife and children , whom he prayed might with contentednesse make the same sanctified use , he had done himselfe . And now we are drawing nigh the saddest part of the story for his body , but yet the most comfortable for his soule . His sowing time in teares ye have heard ; now followes his a reaping in joy , of which some sheaves he carried with him hence , which is the most memorable thing in the whole Relation . After he had with great industry and watchfulnesse obtained some testimony unto himselfe of his repentance , and so hope of mercy , all his earnest desire was , that God would but give him b some token for good , in fealing it now to him , by the comforts , and Love-tokens of his Spirit . Hee had read much of that joy c unspeakeable and glorious , of the d Light of Gods countenance , which David valued above all the world , heard much of the e Consolations , and refreshments of the soule by the inward witnesse of the Spirit , but , Oh! how hee thirsted the day before his Execution , to have some taste of them , which would fully arme him against the feare of Death . He said , he could remember in his f youth , before his soule was stained with sinne , when he lived for a time in some conscionable way , in a certaine religious family , he had some short flashes of such sweetnesse , that was of more worth then all the joy he had since : He acknowledged he was not worthy of it , and that if God did deny it him , yet the course he would hold he had began , that he would never give over begging , till he had some degree , [ to use his own words ] were it but as imperfect a sight , as the blind mans in the Gospell , who g saw men walking like trees , and he had a promise , God would not deny his holy Spirit to those that h aske him . And that if he might expect the fullnesse of joy not many houres after , why might he not hope to get some first fruits or earnest for the assurance of it here , and he conceiv'd of all men living he had most need ; both considering what hee had been , and what he was to suffer ; with this his thoughts were filled wholly , and for which he desired me to pray with him often , and to help him with the prayers of others also . And after eleven of the clock that night , I was witnesse of a most affectionate prayer of his owne , which a hearer would have thought could not but arise from some apprehension already , and which made me so confident as to assure him of it . The next morning [ which was the day of his Execution ] his first salutation to me was , Oh! God hath heard me about foure or five of the clock this morning , for the space of an houre and a halfe , I have had that sweetnesse in my soule , those refreshments in my heart , that I am not able k to expresse , which he now beleeved might be well signified by that hidden l Manna , and white stone , which no man knowes , but he that receiveth it , to use his own words , I had such a weaning from this world , might I have enjoyed all the contents of it , such a trust and relying upon God , in committing my wife and Children to his care , such confidence of Gods love , and assurance of pardon , such a longing to be dissolved , and to be with Christ , such ioy and inward consolation , as if he had been in the suburbs of Heaven already , that ( saith he ) J felt where my heart lay , that J arose out of my bed , and gave God thanks and prayse upon my knees in the place where J had begged it ; and so fell into abundance of teares , adding , whereas before J wept for sorrow , now I weepe for ioy , [ of all which divers others there were witnesses besides my selfe ] and so desired me , who had been a Petitioner with him , to kneele downe with others present , and solemnely give God thanks with him for it , and pray for a continuance of it to his last ; which teares of his , comming from so m cheerefull a countenance [ when we expected the most sadnesse ] moved us more than all before . For confirmation of his said rising out of his bed , his mans testimony is evident , who comming that morning by breake of the day to the Chamber doore , and before he knocked , looking through the key-hole , saw him in his shirt by his bed side upon his knees for a quarter of an houre , and as soone as he came in , with a smiling countenance brake out to him into the like fore-named expressions , what a sweet n night he had enjoy'd , &c. and adding , if I had beene in a slumber , it might have been a deceit , but I was full waking as now , he seemed to be in such a rapture , that his servant , as he told mee , was astonished at it , expecting then to have found him most disconsolate , &c. To another of his friends , [ who had told him the night before of that o knowne story in the booke of Martyrs , of one who after much prayer , wanted comfort till he saw the stake , who had also desired him [ as that Martyrs friend had done him ] whensoever he should finde any to declare it , were it at the place of Execution it selfe . ] As soone as he saw him this morning , his first salute with great exultation was , in the said Martyrs words to his friend , Oh , he is come ! he is come ! telling him also what God had done for his soule . After this wee fell into many heavenly discourses concerning the state of the soule separated from the body , the translation of it out of this world , the happinesse of Heaven , by what we shall be rid of , by what we shall be perfected in , the company we shall be admitted into , not only to the spirits of iust men , but to the society of glorious Angels , concerning the beatificall vision in the fruition of Gods presence , the sight of the blessed body of our Saviour , &c. in the thought of which he was much ravished , and fell into a long continued weeping p from this ground , that he should have offended one that had prepared such inestimable things for him , which he now thirsted to enjoy . Then he desired the Prisoners of the Castle might be called together to take his last leave of them , to whom ( as he had done formerly ) he would once more read the q Morning Service , which I was the more willing to , were it but to professe the Faith and Religion he dyed in before many witnesses , against the expected calumny of the adversaries , if any extraordinary good should appear in him at his last . The Psalms he chose were such as are usually read at Burials , the lesson the 15. of the first Epistle to the Corinthians , some prayers he selected out of the Visitation of the sick , the two last prayers at the Buriall , with other passages in it and els where ; which with some alterations and additions , he turned very apt for himself , and so with the like advice he had given to others , took leave of them . And now , saith he , as God hath refreshed my soule , I will a little r refresh my body , the better to enable me to speak at the place of Execution , which was to be about three hours after , and so called for a little salt-butter and brown-bread , and the smallest beer , a very little of which he eat , as his last , chearfully hoping at night to be invited to the Supper of the Lambe in another world , when he should need none of these things . When the time drew nigh , and he heard the noyse of the people gathering ; for a quarter of an hour , he told me , his heart began to quiver , and his naturall affection ſ with teares to yern upon his children , which he was pleased still to find within him , considering that Grace , though it be supernaturall , yet doth not dry up nature . St. Peter , even going to Martyrdome , was led whither naturally he t would not . He complained that his former comfort did abate in the strength of it , but he trusted , that God in whose custody was the u key of the Spirit , whose act it is only to open and shut , had reserved it for him for that place and time , where he should have most need . Yet not long after he recovered a great degree of cheerfulnesse again , repeating the x last verse in the 42. Psalme ( which he had used to reade often ) and saying now the Sheriffe should be a welcome messenger , and so continued . Some few things he had about him , hee then disposed of , as tokens of remembrance to his friends ; his gloves , staffe , girdle , books , about seven or eight of some pious Devotions , he gave and sent to divers with his name inscribed : and his last act after he was pinioned , was the giving me his seale-ring off his finger , with such affectionate expressions , as it draws tears from me in the now remembring it . More I might adde , but thus much may suffice to declare his Repentance , and the fruit of it in the Castle before his Execution . Now the Sheriffe of the County [ a Papist ] was come to receive him , the two Sheriffs of the City with a great company of Halberts to assist him . At Christ-church [ according to his desire ] told his passing-bell , the whole Town and Castle so thronged , as was never the like seen , that if there had not bin a Coach allowed him , it would have bin impossible to have gone through . And here I must not forget the hard usage of the said Sheriffe of the County in some crosse passages , which after all this his preparation , might have prooved a distraction to him , though it did not ; his intentions I will not judge , yet whose instrument he was I may conceive . The night before he had desired the favour he might not be pinioned till he came to the place of Execution , for which I went my self betimes that morning to the Lord chiefe Iustice of the Kings Bench , and Iustice Cressey , both of them upon my relation of the change found in him readily granted it , and sent that command by me to the Sheriffe , but he refused and notwithstanding would have him pinioned in his lodging . Again , I sent one to the Innes , who presently brought a command to him under the Lord Chiefe Justice his hand , with the consent of all the Judges , then being at Dinner , this also he disobeyed ; for his pretence in the security of his person , one of the Sheriffes of the City offered body for body , and assured him that with such a guard , and by fitting himselfe in the Coach with him , there could be no danger of an escape . For himselfe ( howsoever his friends thus stirred for him ) he was contented , and long before the Sheriffe came , told me he was very sorry he had mooved me in any such businesse , using this speech , Our Saviour carried his Crosse in the way , and why should I desire to be freed ? When he had pulled of his mourning gown , he presented a strong black Ribband , which he had provided of purpose for the more decency , and in case it should not be thought strong enough , a black girdle was offered or any other , the Sheriffe refused all , and had him bound with a three penny cord , as a common Rogue , and would have had the hang-man , or some other base fellow come in and done it . Nay he would have had one to sit in the Coach behind him , to have held him by the cord also , but that the Constable of the Castle would not suffer him . These things being very suspitious , if not apparent , out of malice [ either in regard of his Religion , Profession , or some private cause ] I feared might have disturbed his charity ( as it enraged most of the standers by ) but as soon as I put him in mind of some * former discourses , that this might be the Divels interrup●ion , and prosecution of him , in a way unexpected , he apprehended it fully , and so told the Sheriff , that it mooved him not , and that he looked further than him in it , prayed God to forgive him , and that for his part he did it heartily , and would pray for him before he left the Chamber . The Sheriff with-drawing , he desired us that were there to joyn with him once more in prayer to God , for his speciall assistance against all sorts of enemies , that he expected now would beset him at once . We all kneeled down , but such a powerfull , excellent prayer did I scarce ever heare , so that all both wept and sobb'd with him . And so after some comfortable speeches to us , and hope that once more before he dyed , he should have a return of the same measure of comfort , he had enjoyed the last night . The Sheriffe came in again , and received him . In the Coach rode with him one of the Sheriffs of the City , the sub-Sheriffe of the County , his own man , and my self . At his entrance he said , This puts me in mind of Eliahs a Chariot , he was carried to Heaven in . When he saw the throng , saith he , J am made a b spectacle to men , but J hope to Angels also , who are attending to receive my soule . The time he spent there in singing some consolatory parts of Psalms ( one of which was the 23 ) private ejaculations ; now and then speeches to us concerning the parting of the soul from the body , the carriage of it by the Angels , the vanity of this world , that his care was neer at an end , &c. And to feed his thoughts with such things as were seasonable , I read now and then some speciall comfortable passages , which I had picked out of the Psalms , which he would glosse upon to his own application . When he came upon the bridge , and through the curtains of the Coach [ for it was closed ] he discerned the Gallows with the people gathered , he said unto me , There is my Mount Calvary , from which I hope to as : cend to Heaven . When he came to the place of Execution , there were two things , which might have disturbed him , the one was a fellow got upon one end of the gallows , deriding him and interrupting him when he began to speak , whom he answered not , but patiently bore it , and proceeded . The other , the breaking of his foot-mans head [ whom he loved ▪ who had run by the Coach side , and diligently pressed nigh to attend ] by one of the Sheriffs of the City , unknown , by laying about him to make room , who when he saw him with the bloud running down his face , He bemoaned him onely , and desired me that he might be remooved out of his sight . To which I might adde a third , happening in the conclusion of all , as he was ready to go up , viz. one calling to him about some papers or leases , whom the very standers by cryed down , as very unseasonable . All which I could easily think the common enemy might have a hand in to distract him . When there was a silence made , he stood up , and made a large and an elegant Speech , substantiall and sententious , and I know , it was not fram'd before , for the matter he had indeed resolved upon , but the forme he put to his present expressions there ; I had indeed advised him to pen it , least the sight of death might then distract him , but his answer was , He would put his trust in God , who , he hoped , would not faile him in that last act , and was confident , death would not disturbe him . To relate the speech it selfe , unlesse I could remember exactly his own expressions , would be but a wrong to him , for the matter , it was thus , [ which being so publikely knowne , I may be the briefer in . ] His entrance was somewhat to this purpose , Gentlemen , my first salutation to you is , God blesse you , and God save you , and I desire you to pray the same for me , J am I thinke the first of my profession , that ever came hither to this shamefull end , and I pray God I may be the last : you are come hither to see a Comedy turned into a Tragedy , a miserable Catastrophe of the life and actions of Man in this world , &c. Jn summe . He acknowledged the Justice of the Law of Man , as Gods in condemning him , who , as he had not deserved , so he desired not to live . He observed the speciall hand of God throughout the whole businesse , both in the Witnesses , in the Jurie , in the Judges , and in Himselfe . In the Witnesses , and Informers , they were such as eate of his bread , came daily as friends to his Table , some of them were at dinner with him the day before the complaint was put in against him in Parliament . The Jury , howsoever he beleeved they were honest Gentlemen , and went according to their consciences , yet the Evidence was not so cleare , but they might have stucke at it , but he said it was Digitus Dei , [ the Justice of which he fully , and solemnely acknowledged to a friend of his at that instant , he heard the Jury had returned him guilty , though he denyed then [ as he did now ] the maine thing in the Inditement , which the Law layd hold of , and which hath beene since confirmed by the Confession of his chiefe accuser at his Execution also , yet in his owne Conscience applauded and magnified Gods Justice in it , and so burnt a volume of papers , which with a great deale of paines he had wrote out of Law books in his own defence . In the Judges , of whom hee said , though some were hot against him , hee imputed it only to their zeale against vice , which did deserve it , yet it could not sinke into him , that in Law he could have beene denied his Councell , that which he had pleaded in some errors in the Inditement , he conceived was reason , but Gods hand was in it , and he most willingly submitted to it , all things in the end had turned to his good . In the infatuating of Himselfe ; for his chiefe Accuser , he said he could have sent into England , and have had him indited for a hand he had in a stealth there , easily in this time have out-law'd him , and so his testimony had beene void . For the Jury , he could have excepted against 20. at least , and so howsoever have put it off till the next Term , before which he might have had other thoughts : the fore-man of the Jury he knew was outlaw'd also , and these things he conceived , he might have done lawfully in the pleading what he could for his life , yet omitted them ; the cause ( he said ) was both the height of his spirit in scorning to stoope to such poore shifts , and protractions , and the confidence he had there would be no neede , he had trusted ever too much to his own wit and expressions , with which till now in any thing that ever he had attempted , he had not mis-carried , and that he should be so infatuated in this businesse , that so neerly concerned him , he tooke it to be Gods hand evidently , which he now not onely patiently yeelded to , but with thankfulnesse embraced . And thus much he thought fit to speake concerning those things he was justly condemned for , he confessed there were divers other hainous sinnes he had committed , the declaring of which publikely would rather increase the scandall he had given , than repaire it : And therefore he thought it not requisite ; for those , he said , he had recollected them betweene God and himselfe , and had heartily repented of them , that he had revealed them with a sorrowfull spirit to me there present , to whom he had opened his whole life , from his youth till now , as to his Ghostly father , without any extenuation , or concealing , and had received comfort , and for which as God had given repentance , so he trusted forgivenesse . He acknowledged his neglect of publike Preaching , and Catechizing in the Church , private prayers in his family , for which sinnes of Omission , he was justly given over to the sinnes of Commission , for the neglect of the Commandements of the first Table , let fall into the breach of the second . That hee had come to the Sacrament , and administred it with his sinnes upon him . His roving thoughts at divine Service and Sermon , with divers others , &c. And here he declared a very observable passage , not many yeeres agone , he had a dangerous long sicknesse , when being sensible of the former neglect of his Pastorall charge , made a solemne c vow to God , that if he should recover againe , he would be diligent both in Preaching and Catechizing every Sunday . After his recovery , it so fell out , that the first time he went to Church with an intent to have begunne , the Judges of Assize were at Waterford , and then a thought arose within him , that if he should now enter upon that practice which he had not used before , it would be imagined , he did it for feare of them , and so deferring it that day , never did it afterwards . Now d soone after this , he observed , hee grew worse than before , and so fell into those vices , which had brought him to this shamefull end , I , saith he , e broke with God , and God withdrew his grace from me , I forsooke him , and he left me to my selfe , which he applyed to others of his Profession , in being warned by his example . Againe , he had then also prayed , that if when he came to health , he should start backe from his vow , God would send some heavier Judgement upon him , than ever he had yet felt , that might subdue his stubborne disposition : Little did he then thinke of this particular , but now he verily beleeved , it was the fruit of that wish , and breach , and so gave God thanks for it , as the onely meanes to bring him home . He confessed he had been guilty of much over-reaching of men , and that if his estate might be continued to his wife , he had given charge for satisfaction to be made to a penny : tooke notice of the Justice of God upon him , who had formerly so thirsted after a Name and Fame ; it was now given him , but a Name of Infamie , which he desired might rest onely upon himselfe , and not be imputed to his Profession . He declared that he did heartily forgive all those that had a hand in his prosecution , and that they should heare him presently pray for them . And in conclusion , asked me , if I could remember any thing else was fit for him to declare , and he would doe it , who at that instant , not calling to mind any more , he desired the people to pray for him and with him , that God would magnifie his mercy in forgiving so great a sinner . Then reading three Psalmes very apt for himselfe , the 38.42.51 . he then desired them againe to joyne with him in prayer , that God would give him a further assurance of the forgivenesse of his sinnes , by the inward comforts of his Spirit , and assist him still against the feare of death in this his last act . We all kneeled downe with him , but such a moving prayer did I never heare , never was I compassed about so with teares , and sobs in my life , not bare weeping , but gushing out of teares , which flowed from all that heard him : So that the very Papists , and some Priests I saw , who kneeled downe , and wept also ; the summe of it was a Confession , and Aggravation of his sinnes , a begging of mercy , that his soule might be bathed in the blood of Christ , a sealing of it to his Conscience by the comforts of his Spirit , to forgive all that were his enemies in this businesse , and to give them repentance that had sinned with him , that his Penitencie might be a meanes to abate the scandall , that he might be assisted against the assaults of Satan , weaknesse of his corrupt nature , now in this last act of Death , prayed for a blessing upon his Majestie , and his Dominions , for his wife and Children , and so commended his soule to God , with a confidence of a happy change presently , &c. After this he desired me to sing the 116. Psalme throughout , which for the peoples better joyning with him , I read . Not long after it was begun , hee whispered one of his friends that stood by him , Oh! pray for me , that God doe not withdraw his Spirit at this instant , and presently the teares trickled down his cheeks , with the continuance of which , I observed him afterwards to sing the Psalme throughout , the subject of which being matter of prayse and joy , it might possibly arise from such spirituall comforts , as hee had tasted the night before , and in his prayers had craved againe , which appeared in his undauntednes of spirit , now entring into the jawes of death ; when the Psalm was done , he rose up and said , I think I saw the Town-clark of Waterford here , if he be , or any other of that Town , I shall desire them to commend me to my Neighbours there , that I have taken notice that none of the Romish Church , though differing from me in points of Religion , had a hand in this complaint against me , though they had as much cause as others , for which I conceive I owe them thanks . Another thing is concerning my Buriall ; It is usuall indeed for them of my Profession to be buried in the Church , but I have given charge to the f contrary , if they will bury me in the Church-yard , it is more then I have deserved , for my part I would be contented it were in the bottom of the Sea , where I might never be remembred . And now ( saith he ) I have done , only give me leave to be at some private prayers with my self , wherin I shall desire you in your thoughts to joyn with me , in praying God to assist me at this instant , and so kneeled down for a little space , as did the company neare him also ; when he arose , he sayd chearfully , Now I am ready , and took leave of them all that were neare him [ whom he knew ] man by man , taking them all by the hands , with such speeches as these , I dread not death , God send us a happy meeting in Heaven , I am but going before you , the whole company wept aboundantly , and my self had most cause at his last most affectionate expressions . Then he put off his mourning gown , hat and black cap , and called to his man for his other cap and Handker-chief . When he was setting foot on the Ladder , he turned with a smiling countenance towards the Sheriff of the County [ who all this time of his prayers and singing of Psalms had sat by on hors-back with his hat on his head , giving no reverence at all ] and said , Mast . Sheriff , Will you not take leave of your friends , when you shall never see them again ? What ? not one word from you all this while , God forgive you , and J doe from my heart , that usage of yours , which might have distracted me , but did not , I have prayed for you even now ; and so went up the Ladder , who when he saw so many weeping , said again to them , I thanke God I dread not death , and that it proceeded not from a presumption , but from a present sensible apprehension of Gods-mercy , and an inward peace of Conscience , and so with a chearfull countenance , looking about him , and seeing some he knew , whom he had not seen before , bowed to them and bade them farewell , desired them still to pray for him as long as he had life . I had him last by the hand , when he was upon the Ladder , and to my admiration , his hand shook no more then mine . When he was gone as high , as was thought fitting , and the rope put about his neck , he pinned the handkerchief about his face with his own hands ( the cords with moving his hands being again loosed ) and said to the Hang-man , honest friend , when thou art ready , tell me , and I will tell thee , when I am ready ( to whom he than gave some little mony he had about him ) prayed the Sheriff he might not be turned off till he spake again , and when he had pulled the cap over his face , he said , Lord now let thy servant depart in peace according to thy word , for mine eyes have seene thy salvation , which thou hast prepared for me ; commended his soule to God , with divers the like expressions , and not long after sayd , Now I am ready , and from that continued crying , Have mercy , have mercy , &c. till he was turned off . When he felt the Ladder stirring he put down his hands and laid hold on the sides of his Cassock , and so stirred them not to the last , though some of his friends catched him by the hands , least he should have lifted them up , but I believe it was needles . By this his penitentiall , Christian carriage , the hearts of his enemies were mooved , such as hated him in his life , now loved him at his death , and I believe these many years there hath not bin any that left the world with so many tears and cryes of the beholders . When he had hung some 3. quarters of an hour , he was cut down and put into the same Coach he came in , into which I went my self , and rode with him to the house , where he was received ; which I did both to feed my thoughts with mortality , in viewing the same body lying dead in the same place , where some two or three hours before I had seen it with a soul , in health , and full strength . As also least some lyes should have bin raised of him , by such as have us ; ed to do the like . That night about ten of the clock they buried him at S. Iohns in an outward part of the Church-yard , according to his charge , where I did him that last office also . About seven or eight of the clock , the Verger of Christs-Church came to my lodging and told me there was a rumour of a Sermon , and an expectation of my saying somwhat of him , so much that the Church was filled already to the doors , with aboundance of Papists also , upon this suddain warning I was earnestly intreated to some short declaration , which according to the time given me ( howsoever I never liked funerall commendations , as usually doing more hurt than good ) I did observe . And now in obedience to such , who may command me , have further inlarged it , as also the Sermon , with some other seasonable additions , which the shortnes of the warning and latenes of the night would not then permit . Many Papists [ I am informed ] were much affected both at what they heard before from him , and now of him . ( One who came casually thither fell into teares in the very Church , and was converted . And the next morning being Sunday went to S. Owens Church , heard the service and Sermon , and so continued . ) And thus you have heard at once , a dolefull and a joyfull relation , hard it is to iudge , which his friends have most cause of . To conclude . Let not the Papists obiect this scandall to our Church , least wee returne them such foule stories from that Holy Sea , which wee have no mind to raise . 'T is true , he did ill , g but doe we teach men so to doe . A Church ought not to be iudged by the lives of a few Professours , but by the Doctrine professed . And it is a Rule most advantagious to themselves . There was a Judas amongst the Apostles , that hanged himselfe , yet no disparagement to the Apostleship , when he was excluded , h and into his office another chosen . The incestuous person was no more a scandall to the Church of Corinth , when he was once put away from them . Nay , their zeale in his Excommunication , tended much to their i honour , let his Execution perfectly approve our Church also , to be cleare in this matter . k And least of all , should those that are of his own Communion be such hatefull birds , as to defile their owne-nests , by imputing it as an aspersion to the whole profession ; let him have his last request granted , that the dishonour may be buried with him , let not the l sinne of this one man , make you wrath with the whole Congregation . m I have sinned , saith David , and done wickedly ; but these sheepe what have they done ? [ And indeed the former sort in n their generation are wiser in this usually , then the children of Light ] When the Sunne is ecclipsed every man's eye is upon it , but little doe they observe it in his glory . Let there be one grosse offender in the Ministery , he shall be ever gazed at ; but they remember not the many glorious Martyrs , and unblemish'd Preachers , who have shined in that Firmament also . That the miscarriage of one , should like a crosse line be drawne over all the rest , I see little Reason , lesse Justice , and least Religion at all in it . In a word . Object not his life to justifie your owne , remember our Saviours distinction for some . o what they bid you doe , that observe , but doe not after their works ; or that of S. Paul , p Be followers of me , as I am of Christ . Jf you remember his life , forget not his death ; ( in the former indeed the rod of Aaron was turned into a Serpent ; but now the Serpent is turned into a rod againe ) as the one was offensive , so let the other be usefull , as the one made the breach , so let the other repaire it . 'T is true , q the Dignity of his Person must needs sinke his offence the deeper , The Scandall of both hath increased the Ignominy of his death , the shame of his death hath occasioned his spirituall life : And if God hath for given , and forgotten it in Heaven , why should we upbraid him with it here ? The cleerest Moones have some spots . The best Churches have had some such staynes . Oh! let the blot of his life be washed out of your memories by the many ●eares at his death , for which , r Blessed be God , even the Father of our Lord Jesus Christ , the Father of mercy , and the God of all comfort , to whom be honour and glory for ever . Amen . O Poenitentia ! quid de te novi referam ? omnia ligata tu solvis , omnia clausa tu reseras , omnia adversa tu mitigas , omnia contrita tu sanas , omnia confusa tu lucidas , omnia desperata tu animas , Cyprian de Laud. Poenitent . The Letter to his Wife . My deare Wife , MArke well these last wordes of him , who these twenty yeares , and upwards hath been your Husband , and might have so continued much longer by the course of nature , had not his continued and crying sinnes , deservedly drawn this punishment upon him , to be cut off from the living , as unworthy of their society in this life . I suffer for my wickednesse , which I beseech God in his mercy through Iesus Christ to forgive me . In my suffering , you suffer both in your credit and estate , and what else soever concernes this world . This advantage you have of me , I have only left unto mee a small time of Repentance , but you , by Gods grace may have a large time of amendment , which I would have you improve to the full , and not lose a minute . Turne unto the Lord your God , with all your heart . Cloath your selfe with patience & thanksgiving . I doubt not but God will have mercy on you , and prove a Husband to you , and a Father to my Children , yea , I doubt not but you shall live with the same happinesse , and greater content , then if I were with you . Serve him , he will not faile you . Bring up your Children in the feare of God , that Houshold which you keep , let it be the servants of God. Above all things be diligent in private prayer , make all your needs known unto the Lord. Vndertake nothing which you cannot finde in your heart to begge a blessing for . Misconster not these my dying advertisements , which proceed ( as in the presence of God ) from true affection , that at length I might really give some supply to my former defaults , and put you in a right way for everlasting comfort . That though we part in this world , yet we may enjoy a more happy meeting in Heaven . And after all our afflictions be there partakers of endlesse blisse . So prayes , and ever shall pray as long as he lives , Your Husband John Atherton . Decemb. 1. 1641. Cast not away this paper when you have read it , but keepe it as a Jewell , and peruse it often , as the Legacie of him who can now give no other . The Letter to his Children . My deare Children , IT was ever my desire to have seene you well preferr'd , but God thought otherwise , and my sinnes would not suffer it , which have not onely , sentenced me to death , but bereaved me of that small worldly blessing , which I purposed unto you , as a patrimony , and evidence of my fatherly affection . And how now it will be disposed of , or what share will come to your lot , I leave to God , who , as he hath given you body and soule ; so I doubt not but will of his great goodnesse provide for your estate . What is left unto me , and cannot be taken from me , I freely impart and give unto you , not dividing it amongst you by shares and proportions , but giving each of you the whole , wherein though you communicate one with another in my blessing and last councell , yet each without wrong to the other , may take and challenge the whole to her selfe . First , the blessing of God the Father , the Sonne , and the Holy Ghost , light upon you , give you a true knowledge of his Word , a true feare of his Will , and a true Faith in his Promises . Let no day passe over you , wherin you do not call your selves to a reckoning before you sleepe , and make your peace with God for the offences of that day . Be constant in private Prayer twice every day at the least , upon your knees , and God will be a Father unto you . Do nothing great or small without first craving a blessing from God and forbeare that , upon which you cannot find in your hearts to crave such a blessing . Be content with whatsoever God shall afford you , poverty , or riches , take heed , repine not at his pleasure [ who in the end , though it be sometimes contrary to our sense ] works all things for the good of his children . If you marry , preferre an honest man that feares God , before all other respects in the world . Be obedient to your mother ; love one another , and live in hope to enjoy againe in Heaven the company of your Father , Now ready to dye , John Atherton . Decemb. 4 1640. Cast not away this loose paper , but each of you take a Copy of it , and preserve it by you as a Jewell all the dayes of your life . A SERMON PREACHED AT THE Buriall of the said IOHN ATHERTON , The next night after his Execution , December the fifth , 1640. In St. IOHNS Church in Dublin With some other Additions and Enlargements , which the shortnesse of the warning , and latenesse of the night , would not then permit , throughout Applicatory to divers speciall passages in the Relation , wherin there are also some other added , which were before omitted . By Nicolas Barnard , Deane of Ardagh in IRELAND . Chrysost . in Laud. Pauli Homil. 1. Paulus terram & mare circumivit , peccarorum spinas evellens granaque pietatis ubique semmans , veritatem reducens , ex hominibus Angelos faciens , &c. ACTS 2.19 . Repent ye therefore and be converted , that your sinnes may be blotted out , when the times of refreshing shall come from the presence of the Lord. London Printed by G. M. 1641. The Summe of the Doctrines here handled . The Dignity of Preachers C●●●sts Messengers . whence for themselves , a necessity of ordination to it . of continuance in●●r . for the people , a necessity of entertainement of them . of Audience , Obedience to them . The duty of Preachers in the Generall ; from whence observed . That Preaching of all the Acts of the Ministry is the most Apostolicall , and if so , the most Episcopall . And here in ( according to a speciall Confession of a Vow , made , and broken by this Person ) An Exhortation both to Preaching and Catechizing . For the latter of which Foure things advised Shunning Diversities of Catechismes . Vnnecessary Controversies . Handling these Principles Briefly . Often . In both condemned Inconstancy , either in the Doctrines delivered . time giving it over . The Duties of Preachers in Speciall Ability to Preach . Perspicuity in their Preaching . Their lives to be according . The state of a man Vnconverted resembled by a Blindnesse . Darknesse . Slave●y . The state of Conversion resembled by giving Sight . Light. Liberty . That the greatest Sinner once converted is capeable of forgivenesse . The joyfull happy estate of him who hath an assurance of it , in three things , he hath Peace with God. of Conscience . with Death . And therein of spirituall refreshings . Throughout Applicatory to the Party . The Text. ACT. XXVI . vers . 17. I send thee — Vers . 18. To open their eyes , to turne them from darknesse to light , from the power of Satan unto God , that they may receive forgivenesse of sins , &c. THat there is an eminent a Man this day falne in Israel by a scandalous and ignominious death , ye al know , of whom this unwonted confluence of people speaks an expectation of saying somwhat ; For his life , to give the least commendation , would be a scandall to the Speaker , and yet wholly to conceale his penitency at his death , would be a wrong both to him , and you the hearers . It was indeed his own desire , there might be no good spoke of him at all , but ( me thinks ) that it self ( if there were no more ) b is cause sufficient to speak somwhat , in that short expression being much included . And commendation if ever is then most seasonable , when it can neither impute flattery to the one , nor cause a pride in the other . c Then may be thought d the lesse affected , when a dispraise would be the least offensive . And for that we have done with in the Relation . This Text fits this present occasion thus : Saint Paul is here sent to preach the Gospell , such was the end of this our Brothers ordination , but neglected . Such had bin his solemne vow of latter years , but broken . The persons to whom he was sent , were such as lived in darknesse , under the power of Satan , such to have bin his life formerly to the Churches scandall is confessed . The effect of Saint Pauls message is to open their eyes , to turne them unto God , such a blessed change to have bin lately found in him , hath bin made apparant . And if with these he hath obtained the efficacy of the meanes , why should we barre him , from attaining the like happinesse in the end also , viz. forgivenesse of sinnes . 'T is true he was sent , and like that e Son , that said he would go into the vineyard , but went not . Instead of converting others , he had corrupted them , instead of opening their eyes , he had shut his owne , instead of gayning others out of darknesse , he had lived in the works of darknesse himselfe , instead of turning men from the power of Satan , he had drawn more subjects to him . Notwithstanding what he was ordained to have bin an instrument of in others , was by Gods grace in a great measure wrought in himselfe ; and if conversion , why should not we beleeve forgivenesse , and if forgivenesse blessednesse , for f blessed is the man whose iniquities are forgiven , and whose sins are covered , &c. The Ocean of Gods mercy is able to swallow Mountaines , as well as Mole-hils , great sinnes as lesse , according to the proportion of Repentance . Saint Paul g a blasphemer yet obtained pardon . The crucifiers of the Lord of life are bad to be h converted , and their sinnes should bee blotted out . 'T is true hee was at first mooved to it with Feare ; so was i Noah to the saving himselfe by the Arke . k Gregorie ▪ Nazianzen was at first converted to Christianity in a Storme . Our Saviour in the same breath calls his Disciples Friendes , l and yet bidds them feare him , for the feare of Hell it selfe . m Hee came late , so did they that went into the Vineyard at the eleventh n houre . o Manasses began in fetters . The p Prodigall Son staid till he was starved and forced . Oh let not your eyes be evill when Gods is good . Where we find his hand , why should wee doubt of his Seale ? if he were turned from the power of Satan in repentance to God , no doubt but God hath turned to him in granting forgivenesse . In the Text you may observe these three parts . 1. St. Pauls mission , J send thee . 2. His Commission in three branches . 1. To open their eyes . 2. To turn them from darknes to light . 3. From the power of Satan unto God. 3. The happy fruit of both , That they may receive forgivenesse of sins . The first implies our Dignity . The second our Duty . The third our hearers benefit . By this our Brother , the first at his arraignement hath hin much disgraced . The second in his life more neglected . And the third at his death , Gods mercy in him infinitely magnified . From the first , he judged himselfe worthy to be degraded . For the second , he had strongly resolved if he had lived , to have repayred . And the third was in an extraordinary manner to his conscience sealed . So that the three things which are now to be handled from the words are these . 1. First , the dignity of Ministers , to be Christs Messengers , I send thee . 2. Secondly , the chief part of their message , to be Preachers ( the sole end of which , is the converting of men ) to open their eyes , to turn , &c. 3. Thirdly , the latitude of Gods mercy even to the worst of men , who by their preaching shall be converted , though living under the power of Satan , yet shall receive forgivenesse of their sins . In the handling of which ye shall find some things as seasonable as profitable , and throughout I would be understood to be equally applicatatory to Bishops , as other inferiour Ministers . 1. First , the dignity of Preachers , sent by Christ ; their mission is like q St. Johns Baptisme , not of men , but from Heaven , they may say to their hearers as Moses to the Israelites , r I am hath sent me unto you . And t is observable their Commission is sealed by the blessed Trinity , First , severally , by the Father , ( Matth. 19. ult . ) Pray the Father that he will send labourers , &c. By the Son ( Ephes . 4 . 1● . ) He gave some Apostles , some Pastours , some Teachers , &c. By the Holy Ghost ( Act. 20.28 . ) Over whom the Holy Ghost hath made you Over-seers . Secondly , ioyntly ( Math. 28.18 . ) Go , teach all Nations , and baptize them in the name of the Father , and of the Sonne , and of the Holy Ghost ; and accordingly as Saint John s begins his Revelation with a Salutation from them ; So Saint Paul t concludes his second Epistle to the Corinthians with a Benediction . Hence those honourable titles by each of which we deny not , is implyed a severall duty also , ( honos & onus ) to imply there holinesse , u Men of God ; Their vigilancy , x Watchmen , their courage y Souldiers , their painfullnesse , z harvest labourers , the care of their flock , a Shepheards , their wisedome , b Over-seers , their industry , c Husbandmen , their patience , d Fishermen , their tendernesse of affection , e Nurses , their love , f Fathers , nay g Mothers , their faithfulnesse h Stewards , their necessary use in preserving and informing of men , i Salt of the Earth , * Light of the world , their dignity , k Rulers , l Embassadours , their eminency m Angels , n fellow-fervants with them , o Co-workers with God , Christs p Witnesses , q Ministers , nay r * Christs glory . To the Ministers of the Law indeed pertained ſ the glory ( viz. ) of the Arke and Temple , but these are termed the Glory of Christ himselfe , typified by them , whose presence made t the glory of the latter Temple , though meaner in building , to exceed the former . The dignity done to the Priests and Prophets under the Law was much , u Jehojada the Priest marries Jehorams daughter the King. See the honourable termes given by x Obadiah , ( the chief of Ahabs Courtiers ) to the Prophet Elijah ; and to omit what we reade from good Kings . See y Joash ( a bad one ) visiteth Elisha in his sicknesse , calling him my Father , &c. Now by how much the z Gospell excels the Law , so ought the Ministers to be preferr'd , as being of a better Testament , and of a farre a more glorious Ministration . Embassadours are usually respected according to the Princes they represent . Saint Paul was so received by the Galatians , b As an Angell of God , nay , as Christ Iesus , in whose stead he moved . And thinke not this to be any pride in magnifying our calling , Saint Paul surely was no more ambitious of honour , then he was covetous of a gift , but yet that he might have some fruit that might abound to their account , for their own sakes no doubt , he beseecheth the c d Thessalonians , To know those that were over them in the Lord , and to esteeme them very highly , &c. A high calling indeed , the Son of God himselfe despised it not , and let not the greatest then thinke his sonne of too high a birth for it . 'T is no argument , that now they should be made the e Of scouring of the world , because the Apostles were so , that now they should be driven to worke with their owne hands ( as some it may be would be contented with ) because f St. Paul was once put to it by necessity : that now they should have no respect , because there was so little heretofore given them by infidels . No ; yee have not so learned Christ , and do not ye fill up the measure of your Fathers . And yet how many are there , who seem to reverence Christ , but like the Jews mock him in his word and servants , like cursed Cham deriding their Fathers , till the curse rebound upon their own heads ; If like Ieremiah , a Minister deale truly and impartially , presently g devices are laid for him , a conspiracy to smite him with the tongue , if he indeavour to dispossesse a man of his evill spirit , than like Saul to David , a dart is throwne at him , nay , Spears and Arrows of reproaches , even bitter words . If a reproof , then you take too much upon you , ye sons of Levi. Obiect . We grant the Apostles to be sent of Christ , but what is that to such as are ordained in these days ? Ans . The difference is only Vocationis modo , Christ cals Paul immediately by himself , and he cals Timothy , per media ordinario , as S. Paul speaking to the Elders of the Church of Ephesus , whom himself had ordained , yet ( Act● 20.28 . ) he tels them , the Holy Ghost had made them Over-seers , as his Epistles may be truly cal'd his writings , as being the Pen-man , and yet Gods too , who was the Inditer , and in them guided his hand : So the Messengers of the Church are also Christs , who in his name ordain● no other , then testifie they find themselvs h inwardly mooved to 〈◊〉 by his Spirit . See both together in that fore-named ( 2 Cor. 8.23 . We are the Messengers of the churches , and the glory of Christ , as the man is called the glory of God ( 1 Cor. 11.7 . ) and the woman the glory of the man. Because as the Moon from the Sun , they each derive their light and authority from them ; so are these so called here , as receiving their dignity and commission from Christ by the Churches hand , who in this sense confirmeth the word of his servants , and is with them to the end of the world , of which there can be no i surer Seale , than the assistance of Gods Spirit in converting their hearers . Hence a two-fold instruction for the Preacher and people . For the Preacher . 1. A necessity of Ordination . Mark. 3.14 . None may k take this upon him ( be he as wise as Salomon or Daniel ) before he be cal'd of God as Aaron . l How can they preach , i. e. de jure , unlesse they be sent . God complains of some m I have not sent them , yet they ran : I have not spoken to them , yet they prophecied . The n Labourers though able and willing yet went not into the Vineyard till they were bidden by the Husband-man . They who clime o into this Office through the window of their own pride and self-conceit , and enter not by this door , are rather theeves than shepheards . 'T is an observation some have made of p Origen , why he fell into such dangerous errours , though he had an excellent wit , because he so long neglected orders . 2. A necessity of continuance , if their Mission be from Christ , none can then give them a Dismisse , but Christ . Have you set your hand to this Plough , there is no looking back ; whatever other imployment by man is laid upon you , of this you cannot be unloaden . There may be indeed some good cause of a remoovall from a place , even for the same the Colt our Saviour sent for was loosened , viz. when the Lord hath elswhere need of you : but I find no writ of ease in any place to dispense with the office . For the People . 1. First , then give them entertainment , the Apostle argues this case largely . ( Cor. 9. ) What amendment soever hath bin here of late in some places , yet still in most , the meanes of the Levite is like the garments of Davids Servants by Hanun King of Ammon cut off ●y the halfs But let such con●●der the admonition of Moses , Deut. 12.19 . Take heed to your ●●lves , they that thus r rob God , ●o but in conclusion rob them●elvs , as there are in Story di●ers such observations . Moses ●rayer for Levi is still effectuall ● Chap. 33.11 . ) Blesse Lord his ●●bstance , and smite through the ●ynes of them that rise against him , ●nd of them that hate him , that ●●ey rise not again . That distin●tion of three sorts of Sacriledge by Peter Lumbard , ſ is commonly knowne , Sacrum de sacro , non sacrum de sacro , sacrum de non sacro , as that of Thomas t Aquinas , that it may be committed against three , in Personam , in Locum , in rem . The last of each are alike , in a robbery upon the Churches possessions ; where ( in other Countries it hath bin consented to , it is now as much repented of , though too late . Justinian u makes it a greater sinne than treason . Howsoever thou whi●● worthily x abhorrest Idols , doe not thou commit Sacriledge . You that stand for Christs word , doe not you cast lots for his coat . y The fish Saint Peter catched , it came up with mony in the mouth , and certainly such as are truly taken by the net of Gods word , will not grudge to supply the Minister in Temporals , who communicates to him in Spirituals , and what ye yeeld let it be willingly , not wrung out by Suits : such as strive with the Priest are accounted the worst of men by the Prophet ( Hosea 4 , 4. ) How able and active this our Brother was in the recoveries of such dues , ye all know , But what a griefe now , his spending so much time in them was , whereby he lost himselfe , I know . The regaining of the Churches Rights he thought might be done , but the gaining of soules , the Rights of Christ purchased by his blood , by no meanes should be left undone . Often did he apply to himselfe that Speech of a z great man at his last . Had hee been as diligent to have done God service , as he had done the King , he had kept the Kings favour still . So had he been as conversant in the study of the Gospell , for the instruction of Men , as he had been in the Law , for the setling of Lands , he had not by the Law so deservedly lost Lands , Body and Estate , and all at once . we are called Fishers , not Hunters , Fishers of men , not of money , we are prest for a Spirituall warfare , and such a entangle not themselves with the affaires of this life . b S. Augustines spirit is very worthy of imitation , who was hardly drawne to answer any Letters , for himselfe , or others that concern'd these worldly matters , onely ready for such whose subject was spirituall . And if at any time he were necessitated to it , he thought so much loft , and returned from it , as a prisoner set at liberty . Nay sometimes c Gave up his right , rather than runne himselfe into a Labyrinth of Law contentions , according to that of our Saviour , ( Math. 5.40 . ) The onely way the Divell is sometimes put to , for the stopping of the mouthes of able Divines . If he can but get their hearts to cleave● to the world in suites , soon cleave● their tongues to the roofes of their mouthes for preaching , and so by a disuse in time , according to that threatning in the Prophet to the Idoll shepheard , d Their armes are dried up , their right eyes utterly darkened , And their right hands with the Psalmist , forgets their cunning : Their abilities and gifts perish also . And 't is certain ( howsoever others have thought the contrary ) that as the interposition of the Earth eclypseth the Moone : So these earthly imployments instead of spirituall , hath rather clouded , than added to the glory of our function . Secondly , then give them Audience , Obedience : I put them together , as indeed they should never be severed . First , audience , the denying of which to the Embassadour of the meanest Prince on Earth is accompted the highest indignitie . e Oh , see then ye refuse not him who speaks from Heaven . Say ever in this sence with Samuell , f speake Lord , thy servant heareth . And when ye do , let it be with Attention , not to have your mind roving about some other matter , your tongues whispering in anothers eare . ( A fault this our Brother publikely acknowledged in himselfe . ) And let it be also with g Reverence . Remember 't is the voice of God , and not of Man , as one observes of that speech of John the Baptist , Ego sum vox in deserto . John was the voyce , but God the speaker , as holy men were the pen-men of the Scripture , but God the Inditer , h Balaam bids Balak arise . i Eglon of himselfe , rose up from his Throne , when Ehud said he had a message from God to him . If these gave this outward reverence let us adde k an inward reverence and feare also . Secondly , give them l Obedience , the former is but the shell , the shaddow , this is the Substance . Many indeed give us the hearing , but very few in that sence 't is usually taken in the Prophets , viz. m Obeying , Remember we are Gods Messengers . Great mens intreaties are commands : Our commands from God are but intreaties . n God doth beseech you by us , wee pray you in Christs stead ; unheard of , that a King should Petition to his Subjects ; and yet who of you yeelds ? who obeyes ? Historians say , that mens lives were never worse , than when the seven wise men lived . It would be ill newes if it should be so with us , since the long continuance of the wisdome of the word among us . However , as our Saviour , so may we say unto you also , o We have not spoken of our selves , but the Father which hath sent us , he gave us a Commandement , what we should say , and what we should speake , and the word which wee have in Gods Name spoken , and not obeyed , shall rise in judgement against you at the last day . Obiect not the disobedience of this particular Person to palliate your owne . Let his selfe condemnation , prevent yours , his exhortation to others , be yours . He was a prodigall , but returned , once lost , but now found , and if the Father have remitted it , let not his Bretheren be offended at it . And so much for the first part of the Text , S. Pauls Mission — I send thee . Now the second part of this Text concernes S. Pauls Commission , in a word of Information , To open their eyes , in a word of Application , To turne them , &c. ( the two necessary parts of a Sermon . ) Before you heard our Dignitie , now we will confesse out Duty , and 't is this latter that must support the former . And for this , we shall consider it two wayes , as it may concerne this our Brother . First , Actively , as being his duty towards others . Secondly , Passively , as having been effectuall in himselfe . In the first , I shall but performe the will of the dead , who had intended at the place of Execution to have made a large Exhortative Speech , to the diligent performance of his function in PREACHING , and CATECHIZING : but that he thought few of his Profession would be there , and the Papist● ( who might be the most ) would but deride him , and so omitted it . Only he declared how the neglect of it , was his greatest griefe , and for the breach of his vow , in which he was perswaded , ( as a iust punishment ) God left him to himselfe , whereby he came to this shamefull end , for this sinne of Omission , he observed Gods Justice in giving him over to sinnes of Commission , according to that of the Apostle . ( Rom. 1.21 , 24 , 26. ) And as this Subject is seasonable in regard of his particular , so is it necessary in regard of the times neglect in generall . When Preaching is so undervalued , so flighted , as if it were too meane for the Dignitaries , and Fathers of our Church , and only left as the refuse of our Office for the inferiour Ministers . And let me not be misunderstood , as if in the words of S. Paul , p I had ought to accuse my Nation , or Profession of : or with Cham had a desire to discover my Fathers nakednesse . No ; only let me magnifie their Office , and in this our Brothers stead , incite them unto that , whereby their Dignity with man here , and their comfort with God hereafter may be continued . The Summe of the Apostles Commission , you see here is Preaching , which we shall according to the Text ; consider , First in it selfe . And then its severall parts . First , in the Generall , from the Summe of the Apostles Message , observe this , ( viz , ) That Preaching and converting the soules of men , of all the Acts of the Ministry is the most * APOSTOLICALL . For further proofe see ( 1 Tim. 2.7 . ) both put together . I am ordained a Preacher , and an Apostle , ● Teacher of the Gentiles , &c. The very same words againe ( 2 Tim. 1.11 . ) in both , see how the Apostleship is supported on each side with this imployment . 'T is preferr'd before the Administration of Sacraments ( 1 Cor. 1.17 . ) Christ sent mee not ( i. e. not so much ) to baptize , but to preach the Gospell . Nay above Miracles , gifts of tongues , government , &c. See 1 Cor. 12.28 , 29. God hath set in the Church first Apostles , secondly Prophets , thirdly Teachers , after that miracles , then gifts of healing , Government , Diversities of Toungs , &c , Now wherin hath it so offended , that lately it should be compelled to take the lowest roome . 'T is a speech of Gregory , t We account those to beare the Image of the Apostles , who are Preachers . And if so , why heare we no more of it from him , who boasts his Sea to be only Apostolicall , who hath not bin known so farre to disparage himselfe these many hundred years . The more we draw back in it , the nearer we shall draw to him . There were some in the * Church of Ephesus that said they were Apostles and were not . Let this one thing be their tryall , which if admitted , the former would bee found a lyar . Now if preaching be the most Apostolicall , certainly this conclusion following must be undeniable , viz. Then the most Episcopall , u whose Successours they are . For which , who knows not that ( in the 1 Tim. 3. which S. Hierome well cals Speculum Sacerdotij ) the prime quality of a Bishop is to be x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. not only able and fit , but apt and ready to it . The like Tit. 1.9 . y Thomas Aquinas could say , that preaching was the most principall and proper act of a Bishop , and accordingly applies z eight Titles to them that imply that labour . Nay so proper to a Bishop , that before S. Augustine● time it was not a usuall for a Presbiter to preach in the presence of a Bishop ; at least it was against the custome of the Africk Church . We reade Valerius than Bishop of Hippo was much censured by other neighbouring Bishops , that he should permit S. Austine , being then but a Presbiter , to preach so often before him , and not to do it himself , and yet there was some reason for it : Valerius being a Graecian was not so perfect in the language , as S. Austine was . And b from his example it began first that Presbiters got the honour to preach the word of God in the Bishops presence . Which former custome howsoever S. Hierome from another ground pleads much against , as inferring that the c Bishop should delight to heare such of his own Election to perform their office . Yet he acknowledgeth it to have d been the custome then also . But to return to S. Augustine ; when he was made a Bishop , did he then give it over ? No ; then 't is said e he preached much more then he did before , whersoever he came , whensoever asked . The like of S. Ambrose ( by whose f frequent Preaching St. Austin himself was converted ) the g introduction into whose first Sermon after his Election was the affirming this to be his proper and necessary function . St. Chrysostome cals preaching , Omnium bonorum summa , and according to his own practice would have a Bishop preach every day , h with whom ye have often cras & heri , as if he were rather a daily Preacher , than a weekly . S. Hieroms speech a Bishop should be for the Church , as t is said of i Moses and Aaron for the Tabernacle , they departed not from it , always either preaching or studying for it , either with k Peter and Andrew fishing , or with James and John amending their nets . Well me thinks , when I reade of Saint Pauls charge for this particular to Timothy , the first Bishop of Ephesus , and not Parochiall neither , 1 Tim. 4.1 . and a sickly man too , and in what high terms he gives it . J charge thee before God and the LORD JESUS CHRIST , who shall iudge the quicke and the dead at his appearing , and in his Kingdome , Preach the Word , be instant , &c. It should make many a mans eare to tingle that hath wholly neglected it , the like you have again ( Tim. 6.13 . ) For Excuses , if a not being bound to any particular charge be pretended , let them consider S. Pauls free preaching , which he so much glories in ( 1 Cor. 9.19 ) though he were free from all , yet had voluntarily made himselfe serviceable to some . 'T is 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 do the Corinthians service for it . but to be wholy idle in all places is l robbery indeed . If imployment in government be alleadged for an exemption , let them again think of what S. Paul saith of himself ( m Vpon whom came daily the care of all the Churches ) 1 Corinth . 9.16 . Yet necessity is laid upon me , and wee unto me if I preach not the Gospell , and Paul aged too . If disputing and writing , &c. be produced ( as the best ) for a dispensation , let them still remember it was S. Pauls work also , as writing not a little . So n disputing daily with the Jews and Greeks , Apollo's and Barnabas did the like with the false Apostles . S. Peter with the false teachers . S. Iohn confutes Antichristian Doctrine , and for convincing gain-sayers none are freed from . See but what is recorded of Saint Augustine , how many Hereticks he had a daily contention with Arrians , Manichees , Pelagians , Donatists , ( one of which was converted onely by a digression in his Sermon ) against whom , and of divers other subjects he wrote so much , that if all were extant , he that writes his life saith , o The greatest student would have his fill in reading of them only . Yet notwithstanding how did he labour in a constant preaching to his last ; and the like might be related of divers others . So that no pretence whatsoever can excuse them from the performance of this function , to what dignity soever advanc'd , what burthen soever travelling under . I have often wondred at that in Iothams Parable , that when some of the Trees were desired to rule over the rest , saith p the Olive , why should I leave my fatnesse , wherwith by me they honour God and Man , &c. saith the Fig-tree , Why should I leave my sweetnesse and my good fruit , &c. and goe to be promoted over the Trees ? Why should promotion over Others , make men barren in themselvs ? Could they not beare rule , and beare Fruit together ? 'T was but a Parable , and let it be so still without any further application ; Only let none of us having a talent , be like the unprofitable servant in hiding it . And in Conclusion , let me be but your remembrancer , of what hath beene so solemnely and publikely vowed at Ordination and Consecration , and such a Profession before many witnesses ought to be of no light esteeme . The q Exhortation to preaching before the receiving the Order of Priest-hood , the Obligatory promises upon demand for it , the r words of Ordination it self , The solemn delivery of the Bible with a charge to preach , this being the sum of the Office , why retaine we the name without executing it ? And are not the same with other additions renewed at the Consecration of a Bishop ? as the Epistle , so the choise of the Gospell , for that occasion , viz. * S. Peter charg'd three times by our Saviour , If he loved him feed his Sheepe , his Lambs , had its meaning . The s speciall prayer at the Consecration tends the same way . The redelivery of the Bible as before , and opened with a charge again to be diligent in teaching , in giving heed to Exhortation , and to doctrine , therby to save himselfe , and those that heare him ; to be a Shepheard , and not a woolfe ; to seek the lost , &c. And in conclusion , a Prayer that the Spirit may descend upon him for the preaching of the word ; and being earnest in reprooving , beseeching , rebuking , &c. these surely are too serious to be thus sleighted t be not deceived , God is not mocked . Now if any persons thus Ordained and Consecrated have beene negligent in performing , let not the scandall be cast upon our Church , who you see is very carefull in enjoyning , and the bonds it takes for keeping Covenant are the greatest that can be given , the forfeiture of which will not faile to be cald upon at the iudgment of the great day . And so much for the first thing , the neglect of which this our Brother so much lamented , viz. The fore-noons worke in preaching . There is a second , which he had expressely vowed also and broken , and for which equally with the former he acknowledged Gods Justice in this punishment , and that was the neglect of publike Catechizing , in a plain and familiar exposition of the Credenda and agenda , conteyned in our Church Catechisme , enjoyned to be the afternoons work , and it were well , if every Sunday had its Morning and Evening Sacrifice ; its former and latter Raine , u In the Morning son thy seed ; in the Evening with-hold not thy hand : Of which duty give me leave to speake a word also , as being a thing of all others the most necessary , in this ignorant Island ; these are the Foundation of Christian Religion , which as it was St. Pauls glory to have laid it with the Corinthians , so would it be the glory of this age , to compasse the like with this people , untill which be done it must needes be in vaine , to proceed to a building of higher points . And I beleeve , without any disparagement I may say of the maior part of any of our Congregations , as the Apostle of that famous Church of the x Hebrewes , They have more need of milke , than of strong meat . In which if it were fit for me to direct others of greater experience than my selfe , I would advise of these Foure things . First , to shun diversities of Catechismes ; for every one to bee teaching a severall , as best likes his fancy , is but to distract and confound the people , if they shall remoove from one Parish to another . What are they , but severall Methods of the same thing in substance ? Let us all pitch upon one , and why not that appointed by Authority ? Secondly , shun intricate and unnecessary Controversies , which as at all times in common Congregations are unprofitable : So in this exercise the most unseasonable . That Clause in the Apostles letter from their first generall Councell is very imitable in this , z We thinke it fit to lay upon you no other burthen , than necessary matters , a vaine bablings , foolish questions , and b striving about words , and such kinde of needlesse contentions , St. Paul bids c Timothy and Titus avoide , as being to no profit , among which may be reckoned the filling ignorant peoples cares with questions of Church Discipline , which doth not concerne them , and neglect the main . T is a good rule , every thing is so farre commendable as it may be profitable . Thirdly , handle these things briefly , without affecting too much latitude . d 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 neare the length of an ordinary Sermon . T is true it may be said of each Petition and Commandement , as the Philosopher saith of the Soule , 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a great thing in a little compasse , like a starre , little in your eye , but in it selfe of a large magnitude : Like a Fountaine , narrow at the head , but mighty streams may be drawne from it , to that Petition , Thy Kingdome come , or thy will be done may be referr'd a great part of the body of Divinity ( as some de Deo & de regno Dei , others de Fide & Obedientiâ make to consist the whole , ) but would it not bee very impertinent to draw all thither ? And let me adde , that length of time , ( howsoever some glory in it ) doth not alwayes argue the better building , or the more cost . Salomons Temple was built in seven yeares , Herods was forty six yeares in building , yet we cannot imagine it to have exceeded Salomons . Nay in this spirituall building , it may be want of paines that causeth a long tractate , the better things are studied and digested , the more able shall he be to prune off unnecessary discourses , and to contract his matter into the narrower roome . Fourthly , handle them often . In the French and some of the Germane Churches , as the Sunne runnes his course in the Heaven once a yeare , so do they runne through those heavenly Principles in the same compasse : For which our Canons have well provided also . An errour in some , who think it sufficient to go through them once in their lives , or a few of them once a yeare in Lent. No , people have not such strong memories for spirituall matters , but that we had need with S. Peter , e To put them in remembrance of these things often , nay alwayes ; For some kinde of meates it sufficeth they are had sometimes of the yeare in thèir seasons , but for Bread there must be a daily provision . 'T is so for the soule , for some points it matters not if they be seldome handled , but for the Principles of the Catechisme they are your necessary food , without which your soules cannot be nourished unto everlasting life , therefore it is fit that some of them should be ever sounding in your eares . And for this it selfe , let it not be thought too meane , for the Cbiefe of us . You see 't is the Office of f a Master-builder ; And among the Fathers have we not many introductions to the Vulgar . Lactantius his Institutions , Cyrill his Catechismes , Clemens Alexandrinus Paed●gogus , S. Augustines Enchyridion , and his Booke de Catechizandis rudibus and the like , Saint Paul was all things to all , g To the weak he became as weak , that by all means he might save some . Let me for Conclusion of this , exhort all without exception , unto diligence in both these particulars , viz. Preaching and Catechizing , which by this our Brother were so neglected and lamented . Be not slothfull in the Lords businesse and in the Lords Vineyard , were it no more than the sight of those of the Romish Clergie in every corner , who travell Sea and Land to make their Proselites , it should me thinkes , be enough to whet our resolutions to be more industrious : Ye have heard , respect is your due , but those are only h worthy of double honour who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labourers in the word and doctrine , Maintenance is your due , but 't is the i labourer is worthy of his hire . High esteem is your due , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but k for your works sake . What is the cause of late , the Calling hath fallen into such Contempt ? is it not for not shewing your selves l work-men , rightly dividing the word of truth . Why are many of the people like those * dry places in regard of any goodnesse , which the uncleane spirit walkes through , is it not because you for preaching have passed over like * clouds and wind without raine ? What is the cause so few subiect themselves to Christs Scepter ? Is it not because the sword of his Spirit ( the word ) is not thus drawne out by you ? This and the like were the sole Apostolike weapons , whereby the world was at first subdued . By these armes the Fathers purg'd it of Heresies and Schismes , afterwards , m not by Pillaring , Imprisoning , Obtayning Imperiall Edicts , ( as 't is said of S. Augustine ) but by preaching . And let no man neither , n despise the day of small things . S. Ambrose his first Sermon de grano Sinapis ( as appears by the beginning ) was preached to a o thin auditory . 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 find dead Carkasses thither should yee like the Eagles resort . Nay , there is a way whereby all this enjoyned may not seeme a burthen to us neyther . There is a labour of lov● ( the Apostle speaks of ) that wil● make us love the labour . Jacob because he loved Rachell though● his seven yeares service nothing ▪ What pains do we see some p tak● in hunting , fowling , &c. accompte● but a sport , because they love it ▪ How do some toyle for the love o● Money , things momentanie ! And shall not our love to Christ constraine us rather ? The compassion to the Soules that are Christs , the gaine of an immortall crown with Christ , much more inflame us ? And yet there is one thing more behinde , which if we will fulfi● our Ministery , must not be omitted ; which we have also solemnly promised , and that is , Private admonitions . S. Paul had somewhat to do q from house to house , as well as in the Pulpit . Embassadours have not done all in delivering their Embassage publikely upon the day of audience , but there is much imployment also in private Treaties . The Husbandman visits his ground often after it is sowne . 'T is 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 't is a thing most usefull in this Kingdome , where there are so many that hate the light in publike . This was S. Augustines practice too , r hee had usually a Chapter read at his Table , upon which he would be Commenting to his Guests , tooke all opportunities in private to inculcate what he had delivered before , and chiefly endeavouring to instruct those , who might be able to teach others . And this part of our function , the Apostle gives a speciall caveat , that it be done with ſ meekenesse of wisdome , or else he may offend as much in admonishing , as the party who is to be admonished . t A word fitly spoken , saith Salomon , is like Apples of Gold in Pictures of Silver , as an Earing of Gold , so is a wise reprover , &c. The word in the Originall is spoken upon its wheeler , which alwayes hath the best successe , when it runnes upon these foure in a right observation of the Manner , Time , Place and Person . There was another thing you shall find often lamented by thi● our Brother also , which wee must not omit , and that was his Inconstancy in what we have already spoken of . He had runn● well formerly , but of late yeare● had slackt his pace , upon which I was an eare witnesse of his savoury counsell to others , by hi● example , to continue constantly ● well doing , and not to measure the●● course according to the pleasure of 〈◊〉 times . Let me also commend this to you from him , as the crowne of all the former , viz. Constancie . u Continue in the things thou hast been assured of , &c. x These things I will that thou affirme constantly , y 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 z wholly . An over active Spirit that admits as inmates a multitude of other Offices , to have one foot in the Church , another in the City , and as if he were a Tripos , a third in the Campe , usually miscaries in all , Qui in omnibus aliquid , in toto nihil , let every one abide in that whereunto he is cal'd . a 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 . b Zacharias received that joyfull newes of a Sonne by the Angell , while he was executing his Priestly office in the Temple . The c Shepheards theirs , while they were attending their flocks by night ; the d Disciples were called by our Saviour to be Apostles , while they were in their callings . What work you are set unto , Blessed is that Servant , whom his Lord when he comes shall find so doing . Some have been inconstant in the doctrine delivered : 't was Reubens blot ( who lost his dignity ) to e be unstable as water , to be like a wave of the Sea , ( to which S. James compares some ) turning according to the winde and tyde , is not becomming Gods Messengers , who rather are compared to f rivers , which hold their course , let the wind blow which way it will , g to be double minded , or as the Psalmist h 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 't is in matter of doctrine , to deliver it sometimes one way , sometimes another . No , as S. Jude v. 3. that doctrine yee have once delivered to the Saints contend for ; If i I build the things which I destroyed ( saith S. Paul ) J make my selfe a transgressor . k Our word was not yea , and nay , that with me there should be , yea , yea , and nay , nay , &c. As the Lord who sends us changeth not , so his Messengers must not be changlings neither . The Septuagint translation howsoever highly to be esteemed , yet by this appeares that they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but led by a private spirit , in that they changed some things of purpose to please Ptolemy and his Queene , like the Oracle when King Philip came to enquire of it , the Priests made it answer according to his humour ; But it must not be so with us . The Rabbins fabulize the Manna had a severall taste according to every mans palat . I know people would faine have it so , in the delivery of this heavenly Manna of the Word . But if we shall so studie to please men , we shall not be the servants of Christ . Others are inconstant for the time ; have borne fruit , but now are barren ; and yet such as are of Gods planting in his house l bring forth fruit in their old age . m Old men must praise God as well as Children , n and so accordingly was the Spirit powr'd out . The two o faithfull witnesses , their lives and preaching ended together . Thus was it with S. Augustine . p Hee preached till his last sicknesse , being then 76. yeares old . Indeed there is no doubt a decrepit old age and decay of narurall faculties , must have a dispensation . God in that case hath mercy and not sacrifice , like the q Levites in the Law discharged from the heaviest burthen of their Office at fiftie yeares . But let us not pretend more weaknesse then is . Our bodies ( make the most of them we can ) must at length fall to dust . Now can they be spent in a more honourable service then the Ministry ? the next degree ( I hold ) to Martyrdome ? The usuall plea is indisposition of body , r Timothy was such a one indeed , had many infirmities ; S. Paul lov'd him dearely . Yet ( though he allowed him a little wine ) does not prescribe him little Preaching . His charge is still the same ( 2 Epist. 4.1 . ) and me thinkes strange counsell for a weak man. The Oringe tree , they write , is bearing fruit all the yeare long , as some are ripe , so others are still budding . A good Emble of a Preacher , as he should be weekly sending forth his labours , so providing a new againe ; in this sence , like the ſ Housholder , bringing out of his treasure things new and old . Oh! this constancie in Preaching , and in some constant Method ( though it be the meaner ) doth more good , then now and then only an elaborate Sermon ; like a constant diet ( though it be course fare ) nourisheth more , then now and then a feast , when they must fast a long time betweene . Object not as a discouragement that thou seest no good come of it . Consider t the Physition gives not alwayes his patient over , because he mends not at first . The Souldier doth not raise the Seige , because the City is not taken the first day . 'T is 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 v taken nothing ; yet with him , at our Saviours command we must cast in againe . Nay ; the x Kingdome of God ( saith Christ ) is like one sowing , and the seed springs and grows up , but he knows not how . Thou seest no fruit ; no more did Elias ( though quick sighted ) the seven thousand in Israell : much is lost ; 't was our Saviours own case , few converted by him , yet never man spake like him . Abundance of diseased people compassed y the poole of Bethesda , but there was but one healed at once , and that at a certaine season too , when an Angel descended . T is so in these waters of the Sanctuary , 't is 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 , 't is not lost neither , if another reape the fruit after thee , as our Saviour to the Disciples , z others have laboured , and you have entred into their labours : be thou ever with a S. Paul and Apollo , planting or watring , and commit the increase to God that must give it . b Pray for the descent of this dew of Heaven whereby it may spring , but if it be with-held , for thy selfe , remember the speech of the Prophet , Isa . 49.4 . J have laboured in vaine , J have spent my strength for nought , yet my judgement is with the Lord , and my reward with my God ; thy reward shall be secundum laborem , non secundum proventum . If mocks and reproaches befall you , be not troubled , Vipers will leape upon Pauls hands . Shake them off as he did , no hurt shall come unto you . c 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 himself ( though much larger then I had at first intended ) concerning the Commission of preaching in the generall , I am now further invited by the Text to a consideration of the severall parts of it also , which are these two , an Information , to open their eyes ; An Exhortation , to turn them from darknesse , &c. First observe , It is our duty to open the eyes of men , ( i. e. ) their understandings for matter of knowledge , as Mal. 2.7 . The Priests lips should preserve knowledge . The Popish Priests do what they can to close the peoples eyes , 't is our profession to cleare them . How often to this purpose have ye the prayer of the Apostle , That the d eyes of their understandings may be enlightned , that they may e increase in knowledge , and in all Judgment . 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 blinde themselves ? Shall we in this sense expect night unto night to shew knowledge . They are called Lights . Now as f S. Jerom , if the light which be in the Minister the head be darknesse , how great must the darknesse be in the body of the people ? They are Leaders , should not they then know the way themselves ? It was an ill case with the Israelites , g when their Watchmen were all blinde and dumbe , Shepheards that did not understand , &c. and surely those who lay hands on such h are partakers of other mens sinnes , and ought to beare their iudgement . St. Chrysostome i thought it just , they should be both punished alike , notwithstanding any excuse or mistake in them . The Prophet speaking of such saith , k Woe to the Idoll Shepheard . and the Psalmists description agrees to them , Who m have eyes and see not , neither speake they through their throate , and they that make them are like unto them . Some reade it , Vae Pastori nihili , and an Idoll is nothing in the world . ( 1 Cor. 8. ) The Complaint of a Father in his time may be taken up for some Dioceses now . Curritur in Ecclesiae curas passim ab omni aetate & ordine doctis pariter & indoctis , tanquam sine cura iam quisque victurus sit , quum ad curas pervenerit . The calling of the Ministry is Mysterious ; Now if for n Arts and ordinary trades , men do not take the profession on them till they have bin some years practised in them . How much more cause have we to be many years at the schooles of the Prophets , to gain o the tongue of the learned , before we assume this p Ministration of the Spirit . That of our Saviour is observable , that though he was able enough at twelve yeares , yet he preached not till he was q thirty , r by that perfect age ( saith Gregory ) implying the perfection of parts requisite to that function , being as S. Chrysostome , Onus angelicis humeris formidandum . What presumption is it thē ( saith the same Father ) ſ for men to be ambitious of being Shepheards , when they are scarce sheep ? to be Captaines , when they are hardly Christs souldiers , to guide the Sterne before they know how to handle the Ore ? The Apostles were first Disciples before Doctors , Learners before Leaders . And as our Saviour bade them tarry at Hierusalem , till they should be endowed with power from on high : So 't is good counsell for many to returne to the University , till they are better furnisht ; and like the wise Virgins , to be sparing in the storing of others with oyle , least they have not enough for themselves , 't is good in this as in other matters , To be swift to hear , but slow to speake , till they be fit for it . Ahimaaz that was so eager to be sent , and out-ran Cushi , when he came spake little to the purpose . And so it is with some hasty spirits for the Ministry , they that come in after them , like Cushi doe their Message more fully . t The Bees in tempestious weather ( t is S. Ambrose his similitude ) use to ballance themselves with little stones , least in their flight they should be overborne by it , It is good counsell for us in this Kingdome , where we shall meet , with so many storming Adversaries to gain-say us , we had need to be well poysed with sound and solid knowledge , least we be carryed away with every winde of Doctrine . For want of this it comes to passe that some feed their people indeed , but it is with an empty spoone , little or no matter , Vox & praeterea nihil , like the foolish Virgins lamps , but little Oyle . Instead of polishing the corner stones of the Temple , their doctrine is but daubing with untempered morter . A formall out-side of preaching , but if it were weiged in the ballance of the Sanctuary , would be found very light , little substance in it . 2. Perspicuity and plainnesse in their Sermons ; what hope is there of opening mens understandings , when the matter delivered is closed up from them . T was S. Pauls aime u to speake words easie to be understood , and so it should be ours also . There is little difference in speaking in an unknowne tongue , and speaking of things in an unknowne stile . These strong lines and forced eloquence in so high a language , doth little suite with Gods Oracles , lesse fit that word that must save the soule . ( A fault which this our Brother much condemned himselfe for . ) The Idolatrous Calfe was of Gold , but the Serpent that gave life , was made of plaine brasse . The Altar was to be but of Earth , or unpolisht stone . Types-indeede they were of the meane hue of Christ himselfe . But they may resemble the plainnesse of his word too , which was usually illustrated by earthly similitudes , rather solid in the matter , then guilded in the stile . Our Saviour preached not as he himselfe was able , but as the people were able to heare . x Saint Paul professes he came not in the inticing words of mans wisdome or excellency of speech . y We are not as many ( saith hee ) who corrupt the word of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Metaphor from Hucksters . That in the Law z Thou shalt not sow thy vineyards with divers kinds of seeds , is of force still in this particular : We must not blend the pure seed of the word , with the Chaffe and Darnell of our owne conceits . T is a good rule , that seeing we are Christs Messengers , we should so preach as in our consciences wee are perswaded hee would have us , or as we thinke the Apostles would , if they were present themselves , whom wee doe succeed ; This were to doe it in sincerity , when with S. Paul , As of God in the sight of God , so speak we in Christ . I wonder with what face , some can pray before him who is the searcher of the hearts , for the conversiō of their hearers by their Sermon , when res ipsa loquitur , there can be no such meaning in them , but rather their owne a applause . Painted glasse is the more costly , but plainer is the more perspicuous , and so the more usefull : Men may spend much time to paint and set out their Sermons , but the plainer the more profitable . The Childe thrives more with the meer milke of the brest , than all other sweet meats whatsoever . And t is sure the b sincere milke of the word ( as S. Peter cals it ) drawne out of the two Brests of the Church , the Old and New Testament , nourisheth more to everlasting life , then all other Placentia , men-pleasing Oratory whatsoever . c The word in the Parable is compared to a Net , the world to the Sea , Men to Fishes . If we will have the Fish catched , the Net must be spread and unfolded , and so must the word be explained if we will be Fishers of men . And from this , let none on the other side collect , as if a rudenesse of speech were justified , the apparrelling this heavenly wisdome in some tattered stile . No Eccles . 12.9 . Because the Preacher was wise , He gave good heed , and sought out words , and set them in order , he sought out fit words , &c. Apta non alta , and certainely t is the upshot of all learning to distinguish aptly and clearly of that which is confused , and to illustrate plainely that which is obscure . Some have a faculty to speake obscurely of a plain subiect , as if according to that threatning in the Prophet , d They would cause , the Sun to goe downe at noone . To doe Gods worke negligently , ye know is cursed ; Wee must doe herein , as David , ( 1 Chron. 29.2 . ) who prepared with all his might for the house of God , the Oyle in the Lamps of the Tabernacle must be beaten ( Exod. 27.29 . ) to signifie we must beat our braines in the preparing for the light of the word , not in this sense , to offer ex tempore unto God that which cost us nothing : No , it ought to be with some labour and paines . Yet as S. Augustine saith well , there is quaedam diligens negligentia , commendable in a Preacher , neither to have his Phrase too curious , nor too carelesse , quae sic ornatum detrahit , ut sordes non contrahit . While the Temple was in framing in mount Libanus , there was doubtlesse the use of all tooles , but when it was set up , t is said e there was not then either Hammer or Axe or any toole of Iron heard in it . It may be applyed to this spirituall building , while the Sermon is in framing in the study , make use of all Authours , but in the very delivery of it in the Temple to the people , what needes there the noyse of so many names of Fathers and other Writers , which often drownes the matter it selfe , and the producing of Heathen Poets . Me thinkes t is like the bringing of the uncircumcised into Gods house , of all the most unfitting . If thou shalt lift up such tooles upon it , ( as t is said of the * 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 f That God is in you indeed , that your tongues are touch'd with a Coale from Gods Altar . Preaching consists not in flashes and Rhetoricall descants , and such like g pleasing vanities , but in the power and demonstration of the spirit , in enlightning the mind , in wounding the Conscience , and healing it againe . h The teares of the people are a Preachers praise , saith St. Hierome . The words of the wise saith Salomon are as goades and nailes . Dicuntur pungere , non palpare , saith the same Father , not to stroake but to pierce , not to flatter , but to fright men out of their evill courses , and so much for the first part of the Commission , To open their eyes . 2. The second part of the Commission , to turn them from darknesse to light , from the power of Satan unto God , no great difference betweene them : For as sinne is often set out by darkenesse , so is Satan called the power and the Prince of darknesse . As Grace is often resembled by light , so is God also called light it selfe , the Father of light , &c. Howsoever if this be a Preachers Office to turne others , this conclusion must necessarily follow also , viz. hee must be first turned himselfe : They must not then be such as live in the works of darknesse , and under the power of Satan themselves . i What effect can that Embassadour expect , when his actions shall contradict his treaties ? Can he hope to draw others to take the Oath of Allegiance when he refuseth it himselfe ? when our lives do not second our doctrine , we shall but pull downe with one hand , what we build up with the other . He that would have a Sermon effectuall ( saith a Father ) k Must first reade it in himselfe , He can only speake as he ought , who lives as he should . What sweetnesse can there be in that speech to the hearers , when 't is contradicted within the Conscience of the Speaker . They can care but little for his Counsell who is himselfe carelesse of his life . How shall he blesse the people , when he is in a cursed estate himselfe ? How shall he give the body of Christ to others , who is not a member himselfe ? As neither the blinde nor lame Sacrifice were accepted with God ( Hab. 1. ) So are they as unprofitable with man , the blinde in knowledge , the halt in conversation . Praedicat viv● voce , qui vitâ & voce . S. Pau● bids Timothy be l an example to the Beleevers in his Conversation . Titus in all things to shew himselfe a Patterne of good works gravity , &c. S. Peter exhort the Elders to be examples to th● flocke , 't is the same word in all three , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Metaphor from a Seale or stampe , to which the people are like the Waxe or Paper , who accordingly receive their Print . St. Ambrose well cals the Ministers life , the m peoples looking-glasse according to which they usually dresse themselves , as taking whatsoever hee doth to be Gospell ; now if the glasse be false , n the eye be evill , how can the whole body but be disordered and full of darkenesse ? Nay , hee ought to flye the very suspition * of his fame , that he be not so much as accused or ill reported . His life should be like the land of Goshen o light , though all the rest of Aegypt be darke . Like Gideons fleece wet with the dew of Heaven , though all the ground about be dry . Gregory well compares the Preacher to the cocke , as in his Message , which is to cry p with Saint Paul , Nox praecessit , &c. The night is past , the day is at hand : So in his prepation , Qui prius alis insonat , quam cantus emittat ; First , wakes himselfe before hee wakes others , q So ( saith he ) should a Preacher , first shake off the dust of his owne feete , and then take care to cleane others ; First moove himselfe in good workes , and then draw and drive on others ; First repent himselfe , and then denounce a iudgement on them that doe not : And for this exemplary innocent life , both in your selves and families , hath it not beene seriously charged and solemnely vowed , both at your Ordination and Consecration , many prayers then made for you in it , if so be it be yet in vaine . And certainely it is a thing most necessary in this Kingdome , where there are so many that will not heare our words , there our workes must be the Preacher , where they shut their eyes against the light of the word , there the light of our lives must shine before them . And examples are the stronger Cords of the two . What wee say proverbially of the Plough , That it thrives best when the Husbandman saith not , Ite , but Venite : Soe 't is with the seede of the word , when the Sower can say with Saint Paul , r Be followers of me , as you see mee doe , doe likewise . The life and doctrine are like that signe of Castor and Pollux , when they are seene together , are a presage of a prosperous voyage , when asunder , they portend a dangerous storme . ſ if thou livest well ( saith Saint Hierome ) thou art as the spirituall man , judge of all ; If thou teachest well and livest ill , a Judge only of thy selfe , and iudged of all . By thy teaching thou tels the people how to live , by thy life thou shewest God how to condemne thy selfe . There are some like Nebuchadnezzars Image , the Head was of Gold , but the Feete of Clay . They have golden wits , but their conversation is earthly and sensuall , Whether that be true or no that is proverbially said of Tusser , that he wrote excellently well of Husbandry , but himselfe was the worst Husband that ever water wet ; 'T is true of many in this sense , who can preach very well to save others , but t cast away themselves . In a word , let us so teach and so doe , that wee may u both save our selves , and them that heare us . And Thomas Aquinas makes it a greater difficulty for a Prelate to bee saved , than another man , for this reason , x Because hee hath other mens sinnes lying upon him , besides his owne ; and for the same cause y Saint Chrysostome saith the like of Ministers also , and that seriously , That he thought few of them would be saved , both because more is expected from them than from others , and their sinnes greater than the sinnes of others . The hazard of which z Saint Augustine saith was the cause hee so wept at his Consecration . The like saith a Saint Ambrose , No Office more excellent , and if they fall none more dangerous . b A great honour , saith Saint Hierom , but ▪ if they sinne , a great fall , the one is not such a ioy , as the other a sadnesse . The nearer wee approach to GOD in our service , the greater is the offence , if wee shall runne into rebellion . See the Apostles Argument , Rom. 2.21 , 22 , 23 , 24. Thou that teachest another , teachest thou not thy selfe ? Thou that Preachest , &c. In the Law 't is observed the measures and weights of the Sanctuary were double to the Common , and so are the sinnes of the Officers of GODS Sanctuary that draw nigh to him , double and treble to the same sinnes in the Common-people . If the c Priest annoynted did sinne , his Offering for expiation , was to be as much as for the sinne of the whole Congregation ; So the sinnes of such as are consecrated and set apart for GODS service require a deeper measure of repentance ; a greater portion of sorrow , than might suffice for many others , by how much they are the more scandalous . And hath not this of late beene the cause of the contempt of our calling ? that the Vulgar ( though erroneously ) have argued from the persons to the Offices , according to that of Malac. 7.8 . Because yee have departed out of the way , and corrupted the Covenant of Levi , therefore have I made you base and contemptible before all the people , according as you have not kept my wayes . A good strict life , needs no other helpe to gaine respect . Vice usually stands in awe of vertue . See but that instance in d Herod who feared John , and observed him , because he was a iust man and a holy , &c. T is the prescription of Saint Paul to e Timothy and Titus for it : I speake the more of it in regard the contrary hath been pretended , as the Originall of all these stirres . A present lamentable example wee have in this person , the fruit of whose life hath beene this ignominious death , both scandalous , both lamented . Yet in this differing , his life a continuall spirituall death , his death a beginning , and a great progresse of a spirituall life . Let him die in your thoughts for his life , But let him live in your memories by his penitent death , forget the former , and imitate the latter . And thus we have considered the second part of the Text , applicatory to this our Brother , as it was to have beene his employment towards others . A word of it only as it was effectually found in himselfe ; and so wee shall have done with it : Yee have heere a threefold Metaphoricall description of the sinfull state of nature before Conversion , and the state of Grace after it . The former by a 1. Blindnesse . 2. Darknesse . 3. Slavery . The latter by a 1. Sight . 2. Light. 3. Liberty . The Division of the former is somewhat like Saint Johns Tricotomize , &c. referring f 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 g perceive three degrees of it , according to a distinction of Saint Augustines . The first ( Blindnesse ) is like the man dead in his Bed. The second ( Darknesse ) put into his Coffin . The third ( Vnder the power of Satan ) layd in his Grave . Three such our Saviour raysed to life . h Jairus his daughter in her bed within doors . i The Widdow of Naims Sonne in his Coffin carrying out . k And Lazarus putrifying in his Grave ; all were miracles , but the last the greatest . Such severall Degrees of sinners is Saint Paul here sent to rayse from the death of sinne , to the life of Grace , to the last degree of which ( to magnifie GODS mercy the more ) was this our Brother fallen , and raysed againe by repentance . 1. The first Degree of our wretched estate before Conversion is set out by a Blindnesse ( to open their eyes , therfore blind before ) which indeed is like his , John 9.1 . from our very birth . And yet in many things , this of the Soule is worse than that of the Body . He that is blind in body is glad of a guide , these often scorne instruction , the former thinkes them happy that see and desires it , These despise such , and will not see though they might . The one beleeves he is blind and laments it . The other thinkes hee sees well enough , like the Pharisees , ( John 9.41 . ) The Corporally blind sometimes excell in parts of the minde , as Memory , &c. But a man spiritually blind , hath no good thing in him at all . 2. The second by a darkenesse , as the world the first day of the Creation was empty and voyde wrapt up in a confused darknesse , such is our estate , as we are borne at first , voyd of all good ( Rom. 7.18 . ) Darkenesse in the Vnderstanding , Confusion in the Affections , and Conscience . And there is some similitude between them . First a man in Darkenesse is subject to errour , so are such to go astray , resembled in the lost * Groate and Sheepe . Secondly , subject to * stumbling , so are these to dangerous fals and scandals in their lives , till they slip at last into that Pit of darknesse . Thirdly , insensible of any evill before them . So are these of Hell and damnation , let them be never so often warned . Fourthly , subject to mistakes , to thinke they are right when they are wrong . So are such often strongly conceited , they are in the way to Heaven , and yet Posting the contrary . Lastly , subject to feares and frights , such is the Case of those , who live in the works of darkenesse , they have many horrours and scarres within their Consciences , especially if they fall into any danger of death , by sicknesse , or any other accident , The same which this our Brother often acknowledged to have beene his condition before his Conversion . 3. Thirdly , by a slavery , and the worst of any ( omni malo & exitio peior ) under the power or thraldome of Satan ( 2 Tim. 2.26 . ) An Emblem of it ye have in Sampson , who had his eyes first pul'd out by the Philistines , and then bound in fetters , and made to grinde in the Prison , t is so expressed , Esay 42.7 ▪ To open the blinde eyes , to bring out the prisoners from the prison-house . Signified somewhat by the Jsraelites miserable estate in the Aegyptian bondage . They were in a strange Countrey , and so the more helpelesse , hopelesse . Such is this , where we are Pilgrims and strangers : the taske-masters may resemble the buffetings and cruell exactions of our spirituall enemies . Pharoah commands to have their children killed in the birth , and so doth Satan endeavour daily to crush the very first motions and beginnings of any spirituall birth in us , like the Dragon in the Revelation , l when he could not murther the Mother , attempted the Child as soone as it was borne . Sinne is in us as in the streame ; in Adam as in the Spring ; in the Divell as in the Sea , from whom as all comes , so to whom all that dye in them must return , And yet heerin as Anselme observes by some Circumstances the Schollar exceeds the Master , the sinnes of men may be greater than Satans m ( saith he ) He sinnes against GOD reprobating him , Man against GOD recalling him . He is hardened against the punisher of him , Man against the allurer . Hee against one not seeking him , Man against one dying for him . For the state of grace by Conversion . T is 1. Set forth here by sight ( to open ) Corporall miracles are ceased , but behold a spirituall , the greater remains . If any should question us , whether the word we preach be CHRISTS , we may reply as our Saviour to the like from John by his Disciples , * Goe , tell him the blinde see , the lame walke , &c. My workes testifie of me . And indeed it is CHRISTS worke Originally , though instrumentally ours . Elisha may send his servant , and his staffe , but no life to the n Shunamites Childe till he come himselfe . The Cocke may crow twice or thrice , but Peter remembers not himself o till Christ lookes on him . As t is not all the outward light in the Sunne will make a man see if there be wanting the light in the eye within . p So all outward admonitions availe not , without the seconding of them by his Spirit . The first thing made in the Creation was light , and so it is in the regeneration , the lightning of the Conscience , which Salomon cals the q Candle of the LORD , searching all the inward parts of the heart , ( and this was it that gave the first token of spirituall life in this our Brother . ) 2. By Light , as Matth. 4.16 . The people that sate in darkenesse saw great light , and by it ( to omit divers others ) is especially signified * Comfort , as the contrary is usually meant by darknesse . Observe hence ; That Conversion puts a man into a lightsome and cheerfull condition . See Psal . 97.11 . Luk. 1.79 . Matth. 9.2 . be of good cheere , &c. Obiect . It doth not seeme so , but rather that wicked men have the merriest lives . Answ . First , you must not alwayes judge of Mirth by outward laughter , men sometimes laugh more at a jest than at the news of a Pardon : But they are said to joy in the latter not in the former . Secondly , It may be the fault of some Christians like r 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 ſ 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 , wee shall finde it not worth the naming . For the brevitie , Job saith enough , t It lasteth but for a moment . If like Jonas his Gourd it come up in one night , it withers the next , usually like that creature the Naturalist speakes off , which dies the same day it is brought forth . If like the Marygold their hearts open in mirth at Sunne-rising , they shut againe in sadnesse before it be down . If it hath any light in it , 't is like that of a Candle * ( as Salomon compares it to ) that gives a faire light in a roome for the present , but the least puffe of winde puts all out . In the midst of their jollitie the least frowne of a Superiour , a thwart of an equall , any affront of an inferiour imbitters all . Onely Mordecai's stiffe knee , so turnes the edge u of Hamans proud heart , that all his honour avayld him nothing . x Nabal can bee merry enough at his drunken feast ore night , but a little ill newes told him in the Morning makes his heart to sinke within him like a stone . While the play lasts the sensualist laughs , when t' is done hee is in his dumps againe . Whil'st the Gamester winnes , hee is well pleased , but when the game once turnes , and hee hath made all away , hee is ready to make away himselfe . For the fruite of it , tell mee you that give your selves to pleasure all the day , doth not a heavie heartednesse conclude it in the Evening ? Doth not usually such sensuall mirth goe out like a Candle ? leaves the stinke of a snuffe behinde it , damps and sore griefes within your Consciences . I am sure it was that which this our Brother often acknowledged , and it had beene said by Solamon before him , Prover . 14.13 . In their laughter their heart is sorrowfull . ( See the shortnesse ) and the end of their mirth is heavinesse , ( See the issue : ) One sitly compares it to lightning , which as it is but a Flash and away , so the fruit of it is but a blast upon the heart , and as after a lightning often followes a Thunder . So after this flashy mirth , loud cryes and tempests in the Conscience , take one with the other , and in reason 't is not worth the having . But this spirituall joy y adds no such sorrow with it , and even though z sorrowing , yet alwayes rejoycing , The poore condition of the former , see Isaiah 24.7 , 8. and the magnanimitie of the latter , Hab. 3.17 . of both which , having so lately tasted , how savoury have I heard this our Brother thus to distinguish . 3. Thirdly by a setting at libertie ( from the power of Satan ) so 't is expressed ( Luke 4.18 . ) to preach deliverance , and setting at libertie them that were bruised . Before every Lust was a Commander , the Divell Generall , but now hee is delivered from them all , and out of the heaviest yoake of thraldome , to the most glorious libertie , even of the sonnes of God. To ransome , or rescue a Christian from the slavery of the Turkes was ever accompted an honourable act , but the converting of a sinner from the errour of his way , must needs exceed it . I neede not tell you , 't is Gods act thus to a enlarge the heart , 't is plaine it must be so , if you consider but the strength of him under whom wee are bound , and see how especially it is given to the blessed Trinitie . God the b Father drawes , 'T is the c Sonne which makes you free indeed . Where the d Spirit of the Lord is , there is a libertie . What little freedome of will wee have naturally to any saving good , this our Brother would sufficiently testifie in himselfe , * Who for a long time , ( though he wanted no apprehension of his miserie ) continued stupid and senselesse , heavily complaining for the want of a spirit of Compunction . Well he was once e held with the Cords of his owne sinnes , f in the snare of the Divell , taken captive of him at his will , but g Blessed be the Lord that hath not given him as a prey unto his teeth , his soule is escaped as a Bird out of the snare of the Fouler , the snare is broken , and he is delivered . And now having seene the enlargement of him : Let us in Conclusion take a short view of the Latitude of Gods mercy to him ( which stands alwayes wide open to penitent sinners , ) in the Third and last part of the Text , The happy fruit of all , in his receiving forgivenesse . For the doctrine hence observeable , that wheresoever there is true repentance given , there is h forgivenesse attained . I shall not neede to enter into any further declaration , so many worthy late Divines have so fully opened it , that I should but light a Candle to the Sunne in it . Onely let mee ▪ say thus much , that if Saint Paul were the i first upon whom Jesus Christ did shew forth all long suffering and mercy for a Patterne for them that should be hereafter , this our Brother might be a second in whom GODS mercy hath beene infinitely magnified . In his owne judgement hee censured himselfe above all former presidents whatsoever , even of Manasses himselfe , who hee thought had not that knowledge , was not trusted with that function , and incurred not that scandall . And yet , for this particular , hee had it not onely by evident arguments made apparent to him , but also by a rare measure of spirituall refreshings 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 k Mary Magdalene before all others , who had seven Divels cast out of her . Saint Peter had fowly denyed his Master with Oathes and curses , yet after his bitter weeping our Saviour appeared l to him , before hee did to the rest ; and the Angels gave a more m speciall charge to tell the blessed newes of his Resurrection to him than to the others . 'T is true he was but an Infant for his time , ( 't was his owne speech , hee reckoned himselfe but a weeke old , ) now for Infants the Father sometimes smile more upon them , take them oftner in their Armes , then when they come to further yeares . And such is found by experience to be n GODS dealing with some of his at their first conversion ; when the o Israelites were newly delivered out of Egypt , God was more carefull at that instant for their peaceable travell , than afterwards . ( Exod. 13.17 . ) More mirth was made at the very returne of the Prodigall , than had beene for the other brother , that had never so offended . More joy for the returne of one lost sheepe , than for the ninety-nine , not gone astray . And if wee can be perswaded , hee might reape a full Crop of joy in Heaven , afterwards ; Why may it not be beleeved , he might receive some first fruits , as an earnest , some few houres before here . Concerning these spirituall refreshings , some of our practicall Divines observe these particulars . That eyther they follow some p 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 overcommeth will I give of the hidden Manna , &c. Sometimes it is accompanied with Satans malice , like Saint Paul after his revelations , had the messenger Satan buffeting him , ( 2 Cor. 12.7 . ) The effects are some extraordinary spirit of prayer . ( Romans 8.15 , 26. ) A further abasement of the party himselfe , As Job after he had seene GOD , ( Chap. 42.5 , 6. ) an undervaluing all the things of this world in respect of it , as David ( Psalm . 4.7 . ) A longing to have that joy in i'ts fulnesse , like Saint Paul , after his ●aptures , wishing to be dissolved ( Philip. 1.23 . ) And for the ●ime 't is observed usually to be against some heavy tryall , a vi●ticum against the approach of death , or the like . Now all ●hese were evidently found in him : His sorrow was deepe , his conflicts many , the effects were to my admiration , and the time very seasonable , being deferred till that very Morning before his execution , ( the cause I beleeve of his so undaunted a spirit at the sight of it . ) Well , you see how fitly repentance may be tearmed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r the roote is bitter , but the fruite sweete , 't is a stormy voyage , but a rich returne , a sharpe medicine , but very soveraigne . At the entrance 't is like our Saviours draught of Gall , and vinegar , but the conclusion is like the end of Jonathons rod dipped in a Hony-combe , the end of that man is in peace and joy . Poure out as many teares upon thy selfe offering to God , a● ſ Elijah did water the second and third time upon his sacrifice at Mount Carmel , The fire o● GODS Spirit shall descend , and licke up those drops into spirituall joyes , and dry up all teares from thine eyes . The Spirit of the Lord may bee well said t 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 u garments of gladnesse for the spirit of heavinesse . To conclude , how can it be , but a joyfull estate , when a Man is assured his sinnes are forgiven . If wee consider it , in these three things . Hee hath peace with God. Peace of Conscience . Peace with Death . The two latter , are consequences of the first . 1. First , hee hath peace with God , Rom. 5.1 . They report some Fires nothing will quench them but Blood. 'T is true of the wrath of GOD for sinne , nothing but the blood of Christ can appease . It was Rehoboams speech to the Israelites , My little finger shall be heavier than my Fathers Ioines . 'T is true in this sence , for sinne , the least degree of GODS displeasure , is more than all the worlds . A Man without this peace , be he deckt with Jewels , is but like a faire Roome richly hung , but wants a Roofe , who would make choice of it for his lodging . Such is the man be he never so gorgeously appareld , if hee lyes yet open to the revenge of Heaven , whose iniquities are not covered . Let it be the prayse of Italy to be the Garden of the world : It is a Christians happinesse , to be the Garden of God , that the Tree of life is in the midst of him , that God is at peace with him . 2. Hee hath peace of Conscience . The Earth no outward weight can moove , yet the stirring of a few unruly vapours within , will make some parts to quake : There are some men , no outward Crosses can trouble , but the guilt of some secret sinnes within hath made them y tremble . The soule of a wicked man is often like a * troubled Sea , or like the Ship in a storme the Disciples were tossed in , but as soone as CHRIST entred , there was a calme . So as soone as the Conscience is possest of CHRIST , there is peace . Some when they are disquieted in their minds , do as David wished hee could doe ( Psalm . 55.7 . ) When fearefulnesse and horrour overwhelmed him , Oh , that J had wings like a Dove , then would J flie away and be at rest , Goe travell , as if they would out-ride the cry of Conscience which they carry with them . Some send for Musicke , as Saul for a Harper when his evill spirit came upon him . Others deale with their Consciences , that thus arrest them in GODS Name , as some have done with the Serjeant , make him Drunke , and so z escape him . These wayes and the like had this our Brother tryed formerly , but found no sound 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 meanes would do , till * Jonas was cast out , and then presently the Sea ceased from her raging , I have beene a witnesse of strong tempests raysed within his Conscience , when he first grew sensible , but after he had a disburdn'd it , and out with those pressing sinnes , in such salt and overflowing teares , in Confession and Repentance , he soone found the fruit of that call of our Saviour . * Come unto mee you that are weary and heavy laden , and J will give you rest . Having like Noahs Dove strayed from the Arke of CHRIST , he found no rest for the feete of his Soule , till he returned to CHRIST againe . 'T is a usuall division of those foure sorts of Consciences , a quiet but not 〈◊〉 good , neyther good nor quiet , 〈◊〉 good , but not a quiet , both good and quiet . The two former he had experience of in his life , the two latter neere his death , the misery of the one , and the happinesse of the other ( which he had so lately exchanged ) how sensibly have I heard him expresse , apprehending in the deepest degree of his humiliation , more true content , than in the height of all his sinnefull pleasures : Chrysostome cals the Conscience b Gods Coine , wherein as the Kings Image is in his , so is Gods instamped in this . And therefore as we give that which is Cesars to Cesar , so he exhorts , to give this which is Gods to GOD : and a c good Conscience before GOD and man , 't is the richest pearle , the most invaluable treasure under Heaven , Saint Pauls glory and joy ( 1 Corinth . 1.12 . Acts 23.1 . ) 3. Thirdly , he hath peace with Death : d a Bee without her sting is more feared then hurtfull : 'T is so with this , once freed from the guilt of sinne , the d sting of it . He that knowes he owes nothing , flies not the approach of the Bayliffe . He that is assured of the blotting out of the hand-writing that was against him needs not to shunne the arrest of death . Be it sudden , yet 't is not untimely to him . What a measure of this Christian valour was found in this our Brother after this spirituall sealing , hath been * manifested before many witnesses , and needs not any repetition here . Only observe what this blessed change in him , had wrought in others , of him . He once wept much by himself in private , when the tongues of men with good cause were open against him in publike ; Now teares of all sorts are shed for him publikely , when he had Comforts within himself secretly . He that was hated at his Condemnation , is lov'd at his Execution . Such as were grieved at his life , are comforted at his Death ▪ He began with his owne teares , he departs with the sobs of others . And I doubt not , but what he sowed in teares , he reapes in joy , what was seal'd here on Earth , is ratified in Heaven . From a Death temporall he is passed to a life eternall : Unto which God of his mercy bring us all , for the merits of his deare Sonne . To whom with the Father and the holy Spirit , be all honour and glory new and evermore , Amen . FINIS . Errata in the Relation . Pag. 4. marg . l 16. r de via . p. 7. l. 19. r. their prisoners . l. 10. r. h●s Throne p. 11. l 8 m. r. lenic p. 23 l. 8 m. r. admisceat p. 29. l. 28. m Nam r. Now. Notes, typically marginal, from the original text Notes for div A27497-e270 a Epist . 31. b Eras . in Ep. ad Arc. Toled . an op . August & Possidō . de vit . August . In ipsâ mensâ potius disputationem quam opulation●m d●lig●bat . c Ibid. Quasi Deus voluerit in Augustino tanquā in una tabulâ vividum quoddam exemplar Episcopi represeatare omnibus virtutum numeru abselutum , &c. d Fred. Spanhemius Professor of Divinity in Geneva ( dubiorum Evangelicorum parte tertia ) in his Epistle Dedicatory , largely P. Bertius in tabul . Geograph . Speaking of Dublin and the Colledge , addes this only , Fameuse pour la presence de Iacobus Vsserius Theologien honime de gran le crudition & piete , & sur tout celebre par ses escrits , natif . de Dublin . Ioan Selden , marmor Arundell in editionis causa , Reverend ss Antistes Jacobus Usserius Archiep Armachanus , vir summâ pieta●e , judicio singulari , usque , ad miraculum doctus , & literis severioribus promovendis natus , &c I● . Casaubonus , Abrah Scultetus , Cambden : with divers others . By which , it is evident , that if some so advanced have miscarried , the fault hath not bin ( as the vulgar apprehends ) in the soyle , but in the seed : Et hisce commemorandis , nos vel utilitati publicae grat ulamur , vel divinae benignitati gratamur . Vt est enim modestiae , non agnoscere laudes , ita gratitudinis , non tacere viros , per quos Deus tanta commoda largitur humano generi . e 1 Cor. 9 16. f 2 Cor. 4.8 . g Egregia virtutis exempla veluti lumen in edito ponenda sunt , ut omnibus praeluceāt , multosq , ad aemulationem accendant . h Mat 5.15 , 16. i Rom. 11.14 . k Lu. 10.37 Notes for div A27497-e1170 a 1 Cor. 11.32 , 33. S. August . brings in God thus saying from Heaven to a penitent sinner . Parcamus huic homini , quia ipse sibi non pepercit , agnescamus , quia ipse agnoscit , conversus est ad puniendum se , convertar & ego ad liberandum . in Psal . 84. b 2 Chro. ●2 . 20 . c Peccavi peccatum grande , turbata est conscientia , sed non perturbabitur , quoniam vulnera Domini recordabor , non despero , quoniam ubi abundaverūt delicta , superabundavit . & gratia . Aug. d Jonah 3 6. Exod. 33-4 . Poenitentes serico & purpura In duti , Christum induere sincerè non possunt . Cypr. Qui Deo appropinquas , non vestiū quaere ornamenta , sed morum . Aug. e The light is sweet , and a pleasant thing it is , for the eyes to see the Sunne , Eccles . 11.7 . The light of the eyes reioyeeth the heart , Prov. 15.30 . f Jer. 15.17 . I sate alone , &c. Lam. 3.28 . He sitteth alone and keepes silence , &c. Zach. 1● . 12 . Every family apart , &c. Peter went out of the company and wept , Luk 22.62 . Quamdiu quis permistus est turbis , & in multitudine fluctuantium volutatur , non vacat Deo , nec potest esse sanctus . Origin . Hom. 8. sup . Levit. Iohannes in Eten●o nutritur , Christum expectat in solitudine . S , Chrysost . compa●es Penitents remaining still amongst company , to trees by the high-way side , whose fruitseldome comes to maturity , therefore ( saith he ) when thou repentest , Recede de iva , & planta te in loco secreto , ut nec mundus tecum ●habeat aliquid commune , nec tu munde , &c. sup . Mat. g 1 Sam. 12 , 16 , &c. i●iunium purgat mentem , subiicit spiritui carnem , cor facit contritum , & humiliatum , conscientiae nebulas disperdit , Aug. in serm . de Jeiun . Poenitentia quasi punientia , quòd poeniten do se punit . Hug. de Myst. Eccles . h Ioh. 19.41 . Ioseph of Aromathea had his Sepulchre in his Garden ; Miser homo quare omni horâ te non disponis , cogita te iam mortuum , quem sis necessitate moriturum , cogita , qualiter oculi vertentutin capite , venae rumpentur , cor scindetur , &c. m In Tribunal mentis ascēde contrate , & reū constitue ante te , noli te ponere pos : te , ne Deus te ponat ante te . Aug. de util . agend pen. n Non dolere quia peccaveris magis Irasci facit Deum , quàm illud peccatum , quod ante perpetraveris . Chrys . in Mas. o Simulata sanctitas est duplex iniquitas . Aug. p See Rom. 2.1 , 2 , 3 , 21 , 27 , 23 q See Amos 1 2. For three transgressions & for foure , &c Frequētet lugens & peccans vix veniam obtinet , nihil prosunt lachrymae , si replicantur peccata , nihil valet veniam poscere , & denuò iterate . Aug. r Poenitentis est contemplati quid ipse sit , quid intra se , quid extra , quid infra , quid supra , quid contra , quid ante , quid postea sic , Chrys . de symbol . ſ Plenissima peccatorum obtinctur ablutio , quando totius Ecclesiae una est oratio , imò duoeum vel trium sanctorum pio consensui omnia quae poposcerint Dominus praestanda promisit , praecipua est ratio utilitatis ubi vigilat cura communis . Leo. t Etsi datum fuisset voluntati , posse state , ne caderet , non tamen re surgere si caderet , non enim tam facile est exire de fov●â quā in eam labi , Po●es à te deficere , sed teipsum reficere non potes , ille reficit , quite fecit , Aug. in Psal . 91. See this subject fully opened , and the ancient doctrine of the Church declared in the now Lord Primates Answers to the Iesuits Challenge of Free-will . u Act. 5.31 . 2 Tim. 3.15 . A quo ho no habet ut sit , apud illum habet ut benè sit , Conversio non homini , sed Deo fit ascribenda . Aug : * Phil. 2.13 . x Zach. 12.10 . y Zach. 13.1 . z Ioh 5.7 . a Neh. 1.11 . b Mat. 11.28 . c Ioh. 7.37 . Rev. 22.17 . d Cum Deus mentem ingreditur , procul dubiò mox poenitentiae gemitus sequatur . Greg. e Iudg. 13.23 . f Necessaria est poenitentia , quae aut aequet erimina aut excedat . Hie. 10. ● . g Quia tui plenus non sum ideo mihi oneti sum . Aug. Conf. h Oratio Deum levit , sed lachryma cogit , oratio sicca , est bonum opus , at quādo per lachrymas irrigatur , est Holocaustū pingue . Greg. in Psal . 20. i Nolite cōtemnere peccata , quia minima , sed timete quia plura ; timenda ruina multitudinis , etsi non magnitudinis , nonne bestiae minutae , si multae , necant , guttae pluviae flumina implent , & domos deiicient . Aug de decem Chordis . Act. 8.22 Pray if the thought of thy heart may be forgiven &c. k Exod. 34.6 . Psal . 103. Jer. 3.12 , 13. l Melius est de misericordiâ Dei rationem reddere quā de austerita te . Chrysost . in Mat. m Saepe quos flamma non torruit , quos ferrum non subdidit , blādimenta flexerunt . Cassicdo . in Psal . 119. n ●n oratione multùm loqui non est semper multùm precari ; hoc enim est fervente cordis intentione pulsare , & plerumque plus gemitibus , quam sermonibus agitur , plus fletu , quam afflatu , Aug : ad Prob. o O quam dura sunt ista mihi quae loquar ; quoniā me psum loquendo ferio Hugo : l●● . de animae . p Iob 42.6 . q I●● . 9.1 . r Petrum ter negantem amatae restitêre lachrymae , non invenio quid dixerit , sed quod flevit amarè ; tu simi it er lachrymis dilueculpâ Amb. sup . Luc. ſ O lachryma humilis , tua potentia , tuū regaum tribunal iudicis non vereris , inimicorum tuorum accusationibus silentium imponis , magis crucias diabolum , quam paena infernalis , vincis invincibilē , ligas omnipotentem , &c. Hieron . in Epist . t Ier. 3.29 . He putteth his mouth in the dust , if so be there may be hope , &c. u Cùm volumus afflictum quempiam ab ettore suspendere , ordo consolationis est , ut studeamus prius maerendo cius luctui concordare ; dolentem non potest consolari , qui non concordat doloti , quia eo ipso quod à moerentis afflictione discrepat , minus ab illo recipitur : Emoliti debet animus , ut afflicto congruat , congruens inhaereat , inhaerens trahat : ferrum ferro non coniungitur , si non utrinque liquetur , &c. Gregor . in Moral . x 2 Cor : 5.19 To us is committed the word of Reconciliation . Vbi Pater-familias est largus , dispensator non debet esse avarus , si Deus benignus , quid sacerdos austerus , Chrys : in Mat. y Nisi à semetipso deficiat , ad eum qui supra se est , non appropinquat , August . z Fit plerūque ut in ipsis piis fletibus gaudii claritas crumpet & mens suspiriis vegetata , ad inspectionem fulgoris intimi convaleseat , Greg : in Mor. a John 6.34 b Psalm 80. ● The bread of tears . Flotus est cibus animae , refectio mentis , Cass : in Psal : c Frequenter mentem ita allevant fletus , refrigerant pectus & moestum consolantur , ut est piis fletibus quaedam flendi volun as , Ambr. d Ki● : 21 27 e Acts 24.25 f Matth : 27.4 g 2 Sam. 18.33 . h Quide peccatorum venia desperet , negat Deum habero charitatem , veritatem , potestatē , charitatē adoptionis , veritatem promissionis , potestatem remissionis , ergo ex Diabolo , Aug. in Enchyrid . cap. 20. i Phil. 2.12 . k 2 Chro. 33.11 , 12. l 1 Coral 1.20 33. As some of the Fathers call the Eucharist , a publik work not a private Masse ; a cōmunion . 1 Cor : 10.16 m 1 Cor. 15.56 n Psalm 37.3 o Sicut post vehementes imbres saepe aeris tranquillitas se quitur , ita & post lachrymarum pluvias mentis serenitas , Chrys : supr : Mat. p John 15.14 q Rom : 8.17 r Rom : 7 4. ſ 1 Iohn 1.3 . t Primordia conversorū blandis refovenda sunt modis , qui sine lenitate erudit , exasperate potius , quā corrigere novit , Isidor de sum bon . cap. 8. It was S. Augustines practise in reproving the worst of mē , ut semper vino severitatis admisceat oleum Jenitatis . Such was his Counsell to an Italian Bishop in Affrick , For reducing his drunken charge to sobriety , Diligenter literis admonuit , ne id faceret acerbiùs obiurgando , sed lenibus monitis paulatim inveterato morbo mederetur , Eras . in Ep. ante Op : Aug●ad Arch : Toled . In the Arke of the Tabernacle , as there was the rod of Aaron , so the pot of Mannah , Virga correctionis , Manna dulce dinis : Vpon which , as that of David Psalm 23. Thy word is a Rod and a Staffe . S. Hierome gives this Counsell to a Minister , Sit discretio virgae quae feriat , sit consolatio baculi quae sufientat : As with one hand hee must smite with the Rod of the Law , so with the other he must support with the staffe of the Gospell . There are three sorts of voyces [ saith a Father ] to be used by a Pastor , Alta , tenuis , dulcis , alta ad surdum , tenuis ad infirmum , dulcis ad morientem . Our Saviour cryes out with a loud voyce to Lazarus in his grave ( John 11.43 . ) he comes with a milde , still voyce to Elias , distressed in a cave , ( 1 Kings 19.12 . ) He proclaimes a sweet name of mercy to Moses , that lay under his hand in the clift of the Rock ( Exod. 33.22 . cap. 34.6 . ) v Beatus cuius vita excelsa , spiritus humilis , excelsa Christiani est patria , humilis via . x Impossibile est ut quis hic ventrem , & in coelo mentem impleat , ut de deliciis trāseat ad delicias , gaudere cum seculo & regnate cum Christo , Hieron : ad Iulian. y Psalm 83.16 . Fill their faces with shame , that they may seeke thy face , O Lord Ezek. 16 63. z Schola crucis , schola lucis : The men of this world are often infoeliciter foelices : Gods children are sometimes foeliciter infoelices ; happy in being unhappy here , August in Psalm 127 a Genesis 19.16 . b Tull : 3. de de na● : deorum : gludio vomicam eius aperuit , quam medici sanare non poterant : Multi enim etiam cum o●esse vellour , prosuerunt , & cum prodesse , obsuerunt . c Esto parvus in oculis tuis , ut sis magna , in oculis Dei , tanto eris apud Deum pret osiot , quanto fueris apud te ▪ ipsum despectior , Chrys , d Mat : 18.6 . e Paternitas est nobis sacramentum , & imago divinae paternitatis , ut discat cor humanum in eo principio , quod videt , quid debeat illi principio , à quo est , & quod non videt , Hugo de sancto victore , l 1. de Sacram cap. 1. Obs : Levis : 19 3 The mother is put in the first place : In matribus id conside●atur , quanta cum solitudine nos in utero geslaverint , quanto ●um dolore pepererint , quanto cum labore infantes aluerim , ●arvulos educaverint , &c. Our Saviour himselfe was subiect ●o his parents , Luc. 2.51 . And tooke a speciall care for his mothers maintenance , John 19.26 , 27. Vpon which S. Hierom excellently . Venerabatur matrem , cuius ipse crat pater , co●ebat nutricium , quem nutriverat . Nam omnis actio Christi , in●●ructio Christiani . f Exaudiri Deum parentum benedictiones ●irca morigeros filios , & contra maledictiones , quas attrahunt ●mmorige●i , plurimum apud iustitiam divinam valere , experi●ntia comprobatum est , exempla sunt penè innumera . g In●umerabilia sunt talia iusta iudicia Dei , quae omnia , si scire ●uisquam velit , quam varia sint & assidua , arenarum numerum , ●em iam desipiens , & montium pondera scrutari potetit , Am●ian . Maced . Hist. l. 14. h Saene oculas lucidissima pass corparts 〈…〉 i● to●ebras ●rahi● , Fran : Pe●●●e caecita●e d●a● 19● , i Prov : 23.31 33. Rom : 13 , 13 , &c. k See it condemned , Gal : 1.10 Iude verse ●6 1 Thes : 2.4 . We are called the salt of the earth ( Mat : 5 1● . ) One glosse●● well , S 〈…〉 ches m●r●●e found , seasoned , not with flattery sweetned : Salt was accepted in every Sacrifice , honey in none : Nō sunt qui m●gis in exen biis esse debeant in hac re quam Principes & Magnates , quibus nunquam deerant Parasiti , Hi sunt Palatini cane , Fabri laudis , figuli fal●itatis , qui ut emungant munera , oleo adula●ionis inungant . Alanus de complauctu naturae . l Nequ●●ia ipsa est sui paena , men● mala conscientiae propriis giratur stim●li● , Chrysost . m Acts 7.51 n Vir iniquus & afflictus conscientia , plus mali patitur , quā ille qui in corpore castigatur & flagris caeditur ; Mens scelerati , habet nescio quos carnifices in ternos , Beroaeldas . o 2 Pet. 2.21 , 12. p Vid : hist : Eccles : Russi● lr o. c 3. Insignam quēdam Phylosophum victum fuisse à Christiano illiterato , in Concil . Nicē q Acts 18. ●6 Cor : 1.27 , 28. q Duos filios habet pater , unus dimittitur , & non corripitur , alter colaphis caeditur , huic eaeso haereditas servatur , ille dimissus , ut faciat quod vult , exhaereditatus est , stultus ille & imprudens , si attendit quid pariatur & non attendit , quid illi servetur . Aug. in Psal . 93 r Psal . 78. Psal 105. Amos 4. ſ 1 Cor. 5.5 . t Age poenitentiam dū sanus es , tum enim securus et , quia poenitentiam , egisti , cùm peccare potuisti ; in extremâ necessitate tuae aegritudinis , peccata te dimiserunt , non tu illa . Aug serm . 36● ▪ Luk. 22.33 . x Mat. 6.3 . Let not thy left hand know what thy right hand doth , &c. i. e. as S. Ambrose thy familiar frinds . Eleemosina parva magnum est opus , majus si latet , qui laudem hominum intuens , dedit fibi , non pauperi dedit , an t si quid dedit , vendidit , non donavit , pretium estilli videri ; non temper tamen culpa est videri , sed velle videri . z Esse humilem , est molle laudari , qui appetit , superbus esse convincitur . Aug. Si verè laudabili● esse cupis , laudes hominum non requiras H●oron . a Psal . 26.6 . b Ps . 86.17 . c 1 Pet : 1.8 . Rom. 15.13 . d Psal . 4.6 . e Est gaudiū quod non datur impiis , sed iis solū , qui te gratis colunt , quorum gaudiū tu ipse es ; & ipse est be●ta vita , gaudere de te prop●er te ▪ Aug. Confess . f Pueritia à puritate Varro . Heb. Bar purus . qui in adolescentia se demant , ut Deo se seciant , praemium Iohannis Baptistae expectant , tales efferunt hostiam viventem , & Deo placentem , & immaculatam , &c. Hug. in lib. de Claust . anim . g Mar. 8.24 . h Luk. 11.13 . k Iubilum dicitur quado ineffabile gaudium mente concipitur , quod nec abscondi possit , nec sermonibus aperiri . Greg. l Rev. 2.17 . m Hominis vultus magnâ hilaritate decoratur , si visceribus sanis , gravamen nullius sentiat laesionis concientiae . n Psa . 42.10 . In the night season , &c. Ps . 77.6 . my song in the night , &c. o M. Robert Glover to his friend Austine . M. Fox , pag. 2555. p Gregory alluding to the grant of Caleo to his daughter [ Judg : 1 , 15 ] In giving her the upper springs and the ne●her , hath this speech : Irriguum inferius accipit anima , cum inferni supplicia flendo pertime seit : Irriguum superius , quum lachrymis regni coelestis deside●io affligit : istae lachrymae vinum & deliciae Angelorum : in illis odor vitae , sapor gratiae , gustus indulgentiae , reconciliationis iucunditas , & serenatae conscientiae suavitas , in Regist . q Doctor Taylor that famous Martyr tooke much comfort in a dayly using the Service booke all the time of his imprisonment , at his entrance he said the Letany to the company there , and at his death commended the Book , as the last token of his love to his deere wife , Master Fox page 1383. The like of Bishop Ridley , see his habit he walked to the stake in , pag. 1605. r Poenitentia non tam in abstinentia eiborū , quā in mortificatione vitiorū consistit Hieronymus . ſ Lachrymae sunt testes naturae , non indices diffidentiae , metus naturae est , cura pietatis Ambr. t John 21.18 u Rev. 3.7 . x Why art thou cast down , O my soule ● &c stil trust in God , &c. * See pa. 19. a 2 Kin. 2.11 . b 1 Cor 4 9. c See Deut. 23.21 . Numb . 30.2 Eccles . 5.4 , 5 , 6. Sunt qaedam quae non vovenies debemus , quaedam etiam quae nisi voverimus , non debemus , sed postquàm ea domino promisimus , necessariò reddere constringimur . Tan●ò miserio : es , si Deo fidem fregeris , quātò beatior si persolveris . Aug. in Ep. ad Arment . & Paulin. d Qui ex balneo calent , citiùs frigescunt , aqua frigidior esse solet , quae prius caluit ; i●a s●eleratiores sunt , qui à piâ viâ ad implam trāstulerant . Erasm . e Malum est nobi● de nobis , quia dimisimus te , dimisi●li nos nobis . Aug. de verb. dom . serm . 4● f Nec aliquid nocet fidelibus negata eorum corporibus sepultura , nec si exhibeatur , aliquid infidelibus prodest , Aug de cura agen : pro mortisis . Quious peccata dimissa non suut , à sacris locis post mortem adjavari non possunt , Aug decivit : Dei , ubicunque saepeliamu●●ō magnitefert , Domini est terra & plenitudo eius , &c. Chrysost . g Mat. 5.19 . h Acts 1. i See 2 Cor. 7. from vers . 8. to 13. k Melius est propter bonos , malos fevere , quàm propter malos bonos contemnere , melius est malis iniusta praestare , quàm bonis subtrahere . Hieron . l Num. 16.22 m 1 King. 24 , 17. n Luk. 16.8 . o Mat. 23.3 . p 1 Cor. 11.1 . q Tantòc ō spectius in se , crimen , &c. Honor Sacerdotalis magna est sublimitas , Ruina , quae de alto est , gravioti casu colliditur . Ambros . de dign . Sacer. r 2 Cor , 1.3 . Notes for div A27497-e10250 a 2 Sam : 3 : 38 b Laushumana non appeti à rectè faciente , sed subsequi debet rectè facientem , ut illi proficiant , qui etiam imitari possūt , Aug. de serm : Domini in monte . c Lauda hominem , sed post mortē , post consummationem , quando nec laudantem adulatio movet , nec laudatum tentat elatio , Ambr. in natali , S. Euseb : d Ibi est laudatio vanitate remota , ubi etiam vi tuperatio erat ab offen , si●ne secura - Aug. e Mat. 21.30 f Rom : 4.7 . g 1 Tim : 1.13 h Acts 3.19 . i Heb : 11.7 veritus . k Vide orat . de vita eius per Greg. presb : & poema eius de vitâ sua scrip ad popul : Cōstātinop . deplorantibus universis mortem corporis , ipse interitum animimetuebat : Mors ex aqua imminens salutem ex aqua Baptismi ātevertēbat . l Luc : 12. ● . m Apud Deum non valet mensura tempori● , sed doloris , nō temporis longitudine , sed affectus sinceritate poenitudo pēsatur . Latro ille in Cruce non eguit prolixitate temporis , intra enim unum momentum totius vitae sceleribus absolutus , praecedit etiam ipsos Apostolos ad Paradisum Chrys . Poenitentia nō ' mensium cursu pensatur , sed profunditate luctus , & lachrymarum , qua homo mortificatur , Isidor : de sum bon . n Mat : 20.6 . o 2 Chron : 33 11 , 12. p Luc : 15.17 , 18. q Mat. 21.25 . r Exod. 3.14 . s Rev : 1.4 , 5. t 2 Cor : 13.14 u 1 Tim : 6.11 2 Tim : 3.17 . x Heb : 13.7 . 2 Tim : 4.5 . y 2 Tim : 2.3 : 4 z Mat : 9 . 3● a John 21.15 16. 1 Pet : 2.25 b Acts 20.28 c 2 Tim 26. d Mat : 4.19 e 1 Thes : 2.7 f 1 Cor : ● . 15 . g Gall. 4.19 h 1 Cor : 4.1 . i Mat : 5.13 , ●4 k 1 Cor : 4 1. 1 Tim : 5.17 . l 2 Cor : 5 ●0 m Rev : 1.20 n Rev : 22 19 o 2 Cor : 6.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p Verse before the Text q Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 2 Cor. 4.1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , often in Scripture taken for such an officer , who hath authority to commit one to prison , Mat 5 . ●5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And such is our Office spiritually , by excommunication , so to commit incorrigible sinners , till they repent , 2 Corinth . 10.6 . Wee have in a readinesse vengeance to execute , &c. r 2 Corinth . 8 . 2● . To be Christi Vicarius is not Antichristian , but to claime a title of generalis Episcopus , vicarius Domini est ▪ Ambr Comment , in Epist : Cor. cap. 11. * O verè sal terrae ! quo precordia nostra ne possint seculi vanescere errore condiuntur . O lucerna ! dignè sapta Candelabrum Ecclesiae p●fita , quae latè Catholicis orbibus lucem effandens , &c. Paul : ad Aug : Epist. 31. ſ Rom : 9.4 . t Hag : 7.9 . u 2 Chron. 22 11. x 1 King. 18.7 . y 2 King. 13.17 . z Hebr. 7.22 . See 1 Cor. 3.7.8 , 9 , 10. vers . a 1 Cor. 3.7 , 8 , 9 , 10. b Gal : 4.13 . c 1 Thes : 5.12 d Nihil est in hoc saeculo excellentius sacerdotibus , sublimius Episcopis , si nomen congruat actioni , & actio respondeat nomini . Si non nomen inane , & crimen immane . Ambide dignitate sacerdot . e 1 Cor : 4 13. f Asts 18.3 , g Jer : 18.18 , h See the demands in the book of Ordination , to Deacons , Priests & Bishops , a serious considetion . i 1 Cor : 9.2 . If I am not an Apostle to others , yet doubtlesse I am to you , for the seale of my Apostleship are you in the Lord : k Heb : 5.4 : l Rom : 10 15. m Jer : 23 , 21 n Mat : 20.7 . o John 10.1 p Chemnit . de Ecclesiâ . De Origine dicunt , cum sine vocatione se ingessisse in officium docendi , inde factum est , quod in ●ot errores est prolapsus . r Mal : 3 , 8 , 9. ſ Pet : Lūbard sent : libr : 3. t Secunda secundae qu. ●9 . art : 3. u Proximum sacrilegio crimen est quod laesae Maiestatis dicitur , Leg : 1 digest : ad leg : Jul. x Rom : 2.22 . y Mat : ●7 . 27 z Card. Woolser . a 2 Tim. 2.4 . See what is promised at ordination , and consecration , viz. To lay aside the study of the world and such like cares , &c. b Non omnium Epistolis respondeba● , nisi si quid tractarent ad Religionis pertinens negotium , Et si rogatus à nonnullis , in temporalibu● causi , Epist●las dabat , hanc suā à melioribus rebus occupatione●● , tanquam angariam deputabat , & illis dispositis , tanquā â rebus mordacibus , & molestis , animi recursum ad interiora mortis , & superiora faciebat , suavem semper habens de ijs quae Dei sunt ●●ocutionem , vel collocutionem Possido , de vitá August . c Vbi aliquid suspicabitur exoriturum litis , saepè totam causam cesserit adversario , pro magno lucro ducens , si qui etem animi rei dispendio redemis●et . Erasm in Epist. ad Arch. Tol. aut op . August . Haec non eò commemoro , quod existimem horum temporum Episcopos ad hanc imaginem compellendos , sed ut , declarem quaetopere sanctissimi huius praesulis animus abhorruerit à solitis i●iba ● . Ibid. d Zach. 11.17 e Heb. 12.25 . f 1 Sam. 3.10 . g N●n est minas verbum Dei , quam corpus Christi , & ideo non minus reus qui verbum Dei negligenter audiverit , quā ille qui corpus Christi in terram negligentiâ suà cadere permisit . Aug. h Num. 23.18 i Iudg. 2.20 k Heb 12.38 . l Frustra praecepta Dei custodiuntur memoriâ , si non custodiuntur & vitâ . August . in Psal . 11● . m Quaerit anima verbum , cui cōsentit ad correctionē , cui imitetur ad virtutem , quo reformetur ad sapientiam , cui conformetur ad decorum , cui maritetur ad foecunditatem , &c. n 2 Cor. 5 ▪ ●0 . o Joh. 1● , 9 , 50. p Act. 28.19 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , t Censemus eos qui Apostolorum siguram tenēt praedicare , Gregor . * R●vel : ● . 2 . u Apud nos Apostolorū locum tenēt Episcopi , Hieron : Epist . ad Marcel : contra Mon● . x Vers . 2 Potissima functio praesulum , Erasm . y Praedicatio est actus principaliffimus Episcopi & proprius . z Miles , Vinitor , Pastor , Bos , triturator , Arator , Seminator , Architectus , a Augustino Presbytero , potestatem dedit Valerius Episcopus coram se in Ecclesia Evangelium praedicandi , & frequentissimè tractandi , contra usum & consuetudinem Africanarum Ecclesiarum , unde ei ( viz. Valerio ) nonnulli Episcop● detra●●bant , Possida : de vitâ Aug. b Et postea occurrente & volante huiusmodi fama & bono precedente exemplo , accepta ab Episcopis potestate , Presbyteri nonnulli , coram , Episcopis , populis tractare coeperun● verbum Dei , Ib. See a differēce betweē a Bishop & a Presbyter . c Gaudeat Episcopus iudicio suo , cum tales Christo elegerit sacerd●te● , Hier : de vita Clerient : ad Nep●t . d Pessimae consuetodinis est in quibusdam Ecclesiis , tacere Presbyteros , & praesentibus Episcopis non loui , Ibid. e Atque Episcopatu suscepto multo instantius ac ferventius , malore authoritate , non adhuc in una tantum regione , sed ubicunque rogatus , venisset , verbum falutis aeternae , alacriter , & sua●iter , pullulante atque crescente Domini Ecclesia , praedicabat . Paratus semper reddere poscentibus rationem de fide , &c. Possido : de vitâ Augustin . f In qua urbe ( viz. Mediolan ) tum Episcopatū administrabat e●imius Ambrosius , verbi Dei Praedicator frequentissimas , cuiusdis putationibus Augustinus adstans in populo , sensim & paulatim conversus fuit , Ibid. g Ep●scopi proptiū munus esse docere populū ; eff●gere non possumus officium docēdi , quod nobis refugientibus imposuit necessitudo , Ambros : ●fficior : lib : 1. h Episcopum necesse est in singulos dies sementem sacere , ut ipsa saltem assuetudine doctrinae , sermonem auditorum animi retinere possunt , Chrysost . de sacerd : lib. 6. i Episcopus imitetur Mosen , imitetur & Aaron , quid enim dicitur de iis , quod non discedunt à Tabernaculo Domini . Duo sunt Pontificis opera , aut à Deo d●scat legendo , aut populum Dei docet ▪ praedicando , Hier. in Levit. k Matth : 4. verse 18 , 21. l Quomodo mercedē obsequimur , & tamē operarii nequaquā sumusfructus Ecclesiae in quotidiano stipendio percipimus , & pro Ecclesia in praedicatione non laboramus . Pensemus quid est sine labore percipire mercodem laboris , Hieronym m 2 Cor. 11.28 n Acts. 19.9 . Cap. 9.22 , Cap. 8.18 . o Tanta ab illo dictata & edita sunt , tantaque in Ecclesia disputata , adversus diversos Haereticos , conscripta , ex canonicis libils exposita , utea omnia vix qu●squam studioforum nosse , & pertegere posset . Possid : in vitd August . p Jud. 9.9 , 11 q Ye are the Lords Messengers , Watchmen , Pastours , Stewards , to teach , to premonish , to feed , to provide for the Lords family . See book of ordination , in the exhort . r Be thou a faithfull dispenser of the word and Sacraments . * John 21.15 s That hee may have grace to be evermore ready , to spread abroad the Gospell , and as a faithfull servant to ▪ give Gods family their meat in due season . See booke of consecratiō . t Gal : 6.7 . u Eccles : 11.6 , x Heb. 5.13 . See Ambr. upon this place for the necessity of Catechizing z Acts 15.28 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c 2 Tim. 2.14 , 16. Titus 3.8 . d Acts 20.31 e 2 Pet , 1.12 , f 1 Cor. 3.10 . g 1 Cor. 9.22 . h 1 Tim. 5.17 i Luke 10.7 k 1 Thes . 5 13 l 2 Tim. 2.15 . * Mat. 12 43 * Verbi Dei praecones dicuntur nubes , qui non secus , ae per quasdam nubes , spiritualem irrigationem hominibus Deus offert . Chrys . in Psal . 107. m Non vi , nō armis , non carceribus , sed solo gladio spiritus , quod est verbum Dei , tor victorias , tor triumphos paravit Ecclesiae Christi . Possidon . n Zach. 4 , 10. o Libenter nos praedicare , & gratanter opus Dei facere manifestum est . Sed vi demus plures è fr●●ribus pig●ius ad Ecclesiam convenire : inviti loquimur , & tamen tacere n●n possumus , Ambros . serm - 1 , de grano Sinapis . p Oh quam pu●end●m , si delectat labor , ut fera capiatur , & non ut ani●a capiatu● ! Onerosi non sunt lab●●es amantum , nam in eo quod labor amatur , non labor atur . Aug , de bon . vidui● . q Act. 20 , 10. r Docebat ille privatim in domo , & publicè in Ecclesiâ , sacram lectionem adhibebat mensae , unde de quadam frugiserâ Cōmentabatur & compertis terū opportunitatibus , divinae legis partes eis inculcabat , & ut speculator Domini , admonebat , praedicans opportunè , importunè arguens , &c. Et praecipuè operam dans eos instruere qui essent ico●ei alios docere . Possidon . ſ 2 Tim : 2.25 Iam : 3.13 . t Pro : 25.11.22 〈…〉 u 2 Tim : ● . 14 . x Titus 5. ● . y 1 Tim. 4.16 . z 1 Tim. 4.15 . a Rom. 12.7 , 8. b Luk. 1.11 . c Cap. 2.8 . d Mat. 4.18 . e Gen. 49.4 . f Isa . 41.18 . g Iam. 1.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Ps . ●2 . 2 . Heb. a heart and a heart . i Gal. 2.18 . k 2 Cor 1.7 , 18 , 19. Vpon which S. Ambrose id est non aliud agit quā scit agendū , sic praedicatores , non aliud faciant quam sciant , ut solent adulatores , ne homines of sendant . l Ps . 92.14 , 15. m Ps . 148.12 . n Joel 2.28 . Acts 2.27 . o Re. 1● . 7 . p Verbum Dei usue ad suam ipsam extremam aegritudinem , alacriter , & sortiter , sanâ mente , sanoque consili● in Ecclesià praedicavit ; & vixit annis septuaginta sex , Possidon . q Num : 8.26 r 1 Tim : 4.23 ſ Mat : 13.52 . t See Chrys . in Hom. 31.40 . v Ioh. 21.3 , 6. x Mar. 4.27 . 〈…〉 ●don y Ioh. 5.4 . z Ioh. 4.38 . a 1 Cor : 3.6 - b Sit praedicator prius orator , quam doctor , magis prodesse populum pietare orationum , quà facultate oratoris . Aug. de doctrin . Christ . lib. 4. Aperio● tuum , sed prius ut aperiatur implora , Hier - c Rev : 2 : 10 d Ephes : 1.18 e Phil : 1.9 . f Si Pastor qui lumen sit fidei , caeteris sit occaecatior , quantae in populo essent tenebrae peccatorum , Hier : in 6 : Mat : g Isa 56.10 , 11 h 1 Tim : 5.22 i Qui ordināt indignos iisdē subiacēt poenis , quibus illi qui indigni sunt ordinati , si dicunt , se eos ignorasse , ideo gravius crimen efficitur , quoniā promoverūt , quem ignorabant , ista excusatio , fiat accusatio Chrysost : in 1 Tim : 5. k Zach : 11.17 m Psal : 115.5 , 7 , 8. n Pastorale magisteriū , est Ars artium & regimen animarum . Hier. o Isa 50.4 . p 1 Cor : 3.8 . q Luke 3.23 Cap : 2.42 . r Redemptor noster , cum sit coeli Conditor , Angelorum doctor ante tricēnale tempus in terrâ noluit doctor fieri hominū perfectae vitae gratiam , non nisi in perfecta aetate praedicavit , Gregor : super Ezek : ho : 2. ſ Cur te facis pastorem , cū sis ovis , cur capur esse contendis cū pes existis , cur exercitū ducere quaeris , cum inter milites adhuc censearis , Ibid. t Apes illa sapiens cum aeris motus suspectos habet , lapillis saepè sublatis per inania se librat nubila nè leve alarū remigium praecipitent flabra ventorum , Ambr : de Virg : lib : 3 u 1 Cor : 14. ● x 1 Cor : 2.1 . Vpon which S. Ambrose speaks much against that : Vbi non ratio , nō virtus , sed verborū quaeritur cōpositio . y 2 Cor : 2.17 z Deut : 22.9 , a Qui parvis loquitur sublimia , curat magis se ostēdere , quā auditoribus prodesse . Greg : in Moral . b 1 Pet. 2.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Mat : 13.47 d Amos 8.9 e 1 Kings 6.7 * Exo : 20 , 25 f 1 Cor : 14 ▪ 25 g S. August : Of Homer : dulcissimè vanus Confes . h Lachrymae auditorū laudes tuae sunt , docēte te in Ecclesiâ gemitus suscitetur , ille est Doctor Ecclesiasticus , qui lachrymas non risum movet , Hieron : ad nepot . i Quomodo potest praeses Ecclesiae offerre malum de medi● ejus , qui in delictum simile corruit . Antiquâ libertate peccantem corripere potest , cum tacitus ille sibi respondet , eadem se admisisse , quae corripit : Hier : in Epist : ad Tit. k Qui verba Deiloquitur , ex vitâ suā colligar , quid & qualiter dicat , ille loqui veraciter novit , qui prius benefacere didicit , Greg : sup : Evāg . Sermo non habet dulcedinem , cum vita reprobare-mordet conscientiā , Id : Qui maledictus est , quomodo potest benedicere cū in Christi corpore non sunt , quomodo popu●o postunt Christi corpus tradere ▪ Idē : Cuius vita despicitur , eius doctrina contemnatur Hier ▪ l 1 Tim : 4.12 . Tit : 2.7 1 Pet : 5.3 . Tanta debet esse conversatio Pontificis , ●tomnis metus & egressus & universa eius opera sint exemplaria , & quicquid agat , quicquid loquitur , doctrina fit populorū , Hieron . m Episcopus ut cūctos inspicias , sic cunctorii oculi in illum respiciunt . Nulli iamiā illicitum esse videatur , quod ab Episcopo quasi licitum perpetratur . Ergo quia ita est , cur te velut tetrum speculum universorum oculis demonstias , ut non possent obscuritate tua se comptius exornare , Ambr. de degnit sacerdot . n Si oculus nequam est , totum corpus tuum tenebi osum est , id est , si Episcopus qui videbatur Corperi subdito lucem praebere obnubilatur nequitiae caecitate , quid facient caetera membra , quibus lux adempta est ocu●orum , Amb. ibid. * Tit. 1.6 . 1 Tim 3.7 . Phil. ● . 8 . Augustinus parum esse iudicaret Episcopi pudicitiam esse integram , nisi & famam haberet illibatam , nec satis , si suam u●ins famam à sinist●is i●moribus praestitisset , nisi clericos etiam haberet in egri nominis , Erasm : de vitâ August . o Lux gregis , flamma pastoris , Hieros p Rom. 13.12 q Sic praedicatores antequam alies movent , se pri●s in sanctis actionibus exercēt , se prius excutiant , & tunc alios sollicitos reidunt , prius sua puniri fieribus curant , & tūc quae ●iiorum sunt punieda d●nunciant . Gregor . r 1 Cor. 11.1 . ſ Si benè docueris & benè ●ixeris , omnium iudex es : si benè docueris & malè vixeris , tui solius . Priore inst●uis populum quomodo debet vivere , postetiore Deum , quomodo debet te cōdemnare , Hier. t 1 Cor : 9 . ● ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id ●st , disap●oved , as c. 〈◊〉 . 19 , &c. opponitur probo , sicut pecun●am , prob●●● v●camu● mini . u è adulterin●m . Bez● . 1● . Tim : ● , 6 x Quia debet rationē reddere de propriis & alienis , Tho. Aquin. y Non temerè dico , sed ut affectus sum , & sentio , non arbitr●r inter sacerdo●es mult●s esse qui salvisiāt , sed multos esse qui per cant , g●orificemur ali quando apud homines & tamen 〈◊〉 d●mar ap●d De●m quia cul●●●que mul●●m ●atur , multum quan●●m no to , & non solum reddituri sint rationem suor●m d● 〈◊〉 , ●um , sed & aliorum , Chrysostom . 3. homil●n Act. Apost ▪ & 〈◊〉 ●i●erdot . lib 6. z Epist . 14 8. ad V●l●r . & Possi●ion in v●●● August . a Vt nihil Episcopo excellentius , sic nihil mis●ibilius , si de sanctâ vitâ periclitetur , si facerdos in crin●●e ●peatur . de dignit . sacerd b Grancis dignitas sacerdotum , ●ed & grandis ruina , si peccant , non est tanti genuii ex●elsa tennisse , quam moeroris de sublimioribas corruisse . ●ieron . c Lev. 4.3 . It exceeded those of the common sort , vers . 28 the rulers , 23 equall with the whole Congregation , vers , 13 d Mark 6. ●0 e 1 Tim. 4.12 Tit. 2.15 . f 1 John 2.16 g Tribus gradibus ad peccatum pe●venitur , in corde , in facto , in consuetudine , tanquamtres mortes , una quasi in dōo , altera quasi prolata extra portum , tertia quasi in sepulchro iam putresceus , Quae tria gene●a mortuorum Dominum suscitasse , quisquis Evangelium legit , agnoscit , August : sermon : in Mont. h Mar. 5.41 . i Lu. 7.14 . k John 11.44 * Lu. 15. * John 11.10 l Rev : 12.4 m Satan peccat Deo reprobante , ego Deo revocanto , ille obduraturad punientem , ego ad blandientem , ille peccat cōtra non requirentem se , ego contra morientem● pro me , ecce cuius imaginem horrebam , horrorem in multis aspiciome horribiliorē , Anselm . in lib. de casu Diaboli . * Mat. 11.5 . n 2 Kin. 4.3 . ç o Lu. 22.61 . p Nisi intus sit qui doceat Doctoris , lingua in vacuum laborat , Hieron . q Pro. 20 27. * Jsa 50.20 . Chap. 58 8. r Iud : 4.17 . ſ Gen : 21.17 . t Job 15.5 . * Pro. 24.20 ▪ u Esther 5.13 . x 1 Sam. 25 ▪ 37. y Prov. 10.22 z 2 Cor. 6.10 a Psal . 119.22 . b Ioh 6.44 . c Chap. 8 36. d 2 Cor. 3.17 * See the Relation , pag 7. e Pro. 5.22 . f 2 Tim. 2.26 . g Ps . 124.6 . h Quid est peccatum , si cum Domini misericordia conferatur , tela araneae ventus flat , & disr●mpitur . Deus vult , & peccatum dissol●itur . Chrys . in Psal . 5. i 1 Tim : 1.16 k Mar. 16 9. l 1 Cor. 15.5 . m Mar. 16.7 . Fidelior factus est Petrus , postquā fidem se perdidisse deflevit , atque ideo majorem gratiam reperitquam amifit ●mb . in serm , de vincul . n In inchoatione conversionis , inveniuntur blandimenta dulcedinis , vitam uniuscuiusque conversi , inchoatio blada permulcet Greg. 14 Moral . o Ex Egypto Israelitis exeuntibus à vicino bello per viam terrae Philistim subtrahuntur , & tranquilitas ostenditur , ne in ipsa teneretudi● ne tu●bari , &c. Sic prius suavitatem sentiunt cōversi , pacis quiete nutriuntur , &c , idem Greg. p Ad videndum lumen internae bonitatis , pollutâ dudum conscientiâ lachrvmis , debet baptizari , quo uberiùs culpa fletur , eo altius agnitio veritatis attingitur , Gregor . in Moral . r Amatitudinem radicis dulcedo po●i compensa● . Pericula maris spe lucri delectant , Dodorem medicinae , spes salutis mitigar , Hier. in Mas. ſ 1 King. 18.34 : t Gen. 1.2 . u Isa . 61.3 . y Conscientia peccati est formidinis mater . Ch●yso●t . Nalla paena gravior paenâ malae cōscientiae . * Isa 57 . 2● . z Time te ipsum , alium enim potes fugere , te autem nunquam , fal●● potun farra , conscientia nunquam . * Ionas 1.15 . a Conscientia est cordis scientia , est Codex animi , in quo quotidiana peccata conscribuntur . * Mat. 11.23 : b Numisma Dei conscientia , in solidis Caesar videtur , in conscientia Deus agnoscitur , Chrys . c Consciētia bona est tēpl●m Salomonis , ager benedictionis , hortus deliciarum , auteum declinatorium , arca soederis , Thesaurus Regis , aula Dei , habitaculum Spiritus , gaudium Angelorum . Hugo de animâ . d 1 Cor. 15.56 . d 1 Cor. 15.56 * See the Relation , p 67 , 68.