Quis in seculo peccavit enormiùs Paulo? Quis in religione graviùs Petro? illi tamen per poenitentiam assecuti 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 WOEFUL 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 several passages in it.  
As also the SERMON, with some further Enlargements, preached at his Burial.  
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, JAMES Lord Archbishop of Armagh, Lord PRIMATE of all IRELAND.  
May it please your Grace,  
THese little Tractates, as they derive their being from your Grace's command; so (like rivulets to the Sea) do they return to you again. Accept them as the first fruits of your own Industry upon the Author; who must ever acknowledge he owes himself also. What 
a Epist. 31.  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 Loadstone that gave me a happy draught in your service, many years agone out of my native soil into this Kingdom, which, me thinks, this year by your absence hath suffered a great Eclipse, and yet we cannot grudge the Church in this floating age, such a Steers man, nor so pious a Prince, so precious an Earring. That which is related of the forenamed Father, 
b Eras. in Ep. ad Arc. Toled. an op. August & Possidom. de vit. August. In ipsâ mensâ potius disputationem quam opulation●m d●lig●bat.  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 known to be your Grace's daily practice, that it needs no further application, the offals of whose Discourse carefully gathered up, were able to perfect a Divine to every good work. In a word, 
c Ibid. Quasi Deus voluerit in Augustino tanquam in una tabulâ vividum quoddam exemplar Episcopi represeatare omnibus virtutum numeru abselutum, etc.  Erasmus his description of him, by what S. Paul requires in a Bishop, me thought in the reading (mutato nomine) it was your own Picture, by which if others in this age had been drawn, I believe the office had never been so much as questioned.  
The very subjects of both these Discourses were they wrote by whomsoever, could not but claim an Interest in your Grace. The Conversion of Sinners, by a Constant Preaching, who (unless a Stranger in Israel) but must acknowledge to be your Character. Nay, this and much more, is no news to 
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 College, adds this only, Fameuse pour la presence de jacobus Vsserius Theologien honime de gran le crudition & piety, & sur tout celebre par ses escrits, natif. de Dublin. joan 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 been (as the vulgar apprehends) in the soil, 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.  Strangers, whose large Relation from abroad may prevent any further from home, only 'tis no flattery to attest it. Your continued Motto of 
e 1 Cor. 9 16.  Vaemihi si non evangelizavero, both in your Episcopal and archiepiscopal seals, is as worthy of memory, as imitation, where that Woe may light I know not, but surely S. Paul's 
f 2 Cor. 4.8.  reposita est mihi corona, will be your portion. How little your Grace affects these kind of expressions, I am not now to learn, And for myself, let this be my plea against any mis-judging in others, 
g Egregia virtutis exempla veluti lumen in edito ponenda sunt, ut omnibus praeluceant, multosq, ad aemulationem accendant.  Rare examples ought to be set up like 
h Mat 5.15, 16.  lights, where they may be seen; and in the words of S. Paul, I wish it might be a 
i Rom. 11.14.  means to provoke to emulation those which are my flesh, and might save some of them, 
k Lu. 10.37  Factu similiter, is the only intended moral: Be still the Honour of your Nation, the sacred first fruits of this College, the Prime light of this our Israel, where (according to Ioshua's wish) you may like the Sun stand still in the Firmament of our Church, till all the enemies of it, be made its footstool. So prays many thousands, and among them, as having most cause,  
Your Grace's most humble and affectionate Servant N. BARNARD Drogheda April. 28. 1641.   

To the READER.  
ACcording to my directions in some circumstances thou hast here presented this pensive Relation finished indeed long agone, but delayed the Press hitherto, by some unusual miscarriage. Howsoever it falls out to be as seasonable now. A scandalous rhyming Pamphlet lately Printed in the abuse of him, divers scattered written papers full of mistakes (some pretended to have their Original from myself) may likely have come to thy view as mine. Let this vindicate him, and give thee full satisfaction in both. Had I been commanded this service sooner, thou mightest possibly have had some other useful passages remembered. And had it not been in so busy a time, it may be ●t might have appeared more refined. As it is, for the Matter, believe it to be wholly true, as coming from one, whom no relation whatsoever can suspect him partial. 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. Read it with shunning these two rocks, Presumption and Despair. The former by the difficulty and hazard thou shalt find him labouring in a● the first, the latter, by that Mercy he obtained at last, where thou see● God's special work, magnify it, any blessed change in a sinner, rejoice at it, any thing exemplary for th● self, be not thy own enemy so much as to slight it. Let God have the Glory, thou the benefit, the Church cleared of scandal, 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 JOHN 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 Arraignment, though it held long, I heard it not, only 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 he judged, and 
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.  condemned himself, and so we trust is not condemned of God. How he deeply repent and 
b 2 Chro. ●2. 20.  cried to Heaven for pardon, whereof he received a rare memorable Testimony, as we shall hear afterward.  
On Saturday in the afternoon 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 Scandal 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 myself, he took me by the hand, and replied, I was very welcome to him, believed I had no other end but his good, that indeed he had been moved to send for me, but being thus come of myself, he took me as sent of God. He acknowledged his stupidity and senselessness, desired me to take a further liberty of Speech unto me, to preach the Law to him, to aggravate his sins by the highest circumstances, that he might grow but sensible of the flames of Hell: In subjects of this nature we spent near two hours, when I left him pliable, only with this assurance, that in 
c Peccavi peccatum grande, turbata est conscientia, sed non perturbabitur, quoniam vulnera Domini recordabor, non despero, quoniam ubi abundaverunt delicta, superabundavit. & gratia. Aug.  Christ his sins were pardonable. His request then was, that I would not leave the Town, till I left him in better case, that as he had begun, so he would continue to open himself unto me, and would in all things be ordered by me, and prayed me to see the end of him; to which I yielded.  
As a Preparative to the main, I advised him to Lay aside all rich 
d Jonah 3 6. Exod. 33-4. Poenitentes serico & purpura In duti, Christum induere sincerè non possunt. Cypr. Qui Deo appropinquas, non vestium quaere ornamenta, sed morum. Aug.  clothing, and to put on the meanest he had. To let the Chamber be kept 
e The light is sweet, and a pleasant thing it is, for the eyes to see the Sun, Eccles. 11.7. The light of the eyes reioyeeth the heart, Prov. 15.30.  dark: To deprive himself of the solace of any 
f Jer. 15.17. I sat alone, etc. Lam. 3.28. He sitteth alone and keeps silence, etc. Zach. 1●. 12. Every family apart, etc. 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. johannes in Eten●o nutritur, Christum expectat in solitudine. S, Chrysost. compages' Penitents remaining still amongst company, to trees by the highway 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 common, nec tu munde, etc. sup. Mat.  company, but such as came to give him spiritual counsel, and so to commit himself close prisoner to his own thoughts, that if upon necessity any meat was brought unto him, he should eat it in a solitary way alone; And chiefly to give himself to fasting, 
g 1 Sam. 12, 16, etc. 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.  even to the afflicting of his body, which he had so pampered, as a means to effect the sorrow of the Soul. To have his 
h joh. 19.41. joseph 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, etc.  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 sum, he first entered into a serious and special consideration of all his sins, In thought, word and deed, of Omission, or Commission, against God, or man, which he drew out according to the several Commandments, of which they were breaches, and for his memory by his pen put all into one 
m In Tribunal mentis ascend contrate, & reum constitue ante te, noli te ponere pos: te, ne Deus te ponat ante te. Aug. de util. agend pen.  Indictment, wherein he might at once, as in a glass, view the face of his soul. After this rough draught, that he might be the more astonished, he went over them again with marginal aggravations, whereby they became exceeding sinful, 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 public and private, notwithstanding the apparent hand of God in several crosses, special mercies, unexpected preservation. Then he considered with what presumption ●e had sinned, even before God's face, though he knew he was by him, and looked on all the while, Hamans' aggravation for Esther, The Thief's condemnation to steal before the Judge's eyes. What hardness of heart after it, though he could not but know God was angry with him, yet 
n Non dolere quia peccaveris magis Irasci facit Deum, quam illud peccatum, quod ante perpetraveris. Chrys. in Mas.  continued careless whether he were pleased or no: (such an answer of a servant in a small matter, would much incense his Master.) 
o Simulata sanctitas est duplex iniquitas. Aug.  His reproving, and sharp censuring others for the same faults (which must needs leave him altogether 
p See Rom. 2.1, 2, 3, 21, 27, 23  inexcusable, and further bind him over to condemnation.) His often relapses after vows in sickness, after receiving the Sacrament of the Lords Supper, each of which sins so often 
q See Amos 1 2. For three transgressions & for four, &c Frequentet lugens & peccans vix veniam obtinet, nihil prosunt lachrymae, si replicantur peccata, nihil valet veniam poscere, & denuò iterate. Aug.  reiterated, added to the heap, as multiplying of the same figures do in numbers, (a great Plea against a Rebel 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 die in his sins: viz. A lost and undone man for ever. He imagined with himself, as if he now saw the day of Judgement set, heard the Trumpet sounding, the voice crying, Arise ye dead; as if he 
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.  beheld the graves opening, the earth and sea, like God's Goal, giving up the prisoners, our Saviour upon the Throne, in flaming fire, both judge, and witness, Every man's life, and his among the rest, reading before men and Angels, and in conclusion a final sentence pronouncing upon his body and soul, Hell accordingly with his wide mouth enlarged to receive him, those spirits of darkness ready to seize on him, etc.  
These thoughts, and the like had their work upon him in some frights and astonishments, but a spirit of Contrition and Compunction, he complained, was far from him: How often did I hear him yet crying out, Oh! can you give me any receipt that will work my heart into tears and sorrow, The eye of his understanding, he confessed, was sufficiently enlightened, his conscience smitten, but still his heart, and affections were hardened. All my friends, saith he, as ashamed of me, have forsaken me, But if God withdraw his Grace from me, what shall I do? And so desired me to speak to any in the Town, whom I thought would be compassionate of his Condition, to 
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.  pray for him, for which he thought there was more cause than for any bodily sickness. And here by his own experience (whatsoever he had before uttered) he utterly condemned that doctrine of freewill naturally in man to any saving good, that 
t Etsi datum fuisset voluntati, posse state, ne caderet, non tamen re surgere si caderet, non enim tam facile est exire de fov●â quam 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 jesuits Challenge of freewill.  though it be in his own power, thus to kill himself, yet it is not to make himself alive again. How firmly did he now believe Repentance to be the 
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:  gift of God, that it is he that worketh the will 
* Phil. 2.13.  and the deed? How happy did he apprehend those that had broken hearts, though not bound up again with comfort, And how unhappy such, whose hardened hearts could not repent, though swimming in all earthly contents? And yet herein he had a door of hope, that his dry soul in time should be watered with this dew of Heaven, in that God did not give him over with Cain unto despair, but still he stuck to his first Principle, that mercy was attaineable, his sins pardonable. The thing he only wanted was God's act in 
x Zach. 12.10.  pouring upon him that spirit of Grace, and supplication, whereby he might mourn, and be in bitterness of weeping for them: That there was a 
y Zach. 13.1.  fountain of salvation opened to him for sin and for uncleanness, He saw; but his case was like the poor impotent man at the 
z joh 5.7.  pool of Bethesda, wanted one to put him in; his first supporter in this case was that of Nehemiah, who desires 
a Neh. 1.11.  to fear thy Name, that of our Saviour, You 
b Mat. 11.28.  that are heavy laden, 
c joh. 7.37. Rev. 22.17.  and whosoever will, whosoever is a thirst, come; And indeed this was some change in him, before he was wont to fling the thoughts of grief out of his mind, did his utmost to put them from him; Now he bewailed their absence, he grieved that he could not grieve, To be altogether insensible, is very opposite to the State of Grace, but to be sensible of an Insensibleness proceeds from some already. The fight and sense of sin was some 
d Cum Deus mentem ingreditur, procul dubiò mox poenitentiae gemitus sequatur. Greg.  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 judg. 13.23.  the Lord were pleased to kill us, he would not have shown 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 Necessaria est poenitentia, quae aut aequet erimina aut excedat. Hie. 10. ●.  proportionable for so great a sinner, was Monday, and part of Tuesday spent by him: When in the afternoon upon some further discourse, the sore of his soul being now ripened, burst forth, and his mind being 
g Quia tui plenus non sum ideo mihi oneti sum. Aug. Conf.  a burden to himself, he unloaded his Conscience to me in some particulars, but with such a flood of 
h Oratio Deum levit, sed lachryma cogit, oratio sicca, est bonum opus, at quando per lachrymas irrigatur, est Holocaustum pingue. Greg. in Psal. 20.  tears, casting himself down to the ground, taking me by the hand, and desiring me to kneel down by him, and pray for him, that I have never seen the like, whereas before he could swallow gross acts without trouble, now only the thoughts of his heart, put him to a most grievous Agony, that astonished me, & wrung many tears from myself. A good foundation to begin at the heart. 
i Nolite contemnere peccata, quia minima, sed timete quia plura; timenda ruina multitudinis, etsi non magnitudinis, nun bestiae minutae, si multae, necant, guttae pluviae flumina implent, & domos deiicient. Aug de decem Chordis. Act. 8.22  evil thoughts and affections howsoever common, yet aught to be of no small reckoning with us, the first sin of the Devil (being a spirit) could be no other.  
And here 'tis observable that, as they say, a Pine Apple or a Flint are sooner broken upon a soft bed, then on a hard floor; 
Pray if the thought of thy heart may be forgiven etc.  so the representing unto him, the most compassionate, 
k Exod. 34.6. Psal. 103. Jer. 3.12, 13.  merciful 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 Melius est de misericordiâ Dei rationem reddere quam de austerita te. Chrysost. in Mat.  sweet disposition of him, whom he had offended, raised up in him this holy indignation against himself, and was a means to melt him into an entrance of this happy condition: Many that never could be 
m Saepe quos flamma non torruit, quos ferrum non subdidit, blandimenta flexerunt. Cassicdo. in Psal. 119.  moved with threatenings, have been overcome with kindness; It is the Argument of the Apostle, Rom. 12.1. as elsewhere.  
And after this by some interruption of other Company, I was compelled to leave him till late at night, when I found him getting further ground of himself, and that time was the first I heard him pray, the main subject being a sorrowful, large confession of his vileneffe, with deep aggravations, prevalent arguments for mercy mcbrearty thankfulness for any beginnings of break in him, and sending a Brother willing to bear the burden with him, which with divers others were so aptly and fully expressed, 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 belonged to prayer: He had said one over often as others usually do, but he found a great difference between that and the 
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.  spirit of prayer, and so we parted for that night.  
The next day, he desired we might keep together in the Nature of a solemn Fast, when no body came to him but myself from nine of the Clock, till between three and four in the afternoon, which he set apart for the finishing what he had begun before. Such a countenance of 
o O quam dura sunt ista mihi quae loquar; quoniam me psum loquendo ferio Hugo: l●●. de animae.  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 Himself.  
At our entrance, he desired me again to stir 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 42.6.  Job, abhor himself, to use his own words, I pray (saith he) deal truly, freely and impartially with me. Look not upon me, as one that hath had some honour in the Church (from which I am worthily fallen) but as upon the most abject, base person in the world; He was resolved to set himself as before God's Tribunal, and to pour forth his heart fully unto me, the thing he only desired, was a further spirit of Compunction, that his eyes, might be like jeremiah's, 
q I●●. 9.1.  a fountain of tears, to weep 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 God's Omnipresence and Omniscience, infinite Wisdom and Justice, etc. 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 sins he could remember from his youth till now, [The heads of which he had for his memory penned,] but with such 
r Petrum ter negantem amatae restitêre lachrymae, non invenio quid dixerit, sed quod flevit amarè; tu simi it oer lachrymis dilueculpâ Amb. sup. Luc.  bitter 
s O lachryma humilis, tua potentia, tuum regaum tribunal iudicis non vereris, inimicorum tuorum accusationibus silentium imponis, magis crucias diabolum, quam paena infernalis, vincis invincibilem, ligas omnipotentem, etc. Hieron. in Epist.  Tears, such sorrowful sighs, The whole time either upon his knees, 
t jer. 3.29. He putteth his mouth in the dust, if so be there may be hope, etc.  or prostrating himself upon the ground, as cannot be expressed: Which took so with me, 
u cum 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, etc. Gregor. in Moral.  as I never wept more at the loss of my dearest friend: And in Conclusion after he had thus unlocked [to use his own words] the Magazine of his sinful soul, [for which his shame was as evident as his grief] he entreated me if I could discern any true penitency in him, and judged him to be in the state of Pardon, 
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.  To pronounce it to him in Christ's 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 ratify it in Heaven, and seal it inwardly to his Soul, can scarce be imagined.  
Now howsoever he found some present ease in this 
y Nisi à semetipso deficiat, ad eum qui supra se est, non appropinquat, August.  emptying himself 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 earwitnesse were so moved, what should the party himself be plunged into; He began to find already such 
z Fit plerumque ut in ipsis piis fletibus gaudii claritas crumpet & mens suspiriis vegetata, ad inspectionem fulgoris intimi convaleseat, Greg: in Mor.  sweetness in tears for sin, as he was praying like those in the Gospel, 
a John 6.34  Lord evermore give us this bread, 
b Psalm 80. ● The bread of tears. Flotus est cibus animae, refectio mentis, Cass: in Psal:  desired there were a Well of such living water in him, that might stream down his cheeks continually, 
c Frequenter mentem ita allevant fletus, refrigerant pectus & moestum consolantur, ut est piis fletibus quaedam flendi volun as, Ambr.  wished that he might be in them wafted over into another world, and till than 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 Ki●: 21 27  Ahab, 
e Acts 24.25  Felix, 
f Matth: 27.4  Judas, finding that wicked men may cry earnestly for mercy and yet have little love to God, less to Grace. A passage he read casually of Francis Spira disturbed him more, viz. That he begged for grace itself, 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 threatenings in Prov. 1.26, 27. and the like.) Seldom did he think of any passionate fit of mourning, such as david's for 
g 2 Sam. 18.33.  Absalon, 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 loss of his Soul, 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 Devil's snare it could not be, but he should be pursued with further horrors and terrors, tending to 
h Quide peccatorum venia desperet, negat Deum habero charitatem, veritatem, potestatem, charitatem adoptionis, veritatem promissionis, potestatem remissionis, ergo ex Diabolo, Aug. in Enchyrid. cap. 20.  despair, which he had not felt: In this he was thus satisfied, that expectation of temptations was a preparation for them, and such the Devil did not usually set upon: And that if ever he did appear 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 task to clear; so a School to learn much experience in, so cautelous was he of any Rocks, which in this mist might split him, so suspicious of any Sands, that might swallow him, so accurate in searching out any secret Leak within himself, that might sink him; so fearful and full of doubts was he, till he found himself Anchored upon safe and firm ground, 
i Phil. 2.12.  A blessed fear, a happy trembling. The Story of 
k 2 Chro. 33.11, 12.  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 ye are washed, but ye are sanctified, But ye are justified, etc. was the like.  
On Thursday the next Morning he desired to receive the Communion, when I provided myself with such matter as I conceived fit for him, by way of preparation, and so with 
l 
1 Coral 1.20 33.  
As some of the Fathers call the Eucharist, a public work not a private Mass; a communion.  
1 Cor: 10.16   some others appointed to Communicate with him, he received it with penitential expressions, and after that was somewhat comforted. He desired me to stay Dinner with him, as the last set meal he intended in this World. The magnanimity of the Man I did much admire, his cheerfulness in counting how many hours he had to live, his solid Counsel to his wife, who [upon his discourse of death and thankfulness to God for this punishment] fallen 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 1 Cor. 15.56  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 scandal and provide for Her also, if she could by 
n Psalm 37.3  Faith rely upon him.  
That afternoon [the storm in his Conscience being somewhat allayed] we had many 
o Sicut post vehementes imbres saepe aeris tranquillitas se quitur, ita & post lachrymarum pluvias mentis serenitas, Chrys: supr: Mat.  calm and comfortable discourses of the privileges of Christians, admitted to be not only 
p John 15.14  servants, friends, but 
q Rome 8.17  sons of God, Heirs and Coheirs with Christ, called his Love, his Spouse, said to be 
r Rome 7 4.  married to him, to have a 
s 1 john 1.3.  fellowship with him, etc. 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 he 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 special notice of, that the same friend of his, who not many days before had been very harsh with him, fearing the party to whom he had given up himself was too 
t Primordia conversorū blandis refovenda sunt modis, qui sine lenitate erudit, exasperate potius, quam corrigere novit, Isidor de sum bon. cap. 8.  mild, and would not deal roughly enough with him, etc. now visiting him again, and finding that change in him, wished his soul in his case, and applied all comforts to him, which coming 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 rejoiced much at the sight of him. 
It was S. Augustine's practice in reproving the worst of men, ut semper vino severitatis admisceat oleum Jenitatis. Such was his Counsel to an Italian Bishop in Africa, 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 Open: Aug●ad Arch: Toled. In the Ark of the Tabernacle, as there was the rod of Aaron, so the pot of Mannah, Virga correctionis, Manna dulce dinis: Upon which, as that of David Psalm 23. Thy word is a Rod and a Staff. S. Hierome gives this Counsel to a Minister, Sit discretio virgae quae feriat, sit consolatio baculi quae sufientat: As with one hand he must smite with the Rod of the Law, so with the other he must support with the staff of the Gospel. There are three sorts of voices [saith a Father] to be used by a Pastor, Alta, tenuis, dulcis, alta ad surdum, tenuis ad infirmum, dulcis ad morientem. Our Saviour cries out with a loud voice to Lazarus in his grave (John 11.43.) he comes with a mild, still voice to Elias, distressed in a cave, (1 Kings 19.12.) He proclaims a sweet name of mercy to Moses, that lay under his hand in the cleft of the Rock (Exod. 33.22. cap. 34.6.)   
That night his prayers were to my admiration [with which his desire was, we might every time we parted conclude:] 'Tis known what an excellent faculty he had naturally, in a ready present expression of what he understood, either in Ecclesiastical or Civil affairs. Now God had given him another heart, he did as much excel in spiritual. How desirous he was still to be put upon the Trial for saving grace, by any signs 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 vainglory, now so 
v Beatus cuius vita excelsa, spiritus humilis, excelsa Christiani est patria, humilis via.  humble, so thankful for the Counsel of the meanest person, so attentive to any advice, so open in the abasing and condemning himself to whomsoever came at him; his very countenance was altered. When he heard of my Lord Deputies death [who had no long sickness] with others who died suddenly, being in health at his Condemnation, his Application to me was, what cause he had to bless God it was not so with him, who must undoubtedly then have 
x Impossibile est ut quis hic ventrem, & in coelo mentem impleat, ut de deliciis transeat ad delicias, gaudere cum seculo & regnate cum Christo, Hieron: ad julian.  sunk down to hell. What thankfulness did he confess, he owed to God and man for this week's preparation. Apprehended it as no small token of God's love to him, in giving him his portion of 
y 
Psalm 83.16.  
Fill their faces with shame, that they may seek thy face, O Lord Ezek. 16 63.   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 wondered at it, believing that nothing but 
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  this, or the like, would have wrought upon his masterless disposition, which under any other troubles he feared should still have lingered, like 
a Genesis 19.16.  Lot in Sodom, [ready to be fired] till he was hailed out, or like Cattle within a house and fire about them, yet stir 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 far from bearing any hatred to such as had prosecuted him, that he accounted them his best friends, applying the case of 
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.  Pheraeus Jason to himself, whom his enemy running through with a sword, opened an imposthume, which the Physicians 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 thanks, acknowledged God's goodness to him in his sudden surprisal and strict imprisonment, that as no Council would come unto him, so he was not permitted to go into the Town to them, by which liberty, it may be some evasions might have been contrived for his escape, which would have proved his everlasting undoing. That speech of his, Perijssem, si non perijssem▪ Or that of another's [whom a shipwreck occasioned the being a Philosopher] Tum▪ secundis veli● navigavi, quando naufragium feci, was in substance his often application to himself. 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 governor succeeded, it moved him not, as rather choosing a present deserved death, than the prolonging of an ignominious life, whereby the scandal [which he was now most troubled for] would but increase. He did so 
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,  abhor himself, that once a thought rising within him to have petitioned to have been beheaded [for which some Precedents he could have produced] he told me he answered himself, by himself, with indignation, that a dogs death was too good for him, and so judged himself to the last; which appeared by this particular, that he was casting with himself, where he might be buried, so as to be out of remembrance, wished his grave were in the bottom of the Sea, where he had deserved to be cast with a 
d Mat: 18.6.  millstone about his neck, for that offence and scandal he had given, The Churchyard he thought was too much honour for him. And in conclusion, lest his friends being left to themselves, should have procured some better place, he sent for the Clerk of S. John's, and the verger of Christs-Church [of which he was once Prebend] to whom I was a witness of his charge, that they should not suffer him to be buried in that Church or in any ordinary place in the Churchyard, but appointed it in the furthest corner, where some rubbish was used to be cast, and where none could be remembered ever to have been buried before, when with many tears to them he condemned himself, as unworthy of the Communion of the dead, as now of the living. After this he related unto me in several discourses, divers observable passages in his former life, and since he came into the Castle, tending to the magnifying of God's Justice and Mercy to him, some of which he left to my Judgement, if the knowledge of them might be useful to others. The 
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 labour infant's aluerim, ●arvulos educaverint, etc. Our Saviour himself was subject ●o his parents, Luc. 2.51. And took a special care for his mother's maintenance, John 19.26, 27. Upon which S. Hierom excellently. Venerabatur matrem, cuius ipse crat pater, co●ebat nutricium, quem nutriverat. Nam omnis actio Christi, in●●ructio Christiani.   disrespect and neglect of his mother since he came to ability, he acknowledged, according to the fifth Commandment, to be just that his days should be shortened. (As his own 
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.  Father once solemnly passing such a sentence on him and foretelling long agone, this would be his end, hath been assured me also by one who had it from an earwitnesse:) His often, 
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.  wishing would he were hanged, if his, or that be so, etc. (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 road by, with his horses bridle. This, howsoever done in his youth, and not meaning, yet he observed God's 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 Saene oculas lucidissima pass corparts 〈…〉 i● to●ebras trahin, Fran: Pe●●●e caecita●e d●a● 19●,  viewing of immodest pictures, frequenting of Plays, 
i 
Prov: 23.31 33.  
Rome 13, 13, etc.   Drunkenness, etc. were causes and enticements to these foul facts▪ Let men by this example forbear them. About three week's [as I take it] before the complaint was put in against him in Parliament, the man who had before been the corrupter of him in his youth, whom he had not seen in twenty years before, came casually out of England into this Kingdom, and visited him; the sight of whom did so affright 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 zeal and forwardness, 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 See it condemned, Gal: 1.10 jude 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 sweetened: Salt was accepted in every Sacrifice, honey in none: Non 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.  please some men's 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 he gave good Counsel to others.  
Acknowledged he had at divers times many sore gripe and checks of 
l Nequ●●ia ipsa est sui paena, men● mala conscientiae propriis giratur stim●li●, Chrysost.  Conscience, which sometimes held him two or three days together; but he had [as S. Stephen said to the Jews] 
m Acts 7.51  resisted always the holy Spirit till now. In times of sickness or in any frights or fears of death, his Conscience would be 
n Vir iniquus & afflictus conscientia, plus mali patitur, quam ille qui in corpore castigatur & flagris caeditur; Mens scelerati, habet nescio quos carnifices in ternos, Beroaeldas.  a very Hell within him, so that once he had gone so far, 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 several times used it [he put it into that language, lest any of his servants overhearing him should understand] and for a fit made some Reformation, but returned again 
o 2 Pet. 2.21, 12.  Like the Dog to his vomit, and like the Hog washed to the mire. Some discourses from a 
p Vid: hist: Eccles: Russi● lr o. c 3. Insignam quendam Phylosophum victum fuisse à Christiano illiterato, in Concil. Nicem q Acts 18. ●6 Cor: 1.27, 28.  Layman, since he came into the Castle, had some work upon him for the present, but he had still endeavoured to put far from him all thoughts that might disquiet him, all which he took notice of, as somewhat comfortable to himself, that 
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  God ever follows such as belong to him with all sorts of means, till he brings them to Repentance; when mild purges will not work, he 
r Psal. 78. Psal 105. Amos 4.  prescribes stronger, when the secret voice of the Conscience within, nor the Admonitions of the word without will move, than he useth louder cries to awaken them, Poverty, Disgrace, nay 
s 1 Cor. 5.5.  Destruction of the body, that the soul may be saved in the day of the Lord Jesus.  
There were many more evident signs 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 mean persons, and ask them forgiveness. 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 Age poenitentiam dum sanus es, tum enim securus et, quia poenitentiam, egisti, cum peccare potuisti; in extremâ necessitate tuae aegritudinis, peccata te dimiserunt, non tu illa. Aug serm. 36●▪ Luk. 22.33.  differre Repentance, who with much hazard, and difficulty had obtained it. His good and savoury counsel to myself, I shall not forget, according to that command given to S. Peter, 
x Mat. 6.3. Let not thy left hand know what thy right hand doth, etc. i. e. as S. Ambrose thy familiar friends. Eleemosina parva magnum est opus, majus si latet, qui laudem hominum intuens, dedit sibi, non pauperi dedit, an't si quid dedit, vendidit, non donavit, pretium estilli videri; non temper tamen culpa est videri, sed velle videri.  When thou art converted, strengthen thy Brethren. For his family, his resolutions, [if he had lived to have reform it] that they should have been God's servants, or none of his: For himself, his intentions to have given over all Law businesses, and have wholly employed his time in Preaching, and the studies of the Scriptures, which he had neglected, I doubt not, but would have been steadfast, but (saith he) now I hope God will give me the knowledge of these mysteries by some quicker way. His giving some alms to the poor with a charge to the party, that it might not be known 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 appear of his growth in that time. It is scarce to be believed in this little space, how much he had read in some practical books of our late Divines, [the being not acquainted with whom before, he much bewailed] in special that of Doctor preston's of God's all-sufficiency, and Bishop downham's of the Covenant of Grace [which had been called in] did him much good, his conversing with M. Fox his book of Martyrs, in viewing the manner of some godly men's 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 counsel, and to one of them the said Letter, and some hours after his taking his last farewell of his wife, who was the more passionate, his affectionate and heavenly counsel to her, comforting her, and instructing her was to my admiration, and in conclusion told her he had wrote a Letter 2. or. 3. days agone, which she should receive about the time of his Execution, which if she observed, their next meeting would be in Heaven. Then late at night he sent for all the servants of the house, gave them each several admonitions with tears, who all wept, as if they had been his own. His speech to me, not long before his leaving the Castle is not to be omitted, viz. It may be, (saith he) if they do not bury me till Sunday, you will be desired to preach then, but I pray, 
z Esse humilem, est molle laudari, qui appetit, superbus esse convincitur. Aug. Si verè laudabili● esse cupis, laudes hominum non requiras H●oron.  speak no good of me, only what may abate the scandal, and be an useful warning to others, he was willing to. That which he chiefly then requested of me, as his last, was; As soon as I had seen 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 contentedness make the same sanctified use, he had done himself.  
And now we are drawing nigh the saddest part of the story for his body, but yet the most comfortable for his soul. His sowing time in tears ye have heard; now follows his 
a Psal. 26.6.  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 watchfulness obtained some testimony unto himself of his repentance, and so hope of mercy, all his earnest desire was, that God would but give him 
b Ps. 86.17.  some token for good, in feeling it now to him, by the comforts, and Love-tokens of his Spirit. He had read much of that joy 
c 1 Pet: 1.8. Rom. 15.13.  unspeakable and glorious, of the 
d Psal. 4.6.  Light of God's countenance, which David valued above all the world, heard much of the 
e Est gaudium quod non datur impiis, sed iis solum, qui te gratis colunt, quorum gaudium tu ipse es; & ipse est be●ta vita, gaudere de te proper te▪ Aug. Confess.  Consolations, and refreshments of the soul by the inward witness of the Spirit, but, Oh! how he thirsted the day before his Execution, to have some taste of them, which would fully arm him against the fear of Death. He said, he could remember in his 
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, etc. Hug. in lib. de Claust. anim.  youth, before his soul was stained with sin, when he lived for a time in some conscionable way, in a certain religious family, he had some short flashes of such sweetness, that was of more worth than 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 man's in the Gospel, who 
g Mar. 8.24.  saw men walking like trees, and he had a promise, God would not deny his holy Spirit to those that 
h Luk. 11.13.  ask him. And that if he might expect the fullness of joy not many hours after, why might he not hope to get some first fruits or earnest for the assurance of it here, and he conceived of all men living he had most need; both considering what he 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 witness of a most affectionate prayer of his own, 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 four or five of the clock this morning, for the space of an hour and a half, I have had that sweetness in my soul, those refreshments in my heart, that I am not able 
k jubilum dicitur quado ineffabile gaudium ment concipitur, quod nec abscondi possit, nec sermonibus aperiri. Greg.  to express, which he now believed might be well signified by that hidden 
l Rev. 2.17.  Manna, and white stone, which no man knows, 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 God's love, and assurance of pardon, such a longing to be dissolved, and to be with Christ, such joy and inward consolation, as if he had been in the suburbs of Heaven already, that (saith he) I felt where my heart lay, that I arose out of my bed, and gave God thanks and praise upon my knees in the place where I had begged it; and so fell into abundance of tears, adding, whereas before I wept for sorrow, now I weep for joy, [of all which divers others there were witnesses besides myself] and so desired me, who had been a Petitioner with him, to kneel down with others present, and solemnly give God thanks with him for it, and pray for a continuance of it to his last; which tears of his, coming from so 
m Hominis vultus magnâ hilaritate decoratur, si visceribus sanis, gravamen nullius sentiat laesionis concientiae.  cheerful a countenance [when we expected the most sadness] moved us more than all before. For confirmation of his said rising out of his bed, his man's testimony is evident, who coming that morning by break of the day to the Chamber door, and before he knocked, looking through the keyhole, saw him in his shirt by his bed side upon his knees for a quarter of an hour, and as soon as he came in, with a smiling countenance broke out to him into the like forenamed expressions, what a sweet 
n Psa. 42.10. In the night season, etc. Ps. 77.6. my song in the night, etc.  night he had enjoyed, etc. and adding, if I had been 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 me, was astonished at it, expecting then to have found him most disconsolate, etc.  
To another of his friends, [who had told him the night before of that 
o M. Robert Glover to his friend Austin. M. Fox, pag. 2555.  known story in the book of Martyrs, of one who after much prayer, wanted comfort till he saw the stake, who had also desired him [as that Martyr's friend had done him] whensoever he should find any to declare it, were it at the place of Execution itself.] As soon 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 soul.  
After this we fell into many heavenly discourses concerning the state of the soul separated from the body, the translation of it out of this world, the happiness 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 just men, but to the society of glorious Angels, concerning the beatifical vision in the fruition of God's presence, the sight of the blessed body of our Saviour, etc. in the thought of which he was much ravished, and fell into a long continued weeping 
p Gregory alluding to the grant of Caleo to his daughter [Judg: 1, 15] In giving her the upper springs and the neither, 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.  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 Doctor Taylor that famous Martyr took much comfort in a daily using the Service book all the time of his imprisonment, at his entrance he said the Litany to the company there, and at his death commended the Book, as the last token of his love to his dear wife, Master Fox page 1383. The like of Bishop Ridley, see his habit he walked to the stake in, pag. 1605.  Morning Service, which I was the more willing to, were it but to profess the Faith and Religion he died 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 Burial, with other passages in it and else 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 soul, I will a little 
r Poenitentia non tam in abstinentia eiborun, quam in mortificatione vitiorum consistit Hieronymus.  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 brownbread, and the smallest beer, a very little of which he eat, as his last, cheerfully hoping at night to be invited to the Supper of the Lamb in another world, when he should need none of these things.  
When the time drew nigh, and he heard the noise of the people gathering; for a quarter of an hour, he told me, his heart began to quiver, and his natural affection 
s Lachrymae sunt testes naturae, non indices diffidentiae, metus naturae est, cura pietatis Ambr.  with tears to yern upon his children, which he was pleased still to find within him, considering that Grace, though it be supernatural, yet doth not dry up nature. St. Peter, even going to Martyrdom, was led whither naturally he 
t John 21.18  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 Rev. 3.7.  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 cheerfulness again, repeating the 
x Why art thou cast down, O my soul ● &c still trust in God, etc.  last verse in the 42. Psalm (which he had used to read often) and saying now the Sheriff should be a welcome messenger, and so continued. Some few things he had about him, he then disposed of, as tokens of remembrance to his friends; his gloves, staff, 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 remembering it. More I might add, but thus much may suffice to declare his Repentance, and the fruit of it in the Castle before his Execution.  
Now the Sheriff of the County [a Papist] was come to receive him, the two Sheriffs of the City with a great company of Halberds 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 been a Coach allowed him, it would have been impossible to have gone through. And here I must not forget the hard usage of the said Sheriff of the County in some cross passages, which after all this his preparation, might have proved 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 myself betimes that morning to the Lord chief justice of the King's Bench, and justice Cressey, both of them upon my relation of the change found in him readily granted it, and sent that command by me to the Sheriff, but he refused and notwithstanding would have him pinioned in his lodging. Again, I sent one to the Inns, who presently brought a command to him under the Lord Chief 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 Sheriffs of the City offered body for body, and assured him that with such a guard, and by fitting himself in the Coach with him, there could be no danger of an escape. For himself (howsoever his friends thus stirred for him) he was contented, and long before the Sheriff came, told me he was very sorry he had moved me in any such business, using this speech, Our Saviour carried his Cross in the way, and why should I desire to be freed? When he had pulled of his mourning gown, he presented a strong black Ribbon, 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 Sheriff refused all, and had him bound with a three penny cord, as a common Rogue, and would have had the hangman, 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 suspicious, 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 
* See pa. 19  former discourses, that this might be the Devil's interruption, and prosecution of him, in a way unexpected, he apprehended it fully, and so told the Sheriff, that it moved 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 withdrawing, he desired us that were there to join with him once more in prayer to God, for his special assistance against all sorts of enemies, that he expected now would beset him at once. We all kneeled down, but such a powerful, excellent prayer did I scarce ever hear, so that all both wept and sobbed with him. And so after some comfortable speeches to us, and hope that once more before he died, he should have a return of the same measure of comfort, he had enjoyed the last night. The Sheriff came in again, and received him.  
In the Coach road with him one of the Sheriffs of the City, the subsheriffe of the County, his own man, and myself. At his entrance he said, This puts me in mind of Eliahs' 
a 2 Kin. 2.11.  Chariot, he was carried to Heaven in. When he saw the throng, saith he, I am made a 
b 1 Cor 4 9  spectacle to men, but I hope to Angels also, who are attending to receive my soul. 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 near at an end, etc. And to feed his thoughts with such things as were seasonable, I read now and then some special comfortable passages, which I had picked out of the Psalms, which he would gloss 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 blood running down his face, He bemoaned him only, and desired me that he might be removed out of his sight. To which I might add 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 cried 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, substantial and sententious, and I know, it was not framed before, for the matter he had indeed resolved upon, but the form he put to his present expressions there; I had indeed advised him to pen it, lest the sight of death might then distract him, but his answer was, He would put his trust in God, who, he hoped, would not fail him in that last act, and was confident, death would not disturb him.  
To relate the speech itself, unless I could remember exactly his own expressions, would be but a wrong to him, for the matter, it was thus, [which being so publicly known, I may be the briefer in.] His entrance was somewhat to this purpose, Gentlemen, my first salutation to you is, God bless you, and God save you, and I desire you to pray the same for me, I am I think the first of my profession, that ever came hither to this shameful 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, etc.  
In sum. 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 special hand of God throughout the whole business, both in the Witnesses, in the Jury, in the Judges, and in Himself.  
In the Witnesses, and Informers, they were such as eat 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 believed they were honest Gentlemen, and went according to their consciences, yet the Evidence was not so clear, but they might have stuck at it, but he said it was Digitus Dei, [the Justice of which he fully, and solemnly acknowledged to a friend of his at that instant, he heard the Jury had returned him guilty, though he denied then [as he did now] the main thing in the Indictment, which the Law laid hold of, and which hath been since confirmed by the Confession of his chief accuser at his Execution also, yet in his own Conscience applauded and magnified God's Justice in it, and so burned a volume of papers, which with a great deal of pains he had wrote out of Law books in his own defence.  
In the Judges, of whom he said, though some were hot against him, he imputed it only to their zeal against vice, which did deserve it, yet it could not sink into him, that in Law he could have been denied his Council, that which he had pleaded in some errors in the Indictment, he conceived was reason, but God's 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 Himself; for his chief Accuser, he said he could have sent into England, and have had him indicted for a hand he had in a stealth there, easily in this time have outlawed him, and so his testimony had been 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 foreman of the Jury he knew was outlawed 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 stoop to such poor shifts, and protractions, and the confidence he had there would be no need, 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 miscarried, and that he should be so infatuated in this business, that so nearly concerned him, he took it to be God's hand evidently, which he now not only patiently yielded to, but with thankfulness embraced.  
And thus much he thought fit to speak concerning those things he was justly condemned for, he confessed there were divers other heinous sins he had committed, the declaring of which publicly would rather increase the scandal he had given, than repair it: And therefore he thought it not requisite; for those, he said, he had recollected them between God and himself, and had heartily repent of them, that he had revealed them with a sorrowful 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 forgiveness. He acknowledged his neglect of public Preaching, and Catechising in the Church, private prayers in his family, for which sins of Omission, he was justly given over to the sins of Commission, for the neglect of the Commandments of the first Table, let fall into the breach of the second. That he had come to the Sacrament, and administered it with his sins upon him. His roving thoughts at divine Service and Sermon, with divers others, etc. And here he declared a very observable passage, not many years agone, he had a dangerous long sickness, when being sensible of the former neglect of his Pastoral charge, made a solemn 
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, quamtò beatior si persolveris. Aug. in Ep. ad Arment. & Paulin.   vow to God, that if he should recover again, he would be diligent both in Preaching and Catechising every Sunday. After his recovery, it so fell out, that the first time he went to Church with an intent to have begun, 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 fear of them, and so deferring it that day, never did it afterwards. Now 
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 transtulerant. Erasm.  soon after this, he observed, he grew worse than before, and so fell into those vices, which had brought him to this shameful end, I, saith he, 
e Malum est nobi● de nobis, quia dimisimus te, dimisi●li nos nobis. Aug. de verb. dom. serm. 4●  broke with God, and God withdrew his grace from me, I forsook him, and he left me to myself, which he applied to others of his Profession, in being warned by his example. Again, he had then also prayed, that if when he came to health, he should start back from his vow, God would send some heavier Judgement upon him, than ever he had yet felt, that might subdue his stubborn disposition: Little did he then think of this particular, but now he verily believed, it was the fruit of that wish, and breach, and so gave God thanks for it, as the only means to bring him home.  
He confessed he had been guilty of much overreaching 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: took 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 Infamy, which he desired might rest only upon himself, 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 hear 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 do 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 magnify his mercy in forgiving so great a sinner. Then reading three Psalms very apt for himself, the 38.42.51. he than desired them again to join with him in prayer, that God would give him a further assurance of the forgiveness of his sins, by the inward comforts of his Spirit, and assist him still against the fear of death in this his last act. We all kneeled down with him, but such a moving prayer did I never hear, never was I compassed about so with tears, and sobs in my life, not bare weeping, but gushing out of tears, which flowed from all that heard him: So that the very Papists, and some Priests I saw, who kneeled down, and wept also; the sum of it was a Confession, and Aggravation of his sins, a begging of mercy, that his soul 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 business, and to give them repentance that had sinned with him, that his Penitency might be a means to abate the scandal, that he might be assisted against the assaults of Satan, weakness of his corrupt nature, now in this last act of Death, prayed for a blessing upon his Majesty, and his Dominions, for his wife and Children, and so commended his soul to God, with a confidence of a happy change presently, etc. After this he desired me to sing the 116. Psalm throughout, which for the people's better joining with him, I read. Not long after it was begun, he whispered one of his friends that stood by him, Oh! pray for me, that God do not withdraw his Spirit at this instant, and presently the tears trickled down his cheeks, with the continuance of which, I observed him afterwards to sing the Psalm throughout, the subject of which being matter of praise and joy, it might possibly arise from such spiritual comforts, as he had tasted the night before, and in his prayers had craved again, which appeared in his undauntedness of spirit, now entering into the jaws 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 Burial; It is usual indeed for them of my Profession to be buried in the Church, but I have given charge to the 
f Nec aliquid nocet fidelibus negata eorum corporibus sepultura, nec si exhibeatur, aliquid infidelibus prodest, Aug de cura again: 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, etc. Chrysost.  contrary, if they will bury me in the Churchyard, it is more than I have deserved, for my part I would be contented it were in the bottom of the Sea, where I might never be remembered. And now (saith he) I have done, only give me leave to be at some private prayers with myself, wherein I shall desire you in your thoughts to join with me, in praying God to assist me at this instant, and so kneeled down for a little space, as did the company near him also; when he arose, he said cheerfully, Now I am ready, and took leave of them all that were near him [whom he knew] manasses 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 abundantly, and myself 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 horseback 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 I do 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 thank 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 cheerful 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 than 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 Hangman, honest friend, when thou art ready, tell me, and I will tell thee, when I am ready (to whom he than gave some little money he had about him) prayed the Sheriff he might not be turned off till he spoke 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 seen thy salvation, which thou hast prepared for me; commended his soul to God, with divers the like expressions, and not long after said, Now I am ready, and from that continued crying, Have mercy, have mercy, etc. 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, lest he should have lifted them up, but I believe it was needles. By this his penitential, Christian carriage, the hearts of his enemies were moved, such as hated him in his life, now loved him at his death, and I believe these many years there hath not been any that left the world with so many tears and cries 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 myself, and road 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 lest some lies should have been 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. john's in an outward part of the Churchyard, 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 somewhat of him, so much that the Church was filled already to the doors, with abundance of Papists also, upon this sudden warning I was earnestly entreated to some short declaration, which according to the time given me (howsoever I never liked funeral commendations, as usually doing more hurt than good) I did observe. And now in obedience to such, who may command me, have further enlarged it, as also the Sermon, with some other seasonable additions, which the shortness of the warning and lateness 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 tears in the very Church, and was converted. And the next morning being Sunday went to S. Owen's Church, heard the service and Sermon, and so continued.)  
And thus you have heard at once, a doleful and a joyful relation, hard it is to judge, which his friends have most cause of. To conclude.  
Let not the Papists object this scandal to our Church, lest we return them such foul stories from that Holy Sea, which we have no mind to raise. 'Tis true, he did ill, 
g Mat. 5.19.  but do we teach men so to do. A Church ought not to be judged by the lives of a few Professors, but by the Doctrine professed. And it is a Rule most advantageous to themselves. There was a Judas amongst the Apostles, that hanged himself, yet no disparagement to the Apostleship, when he was excluded, 
h Acts 1.  and into his office another chosen. The incestuous person was no more a scandal to the Church of Corinth, when he was once put away from them. Nay, their zeal in his Excommunication, tended much to their 
i See 2 Cor. 7. from vers. 8. to 13.  honour, let his Execution perfectly approve our Church also, to be clear in this matter.  

k Melius est propter bonos, malos fevere, quam propter malos bonos contemnere, melius est malis iniusta praestare, quam bonis subtrahere. Hieron.  And least of all, should those that are of his own Communion be such hateful 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 Num. 16.22  sin of this one man, make you wrath with the whole Congregation. 
m 1 King. 24, 17.  I have sinned, saith David, and done wickedly; but these sheep what have they done? [And indeed the former sort in 
n Luk. 16.8.  their generation are wiser in this usually, than the children of Light] When the Sun is eclipsed every man's eye is upon it, but little do they observe it in his glory. Let there be one gross offender in the Ministry, he shall be ever gazed at; but they remember not the many glorious Martyrs, and unblemished Preachers, who have shined in that Firmament also. That the miscarriage of one, should like a cross line be drawn over all the rest, I see little Reason, less Justice, and least Religion at all in it.  
In a word. Object not his life to justify your own, remember our Saviour's distinction for some. 
o Mat. 23.3.  what they bid you do, that observe, but do not after their works; or that of S. Paul, 
p 1 Cor. 11.1.  Be followers of me, as I am of Christ. If 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 again) as the one was offensive, so let the other be useful, as the one made the breach, so let the other repair it.  
'Tis true, 
q 
Tantòc on spectius in se, crimen, etc.  
Honour Sacerdotalis magna est sublimitas, Ruina, quae de alto est, gravioti casu colliditur. Ambros. de dign. Sacer.   the Dignity of his Person must needs sink his offence the deeper, The Scandal of both hath increased the Ignominy of his death, the shame of his death hath occasioned his spiritual life: And if God hath for given, and forgotten it in Heaven, why should we upbraid him with it here? The clearest Moons have some spots. The best Churches have had some such stains. Oh! let the blot of his life be washed out of your memories by the many ●eares at his death, for which, 
r 2 Cor, 1.3.  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. Penitent.  

The Letter to his Wife.  
My dear Wife,  
Mark well these last words of him, who these twenty years, and upwards hath been your Husband, and might have so continued much longer by the course of nature, had not his continued and crying sins, 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 wickedness, which I beseech God in his mercy through jesus Christ to forgive me. In my suffering, you suffer both in your credit and estate, and what else soever concerns this world. This advantage you have of me, I have only left unto me a small time of Repentance, but you, by God's grace may have a large time of amendment, which I would have you improve to the full, and not lose a minute. Turn unto the Lord your God, with all your heart. clothe yourself 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 happiness, and greater content, then if I were with you.  
Serve him, he will not fail you.  
Bring up your Children in the fear of God, that Household 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. Undertake nothing which you cannot find in your heart to beg a blessing for.  
Misconstrue 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 endless bliss. So prays, 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 keep it as a Jewel, and peruse it often, as the Legacy of him who can now give no other.   

The Letter to his Children.  
My dear Children,  
IT was ever my desire to have seen you well preferred, but God thought otherwise, and my sins would not suffer it, which have not only, sentenced me to death, but bereft 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 soul; so I doubt not but will of his great goodness 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 council, yet each without wrong to the other, may take and challenge the whole to herself.  
First, the blessing of God the Father, the Son, and the Holy Ghost, light upon you, give you a true knowledge of his Word, a true fear of his Will, and a true Faith in his Promises.  
Let no day pass over you, wherein you do not call yourselves to a reckoning before you sleep, 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 forbear 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, prefer an honest man that fears God, before all other respects in the world.  
Be obedient to your mother; love one another, and live in hope to enjoy again in Heaven the company of your Father,  
Now ready to die, 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 Jewel all the days of your life.   

A SERMON PREACHED AT THE Burial of the said JOHN ATHERTON, The next night after his Execution, December the fifth, 1640. In St. JOHN'S Church in Dublin With some other Additions and Enlargements, which the shortness of the warning, and lateness of the night, would not then permit, throughout Applicatory to divers special passages in the Relation, wherein 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 semmen, veritatem reducens, ex hominibus Angelos faciens, etc.  ACTS 2.19. 
Repent ye therefore and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord.  
London Printed by G. M. 1641.   

The Sum 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 entertainment of them.  
of Audience, Obedience to them.      
The duty of Preachers in the General; from whence observed. That Preaching of all the Acts of the Ministry is the most Apostolical, and if so, the most Episcopal. And here in (according to a special Confession of a Vow, made, and broken by this Person) An Exhortation both to Preaching and Catechising. For the latter of which  
Four things advised 

Shunning 

Diversities of Catechisms.  
Unnecessary Controversies.    
Handling these Principles 

Briefly.  
Often.      
In both condemned Inconstancy, either in the 

Doctrines delivered.  
time giving it over.    
The Duties of Preachers in Special 

Ability to Preach.  
Perspicuity in their Preaching.  
Their lives to be according.    
The state of a man Vnconverted resembled by a 

Blindness.  
Darkness.  
Slave●y.    
The state of Conversion resembled by giving 

Sight.  
Light.  
Liberty.    
That the greatest Sinner once converted is capable of forgiveness.  
The joyful 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 spiritual refresh.  
Throughout Applicatory to the Party.   

The Text.  ACT. XXVI. vers. 17. 
I send thee—  Vers. 18. 
To open their eyes, to turn them from darkness to light, from the power of Satan unto God, that they may receive forgiveness of sins, etc.  
THat there is an eminent 
a 2 Sam: 3: 38  Man this day fall'n in Israel by a scandalous and ignominious death, ye all know, of whom this unwonted confluence of people speaks an expectation of saying somewhat; For his life, to give the least commendation, would be a scandal to the Speaker, and yet wholly to conceal 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 itself (if there were no more) 
b Laushumana non appeti à rectè faciente, sed subsequi debet rectè facientem, ut illi proficiant, qui etiam imitari possunt, Aug. de serm: Domini in monte.  is cause sufficient to speak somewhat, 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 Lauda hominem, sed post mortem, post consummationem, quando nec laudantem adulatio movet, nec laudatum tentat elatio, Ambr. in natali, S. Euseb:  Then may be thought 
d Ibi est laudatio vanitate remota, ubi etiam vi tuperatio erat ab offen, si●ne secura- Aug.  the less 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 Gospel, such was the end of this our Brother's ordination, but neglected. Such had been his solemn vow of latter years, but broken. The persons to whom he was sent, were such as lived in darkness, under the power of Satan, such to have been his life formerly to the Church's scandal is confessed. The effect of Saint Paul's message is to open their eyes, to turn them unto God, such a blessed change to have been lately found in him, hath been made apparent. And if with these he hath obtained the efficacy of the means, why should we bar him, from attaining the like happiness in the end also, viz. forgiveness of sins. 'Tis true he was sent, and like that 
e Mat. 21.30  Son, that said he would go into the vineyard, but went not. Instead of converting others, he had corrupted them, instead of opening their eyes, he had shut his own, instead of gaining others out of darkness, he had lived in the works of darkness himself, instead of turning men from the power of Satan, he had drawn more subjects to him. Notwithstanding what he was ordained to have been an instrument of in others, was by God's grace in a great measure wrought in himself; and if conversion, why should not we believe forgiveness, and if forgiveness blessedness, for 
f Rome 4.7.  blessed is the man whose iniquities are forgiven, and whose sins are covered, etc. The Ocean of God's mercy is able to swallow Mountains, as well as Molehills, great sins as less, according to the proportion of Repentance. Saint Paul 
g 1 Tim: 1.13  a blasphemer yet obtained pardon. The crucifiers of the Lord of life are bad to be 
h Acts 3.19.  converted, and their sins should be blotted out. 'Tis true he was at first moved to it with Fear; so was 
i Heb: 11.7 veritus.  Noah to the saving himself by the Ark. 
k Vide orat. de vita eius per Greg. presb: & poema eius de vitâ sua scrip ad popul: Constantinop. deplorantibus universis mortem corporis, ipse interitum animimetuebat: Mors ex aqua imminens salutem ex aqua Baptismi antevertembat.  Gregory▪ Nazianzen was at first converted to Christianity in a Storm. Our Saviour in the same breath calls his Disciples Friends, 
l Luc: 12. ●.  and yet bids them fear him, for the fear of Hell itself. 
m Apud Deum non valet mensura tempori●, sed doloris, non temporis longitudine, sed affectus sinceritate poenitudo pensatur. Latro ille in Cruse non eguit prolixitate temporis, intra enim unum momentum totius vitae sceleribus absolutus, praecedit etiam ipsos Apostolos ad Paradisum Chrys. Poenitentia non ' mensium cursu pensatur, sed profunditate luctus, & lachrymarum, qua homo mortificatur, Isidor: de sum bon.  He came late, so did they that went into the Vineyard at the eleventh 
n Mat: 20.6.  hour. 
o 2 Chron: 33 11, 12.  Manasses began in fetters. The 
p Luc: 15.17, 18.  Prodigal Son stayed till he was starved and forced. Oh let not your eyes be evil when Gods is good. Where we find his hand, why should we doubt of his Seal? if he were turned from the power of Satan in repentance to God, no doubt but God hath turned to him in granting forgiveness.  
In the Text you may observe these three parts.  

1. St. Paul's mission, I send thee.  
2. His Commission in three branches. 

1. To open their eyes.  
2. To turn them from darkness to light.  
3. From the power of Satan unto God.    
3. The happy fruit of both, That they may receive forgiveness of sins.   
The first implies our Dignity. The second our Duty. The third our hearers benefit. By this our Brother, the first at his arraignment hath bin much disgraced. The second in his life more neglected. And the third at his death, God's mercy in him infinitely magnified. From the first, he judged himself worthy to be degraded. For the second, he had strongly resolved if he had lived, to have repaired. 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 Christ's 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, etc.  
3. Thirdly, the latitude of God's mercy even to the worst of men, who by their preaching shall be converted, though living under the power of Satan, yet shall receive forgiveness 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 inferior Ministers.  
1. First, the dignity of Preachers, sent by Christ; their mission is like 
q Mat. 21.25.  St. John's Baptism, not of men, but from Heaven, they may say to their hearers as Moses to the Israelites, 
r Exod. 3.14.  I am hath sent me unto you. And 'tis observable their Commission is sealed by the blessed Trinity, First, severally, by the Father, (Matth. 19 ult.) Pray the Father that he will send labourers, etc. By the Son (Ephes. 4. 1●.) He gave some Apostles, some Pastors, some Teachers, etc. By the Holy Ghost (Act. 20.28.) Over whom the Holy Ghost hath made you Overseers. Secondly, jointly (Math. 28.18.) Go, teach all Nations, and baptise them in the name of the Father, and of the Son, and of the Holy Ghost; and accordingly as Saint John 
s Rev: 1.4, 5.  begins his Revelation with a Salutation from them; So Saint Paul 
t 2 Cor: 13.14  concludes his second Epistle to the Corinthians with a Benediction. Hence those honourable titles by each of which we deny not, is employed a several duty also, (honos & onus) to imply there holiness, 
u 1 Tim: 6.11 2 Tim: 3.17.  Men of God; Their vigilancy, 
x Heb: 13.7. 2 Tim: 4.5.  Watchmen, their courage 
y 2 Tim: 2.3: 4  Soldiers, their painfulness, 
z Mat: 9. 3●  harvest labourers, the care of their flock, 
a John 21.15 16. 1 Pet: 2.25  Shepherds, their wisdom, 
b Acts 20.28  Overseers, their industry, 
c 2 Tim 26.  Husbandmen, their patience, 
d Mat: 4.19  Fishermen, their tenderness of affection, 
e 1 Thes: 2.7  Nurses, their love, 
f 1 Cor: ●. 15.  Fathers, nay 
g Gall. 4.19  Mothers, their faithfulness 
h 1 Cor: 4.1.  Stewards, their necessary use in preserving and informing of men, 
i Mat: 5.13, ●4  Salt of the Earth, * Light of the world, their dignity, 
k 1 Cor: 4 1. 1 Tim: 5.17.  Rulers, 
l 2 Cor: 5 ●0  Ambassadors, their eminency 
m Rev: 1.20  Angels, 
n Rev: 22 19  fellow-fervants with them, 
o 2 Cor: 6.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Co-workers with God, Christ's 
p Verse before the Text  Witnesses, 
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And such is our Office spiritually, by excommunication, so to commit incorrigible sinners, till they repent, 2 Corinth. 10.6. We have in a readiness vengeance to execute, etc.  Ministers, nay 
r 2 Corinth. 8. 2●. To be Christi Vicarius is not Antichristian, but to claim 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, etc. Paul: ad Aug: Epist. 31.  Christ's glory. To the Ministers of the Law indeed pertained 
s Rome 9.4.  the glory (viz.) of the Ark and Temple, but these are termed the Glory of Christ himself, typified by them, whose presence made 
t Hag: 7.9.  the glory of the latter Temple, though meaner in building, to exceed the former. The dignity done to the Priests and Prophets under the Law was much, 
u 2 Chron. 22 11.  Jehojada the Priest marries Jehorams daughter the King. See the honourable terms given by 
x 1 King. 18.7.  Obadiah, (the chief of ahab's Courtiers) to the Prophet Elijah; and to omit what we read from good Kings. See 
y 2 King. 13.17.  Joash (a bad one) visiteth Elisha in his sickness, calling him my Father, etc. Now by how much the 
z Hebr. 7.22. See 1 Cor. 3.7.8, 9, 10. verse.  Gospel excels the Law, so ought the Ministers to be preferred, as being of a better Testament, and of a far 
a 1 Cor. 3.7, 8, 9, 10.  more glorious Ministration. Ambassadors are usually respected according to the Princes they represent. Saint Paul was so received by the Galatians, 
b Gal: 4.13.  As an Angel of God, nay, as Christ jesus, in whose stead he moved. And think not this to be any pride in magnifying our calling, Saint Paul surely was no more ambitious of honour, than 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 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.   Thessalonians, To know those that were over them in the Lord, and to esteem them very highly, etc. A high calling indeed, the Son of God himself despised it not, and let not the greatest than think his son of too high a birth for it. 'Tis no argument, that now they should be made the 
e 1 Cor: 4 13.  Of scouring of the world, because the Apostles were so, that now they should be driven to work with their own hands (as some it may be would be contented with) because 
f acts 18.3,  St. Paul was once put to it by necessity: that now they should have no respect, because there was so little heretofore given them by infidels. No; ye 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 jeremiah, a Minister deal truly and impartially, presently 
g Jer: 18.18,  devices are laid for him, a conspiracy to smite him with the tongue, if he endeavour to dispossess a man of his evil spirit, than like Saul to David, a dart is thrown at him, nay, Spears and Arrows of reproaches, even bitter words. If a reproof, than you take too much upon you, ye sons of Levi.  
Object. 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 calls Paul immediately by himself, and he calls 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 tells them, the Holy Ghost had made them Overseers, as his Epistles may be truly called his writings, as being the Penman, and yet Gods too, who was the Inditer, and in them guided his hand: So the Messengers of the Church are also Christ's, who in his name ordains no other, then testify they find themselves 
h See the demands in the book of Ordination, to Deacons, Priests & Bishops, a serious considetion.  inwardly moved to 〈◊〉 by his Spirit. See both together in that forenamed (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 Church's 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 1 Cor: 9.2. If I am not an Apostle to others, yet doubtless I am to you, for the seal of my Apostleship are you in the Lord:  surer Seal, than the assistance of God's Spirit in converting their hearers.  
Hence a twofold instruction for the Preacher and people.  
For the Preacher. 1. A necessity of Ordination. Mark. 3.14. None may 
k Heb: 5.4:  take this upon him (be he as wise as Solomon or Daniel) before he be called of God as Aaron. 
l Rome 10 15.  How can they preach, i. e. de jure, unless they be sent. God complains of some 
m Jer: 23, 21  I have not sent them, yet they ran: I have not spoken to them, yet they prophesied. The 
n Mat: 20.7.  Labourers though able and willing yet went not into the Vineyard till they were bidden by the Husbandman. They who clime 
o John 10.1  into this Office through the window of their own pride and self-conceit, and enter not by this door, are rather thiefs than shepherds. 'Tis an observation some have made of 
p Chemnit. de Ecclesiâ. De Origine dicunt, cum sine vocatione se ingessisse in officium docendi, inde factum est, quod in ●ot errores est prolapsus.  Origen, why he fell into such dangerous errors, 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 Dismiss, but Christ. Have you set your hand to this Plough, there is no looking back; whatever other employment 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 elsewhere 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 been here of late in some places, yet still in most, the means of the Levite is like the garments of David's 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 Mal: 3, 8, 9  rob God, ●o but in conclusion rob themselves, as there are in Story di●ers such observations. Moses ●rayer for Levi is still effectual ● Chap. 33.11.) Bless 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 distinction of three sorts of Sacrilege by Peter Lombard, 
s Pet: Lombard sent: libr: 3.  is commonly known, Sacrum de sacro, non sacrum de sacro, sacrum de non sacro, as that of Thomas 
t Secunda secundae qu. ●9. art: 3.  Aquinas, that it may be committed against three, in Personam, in Locum, in rem. The last of each are alike, in a robbery upon the Church's possessions; where (in other Countries it hath been consented to, it is now as much repent of, though too late. Justinian 
u Proximum sacrilegio crimen est quod laesae Maiestatis dicitur, Leg: 1 digest: ad leg: Jul.  makes it a greater sin than treason. Howsoever thou whi●● worthily 
x Rome 2.22.  abhorrest Idols, do not thou commit Sacrilege. You that stand for Christ's word, do not you cast lots for his coat. 
y Mat: ●7. 27  The fish Saint Peter catched, it came up with money in the mouth, and certainly such as are truly taken by the net of God's word, will not grudge to supply the Minister in Temporals, who communicates to him in Spirituals, and what ye yield 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 deuce, ye all know, But what a grief now, his spending so much time in them was, whereby he lost himself, I know. The regaining of the Church's Rights he thought might be done, but the gaining of souls, the Rights of Christ purchased by his blood, by no means should be left undone. Often did he apply to himself that Speech of a 
z Card. Woolser.  great man at his last. Had he been as diligent to have done God service, as he had done the King, he had kept the King's favour still. So had he been as conversant in the study of the Gospel, for the instruction of Men, as he had been in the Law, for the settling 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 pressed for a Spiritual warfare, and such 
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, etc.  entangle not themselves with the affairs of this life. 
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 suam à melioribus rebus occupatione●●, tanquam angariam deputabat, & illis dispositis, tanquam â rebus mordacibus, & molestis, animi recursum ad interiora mortis, & superiora faciebat, suavem semper habens de iis quae Dei sunt ●●ocutionem, vel collocutionem Possido, de vitá August.  S. Augustine's spirit is very worthy of imitation, who was hardly drawn to answer any Letters, for himself, or others that concerned these worldly matters, only ready for such whose subject was spiritual. 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 Vbi aliquid suspicabitur exoriturum litis, saepè totam causam cesserit adversario, pro magno lucro ducens, si qui etem animi rei dispendio redemis●et. Erasm in Epist. ad Arch. Tol. aut op. August. Haec non eò commemoro, quod existimem horum temporum Episcopos ad hanc imaginem compellendos, sed ut, declarem quaetopere sanctissimi huius praesulis animus abhorruerit à solitis i●iba ●. Ibid.  Gave up his right, rather than run himself into a Labyrinth of Law contentions, according to that of our Saviour, (Math. 5.40.) The only way the Devil is sometimes put to, for the stopping of the mouths of able Divines. If he can but get their hearts to cleave● to the world in suits, soon cleave● their tongues to the roofs of their mouths for preaching, and so by a disuse in time, according to that threatening in the Prophet to the Idol shepherd, 
d Zach. 11.17  Their arms are dried up, their right eyes utterly darkened, And their right hands with the Psalmist, forgets their cunning: Their abilities and gifts perish also. And 'tis certain (howsoever others have thought the contrary) that as the interposition of the Earth eclypseth the Moon: So these earthly employments instead of spiritual, 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 Ambassador of the meanest Prince on Earth is accounted the highest indignity. 
e Heb. 12.25.  Oh, see then ye refuse not him who speaks from Heaven. Say ever in this sense with Samuel, 
f 1 Sam. 3.10.  speak 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 another's ear. (A fault this our Brother publicly acknowledged in himself.) And let it be also with 
g N●n est minas verbum Dei, quam corpus Christi, & ideo non minus reus qui verbum Dei negligenter audiverit, quam ille qui corpus Christi in terram negligentiâ suà cadere permisit. Aug.  Reverence. Remember 'tis the voice of God, and not of Man, as one observes of that speech of John the Baptist, Ego sum vox in deserto. John was the voice, but God the speaker, as holy men were the penmen of the Scripture, but God the Inditer, 
h Num. 23.18  Balaam bids Balak arise. 
i judg. 2.20  Eglon of himself, rose up from his Throne, when Ehud said he had a message from God to him. If these gave this outward reverence let us add 
k Heb 12.38.  an inward reverence and fear also. Secondly, give them 
l Frustra praecepta Dei custodiuntur memoriâ, si non custodiuntur & vitâ. August. in Psal. 11●.  Obedience, the former is but the shell, the shadow, this is the Substance. Many indeed give us the hearing, but very few in that sense 'tis usually taken in the Prophets, viz. 
m Quaerit anima verbum, cui consentit ad correctionem, cui imitetur ad virtutem, quo reformetur ad sapientiam, cui conformetur ad decorum, cui maritetur ad foecunditatem, etc.  Obeying, Remember we are Gods Messengers. Great men's entreaties are commands: Our commands from God are but entreaties. 
n 2 Cor. 5▪ ●0.  God doth beseech you by us, we pray you in Christ's stead; unheard of, that a King should Petition to his Subjects; and yet who of you yields? who obeys? Historians say, that men's lives were never worse, than when the seven wise men lived. It would be ill news if it should be so with us, since the long continuance of the wisdom of the word among us. However, as our Saviour, so may we say unto you also, 
o Joh. 1●, 9, 50.  We have not spoken of ourselves, but the Father which hath sent us, he gave us a Commandment, what we should say, and what we should speak, and the word which we have in Gods Name spoken, and not obeyed, shall rise in judgement against you at the last day. Object not the disobedience of this particular Person to palliate your own. Let his self condemnation, prevent yours, his exhortation to others, be yours. He was a prodigal, but returned, once lost, but now found, and if the Father have remitted it, let not his brethren be offended at it. And so much for the first part of the Text, S. Paul's Mission— I send thee.  
Now the second part of this Text concerns S. Paul's Commission, in a word of Information, To open their eyes, in a word of Application, To turn them, etc. (the two necessary parts of a Sermon.) Before you heard our Dignity, now we will confess out Duty, and 'tis this latter that must support the former. And for this, we shall consider it two ways, as it may concern this our Brother.  
First, Actively, as being his duty towards others.  
Secondly, Passively, as having been effectual in himself.  
In the first, I shall but perform 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 CATECHISING: 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 grief, and for the breach of his vow, in which he was persuaded, (as a just punishment) God left him to himself, whereby he came to this shameful end, for this sin of Omission, he observed God's Justice in giving him over to sins 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 general. When Preaching is so undervalved, so slighted, as if it were too mean for the Dignitaries, and Fathers of our Church, and only left as the refuse of our Office for the inferior Ministers. And let me not be misunderstood, as if in the words of S. Paul, 
p Act. 28.19.  I had aught to accuse my Nation, or Profession of: or with Cham had a desire to discover my Father's nakedness. No; only let me magnify their Office, and in this our Brother's stead, incite them unto that, whereby their Dignity with man here, and their comfort with God hereafter may be continued.  
The Sum of the Apostles Commission, you see here is Preaching, which we shall according to the Text; consider, First in itself. And then its several parts.  
First, in the General, from the Sum of the Apostles Message, observe this, (viz,) That Preaching and converting the souls of men, of all the Acts of the Ministry is the most 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  APOSTOLICAL. For further proof see (1 Tim. 2.7.) both put together. I am ordained a Preacher, and an Apostle, ● Teacher of the Gentiles, etc. The very same words again (2 Tim. 1.11.) in both, see how the Apostleship is supported on each side with this employment. 'Tis preferred before the Administration of Sacraments (1 Cor. 1.17.) Christ sent me not (i. e. not so much) to baptise, but to preach the Gospel. Nay above Miracles, gifts of tongues, government, etc. See 1 Cor. 12.28, 29. God hath set in the Church first Apostles, secondly Prophets, thirdly Teachers, after that miracles, than gifts of healing, Government, Diversities of Tongues, &c, Now wherein hath it so offended, that lately it should be compelled to take the lowest room.  
'Tis a speech of Gregory, 
t Censemus eos qui Apostolorum siguram tenent praedicare, Gregor.  We account those to bear the Image of the Apostles, who are Preachers. And if so, why hear we no more of it from him, who boasts his Sea to be only Apostolical, who hath not been known so far to disparage himself these many hundred years. The more we draw back in it, the nearer we shall draw to him. There were some in the 
* R●vel: ●. 2.  Church of Ephesus that said they were Apostles and were not. Let this one thing be their trial, which if admitted, the former would be found a liar.  
Now if preaching be the most Apostolical, certainly this conclusion following must be undeniable, viz. Then the most Episcopal, 
u Apud nos Apostolorum locum tenent Episcopi, Hieron: Epist. ad Marcel: contra Mon●.  whose Successors they are. For which, who knows not that (in the 1 Tim. 3. which S. Hierome well calls Speculum Sacerdotij) the prime quality of a Bishop is to be 
x Vers. 2 Potissima functio praesulum, Erasm.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. not only able and fit, but apt and ready to it. The like Tit. 1.9. 
y Praedicatio est actus principaliffimus Episcopi & proprius.  Thomas Aquinas could say, that preaching was the most principal and proper act of a Bishop, and accordingly applieth 
z Miles, Vinitor, Pastor, Bos, triturator, Arator, Seminator, Architectus,  eight Titles to them that imply that labour. Nay so proper to a Bishop, that before S. Augustine● time it was not 
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.  usual for a Presbyter to preach in the presence of a Bishop; at least it was against the custom of the Africa Church. We read Valerius than Bishop of Hippo was much censured by other neighbouring Bishops, that he should permit S. Austin, being then but a Presbyter, to preach so often before him, and not to do it himself, and yet there was some reason for it: Valerius being a Grecian was not so perfect in the language, as S. Austin was. And 
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 difference between a Bishop & a Presbyter.  from his example it began first that Presbyters got the honour to preach the word of God in the Bishop's presence. Which former custom howsoever S. Hierome from another ground pleads much against, as inferring that the 
c Gaudeat Episcopus iudicio suo, cum tales Christo elegerit sacerd●te●, Hier: de vita Clerient: ad Nep●t.  Bishop should delight to hear such of his own Election to perform their office. Yet he acknowledgeth it to have 
d Pessimae consuetodinis est in quibusdam Ecclesiis, tacere Presbyteros, & praesentibus Episcopis non loui, Ibid.  been the custom then also. But to return to S. Augustine; when he was made a Bishop, did he then give it over? No; then 'tis said 
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, etc. Possido: de vitâ Augustin.  he preached much more than he did before, whersoever he came, whensoever asked. The like of S. Ambrose (by whose 
f In qua urbe (viz. Mediolan) tum Episcopatum administrabat e●imius Ambrose, verbi Dei Praedicator frequentissimas, cuiusdis putationibus Augustinus adstans in populo, sensim & paulatim conversus fuit, Ibid.  frequent Preaching St. Austin himself was converted) the 
g Ep●scopi proptium munus esse docere populum; eff●gere non possumus officium docendi, quod nobis refugientibus imposuit necessitudo, Ambros: ●fficior: lib: 1.  introduction into whose first Sermon after his Election was the affirming this to be his proper and necessary function. St. chrysostom calls preaching, Omnium bonorum summa, and according to his own practice would have a Bishop preach every day, 
h Episcopum necesse est in singulos dies sementem sacere, ut ipsa saltem assuetudine doctrinae, sermonem auditorum animi retinere possunt, Chrysost. de sacerd: lib. 6.  with whom ye have often cras & heri, as if he were rather a daily Preacher, than a weekly. S. Hieroms speech a Bishop should be for the Church, as 'tis said of 
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.  Moses and Aaron for the Tabernacle, they departed not from it, always either preaching or studying for it, either with 
k Matth: 4. verse 18, 21.  Peter and Andrew fishing, or with James and John amending their nets. Well me thinks, when I read of Saint Paul's charge for this particular to Timothy, the first Bishop of Ephesus, and not Parochial neither, 1 Tim. 4.1. and a sickly man too, and in what high terms he gives it. I charge thee before God and the LORD JESUS CHRIST, who shall judge the quick and the dead at his appearing, and in his Kingdom, Preach the Word, be instant, etc. It should make many a man's ear 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. Paul's free preaching, which he so much glories in (1 Cor. 9.19) though he were free from all, yet had voluntarily made himself serviceable to some. 'Tis possible for some urgent cause, the maintenance out of one place may be employed for the upholding God's 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 wholly idle in all places is 
l Quomodo merceden obsequimur, & tamen operarii nequaquam sumusfructus Ecclesiae in quotidiano stipendio percipimus, & pro Ecclesia in praedicatione non laboramus. Pensemus quid est sine labour percipire mercodem laboris, Hieronym  robbery indeed. If employment in government be alleged for an exemption, let them again think of what S. Paul saith of himself (
m 2 Cor. 11.28  Upon whom came daily the care of all the Churches) 1 Corinth. 9.16. Yet necessity is laid upon me, and we unto me if I preach not the Gospel, and Paul aged too. If disputing and writing, etc. be produced (as the best) for a dispensation, let them still remember it was S. Paul's work also, as writing not a little. So 
n Acts. 19.9. Cap. 9.22, Cap. 8.18.  disputing daily with the Jews and Greeks, Apollo's and Barnabas did the like with the false Apostles. S. Peter with the false teachers. S. john confutes Antichristian Doctrine, and for convincing gainsayers none are freed from. See but what is recorded of Saint Augustine, how many Heretics he had a daily contention with Arrians, Manichees, Pelagians, Donatists, (one of which was converted only 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 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.  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 advanced, what burden soever travelling under. I have often wondered at that in jothams' Parable, that when some of the Trees were desired to rule over the rest, saith 
p Jud. 9.9, 11  the Olive, why should I leave my fatness, wherewith by me they honour God and Man, etc. saith the Figtree, Why should I leave my sweetness and my good fruit, etc. and go to be promoted over the Trees? Why should promotion over Others, make men barren in themselves? Could they not bear rule, and bear Fruit together? 'Twas but a Parable, and let it be so still without any further application; Only let none of us having a talon, be like the unprofitable servant in hiding it.  
And in Conclusion, let me be but your remembrancer, of what hath been so solemnly and publicly vowed at Ordination and Consecration, and such a Profession before many witnesses ought to be of no light esteem. The 
q Ye are the Lords Messengers, watchmans, Pastors, Stewards, to teach, to premonish, to feed, to provide for the Lords family. See book of ordination, in the exhort.  Exhortation to preaching before the receiving the Order of Priesthood, the Obligatory promises upon demand for it, the 
r Be thou a faithful dispenser of the word and Sacraments.  words of Ordination itself, The solemn delivery of the Bible with a charge to preach, this being the sum of the Office, why retain 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 choice of the Gospel, for that occasion, viz. 
* John 21.15  S. Peter charged three times by our Saviour, If he loved him feed his Sheep, his Lambs, had its meaning. The 
s That he may have grace to be evermore ready, to spread abroad the Gospel, and as a faithful servant to▪ give Gods family their meat in due season. See book of consecration.  special 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, thereby to save himself, and those that hear him; to be a Shepherd, and not a wolf; to seek the lost, etc. And in conclusion, a Prayer that the Spirit may descend upon him for the preaching of the word; and being earnest in reproving, beseeching, rebuking, etc. these surely are too serious to be thus slighted 
t Gal: 6.7.  be not deceived, God is not mocked. Now if any persons thus Ordained and Consecrated have been negligent in performing, let not the scandal be cast upon our Church, who you see is very careful in enjoining, and the bonds it takes for keeping Covenant are the greatest that can be given, the forfeiture of which will not fail to be called upon at the judgement of the great day. And so much for the first thing, the neglect of which this our Brother so much lamented, viz. The fore-noons work in preaching.  
There is a second, which he had expressly vowed also and broken, and for which equally with the former he acknowledged God's Justice in this punishment, and that was the neglect of public Catechising, in a plain and familiar exposition of the Credenda and agenda, contained in our Church Catechism, enjoined to be the afternoons work, and it were well, if every Sunday had its Morning and Evening Sacrifice; its former and latter Rain, 
u Eccles: 11.6,  In the Morning son thy seed; in the Evening withhold not thy hand: Of which duty give me leave to speak 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. Paul's glory to have laid it with the Corinthians, so would it be the glory of this age, to compass the like with this people, until which be done it must needs be in vain, to proceed to a building of higher points. And I believe, without any disparagement I may say of the mayor part of any of our Congregations, as the Apostle of that famous Church of the 
x Heb. 5.13. See Ambr. upon this place for the necessity of Catechising  Hebrews, They have more need of milk, than of strong meat. In which if it were fit for me to direct others of greater experience than myself, I would advise of these Four things.  
First, to shun diversities of Catechisms; for every one to be teaching a several, as best likes his fancy, is but to distract and confound the people, if they shall remove from one Parish to another. What are they, but several Methods of the same thing in substance? Let us all pitch upon one, and why not that appointed by Authority?  
Secondly, eat 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 general Council is very imitable in this, 
z Acts 15.28  We think it fit to lay upon you no other burden, than necessary matters, 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  vain babble, foolish questions, and 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  striving about words, and such kind of needless contentions, St. Paul bids 
c 2 Tim. 2.14, 16. Titus 3.8.  Timothy and Titus avoid, as being to no profit, among which may be reckoned the filling ignorant people's cares with questions of Church Discipline, which doth not concern them, and neglect the main. 'tis a good rule, every thing is so far commendable as it may be profitable.  
Thirdly, handle these things briefly, without affecting too much latitude. 
d Acts 20.31  S. Paul had taught his hearers in the compass of three years, the whole counsel of God both in public and private, and such as shall dwell so long upon one subject, observe not the custom of the ancient Church. How brief is S. Augustine's Symbolum, S. Ieromes Explanatio fidei ad Damasum & Cyrillum? S. Cyprians Exposition of the whole Lords prayer, is not near the length of an ordinary Sermon. 'tis true it may be said of each Petition and Commandment, as the Philosopher saith of the Soul, 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great thing in a little compass, like a star, little in your eye, but in itself of a large magnitude: Like a Fountain, narrow at the head, but mighty streams may be drawn from it, to that Petition, Thy Kingdom come, or thy will be done may be referred 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 be very impertinent to draw all thither? And let me add, that length of time, (howsoever some glory in it) doth not always argue the better building, or the more cost. Salomon's Temple was built in seven years, Herod's was forty six years in building, yet we cannot imagine it to have exceeded Salomon's. Nay in this spiritual building, it may be want of pains 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 room.  
Fourthly, handle them often. In the French and some of the German Churches, as the Sun runs his course in the Heaven once a year, so do they run through those heavenly Principles in the same compass: For which our Canons have well provided also. An error in some, who think it sufficient to go through them once in their lives, or a few of them once a year in Lent. No, people have not such strong memories for spiritual matters, but that we had need with S. Peter, 
e 2 Pet, 1.12,  To put them in remembrance of these things often, nay always; For some kind of meats it sufficeth they are had sometimes of the year in thèir seasons, but for Bread there must be a daily provision. 'Tis so for the soul, for some points it matters not if they be seldom handled, but for the Principles of the Catechism they are your necessary food, without which your souls cannot be nourished unto everlasting life, therefore it is fit that some of them should be ever sounding in your ears. And for this itself, let it not be thought too mean, for the Cbiefe of us. You see 'tis the Office of 
f 1 Cor. 3.10.  a Master-builder; And among the Fathers have we not many introductions to the Vulgar. Lactantius his Institutions, cyril his Catechisms, Clemens Alexandrinus Paed●gogus, S. Augustine's Enchyridion, and his Book de Catechizandis rudibus and the like, Saint Paul was all things to all, 
g 1 Cor. 9.22.  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 Catechising, which by this our Brother were so neglected and lamented. Be not slothful in the Lord's business and in the Lord's Vineyard, were it no more than the sight of those of the Romish Clergy in every corner, who travel Sea and Land to make their Proselytes, it should me thinks, be enough to whet our resolutions to be more industrious: Ye have heard, respect is your due, but those are only 
h 1 Tim. 5.17  worthy of double honour who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labourers in the word and doctrine, Maintenance is your due, but 'tis the 
i Luke 10.7  labourer is worthy of his hire. High esteem is your due, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 
k 1 Thes. 5 13  for your works sake. What is the cause of late, the Calling hath fallen into such Contempt? is it not for not showing yourselves 
l 2 Tim. 2.15.  workmen, rightly dividing the word of truth. Why are many of the people like those 
* Mat. 12 43  dry places in regard of any goodness, which the unclean spirit walks through, is it not because you for preaching have passed over like 
* Verbi Dei praecones dicuntur nubes, qui non secus, ae per quasdam nubes, spiritualem irrigationem hominibus Deus offered. Chrys. in Psal. 107.  clouds and wind without rain? What is the cause so few subject themselves to Christ's Sceptre? Is it not because the sword of his Spirit (the word) is not thus drawn out by you? This and the like were the sole Apostolic weapons, whereby the world was at first subdued. By these arms the Fathers purged it of Heresies and Schisms, afterwards, 
m Non vi, non armis, non carceribus, sed solo gladio spiritus, quod est verbum Dei, tor victorias, tor triumphos paravit Ecclesiae Christi. Possidon.  not by Pillaring, Imprisoning, Obtaining Imperial Edicts, (as 'tis said of S. Augustine) but by preaching. And let no man neither, 
n Zach. 4, 10.  despise the day of small things. S. Ambrose his first Sermon de grano Sinapis (as appears by the beginning) was preached to a 
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.  thin auditory. Our Saviour was content with one Woman at Samaria. Noah's eight persons in the Ark were the better auditory, though the whole old world were the greater, Pretend neither the undecency of the Church, our Saviour preached out of a Fisher-boate, S. Paul upon the Sands. Where you find dead Carcases thither should ye like the Eagles resort. Nay, there is a way whereby all this enjoined may not seem a burden to us neither. There is a labour of lov● (the Apostle speaks of) that wil● make us love the labour. Jacob because he loved Rachel thought his seven years' service nothing▪ What pains do we see some 
p Oh quam pu●end●m, si delectat labour, ut fera capiatur, & non ut ani●a capiatu●! Onerosi non sunt lab●●es amantum, nam in eo quod labor amatur, non labor atur. Aug, de bon. vidui●.  tak● in hunting, fowling, etc. accompter but a sport, because they love it▪ How do some toil for the love o● Money, things momentany! And shall not our love to Christ constrain us rather? The compassion to the Souls that are Christ's, the gain of an immortal crown with Christ, much more inflame us?  
And yet there is one thing more behind, which if we will fulfil our Ministry, must not be omitted; which we have also solemnly promised, and that is, Private admonitions. S. Paul had somewhat to do 
q Act. 20, 10.  from house to house, as well as in the Pulpit. Ambassadors have not done all in delivering their Embassage publicly upon the day of audience, but there is much employment also in private Treaties. The Husbandman visits his ground often after it is sown. 'Tis the ignorance of some people to be all for the public, and the neglect of some Ministers to make that their stint. No, you will find it otherwise in S. Paul's Epistles to Timothy and Titus, and 'tis a thing most useful in this Kingdom, where there are so many that hate the light in public. This was S. Augustine's practice too, 
r Docebat ille privatim in domo, & publicè in Ecclesiâ, sacram lectionem adhibebat mensae, unde de quadam frugiserâ Commentabatur & compertis terum opportunitatibus, divinae legis parts eyes inculcabat, & ut speculator Domini, admonebat, praedicans opportunè, importunè arguens, etc. Et praecipuè operam dans eos instruere qui essent ico●ei alios docere. Possidon.  he had usually a Chapter read at his Table, upon which he would be Commenting to his Guests, took 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 special caveat, that it be done with 
s 2 Tim: 2.25 Iam: 3.13.  meekness of wisdom, or else he may offend as much in admonishing, as the party who is to be admonished. 
t Pro: 25.11.22 〈…〉  A word fitly spoken, saith Solomon, is like Apples of Gold in Pictures of Silver, as an Ear-ring of Gold, so is a wise reprover, etc. The word in the Original is spoken upon its wheeler, which always hath the best success, when it runs upon these four 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 we 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 slacked his pace, upon which I was an ear witness of his savoury counsel 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 crown of all the former, viz. Constancy. 
u 2 Tim: ●. 14.  Continue in the things thou hast been assured of, etc. 
x Titus 5. ●.  These things I will that thou affirm constantly, 
y 1 Tim. 4.16.  take heed to thyself, and to the doctrine, and continue in them, were the admonition of S. Paul to his Sons Timothy and Titus. Let us intend these things, and intent them 
z 1 Tim. 4.15.  wholly. An over active Spirit that admits as inmates a multitude of other Offices, to have one foot in the Church, another in the City, and as if he were a Tripos, a third in the Camp, usually miscarries in all, Qui in omnibus aliquid, in toto nihil, let every one abide in that whereunto he is called. 
a Rom. 12.7, 8.  If in the Ministry, let us wait on our Ministry, he that teacheth, on teaching, he that exhorteth on Exhortation, and then may he expect a blessing. 
b Luk. 1.11.  Zacharias received that joyful news of a Son by the Angel, while he was executing his Priestly office in the Temple. The 
c Cap. 2.8.  Shepherds theirs, while they were attending their flocks by night; the 
d Mat. 4.18.  Disciples were called by our Saviour to be Apostles, while they were in their callings. What work you are set unto, Blessed is that Servant, whom his Lord when he comes shall find so doing.  
Some have been inconstant in the doctrine delivered: 'twas Reubens blot (who lost his dignity) to 
e Gen. 49.4.  be unstable as water, to be like a wave of the Sea, (to which S. James compares some) turning according to the wind and tide, is not becoming God's Messengers, who rather are compared to 
f Isa. 41.18.  rivers, which hold their course, let the wind blow which way it will, 
g jam. 1.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to be double minded, or as the Psalmist 
h Ps. ●2. 2. Heb. a heart and a heart.  double hearted is bad, but to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 double tongued is worse, much condemned in Deacons, (1 Tim. 3.8.) and in this sense, it must needs be the more, when 'tis in matter of doctrine, to deliver it sometimes one way, sometimes another. No, as S. Judas v. 3. that doctrine ye have once delivered to the Saints contend for; If 
i Gal. 2.18.  I build the things which I destroyed (saith S. Paul) I make myself a transgressor. 
k 
2 Cor 1.7, 18, 19  
Upon which S. Ambrose id est non aliud agit quam scit agendum, sic praedicatores, non aliud faciant quam sciant, ut solent adulatores, ne homines of sendant.   Our word was not yea, and nay, that with me there should be, yea, yea, and nay, nay, etc. As the Lord who sends us changeth not, so his Messengers must not be changelings neither. The Septuagint translation howsoever highly to be esteemed, yet by this appears that they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but led by a private spirit, in that they changed some things of purpose to please Ptolemy and his Queen, like the Oracle when King Philip came to inquire 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 several taste according to every man's palate. I know people would fain have it so, in the delivery of this heavenly Manna of the Word. But if we shall so study 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 Ps. 92.14, 15.  bring forth fruit in their old age. 
m Ps. 148.12.  Old men must praise God as well as Children, 
n Joel 2.28. Acts 2.27.  and so accordingly was the Spirit poured out. The two 
o Re. 1●. 7.  faithful witnesses, their lives and preaching ended together. Thus was it with S. Augustine. 
p Verbum Dei usue ad suam ipsam extremam aegritudinem, alacriter, & sortiter, sanâ ment, sanoque consili● in Ecclesià praedicavit; & vixit annis septuaginta sex, Possidon.  He preached till his last sickness, being then 76. years old. Indeed there is no doubt a decrepit old age and decay of natural faculties, must have a dispensation. God in that case hath mercy and not sacrifice, like the 
q Num: 8.26  Levites in the Law discharged from the heaviest burden of their Office at fifty years. But let us not pretend more weakness than 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 Martyrdom? The usual plea is indisposition of body, 
r 1 Tim: 4.23  Timothy was such a one indeed, had many infirmities; S. Paul loved him dear. 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 thinks strange counsel for a weak man. The Orange tree, they write, is bearing fruit all the year 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 again; in this sense, like the 
s Mat: 13.52.  Housholder, bringing out of his treasure things new and old.  
Oh! this constancy 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, than now and then a feast, when they must fast a long time between. Object not as a discouragement that thou seest no good come of it. Consider 
t See Chrys. in Hom. 31.40.  the Physician gives not always his patient over, because he mends not at first. The Soldier doth not raise the Siege, because the City is not taken the first day. 'Tis possible, it may be with some of us for many years, as it was with S. Peter for one night, he had been casting in, but 
v joh. 21.3, 6.  taken nothing; yet with him, at our Saviour's command we must cast in again. Nay; the 
x Mar. 4.27.  Kingdom 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 Israel: much is lost; 'twas our Saviour's own case, few converted by him, yet never man spoke like him. 
〈…〉 ●don  Abundance of diseased people compassed 
y joh. 5.4.  the pool of Bethesda, but there was but one healed at once, and that at a certain season too, when an Angel descended. 'tis so in these waters of the Sanctuary, 'tis well if in a great Congregation one may be converted by the Sermon. S. Paul knew he should never gain all, and therefore was content, if he could win but some. Hast thou sown, 'tis not lost neither, if another reap the fruit after thee, as our Saviour to the Disciples, 
z joh. 4.38.  others have laboured, and you have entered into their labours: be thou ever with 
a 1 Cor: 3.6-  S. Paul and Apollo, planting or watering, and commit the increase to God that must give it. 
b 
Sat praedicator prius orator, quam doctor, magis prodesse populum pietare orationum, quà facultate oratoris.  
Aug. de doctrine. Christ. lib. 4. Aperio● tuum, sed prius ut aperiatur implora, Higher-   Pray for the descent of this dew of Heaven whereby it may spring, but if it be withheld, for thyself, remember the speech of the Prophet, Isa. 49.4. I have laboured in vain, I have spent my strength for nought, yet my judgement is with the Lord, and my reward with my God; thy reward shall be secundum laborem, non secundum proventum. If mocks and reproaches befall you, be not troubled, Vipers will leap upon Paul's hands. Shake them off as he did, no hurt shall come unto you. 
c Rev: 2: 10  Be faithful unto death, and ye shall receive the Crown of life.  
And thus having supplied that which this our Brother had desired to have done himself (though much larger than I had at first intended) concerning the Commission of preaching in the general, I am now further invited by the Text to a consideration of the several parts of it also, which are these two, an Information, to open their eyes; An Exhortation, to turn them from darkness, etc.  
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 Priest's lips should preserve knowledge. The Popish Priests do what they can to close the people's eyes, 'tis our profession to clear them. How often to this purpose have ye the prayer of the Apostle, That the 
d Ephes: 1.18  eyes of their understandings may be enlightened, that they may 
e Phillip 1.9.  increase in knowledge, and in all Judgement.  
From hence then must follow these two requisites in a Preacher.  

1. Ability in themselves to open.  
2. Perspicuity in a plain open expression to the people.   
First, Ability for matter of learning; how can they open the eyes of others, when they are blind themselves? Shall we in this sense expect night unto night to show knowledge. They are called Lights. Now as 
f Si Pastor qui lumen sit fidei, caeteris sit occaecatior, quantae in populo essent tenebrae peccatorum, Hier: in 6: Mat:  S. Jerom, if the light which be in the Minister the head be darkness, how great must the darkness 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 Isa 56.10, 11  when their Watchmen were all blind and dumb, Shepherds that did not understand, etc. and surely those who lay hands on such 
h 1 Tim: 5.22  are partakers of other men's sins, and aught to bear their judgement. St. chrysostom 
i Qui ordinant indignos iisden subiacent poenis, quibus illi qui indigni sunt ordinati, si dicunt, se eos ignorasse, ideo gravius crimen efficitur, quoniam promoverunt, quem ignorabant, ista excusatio, fiat accusatio Chrysost: in 1 Tim: 5.  thought it just, they should be both punished alike, notwithstanding any excuse or mistake in them. The Prophet speaking of such saith, 
k Zach: 11.17  Woe to the Idol Shepheard. and the Psalmists description agrees to them, Who 
m Psal: 115.5, 7, 8.  have eyes and see not, neither speak they through their throat, and they that make them are like unto them. Some read it, Vae Pastori nihili, and an Idol 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 Pastorale magisterium, est Ars artium & regimen animarum. Hier.  Arts and ordinary trades, men do not take the profession on them till they have been some years practised in them. How much more cause have we to be many years at the schools of the Prophets, to gain 
o Isa 50.4.  the tongue of the learned, before we assume this 
p 1 Cor: 3.8.  Ministration of the Spirit. That of our Saviour is observable, that though he was able enough at twelve years, yet he preached not till he was 
q Luke 3.23 Cap: 2.42.  thirty, 
r Redemptor noster, cum sit coeli Conditor, Angelorum doctor ante tricennale tempus in terrâ noluit doctor fieri hominum perfectae vitae gratiam, non nisi in perfecta aetate praedicavit, Gregor: super Ezek: ho: 2.  by that perfect age (saith Gregory) implying the perfection of parts requisite to that function, being as S. chrysostom, Onus angelicis humeris formidandum. What presumption is it then (saith the same Father) 
s Cur te facis pastorem, cum sis ovis, cur capur esse contendis cum pes existis, cur exercitum ducere quaeris, cum inter milites adhuc censearis, Ibid.  for men to be ambitious of being Shepherds, when they are scarce sheep? to be Captains, when they are hardly Christ's soldiers, to guide the Stern 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 Jerusalem, till they should be endowed with power from on high: So 'tis good counsel for many to return to the University, till they are better furnished; and like the wise Virgins, to be sparing in the storing of others with oil, lest they have not enough for themselves, 'tis good in this as in other matters, To be swift to hear, but slow to speak, till they be fit for it. Ahimaaz that was so eager to be sent, and outran Cushi, when he came spoke little to the purpose. And so it is with some hasty spirits for the Ministry, they that come in after them, like Cushi do their Message more fully. 
t Apes illa sapiens cum aeris motus suspectos habet, lapillis saepè sublatis per inania se librat nubila nè leave alarun remigium praecipitent flabra ventorum, Ambr: de Virg: lib: 3  The Bees in tempestuous weather ('tis S. Ambrose his similitude) use to balance themselves with little stones, lest in their flight they should be overborne by it, It is good counsel for us in this Kingdom, where we shall meet, with so many storming Adversaries to gainsay us, we had need to be well poised with sound and solid knowledge, lest we be carried away with every wind of Doctrine. For want of this it comes to pass that some feed their people indeed, but it is with an empty spoon, little or no matter, Vox & praeterea nihil, like the foolish Virgin's lamps, but little Oil. Instead of polishing the corner stones of the Temple, their doctrine is but daubing with untempered mortar. A formal outside of preaching, but if it were weiged in the balance of the Sanctuary, would be found very light, little substance in it.  
2. Perspicuity and plainness in their Sermons; what hope is there of opening men's understandings, when the matter delivered is closed up from them. 'twas S. Paul's aim 
u 1 Cor: 14. ●  to speak words easy to be understood, and so it should be ours also. There is little difference in speaking in an unknown tongue, and speaking of things in an unknown stile. These strong lines and forced eloquence in so high a language, doth little suit with God's Oracles, less fit that word that must save the soul. (A fault which this our Brother much condemned himself for.) The Idolatrous Calf was of Gold, but the Serpent that gave life, was made of plain brass. The Altar was to be but of Earth, or unpolisht stone. Types-indeede they were of the mean hue of Christ himself. But they may resemble the plainness 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 himself was able, but as the people were able to hear. 
x 1 Cor: 2.1. Upon which S. Ambrose speaks much against that: Vbi non ratio, non virtus, sed verborum quaeritur compositio.  Saint Paul professes he came not in the enticing words of man's wisdom or excellency of speech. 
y 2 Cor: 2.17  We are not as many (saith he) who corrupt the word of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Metaphor from Hucksters. That in the Law 
z Deut: 22.9,  Thou shalt not sow thy vineyards with divers kinds of seeds, is of force still in this particular: We must not blend the pure seed of the word, with the Chaff and Darnell of our own conceits. 'tis a good rule, that seeing we are Christ's Messengers, we should so preach as in our consciences we are persuaded he would have us, or as we think the Apostles would, if they were present themselves, whom we do succeed; This were to do 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 conversion of their hearers by their Sermon, when res ipsa loquitur, there can be no such meaning in them, but rather their own 
a 
Qui parvis loquitur sublimia, curate magis se ostendere, quam auditoribus prodesse.  
Greg: in Moral.   applause. Painted glass is the more costly, but plainer is the more perspicuous, and so the more useful: Men may spend much time to paint and set out their Sermons, but the plainer the more profitable. The Child thrives more with the mere milk of the breast, than all other sweet meats whatsoever. And 'tis sure the 
b 1 Pet. 2.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sincere milk of the word (as S. Peter calls it) drawn out of the two Breasts of the Church, the Old and New Testament, nourisheth more to everlasting life, than all other Placentia, men-pleasing Oratory whatsoever. 
c Mat: 13.47  The word in the Parable is compared to a Net, the world to the Sea, Men to Fishes. If we will have the Fish catched, the Net must be spread 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 rudeness of speech were justified, the appareling this heavenly wisdom 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, etc. Apta non alta, and certainly 'tis the upshot of all learning to distinguish aptly and clearly of that which is confused, and to illustrate plainly that which is obscure. Some have a faculty to speak obscurely of a plain subject, as if according to that threatening in the Prophet, 
d Amos 8.9  They would cause, the Sun to go down at noon. To do Gods work negligently, ye know is cursed; We must do herein, as David, (1 Chron. 29.2.) who prepared with all his might for the house of God, the Oil in the Lamps of the Tabernacle must be beaten (Exod. 27.29.) to signify we must beat our brains 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 pains. Yet as S. Augustine saith well, there is quaedam diligens negligentia, commendable in a Preacher, neither to have his Phrase too curious, nor too careless, quae sic ornatum detrahit, ut sordes non contrahit. While the Temple was in framing in mount Libanus, there was doubtless the use of all tools, but when it was set up, 'tis said 
e 1 Kings 6.7  there was not then either Hammer or Axe or any tool of Iron heard in it. It may be applied to this spiritual building, while the Sermon is in framing in the study, make use of all Authors, but in the very delivery of it in the Temple to the people, what needs there the noise of so many names of Fathers and other Writers, which often drowns the matter itself, and the producing of Heathen Poets. Me thinks 'tis like the bringing of the uncircumcised into God's house, of all the most unfitting. If thou shalt lift up such tools upon it, (as 'tis said of the 
* Exo: 20, 25  Altar) thou hast polluted it. In a word, so preach, that the hearer may be convicted, his heart discovered, his tongue confess not that learning, wit, or eloquence, but 
f 1 Cor: 14▪ 25  That God is in you indeed, that your tongues are touched with a Coal from God's Altar. Preaching consists not in flashes and Rhetorical descants, and such like 
g S. August: Of Homer: dulcissimè vanus Confess.  pleasing vanities, but in the power and demonstration of the spirit, in enlightening the mind, in wounding the Conscience, and healing it again. 
h Lachrymae auditorum laudes tuae sunt, docente te in Ecclesiâ gemitus suscitetur, ille est Doctor Ecclesiasticus, qui lachrymas non risum movet, Hieron: ad nepot.  The tears of the people are a Preachers praise, saith St. Hierome. The words of the wise saith Solomon are as goads and nails. Dicuntur pungere, non palpare, saith the same Father, not to stroke but to pierce, not to flatter, but to fright men out of their evil 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 darkness to light, from the power of Satan unto God, no great difference between them: For as sin is often set out by darkness, so is Satan called the power and the Prince of darkness. As Grace is often resembled by light, so is God also called light itself, the Father of light, etc. Howsoever if this be a Preachers Office to turn others, this conclusion must necessarily follow also, viz. he must be first turned himself: They must not then be such as live in the works of darkness, and under the power of Satan themselves. 
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.  What effect can that Ambassador expect, when his actions shall contradict his treaties? Can he hope to draw others to take the Oath of Allegiance when he refuseth it himself? when our lives do not second our doctrine, we shall but pull down with one hand, what we build up with the other. He that would have a Sermon effectual (saith a Father) 
k Qui verba Deiloquitur, ex vitâ suam colligar, quid & qualiter dicat, ille loqui veraciter novit, qui prius benefacere didicit, Greg: sup: Evāg. Sermo non habet dulcedinem, cum vita reprobare-mordet conscientiam, Id: Qui maledictus est, quomodo potest benedicere cum in Christi corpore non sunt, quomodo popu●o postunt Christi corpus tradere▪ Idem: Cuius vita despicitur, eius doctrina contemnatur Higher▪  Must first read it in himself, He can only speak as he ought, who lives as he should. What sweetness can there be in that speech to the hearers, when 'tis contradicted within the Conscience of the Speaker. They can care but little for his Counsel who is himself careless of his life. How shall he bless the people, when he is in a cursed estate himself? How shall he give the body of Christ to others, who is not a member himself? As neither the blind nor lame Sacrifice were accepted with God (Hab. 1.) So are they as unprofitable with man, the blind in knowledge, the halt in conversation. Praedicat vive voce, qui vitâ & voce. S. Pau● bids Timothy be 
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 agate, quicquid loquitur, doctrina fit populorum, Hieron.   an example to the Believers in his Conversation. Titus in all things to show himself a Pattern of good works gravity, etc. S. Peter exhort the Elders to be examples to th● flock, 'tis the same word in all three, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Metaphor from a Seal or stamp, to which the people are like the Wax or Paper, who accordingly receive their Print. St. Ambrose well calls the Minister's life, the 
m Episcopus ut cunctos 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.  people's lookingglass according to which they usually dress themselves, as taking whatsoever he doth to be Gospel; now if the glass be false, 
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.  the eye be evil, how can the whole body but be disordered and full of darkness? Nay, he ought to fly the very suspicion 
* Tit. 1.6. 1 Tim 3.7. Phil. ●. 8. Augustinus parum esse iudicaret Episcopi pudicitiam esse integram, nisi & famam haberet illibatam, nec satis, si suam u●ins famam à sinist●is i●moribus praestitisset, nisi clericos etiam haberet in egri nominis, Erasm: de vitâ August.  of his fame, that he be not so much as accused or ill reported.  
His life should be like the land of Goshen 
o Lux gregis, flamma pastoris, Hieros'  light, though all the rest of Egypt be dark. Like gideon's fleece wet with the dew of Heaven, though all the ground about be dry. Gregory well compares the Preacher to the cock, as in his Message, which is to cry 
p Rom. 13.12  with Saint Paul, Nox praecessit, etc. The night is past, the day is at hand: So in his prepation, Qui prius alis insonat, quam cantus emittat; First, wakes himself before he wakes others, 
q Sic praedicatores antequam alies movent, se pri●s in sanctis actionibus exercent, se prius excutiant, & tunc alios sollicitos reidunt, prius sua puniri fieribus curant, & tunc quae ●iiorum sunt punieda d●nunciant. Gregor.  So (saith he) should a Preacher, first shake off the dust of his own feet, and then take care to clean others; First move himself in good works, and then draw and drive on others; First repent himself, and then denounce a judgement on them that do not: And for this exemplary innocent life, both in yourselves and families, hath it not been seriously charged and solemnly vowed, both at your Ordination and Consecration, many prayers then made for you in it, if so be it be yet in vain. And certainly it is a thing most necessary in this Kingdom, where there are so many that will not hear our words, there our works 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 we say proverbially of the Plough, That it thrives best when the Husbandman saith not, Ite, but Venite: So 'tis with the seed of the word, when the Sower can say with Saint Paul, 
r 1 Cor. 11.1.  Be followers of me, as you see me do, do likewise. The life and doctrine are like that sign of Castor and Pollux, when they are seen together, are a presage of a prosperous voyage, when asunder, they portend a dangerous storm. 
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 condemnare, Hier.  if thou livest well (saith Saint Hierome) thou art as the spiritual man, judge of all; If thou teachest well and livest ill, a Judge only of thyself, and judged of all. By thy teaching thou tells the people how to live, by thy life thou showest God how to condemn thyself. There are some like Nebuchadnezars Image, the Head was of Gold, but the Feet of Clay. They have golden wits, but their conversation is earthly and sensual, Whether that be true or no that is proverbially said of Tusser, that he wrote excellently well of Husbandry, but himself was the worst Husband that ever water wet; 'Tis true of many in this sense, who can preach very well to save others, but 
t 1 Cor: 9. ●▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id ●st, disap●oved, as c. 〈◊〉. 19, etc. opponitur probo, sicut pecun●am, prob●●● v●camu● mini.  cast away themselves. In a word, let us so teach and so do, that we may 
u è adulterin●m. Bez●. 1●. Tim: ●, 6  both save ourselves, and them that hear us. And Thomas Aquinas makes it a greater difficulty for a Prelate to be saved, than another man, for this reason, 
x Quia debet rationem reddere de propriis & alienis, Tho. Aquin.  Because he hath other men's sins lying upon him, besides his own; and for the same cause 
y Non temerè dico, sed ut affectus sum, & sentio, non arbitr●r inter sacerdo●es mult●s esse qui salvisiant, sed multos esse qui per cant, g●orificemur ali quando apud homines & tamen 〈◊〉 d●mar ap●d De●m quia cul●●●que mul●●m ●atur, multum quan●●m no to, & non solum reddituri sint rationem suor●m d● 〈◊〉, ●um, sed & aliorum, Chrysostom. 3. homil●n Act. Apost▪ & 〈◊〉 ●i●erdot. lib 6.  Saint chrysostom 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 sins greater than the sins of others. The hazard of which 
z Epist. 14 8. ad V●l●r. & Possi●ion in v●●● August.  Saint Augustine saith was the cause he so wept at his Consecration. The like saith 
a Vt nihil Episcopo excellentius, sic nihil mis●ibilius, si de sanctâ vitâ periclitetur, si facerdoes in crin●●e ●peatur. de dignit. sacerd  Saint Ambrose, No Office more excellent, and if they fall none more dangerous. 
b Grancis dignitas sacerdotum, ●ed & grandis ruina, si peccant, non est tanti genuii ex●elsa tennisse, quam moeroris de sublimioribas corruisse. ●ieron.  A great honour, saith Saint Hierom, but▪ if they sin, a great fall, the one is not such a joy, as the other a sadness. The nearer we approach to GOD in our service, the greater is the offence, if we shall run into rebellion. See the Apostles Argument, Rom. 2.21, 22, 23, 24. Thou that teachest another, teachest thou not thyself? Thou that Preachest, etc. In the Law 'tis observed the measures and weights of the Sanctuary were double to the Common, and so are the sins of the Officers of GOD'S Sanctuary that draw nigh to him, double and treble to the same sins in the Common-people. If the 
c Leu. 4.3. It exceeded those of the common sort, vers. 28 the rulers, 23 equal with the whole Congregation, verse, 13  Priest anointed did sin, his Offering for expiation, was to be as much as for the sin of the whole Congregation; So the sins of such as are consecrated and set apart for GOD'S 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 been 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 ye 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 ways. A good strict life, needs no other help to gain respect. Vice usually stands in awe of virtue. See but that instance in 
d Mark 6. ●0  Herod who feared John, and observed him, because he was a just man and a holy, etc. 'tis the prescription of Saint Paul to 
e 1 Tim. 4.12 Tit. 2.15.  Timothy and Titus for it: I speak the more of it in regard the contrary hath been pretended, as the Original of all these stirs. A present lamentable example we have in this person, the fruit of whose life hath been this ignominious death, both scandalous, both lamented. Yet in this differing, his life a continual spiritual death, his death a beginning, and a great progress of a spiritual 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 been his employment towards others.  
A word of it only as it was effectually found in himself; and so we shall have done with it:  
Ye have here a threefold Metaphorical description of the sinful state of nature before Conversion, and the state of Grace after it.  
The former by a 

1. Blindness.  
2. Darkness.  
3. Slavery.   The latter by a 

1. Sight.  
2. Light.  
3. Liberty.    
The Division of the former is somewhat like Saint john's Tricotomize, etc. referring 
f 1 John 2.16  all in the world to the Eye, the Flesh, and Life, according to the usual distinction of sins, into those of the Heart, Fact, and Custom. The first ex Ignorantiâ, the second ex Infirmitate, the third ex Study. As this sinful condition by nature is a dead estate, you may 
g Tribus gradibus ad peccatum pe●venitur, in cord, in facto, in consuetudine, tanquamtres mortes, una quasi in dono, altera quasi prolata extra portum, tertia quasi in sepulchro iam putresceus, Quae tria gene●a mortuorum Dominum suscitasse, quisquis Evangelium legit, agnoscit, August: sermon: in Mont.  perceive three degrees of it, according to a distinction of Saint Augustine's. The first (Blindness) is like the man dead in his Bed. The second (Darkness) put into his Coffin. The third (Under the power of Satan) laid in his Grave. Three such our Saviour raised to life. 
h Mar. 5.41.  Jairus his daughter in her bed within doors. 
i Lu. 7.14.  The Widow of Naims' Son in his Coffin carrying out. 
k John 11.44  And Lazarus putrifying in his Grave; all were miracles, but the last the greatest. Such several Degrees of sinners is Saint Paul here sent to raise from the death of sin, to the life of Grace, to the last degree of which (to magnify GOD'S mercy the more) was this our Brother fallen, and raised again by repentance.  
1. The first Degree of our wretched estate before Conversion is set out by a Blindness (to open their eyes, therefore blind before) which indeed is like his, John 9.1. from our very birth. And yet in many things, this of the Soul is worse than that of the Body. He that is blind in body is glad of a guide, these often scorn instruction, the former thinks them happy that see and desires it, These despise such, and will not see though they might. The one believes he is blind and laments it. The other thinks he sees well enough, like the Pharisees, (John 9.41.) The Corporally blind sometimes excel in parts of the mind, as Memory, etc. But a man spiritually blind, hath no good thing in him at all.  
2. The second by a darkness, as the world the first day of the Creation was empty and void wrapped up in a confused darkness, such is our estate, as we are borne at first, void of all good (Rom. 7.18.) Darkness in the Understanding, Confusion in the Affections, and Conscience. And there is some similitude between them. First a man in Darkness is subject to error, so are such to go astray, resembled in the lost 
* Lu. 15.  Groat and Sheep. Secondly, subject to 
* John 11.10  stumbling, so are these to dangerous falls and scandals in their lives, till they slip at last into that Pit of darkness. Thirdly, insensible of any evil before them. So are these of Hell and damnation, let them be never so often warned. Fourthly, subject to mistakes, to think 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 fears and frights, such is the Case of those, who live in the works of darkness, they have many horrors and scars within their Consciences, especially if they fall into any danger of death, by sickness, or any other accident, The same which this our Brother often acknowledged to have been his condition before his Conversion.  
3. Thirdly, by a slavery, and the worst of any (omni malo & exitio peior) under the power or thraldom of Satan (2 Tim. 2.26.) An Emblem of it ye have in Samson, who had his eyes first pulled out by the Philistines, and then bound in fetters, and made to grind in the Prison, 'tis so expressed, Esay 42.7▪ To open the blind eyes, to bring out the prisoners from the prisonhouse. Signified somewhat by the Jsraelites miserable estate in the Egyptian bondage. They were in a strange Country, and so the more helpless, hopeless. Such is this, where we are Pilgrims and strangers: the taskmasters may resemble the buffet and cruel exactions of our spiritual enemies. Pharaoh commands to have their children killed in the birth, and so doth Satan endeavour daily to crush the very first motions and beginnings of any spiritual birth in us, like the Dragon in the Revelation, 
l Rev: 12.4  when he could not murder the Mother, attempted the Child as soon as it was borne. Sin is in us as in the stream; in Adam as in the Spring; in the Devil as in the Sea, from whom as all comes, so to whom all that die in them must return, And yet heerin as Anselm observes by some Circumstances the Scholar exceeds the Master, the sins of men may be greater than Satan's 
m Satan peccat Deo reprobante, ego Deo revocanto, ille obduraturad punientem, ego ad blandientem, ille peccat contra non requirentem se, ego contra morientem● pro me, ecce cuius imaginem horrebam, horrorem in multis aspiciome horribiliorem, Anselm. in lib. de casu Diaboli.  (saith he) He sins against GOD reprobating him, Man against GOD recalling him. He is hardened against the punisher of him, Man against the allurer. He against one not seeking him, Man against one dying for him.  
For the state of grace by Conversion. 'tis  
1. Set forth here by sight (to open) Corporal miracles are ceased, but behold a spiritual, the greater remains. If any should question us, whether the word we preach be CHRIST'S, we may reply as our Saviour to the like from John by his Disciples, 
* Mat. 11.5.  Go, tell him the blind see, the lame walk, etc. My works testify of me. And indeed it is CHRIST'S work Originally, though instrumentally ours. Elisha may send his servant, and his staff, but no life to the 
n 2 Kin. 4.3. ç  Shunamites Child till he come himself. The Cock may crow twice or thrice, but Peter remembers not himself 
o Lu. 22.61.  till Christ looks on him. As 'tis not all the outward light in the Sun will make a man see if there be wanting the light in the eye within. 
p Nisi intus sit qui doceat Doctoris, lingua in vacuum laborat, Hieron.  So all outward admonitions avail 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 Solomon calls the 
q Pro. 20 27.  Candle of the LORD, searching all the inward parts of the heart, (and this was it that gave the first token of spiritual life in this our Brother.)  
2. By Light, as Matth. 4.16. The people that sat in darkness saw great light, and by it (to omit divers others) is especially signified 
* Jsa 50.20. Chap. 58 8.  Comfort, as the contrary is usually meant by darkness.  
Observe hence; That Conversion puts a man into a lightsome and cheerful condition. See Psal. 97.11. Luk. 1.79. Matth. 9.2. be of good cheer, etc.  
Object. It doth not seem so, but rather that wicked men have the merriest lives.  
Answ. First, you must not always 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 Iud: 4.17.  Sampsons' wife to weep all the days of the Feast, like Mary Magdalen lamenting the loss of Christ, and yet she was talking with him. Men may be in the estate of joy, and yet not apprehend it. Like 
s Gen: 21.17.  Hagar, though there was a Fountain of Water near her, yet till GOD opened her eyes to see it cries out for thirst.  
Thirdly, if we shall take a survey of this Carnal mirth, we shall find it not worth the naming. For the brevity, Job saith enough, 
t Job 15.5.  It lasteth but for a moment. If like Ionas his Gourd it come up in one night, it withers the next, usually like that creature the Naturalist speaks off, which dies the same day it is brought forth. If like the S their hearts open in mirth at Sunrising, they shut again in sadness before it be down. If it hath any light in it, 'tis like that of a Candle 
* Pro. 24.20▪  (as Solomon compares it to) that gives a fair light in a room for the present, but the least puff of wind puts all out. In the midst of their jollity the least frown of a Superior, a thwart of an equal, any affront of an inferior imbitters all. Only Mordecai's stiff knee, so turns the edge 
u Esther 5.13.  of Hamans' proud heart, that all his honour avayld him nothing. 
x 1 Sam. 25▪ 37.  Nabal can be merry enough at his drunken feast o'er night, but a little ill news told him in the Morning makes his heart to sink within him like a stone. While the play lasts the sensualist laughs, when 'tis done he is in his dumps again. Whilst the Gamester wins, he is well pleased, but when the game once turns, and he hath made all away, he is ready to make away himself. For the fruit of it, tell me you that give yourselves to pleasure all the day, doth not a heavy heartedness conclude it in the Evening? Doth not usually such sensual mirth go out like a Candle? leaves the stink of a snuff behind it, damps and sore griefs within your Consciences. I am sure it was that which this our Brother often acknowledged, and it had been said by Solamon before him, Prover. 14.13. In their laughter their heart is sorrowful. (See the shortness) and the end of their mirth is heaviness, (See the issue:) One fitly compares it to lightning, which as it is but a Flash and away, so the fruit of it is but a blast upon the heart, and as after a lightning often follows a Thunder. So after this flashy mirth, loud cries and tempests in the Conscience, take one with the other, and in reason 'tis not worth the having. But this spiritual joy 
y Prov. 10.22  adds no such sorrow with it, and even though 
z 2 Cor. 6.10  sorrowing, yet always rejoicing, The poor condition of the former, see Isaiah 24.7, 8. and the magnanimity 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 liberty (from the power of Satan) so 'tis expressed (Luke 4.18.) to preach deliverance, and setting at liberty them that were bruised. Before every Lust was a Commander, the Devil General, but now he is delivered from them all, and out of the heaviest yoke of thraldom, to the most glorious liberty, even of the sons of God. To ransom, or rescue a Christian from the slavery of the Turks was ever accounted an honourable act, but the converting of a sinner from the error of his way, must needs exceed it. I need not tell you, 'tis God's act thus to 
a Psal. 119.22.  enlarge the heart, 'tis plain it must be so, if you consider but the strength of him under whom we are bound, and see how especially it is given to the blessed Trinity. God the 
b joh 6.44.  Father draws, 'Tis the 
c Chap. 8 36.  Son which makes you free indeed. Where the 
d 2 Cor. 3.17  Spirit of the Lord is, there is a liberty. What little freedom of will we have naturally to any saving good, this our Brother would sufficiently testify in himself, 
* See the Relation, pag 7.  Who for a long time, (though he wanted no apprehension of his misery) continued stupid and senseless, heavily complaining for the want of a spirit of Compunction. Well he was once 
e Pro. 5.22.  held with the Cords of his own sins, 
f 2 Tim. 2.26.  in the snare of the Devil, taken captive of him at his will, but 
g Ps. 124.6.  Blessed be the Lord that hath not given him as a prey unto his teeth, his soul is escaped as a Bird out of the snare of the Fouler, the snare is broken, and he is delivered.  
And now having seen the enlargement of him: Let us in Conclusion take a short view of the Latitude of God's mercy to him (which stands always wide open to penitent sinners,) in the Third and last part of the Text, The happy fruit of all, in his receiving forgiveness.  
For the doctrine hence observable, that wheresoever there is true repentance given, there is 
h Quid est peccatum, si cum Domini misericordia conferatur, tela araneae ventus flat, & disr●mpitur. Deus vult, & peccatum dissol●itur. Chrys. in Psal. 5.  forgiveness attained. I shall not need to enter into any further declaration, so many worthy late Divines have so fully opened it, that I should but light a Candle to the Sun in it. Only let me▪ say thus much, that if Saint Paul were the 
i 1 Tim: 1.16  first upon whom Jesus Christ did show forth all long suffering and mercy for a Pattern for them that should be hereafter, this our Brother might be a second in whom GOD'S mercy hath been infinitely magnified. In his own judgement he censured himself above all former precedents whatsoever, even of Manasses himself, who he thought had not that knowledge, was not trusted with that function, and incurred not that scandal. And yet, for this particular, he had it not only by evident arguments made apparent to him, but also by a rare measure of spiritual refresh sealed within him. A high sinner, a deep repentance. And lo, a large dole of comfort.  
And let it not seem so improbable, that so great a sinner upon so humble a Contrition, should have such an enlightening. Our Saviour appeared first to 
k Mar. 16 9  Mary Magdalene before all others, who had seven Devils cast out of her. Saint Peter had foully denied his Master with Oaths and curses, yet after his bitter weeping our Saviour appeared 
l 1 Cor. 15.5.  to him, before he did to the rest; and the Angels gave a more 
m 
Mar. 16.7.  
Fidelior factus est Petrus, postquam fidem se perdidisse deflevit, atque ideo majorem gratiam reperitquam amifit ●mb. in serm, de vincul.   special charge to tell the blessed news of his Resurrection to him than to the others. 'Tis true he was but an Infant for his time, ('twas his own speech, he reckoned himself but a week old,) now for Infants the Father sometimes smile more upon them, take them oftener in their Arms, then when they come to further years. And such is found by experience to be 
n In inchoatione conversionis, inveniuntur blandimenta dulcedinis, vitam uniuscuiusque conversi, inchoatio blada permulcet Greg. 14 Moral.  GOD'S dealing with some of his at their first conversion; when the 
o Ex Egypto Israelitis exeuntibus à vicino bello per viam terrae Philistim subtrahuntur, & tranquilitas ostenditur, ne in ipsa teneretudi● ne tu●bari, etc. Sic prius suavitatem sentiunt conversi, pacis quiete nutriuntur, &c, idem Greg.  Israelites were newly delivered out of Egypt, God was more careful at that instant for their peaceable travel, than afterwards. (Exod. 13.17.) More mirth was made at the very return of the Prodigal, than had been for the other brother, that had never so offended. More joy for the return of one lost sheep, than for the ninety-nine, not gone astray. And if we can be persuaded, he might reap a full Crop of joy in Heaven, afterwards; Why may it not be believed, he might receive some first fruits, as an earnest, some few hours before here.  
Concerning these spiritual refresh, some of our practical Divines observe these particulars. That either they follow some 
p Ad videndum lumen internae bonitatis, pollutâ dudum conscientiâ lachrumis, debet baptizari, quo uberiùs culpa fletur, eo altius agnitio veritatis attingitur, Gregor. in Moral.  deep humiliation (Esay 66.2.) I will look to him that is of a contrite spirit, etc. Or as a reward after a Conflict with victory. (Revel. 2.17.) To him that overcommeth will I give of the hidden Manna, etc. Sometimes it is accompanied with Satan's 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 himself, As Job after he had seen GOD, (Chap. 42.5, 6.) an undervaluing all the things of this world in respect of it, as David (Psalm. 4.7.) A longing to have that joy in its fullness, like Saint Paul, after his ●aptures, wishing to be dissolved (Philip. 1.23.) And for the ●ime 'tis observed usually to be against some heavy trial, a vi●ticum against the approach of death, or the like. Now all ●hese were evidently found in him: His sorrow was deep, 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 believe of his so undaunted a spirit at the sight of it.) Well, you see how fitly repentance may be termed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
r Amatitudinem radicis dulcedo po●i compensa●. Pericula maris spe lucri delectant, Dodorem medicinae, spes salutis mitigar, Hier. in Mas.  the root is bitter, but the fruit sweet, 'tis a stormy voyage, but a rich return, a sharp medicine, but very sovereign. At the entrance 'tis like our Saviour's draught of Gall, and vinegar, but the conclusion is like the end of Jonathons' rod dipped in a Honeycomb, the end of that man is in peace and joy. Pour out as many tears upon thyself offering to God, a● 
s 1 King. 18.34:  Elijah did water the second and third time upon his sacrifice at Mount Carmel, The fire o● GOD'S Spirit shall descend, and lick up those drops into spiritual joys, and dry up all tears from thine eyes. The Spirit of the Lord may be well said 
t Gen. 1.2.  to move upon the face of such waters. These Rivers as they have their head in Paradise, their spring in Heaven; so they return to Heaven again. This holy water drawn at this spiritual marriage, will Christ turn into Wine indeed, give such the 
u Isa. 61.3.  garments of gladness for the spirit of heaviness.  
To conclude, how can it be, but a joyful estate, when a Man is assured his sins are forgiven. If we consider it, in these three things. He hath peace with God. Peace of Conscience. Peace with Death. The two latter, are consequences of the first.  
1. First, he hath peace with God, Rom. 5.1. They report some Fires nothing will quench them but Blood. 'Tis true of the wrath of GOD for sin, nothing but the blood of Christ can appease. It was Rehoboams speech to the Israelites, My little finger shall be heavier than my Father's Ioines. 'Tis true in this sense, for sin, the least degree of GOD'S displeasure, is more than all the worlds. A Man without this peace, be he decked with Jewels, is but like a fair Room richly hung, but wants a Roof, who would make choice of it for his lodging. Such is the man be he never so gorgeously apparelled, if he lies yet open to the revenge of Heaven, whose iniquities are not covered. Let it be the praise of Italy to be the Garden of the world: It is a Christians happiness, 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. He hath peace of Conscience. The Earth no outward weight can move, 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 sins within hath made them 
y Conscientia peccati est formidinis mater. Ch●yso●t. Nalla paena gravior paenâ malae conscientiae.  tremble. The soul of a wicked man is often like a 
* Isa 57. 2●.  troubled Sea, or like the Ship in a storm the Disciples were tossed in, but as soon as CHRIST entered, there was a calm. So as soon as the Conscience is possessed of CHRIST, there is peace. Some when they are disquieted in their minds, do as David wished he could do (Psalm. 55.7.) When fearfulness and horror overwhelmed him, Oh, that I had wings like a Dove, then would I fly away and be at rest, Go travel, as if they would outride the cry of Conscience which they carry with them. Some send for Music, as Saul for a Harper when his evil spirit came upon him. Others deal with their Consciences, that thus arrest them in GOD'S Name, as some have done with the Sergeant, make him Drunk, and so 
z Time te ipsum, alium enim potes fugere, te autem nunquam, fal●● potun farra, conscientia nunquam.  escape him. These ways and the like had this our Brother tried formerly, but found no sound peace, till he thus turned to CHRIST, the Prince of it. The Mariners in that mighty tempest, rowed hard to get the Ship to land, but no means would do, till 
* jonas 1.15.  Ionas was cast out, and then presently the Sea ceased from her raging, I have been a witness of strong tempests raised within his Conscience, when he first grew sensible, but after he had 
a Conscientia est cordis scientia, est Codex animi, in quo quotidiana peccata conscribuntur.  disburdened it, and out with those pressing sins, in such salt and overflowing tears, in Confession and Repentance, he soon found the fruit of that call of our Saviour. 
* Mat. 11.23:  Come unto me you that are weary and heavy laden, and I will give you rest. Having like Noah's Dove strayed from the Ark of CHRIST, he found no rest for the feet of his Soul, till he returned to CHRIST again. 'Tis a usual division of those four sorts of Consciences, a quiet but not 〈◊〉 good, neither 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 near his death, the misery of the one, and the happiness of the other (which he had so lately exchanged) how sensibly have I heard him express, apprehending in the deepest degree of his humiliation, more true content, than in the height of all his sinful pleasures: chrysostom calls the Conscience 
b Numisma Dei conscientia, in solidis Caesar videtur, in conscientia Deus agnoscitur, Chrys.  God's Coin, wherein as the King's Image is in his, so is Gods instamped in this. And therefore as we give that which is Caesar's to Cesar, so he exhorts, to give this which is Gods to GOD: and a 
c Conscientia bona est tēpl●m Salomonis, ager benedictionis, hortus deliciarum, auteum declinatorium, arca soederis, Thesaurus Regis, aula Dei, habitaculum Spiritus, gaudium Angelorum. Hugo de animâ.  good Conscience before GOD and man, 'tis the richest pearl, the most invaluable treasure under Heaven, Saint Paul's glory and joy (1 Corinth. 1.12. Acts 23.1.)  
3. Thirdly, he hath peace with Death: 
d 1 Cor. 15.56.  a Bee without her sting is more feared then hurtful: 'Tis so with this, once freed from the guilt of sin, the 
d 1 Cor. 15.56  sting of it. He that knows he owes nothing, flies not the approach of the Bailiff. He that is assured of the blotting out of the hand-writing that was against him needs not to shun the arrest of death. Be it sudden, yet 'tis not untimely to him. What a measure of this Christian valour was found in this our Brother after this spiritual sealing, hath been 
* See the Relation, p 67, 68  manifested before many witnesses, and needs not any repetition here. Only observe what this blessed change in him, had wrought in others, of him. He once wept much by himself in private, when the tongues of men with good cause were open against him in public; Now tears of all sorts are shed for him publicly, when he had Comforts within himself secretly. He that was hated at his Condemnation, is loved at his Execution. Such as were grieved at his life, are comforted at his Death▪ He began with his own tears, he departs with the sobs of others. And I doubt not, but what he sowed in tears, he reaps in joy, what was sealed here on Earth, is ratified in Heaven. From a Death temporal he is passed to a life eternal: Unto which God of his mercy bring us all, for the merits of his dear Son. 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.