A SERMON PREACHED AT THE BURIAL OF THE SAID JOHN ATHERTON.  
The next night after his Execution, December the fifth, 1640. In Saint 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 Nicholas Barnard Deane of Ardagh in IRELAND.  Chysost. in Laud. Pauli Homil. 1. 
Paulus terram & mare circumivit, peccatorum spinas evellens, granaque pietatis ubique seminans, veritatem reducens, ex hominibus, Angelos faciens, etc.  ACTS 3.19. 
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.  
Printed at Dublin. 1641.   

The Sum of the Doctrines here handled.  
The Dignity of Preachers, Christ's Messengers. whence 

for themselves, a necessity 

of ordination to it.  
of continuance in it.    
for the people, a necessity 

of entertainment of the.  
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 herein (according to a special Confession of a Vow, made, and broken by this Person) An Exhortation both to Preaching and Catechising. For the later 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 Unconverted resembled by a 

Blindness.  
Darkness.  
Slavery.    
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.  ACTS 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. 3●.  Man this day fall'n in Israel by a scandalous & 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 Laus humana non appeti à rectè faciente, sed subsequi debet rectè facientem, ut illi proficiant, qui etiam imitar● possunt. Aug. de serm. Domini in monte.  is cause sufficient to speak somewhat, in that short expression being much included. And commendation (if ever) is then most seasonable, 
c Lauda hominem, sed post mortem, post consummationé, quando nec laudanté adulatio movet, nec laudatum tentat elatio. Ambr. in natali S. Euseb.  when it can neither impute flattery to the one, nor cause a pride in the other. Then may be thought 
d Ibiest laudatio vanitate remota, ubietiam vituperatio erat ab oftensione 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 later 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 S. 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 Matth. 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 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 Rom. 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 aswell as molehills, great sins as less, according to the proportion of repentance. S. 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 Hem. 11 7. vevitus.  Noah to the saving himself by the Ark. 
k Vide orat. de vitâ ejus per Gr●g. presb. & poema ejus de vitâ suâ script. ad popul. Con●●antinop. deplorantibus universis mortem corporis, ipse interitum animi metuebat: Mors ex aquâ imminens salutâ ex aquâ Baptismi antevertebat.  Gregory Nazianzen was at first converted to Christianity in a storm, our Saviour in the same breath calls his Disciples friends, 
l Luc. 12.4.  and yet bids them fear him, for the fear of Hell itself. 
m Apud Deum non valet mensura temporis, 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, pręcedit etiam ipsos Apostolos ad Paradisum. Chrysost. Poenitentia non mensium cursu pensatur, sed profunditate luctus, & lachrymarum, qua homo mortificatur. Jsidor. de sum. bon.  He came late, so did they that went into the vineyard at the 
n Matth. 20.6.  eleventh 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 God's 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. S. 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 been 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 shallbe 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 applicatory to Bishops, as other inferior Ministers.  
1 First, the dignity of Preachers, sent by Christ; their mission is like 
q Matth. 〈…〉  S. john's Baptism, not of men, but from heaven, they may say to their hearers as Moses to the Israelites, 
r Exod. 3. ●4.  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. 4.11. 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, (Matth. 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 S. john 
s Revel. 1.4.5.  gins his Revelation with a Salutation from them, so S. 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 Matth. 9.38.  harvest labourers, the care of their flock, 
a joh. 21.15.16 1 Pet. 2.25.  Shepherds, their wisdom 
b Acts 20.28.  Overseers, their industry 
c 2 Tim. 2.6.  Husbandmen, their patience, 
d Matth 4.19.  Fishermen, their tenderness of affection 
e 1 Thes. 2.7.  Nurses, their love 
f 1 Corin. 4.15.  Fathers, nay 
g Galat. 4.19  Mothers, their faithfulness 
h 1 Cor. 4.1.  Stewards, their necessary use in preserving and informing of men, 
i Mat. 5.13.14  Salt of the earth, 
* O verè sal terrae! quo precordia nostra ne possint seculi vanescere errore condiuntur. O lucerna! dignè supra Candelabrum Ecclesiae posita, quae latè Catholicis orbibus lucem effundens, etc. Paul. ad Aug. Epist. 31.  Light of the world, their dignity 
k 1 Cor. 4.1. 1 Tim. 5.17.  Rulers, 
l 2 Cor. 5.20.  Ambassadors, their eminency 
m Revel. 1.20.  Angels, 
n Revel. 22.19.  fellow servants with them 
o 2 Cor. 6.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Co-workers with God, Christ's 
p Verse. before the Text.  Witnesses, 
q Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 2 Corinth. 4.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, often in Scripture taken for such an Officer, who hath authority to commit one to prison. Matth. 5.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 Cor. 8.23. 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.  Christ's glory. To the Ministers of the Law indeed pertained 
s Rom. 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 later Temple, though meaner in building, to exceed the former. The dignity done to the Priests and Prophets under the Law was much, 
u 2 Chro. 22 1●  Jehojada the Priest marries Jehorams daughter the King. See the honourable terms given by 
x 1 King. 18.7.  Obadiah, (the chief of Ahabs' 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 2 Cor. 3.7.8.9 10.  Gospel excels the Law, so ought the Ministers to be preferred, as being of a better Testament, and of a fare 
a 2 Cor. 3. cap. 7.8.9.10. verse.  more glorious Ministration. Ambassadors are usually respected according to the Princes they represent. S. Paul was so received by the Galatians, 
b Galat. 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, S. 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.  Thessalonians, To know those that were over them in the Lord, and to esteem them very highly, etc. A 
d Nihil est in hoc saeculo excellentius sacerdotibus, sublimius Episcopis, si nomen congruat actioni, & actio respondeat nomini. Si non n●men innane, & crimen immane. Amb. de dignitate sacerdot.  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 Act. 18.3.  S. 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 jerem. 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?  
Answ. The difference is only Vocationis modo, Christ calls Paul immediately by himself, and he calls Timothy per media ordinaria, as S. Paul speaking to the Elders of the Church of Ephesus, whom himself had ordained, yet (Acts 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, and Bishops, a serious consideration.  inwardly moved to it 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 corinth. 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 Hebr. 5.4.  take this upon him (be he as wise as Solomon, or Daniel) before he be called of God as Aaron. 
l Rom. 10.15.  How can they preach, i. e. de jure, unless they be sent. God complains of some, 
m jerem 23.21  I have not sent them, yet they ran: I have not spoken to them, yet they prophesied. The 
n Matth. 20.7.  Labourers though able and willing yet went not in to the Vineyard till they were bidden by the Husbandmen. They who clime 
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 tot errores est prolapsus.  Origen, why he fell into such dangers 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 yet 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 removeall from a place, even for the same the Colt our Saviour sent for was loosened, viz. when the Lord hath elsewhere need of you: but I 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 by the halves. But let such consider the admonition of Moses, Deut. 12.19. Take heed to yourselves. they that thus 
r Malach. 3.8.9  rob God, do but in conclusion rob themselves, as there are in story divers such observations. Moses prayer for Levi is still effectual, (chap. 33.11.) Bless Lord his substance, and smite throw the loins of them that rise against him, and of them that hate him, that they 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. 99 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 Majestatis dicitur. Leg. 1. digest. ad leg. jul.  makes it a greater sin than treason. Howsoever thou who worthily 
x Rom. 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 Matt. 17.27  The fish S. 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. Woolsey.  great man at his last. Had he been as diligent to have done God service, as he had done the King, he had kept the 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. Tolay aside the s●●dy of the world and such like cares, etc.  entangle not themselves with the affairs of this life. 
b Non omnium Epistolis tespondebat, nisi si quid tractarent ad Religionis pertinens negotium, ●t si rogatus à nonnullis, in temporalibus causis, Epistolas dabat, hanc suam à melioribus lebus occupationem, tanquam angariam deputabat, & illis dispositis, tanquam â ●ebus mordacibus, & molestis, anm●i recursum ad interiora mentls, & superiora faci●bat; suave● semper habe●s de lys quae Dei sunt allocutionem, ●el collocution●●. Possido. de vitâ August.  S. 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 lost, and returned from it, as a prisoner set at liberty. Nay sometimes 
c Vbi aliquid suspicabatur exo ritu●um litis, saepè totam causam cesserit adversario, pro magno lucro ducens, si quietem animi rei dispendio redemisset. Eras. in Epist. ad Arch. Tol. aut op. August. Haec non eo commemoro, quod existimem horum temporum Episcopos ad hanc imaginem compellendos, sed ut declarem quantopere sanctissimi hujus praesulis animus abhorruerit à solitis litibus. Ibid.  Gave up his right, rather than run himself into a Labyrinth of Law contentions, according to that of our Saviour, (Matth. 5.40.) The only way the Devil is sometimes put to, for the stopping the mouths of able divines. If he can but get their hearts to cleave to the world in suits, soon cleaves their tongues to the roof 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 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 as 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 wispering in another's care. (A fault this our Brother publicly acknowledged in Himself.) And let it be also with 
g Non est minus verbum Dei, quam corpus Christi, & ideo non minus reus qui verbum Dei negligēter audiverit, quam ille qui corpus Christi in terram negligentiâ fu â 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, ●s holy men were the penmen of the Scripture, but God the Inditer, 
h Num. 23.18.  Balaam bids Balak arise. 
i judg. 3.20.  Eglon of himself, risen 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 Hebr. 12 28.  an inward reverence, and fear also. Secondly give them 
l Frustra praecepta Dei custodiuntur memoriâ, si non custodiuntur & vitâ. August. in Psalm. 118.  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 God's messengers. Great men's entreaties are commands: Our commands from God are but entreaties. 
n 2 Cor. 5.20.  God doth beseech you by us, we pray you in Christ's stead; unheard off 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. ●2. 49.50.  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 God's 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 our 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 Papists (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 sighted, 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, a 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 healings, Governments, Diversities of Tongues, etc. 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 fare 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 
* Revel. 2.2.  Church of Ephesus that said they were Apostles, and were not, Let this one thing be their trial, which if admitted, the former will 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. cötra Montalto  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 Erasmi.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. not only able and fit, but apt and ready to it. The like Tit. 1.9. 
y Prędicatio est actus principalissimus Episcopi & proprius.  Tho. Aquinas could say, that preaching was the most principal and proper act of a Bishop, and accordingly applieth 
z Miles, Vinitor, Pastor, Bos, Trituator, Arator, Seminator, Architectus.  eight Titles to them that imply that labour. Nay so proper to a Bishop, that before S. Augustine's time it was not 
a Augustino Presbytero, potestatem dedit Valerius Episcopus, coram se in Ecclesiâ Evangelium praedicandi, & frequentissimè tractandi, contra usum & consuetudinem Africanarum Ecclesiarum, unde ei (viz. Valerio) nonnulli Episcopi detrahebant Possido, de vitâ Aug:  nsuall for a Presbyter to preach in the presence of a Bishop; at least it was against the custom of the Africa Church. We read Valerius then 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 post à occurrente & volante hujusmodi famâ, & bono pręcedente exemplo, acceptâ ab Episcopis potestate, Presbyteri nonnulli, coram Episcopis, populis tractare coeperunt verbum Dei. Ibid. See a difference between a Bishop & a Presbyter.  from his example it began first that Presbyters got the honour to preach the Word of God in the Bishop's presence. Which former custom howsoever S. Hierome from another ground pleads much against, as inferring that the 
c Gaudeat Episcopus judicio suo, cum tales Christo elegerit sacerdotes. Hier. de vitâ Cl●ricor. ad Nepot.  Bishop should delight to hear such of his own Election to perform their office. Yet he acknowledgeth it to have 
d Pessimae consuetudinis est in quibusdam Ecclesijs, tacere Presbyteros, & praesentibus Episcopis non loqui. 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 Atqueve Episcopatu suscepto multo instantius ac ferventius, majore authoritate, non adhuc in unâ tantum regione, sed ubicunqueve rogatus, venisset, verbum salutis aeternae, alacriter, & suavitér, pullulante atque crescente Domini Ecclesiâ, praedicabat. Paratus semper reddere possentibus rationem de fide, etc. Possidon. de vitâ Augustin.  he preached much more than he did before, wheresoever he came, whensoever asked. The like of S. Ambrose (by whose 
f In quâ urbe (viz Mediolan.) tum Episcopatum administrabat eximius Ambrose, verbi Dei Praedicator frequentissimus, cujus disputationibus Augustinus adstans in populo, sensim & paulatim conversus fuit Ibid.  frequent Preaching S. Austin himself was converted) the 
g Episcopi proprium munus esse docere populum; effugere non possumus officium docendi, quod nobis refugientibus imposuit necessitudo. Ambros. officior. lib. 1.  introduction into whose first Sermon after his Election, was the affirming this to be his proper and necessary function. S. 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 facere, ut ipsâ saltem assuetudine doctrinae, sermonem auditorum animi retinere possunt. Chrysost. de sacerd. lib. 6.  with whom ye have often cras & heri, as if he were rather a daily Preacher, than a weekly. S. Hieromes speech, a Bishop should be for the Church, as 'tis said of 
i Episcopus imitetur Mosen, imitetur & Aaron, quid enim dicitur de ijs, quod non discedunt à Tabernaculo Domini. Duo sunt Pontificis opera, aut â Deo discat legendo, aut populum Dei docet praedicando. Hier. in Lev●t.  Moses and Aaron for the Tabernacle, they departed not from it, always either preaching or studying for it, either with 
k Matth. 4. ver. 18.21.  Peter and Andrew fishing, or with james and john mending their nets. Well, me thinks, when I read of S. Paul's charge for this particular to Timothy, (the first Bishop of Ephesus, and not Parrochiall 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 care to tingle that hath wholly neglected it, the like you have again (1 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 rob other Churches, taking wages of them, to do the Corinthians service for it, but to be wholly idle in all places is 
l Quomodo mercedem obsequimur, & tamen operarij nequaquam sumus fructus Ecclesiae in quotidiano stipendio percipimus, & pro Ecclesiâ in praedicatione non laboramus. Pensemus quid est sine labore percipe●e mercedem laboris. Hieronym.  robbery indeed. If 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 woe 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 Saint Paul's work also, as writing not a little, So 
n Acts 19.9. Cap. 9.22. Cap. 18.28.  disputing daily with the jews and Greeks'; Apollo's, Barnabbas 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 S. 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 abillo dictata & edita sunt, tantaque in Ecclesiâ disputata, adversus. diversos Haereticos, conscripta, ex canonicis libris exposita, ut ea omnia vix quisquam studiosorum nosse, & perlegere posset. Possid. in vitâ August.  The greatest student would have his fill in reading of them 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 joathams Parable, that when some of the Trees were desired to rule over the rest, saith 
p Judg. 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? Can 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 pręmonish, to feed to provide for the Lords Family. see book of Ordination, in the exhort.  Exhortation to preaching before the receiving the Order of Priesthood, the obligatory promises upon demand for it, The 
r Be thou a faithful dispenser of the word & 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 God's 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, & 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 Galat. 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 forenoon's 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 afternoon's 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 sow 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 Saint 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 Major part of any of our Congregation, as the Apostle of that famous Church of the 
x Hebr. 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 ●oure 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 Methodes 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 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 Act. 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, S. 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 ears with questions of Church Discipline, which doth not concern them, and neglect the main. 'tis a good rule, every thing is so fare Commendable as it may be Profitable.  
Thirdly, handle these things briefly, without affecting too much latitude, 
d Act. 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 Dee, & 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. Salomons 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 pruine 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, 
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 in the year in their 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 Chief of us. Ye see 'tis the Office of 
f 1 Cor. 3.10.  a Masterbuilder; And among the Fathers have we not many introductions to the vulgar. Lactantius his Institutions, cyril his Catechisms, Clemens Alexandrinus Paedagogus, S. Augustine's Enchyridion, and his Book de Catechizandi 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 & 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 heir. 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 
* Matt. 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, quia non secus, acper quasdam nubes, spiritualem irrigationem hominibus Deus offered. Chrysin Psalm. 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, tot victorias, tot triumphos paravit Ecclesie 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 prędicare, & gratanter opus Dei facere manifestum est. Sed videmus plures è fratribus pigrius ad Ecclesiam convenire: inviti loquimur, & tamen tacere non possumus. Ambros. serm. 1. the grain 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 eagle's resort. Nay, there is a way whereby all this enjoined may not seem a burden to us neither. There is a labour of love (the Apostle speaks of) that will make us love th● labour. jacob because he loved Rachel thought his seven year's service nothing. What pains do we see some 
p Oh quam pudendum, si defectat labour, ut fera capiatur, & non ut anima capiatur! Onerosi non lunt labores amantium, nam in eo quod labor amatur, non laboratur. August. de von. viduit.  take in hunting, fouling, etc. accounted but a sport, because they love it! How do some toil for the love of 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 instame 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. 20.20.  from house to house, aswell as in the Pulpit. Ambassadors have not done all ●n 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 Ecclesià, sacram lectionem adhibebat mensę, unde de quadam frugiferâ Commentabatur, & compertis terum oportunitatibus divinae legis parts eyes inculcabat, & ut speculatur Domini, admonebat praedicans opportunè, importunè arguens, etc. Et praecipuè operam dans eos instruere, qui essent idonei alios docere. Possidon.  he had usually a Chapter read at his Table, upon which he would be Commenting to his guests, took all opportunities in private to inculcate what he had delivered before, and chief 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. jam. 3.13.  meekness of wisdom, or else he may offend as much in admonishing, as the party who is to be admonished. 
t Prov. 25.11.  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 wheels, 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 this our Brother; also which we must not omit, and that was his Inconstancy in what we have already spoken of. He had run well formerly, but of late years had slacked his pace, upon which I was an ear witness of his savoury Council to others, by his example, to continue constantly in well doing, and not to measure their course according to the pleasure of the times. Let me also commend this to you from him, as the crown of all the former, viz. Constancy. 
u 2 Tim. 3.14.  Continue in the things thou hast been assured of, etc. 
x Titus 3.8.  These things I will that thou affirm constantly, 
y 2 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 intent 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 Matth. 4.18.  Disciples were called by our Saviour to be Apostles, while they were in their callings. What work you are set unto, Blessed is that Servant, whom his Lord when he comes shall find so doing.  
Some have been inconstant in the doctrine delivered; 'twas Reubens blot (who lost his dignity) to 
e Genes. 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 and tide, is not becoming God's Messengers, who are rather compared to 
f Jsay 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 Psalm. 12.2. 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 vers. 3. that doctrine ye have once delivered to the Saints contend for; If 
i Galat. 2.18.  I build the things which I destroyed (saith S. Paul) I make myself a transgressor. 
k 2 Cor. 1.17.18.19. upon which S. Ambros●id est non aliud agit quam seit agendum, sic praedicatores, non aliud faciant quam sciant, ut solent adulatores, ne homines offendant.  Our word was not, yea, and nay, that with me there should be, yea, yea, and nay, nay, 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 . I know people would feign 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 Psalm. 32.14.15.  bring forth fruit in their old age. 
m Psalm. 148.12.  Old men must praise God as well as Children, and so accordingly was the Spirit poured out. The two 
o Revel. 11 7.  faithful witnesses, their lives and preaching ended together. 
n joel 2.28. Act. 2.17.  Thus was it with S. Augustine. 
p Verbum Dei usqueve ad suam ipsam, èxtreman aegritudinem, alacriter, & fortiter, sanâ ment, sanoque consilio in Ecclesiâ praedicavit; & vixit annis septuaginta sex. Possidon.  He preached till his last sickness, being then 76. year 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 Numb. 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 than 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 Council for a weak man. The Orange tree, they writ, is bearing fruit all the year long, as some are ripe, so others are still budding. A good Emblem of a Preacher as he should be weekly sending forth his labours, so providing a new again; in this sense, like the 
s Matth. 13.52.  householder 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 Chrysost. in homil. 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 
u john 21.3.6.  taken nothing; yet with him, at our Saviour's Command we must cast in again. Nay, the 
x Mark 4.27.  Kingdom of God (saith Christ) is like one sowing, and the seed springs and grows up, but he knows not bow. 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. Abundance of diseased people compassed 
y john 5.4.  the people 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 john 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. 
b Sat praedicator prius orator, quam doctor, magis prodesse populum pietate orationum, quam facultate oratoris. Aug dedoctrin. Christ. lib. 4. Aperi os tuum sed prius ut aperiatur implora. Hi●ro.  Pray for the descent of this dew of Heaven whereby it may spring, but if it be 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 Revel. 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 Treaching 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 Malac. 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 enlighted, that they may 
e Philip. 1.9.  increase in knowledge, and in all Judgement.  
From hence then must follow these two requisites in a Preacher.  

1. Ability in themselves to open.  
2. Perspicuity in a 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 
f Si pastor qui lumen sit fidei, caeteris ●it occaecatus, quantae in populo essent tenebrae peccatorum. Hier. in 6. Mat.  S. Jerome, if the light which be in the Minister the head be 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 Jsai 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. S. chrysostom 
i Qui ordinant indignos ijsden subjacent 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, Va 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 jam quisque victurus sit, quum ad curas provenerit. The calling of the Ministry is mysterious; Now if for 
n pastoral 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 Isay 50. ●.  the tongue of the learned, before we assume this 
p 1 Corinth. 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 Condi●or, Angelorum doctor, ante tricennale tempus in ●e●rá noluit doctor sieri homi num, perfectae vitae gratiam, non nisi in perfecta ętate prędicavit. Gr●gosuper Ez●. ho. 2.  by that perfect age (saith Gregory) implying the perfection of parts requisite to that function, being as S. chrysostom, Om●s Angelicis humeris formidandum. What presumption is it then (saith the same Father) 
s Cur te facis pastorem, cum sis ovis, cur caputesse contendis-cum pes existis; cur exercitum ducere quaeris, cum inter milites adhuc censearis. Jbid,  for men to be ambitious of being 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, when least 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 out ran 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 sub●atis per inania se librat nubila, nè leve alarm remigium, praecipitentflabra ventorum. Ambr. de Vng. ●●. 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 & praterea 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 weighed 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 Corin. 14.9.  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, least 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 indeed 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, than gilded 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 ver●borum quaeritur compositio.  S. 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 prodetse. 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 P●t. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Sincere milk of the word (as S. Peter calls it) drawn out of the two Breasts of the Church the Old and N●w Testament, nourisheth more to everlasting life, than all other Placentia, men-pleasing Oratory whatsoever. 
c Matt. 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.  The 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 withal 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, the e 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 King. 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 
* Exod. 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 tuę 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 S. 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 pocest praeses Ecclesiae auferre malum de medio ejus qui in delictum simile corruit. Aut quâ libertate peccantem corripere potest, cum tacitus ille sibi respondet, eadem se admisisse, quae corripit Hier. in Epist. ad Tit.  What effect can that 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 (faith a Father) 
k Qui verba Dei loquitur, ex vitâ suâ colligat, quid & qualiter dicat, ille loqui veraciter novit, qui prius benefacere didicit. Greg sup evamg. Sern o non habetdulcedinem, cum vita reproba remordet conscientiam. Jd. Qui maledictus est, quomodo potest benedicere; cum in Christi corpote non sunt, quomodo populo possunt Christi corpus tradere? Idem. Cujus vita despicitur, ejus doctrina contemnatur. Hier.  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. Th●y 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 (Habbac. 1.) So are they as unprofitable with man, the blind in knowledge, the halt in conversation. Praedicat viuâ voce, qui vitâ & voce. S. Paul bids Timothy be 
l 1 Tim. 4.12. Tit. 2.7. 1 P●t. 5.3. Tanta debet esse conversatio Pontificis, ut omnis motus & egressus, & universa ejus opera sint exemplaria, & quicquid agate, quicquid loquitur, doctrina fit populorum. H●eron.  an example to the believers in his Conversation. Titus in all things to show himself a Pattern of good works gravity, etc. S. Peter exhorts the Elders to be examples to the 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. S. Ambrose well calls the Minister's life, the 
m Episcopus ut cunctos inspicrat, sic cunctorum oculi in illum respiciunt. Nulli jamjam illicitum esse videatur, quod ab Episcopo quasi licitum perpetratur. Ergo quia ita est, cur te velut tetram speculum univerforum oculis demonstras, ut non possent obscuritate tua se comptins exornare. Ambr. d●dig●t sacerdot.  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 tenebrosum est, idest, si Episcopus qui videbatur Corpori subdito lucem praebere obnubilatur nequitiae caecitate, quid facient caetera membra, quibus lux adempta est oculorum. Amb. ibid.  the eye be evil, how can the whole body but be disordered, and full of darkness? Nay, he ought to fly to the very suspicion 
* Tit. 1.6. 1 Tim. 3.7. Philip. 4.8. Augustinus parum esse judicaret Episcopi pudicitiam esse integram, nisi & famam haberes illibatam, nee satis, si suam unius famam à sinistris rumoribus praestitisset, nisi clericos etiam haberet integrinominis Erasm. de vita 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. Hieron.  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 Meslage which is to crie 
p Rom. 13.12.  with S. Paul. Nox praecessit, etc. The night is past, the day is at hand: So in his preparation, Qui prius alijs insonat, quàm cantus emittat; First wakes himself before he wakes others, 
q Sic praedicatores antequam alios movent, se prius in sanctis actionibus exercent, se ptius excutiant, & tunc alios sollicitos reddunt, prius sua puniri fletibus curant, & tunc quae aliorum sunt punienda denunciant. Gregor.  So (saith he) should a Preacher first shake off the dust of his 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 hushandman saith not, Ite, but Venite: So 'tis with the seed of the word, when the sower can say with S. Paul, 
r 1 Corinth. 11.1.  Be followers of me, as you see me do, do likewise. The life and doctrine are like that sign of Castor & Pollux, when they are seen together, are a presage of a prosperous voyage, when a sunder, they portend a dangerous storm. 
s Si benè docueris & benè vixeris, omnium judex es: si benè docueris & malè vixeris, tui solius. Priore instruis populum quomodo debet vivere, posteriore Deu●, ●uomodo debet te condemnare. Hier.  If thou livest well (saith S. Hierome) 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 Nebuchanezzars 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. 9.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est, disaproved as Cap. 11.19. etc. opponitur probo, sicut pecuniam, probam vocamus minimè adulterinam, Beza.  cast away themselves. In a word, let us so teach and so do, that we may 
u 1 Tim. 4.6.  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 proprijs & alienis, Tho. Aquin.  because he hath other men's sins lying upon him, besides his own, and for the same cause 
y Non temere dico, sed ut affectus sum, & sentio, non arbittor inter sacerdotes multos esse qui falvifiant, sed multos esse qui pereant, glorificemur aliquando apud homines, & tamen perdimur apud Deum, quia cuicunqueve multum datur, multum quaeratur ab eo, & non solum redituri sint rationem suorum delictorum, sed & aliorum, Chrysostom. 3. homil. in Act. Apost. & de sacerdot. lib. 6.  S. 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. 148. ad Valeria. & Possidon. in vitâ August.  S. Augustine saith was the cause he so wept at his Consecration. The like saith 
a  nihil Episcopo excellentius, sic nihil miserabilius, si de sanctâ vitâ periclitetur, si sacerdos in crimine teneatur de dignit. sacerd.  S. Ambrose, No Office more excellent, and if they fall none more dangerous. 
b Grandis dignitas sacerdotum, sed & grandis ruina, si peccant, non est tantigaudij excelsa tenuisse, quam moeroris de sublimioribus corruisse, Hieron.  A great honour, saith S. Hierome, but if they sin, a great fall, the one is not such a joy, as the other a 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 triple to the same sins in the Common people. If the 
c Levit. 4.3. It exceeded those of the common sort, vers. 28. the rulers 23. equal with the whole congregation, vers. 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 6.20.  Herod who feared john, and observed him, because he was a just man and a holy, etc. 'tis the prescription of S. 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 S. 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 pervenitur, in cord, in facto, in consuetudine, tanquam tres mortes, una quasi in domo, altera quasi pro lata extra portum, tertia quasi in sepulchro jam putrescens, Quae tria genera mortuorum Dominum suscitasse, quisquis Evangelium legit, & agnoscit, Augast. sermon. in Mont.  perceive three degrees of it, according to a distinction of S. 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 Mark. 5.41.  jairus his daughter in her bed within doors. 
i ●●k 7.14.  The Widow of Naims' Son in his Coffin carrying out. 
k John 11. 4●.  And Lazarus putrifying in his Grave; all were miracles, but the last the greatest. Such several. Degrees of sinners is S. 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 fall'n, 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, joh. 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 
* Luke 15.  Groat and Sheep. Secondly, subject to 
* john 11. 1●.  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 turned. 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 pejor) under the power or thraldom of Satan (2. Tim. 2.26.) An Emblem of it ye have in Sampsou, 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 prison house. Signified somewhat by the israelites miserable estate in the Egyptian bondage. They were in a strange Country, & 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 Revel. 12.4.  when he could not murder the Mother, attempted the Child assoon 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 herein as Anselme 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 revocante, ille obduratur ad punientem, ego ad blandientem, ille peccat contra non requirentem se, ego contra morientem pro me, ecce cujus imaginem horrebam, ho●rorem in multis aspicio me horribiliorem. Anselm. in lib. de casu Diaboli.  (saith he) He sins against God reprobating him, man against God recalling him. H●e is hardened against the punisher of him, Man against the allurer. He against one not seeking him. Man against one dying for him.  
For the state of grace by Conversion. 'tis  
1. Set forth here by sight (To open) 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 
* Matth. 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 King. 4.31.  Shunamites Child till he come himself. The Cock may crow twice, or thrice, but Peter remembers not himself 
o Luk. 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 admonition's 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 Prov. 20.27.  Candle of the Lord, searching all the inward parts of the heart, (and this was it that gave the first token of 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 
* Jsay 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 Psalm. 97.11. Luke 1.79. Matth. 9.2. be of good cheer, etc.  
Object. It doth not seem so, but rather that wicked men have the merryest 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 Judg. 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 jonas 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 
* Prov. 24.20.  (as Solomon compares it too) 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 joylitie the least frown of a Superior, a thwaat of an equal, any affront of an inferior imbitters all. Only Mordecai's stiff knee, so turns the edge 
u Ester. 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 Solomon 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. Habb. 3.17. of both which, having so lately tasted, how savoury have I heard this our Brother thus to distinguish.  
3. Thirdly by a setting at 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 john. 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. 4.  Who for a long time, (though 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 Prov. 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 Psal. 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, & disrumpitur. Deus vult, & peccatum dissolvitur. Chrys. in Psalm. 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 S. 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 Mark. 16.9.  Mary Magdalene before all others, who had seven Devils cast out of her. S. 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 Mark. 16.7. Fidelior factus est Petrus, postquam fidem se perdidisse deflevit, atque ideo majorem gratiam reperit, quam amisit. Ambran s●rm. 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 Jnfants the Father sometimes smile more upon them, take them oftener in their Arms, than when they come to further years. And such is found by experience to be 
n In inchoatione conversionis, inveniuntur blandimenta dulcedinis, vitam uniuscujusue conversi, inenoatio blanda permulcet. Greg. 24. Mora.  Gods 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 teneretudine turbati. etc. Sic prius suavitatem sen tiunt conveth, pacis quiet nutriunrur, etc. idem Gregor.  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 conscienriâ, lachrymis, debet baptizari, quo ubethis 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, &c, Or as a reward after a Conflict with victory. (Revel. 2.17. To him that overcometh will I give of the hidden Manna, etc. Sometimes it is accompanied with Satan's malice, like S. Paul after his revelations, had the messenger Satan buffeting him (2. Cor. 12.7.) The effects are some extraordinary spirit of prayer. (Rom. 8.15.26.) A further abasement of the 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 raptures, wishing to be dissolved (Philip. 1.23.) And for the time 'tis observed usually to be against some heavy trial, a viaticum against the approach of death, or the like. Now all these were evidently found in him: His sorrow was deep, his conflicts many, the effects were to my admiration, & the time very seasonable, being deferred till that very Morning before his execution, (the cause I believe of his so undaunted a spirit at the sight of it.) Well, you see how fitly repentance may be termed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
r Amaritudinem radicis dulcedo pomi compensat. Pericula maris spe lucri delectant, Dolorem medicicinae, spes salutis mitigat. Hic. in Matth.  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 jonathans' 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, as 
s 1 King. 18.34.  Elijah did water the second and third time upon his sacrifice at Mount Carmel, The fire of 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 Genes. 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 Esay 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 no thing will quench them but Blood. 'tis true of the wrath of God for sin, no thing but the blood of Christ can appease. It was Rehoboams speech to the Israelites, My little finger shall be heavier than my Father's loins. '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. Chrysost. Nulla prna gravior paenâ malae conscientiae.  tremble. The soul of a wicked man is often like a 
* Esay 57.20.  troubled Sea, or like the Ship in a storm the Disciples were tossed in, but assoon 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 out ride 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 Timete ipsum, alium enim potes fugere, te 〈◊〉 autem nunquam, falli potuit fa●a, conscientia nunquam.  escape him. These ways and the like had this our Brother tried formealy, but found not found 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 
* Ionas. 1.15.  jonas 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 ●ee had 
a Conscientia est cordis scientia, est Codex animi, in quo quotidiana pec cata 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. 
* Matth. 11.28.  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 these four sorts of Consciences, a quiet but not a good, neither good nor quiet, a good but not a quiet, both good and quiet. The two former he had experience of in his life, the two latter 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. Chrysost.  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 templum Salomonis, ager benedictionis, hortus deliciarum, aureum declinatorium arca foederis, Thesaurus Regis, aula Dei, habitaculum Spiritus, gaudium Angelorum. Hugo de animâ  good Conscience before God and man, 'tis the richest pearl, the most invalueable treasure under Heaven. S. Paul's glory and joy (1 Cor 1.12. Act. 23.1.  
3. Thirdly, he hath peace with Death: a Bee without her sting is more feared than 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 pag. 30.31  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 now and evermore Amen.  
FINIS.   

These Errors following (which by the necessity of the Author's Absence hath happened) thou hast here corrected, for any other mistakes in the distinctions, they are left to thy own ingenuous apprehension.  

Errata in the Relation.  
Pag. 2. marg. l. 37. r. de via. p. 4. l. 7. r. their prisoners, r. his Throne. p. 5. l. 27. m.r. lenit. p. 11. l. 18. m. r. admisceat. p. 12. l. 33. r. this death. p. 14. l. 28. m. Nam r. Now. p. 15. l. 21. m r. Principes. l. 24. r. proprijs giratur. p. 17. l. 27. m. r. nolle. p. 20. l. 19 m. r. gustus. p. 22. l. 8. deal and. l. 26. we r. he. p. 30. l. 24. r. from you. p. 31. l. 9 r. Lord now.   

Errata in the Sermon.  
Pag. 2. l. 12. r. the works. p. 7. l. 14. deal yet. p. 12. l. 15. m. r. Erasm. l. 23. r. triturator. p. 17. l. 11. r. as at. m. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 34. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 19 l. 1. r. Catechisandis. p. 20. m. l. 21. r. speculator. p. 24. l. 18. r. give it. p. 25. l. 14. r. Now as. p. 26. l. 18. deal when. p. 31. l. 2. deal to. l. 10. r. alis. p. 34. l. 20. m. deal &. p. 35. l. 17 r. often warned. p. 37. l. 29. too r. to. p. 38. l. 9 r. sore gripes. p. 39 l. 4. deal a.