have not so learned Christ and doe not ye fill up the measure of your Fathers And yet how many are there who seeme to reverence Christ but like the Iewes mocke him in his word and servants like cursed Cham deriding their Fathers till the curse rebound upon their own heads If like Ieremiah a Minister deale truely and impartially presently g Ierem. 18.18 devices are laid for him a conspiracie to smite him with the tongue if he endeavour to dispossesse a man of his evill Spirit than like Saul to David a dart is throwne at him nay Speares and Arrowes of reproaches even bitter words If a reproofe then you take too much upon you ye sonnes of Levi. Object We grant the Apostles to be sent of Christ but what is that to such as are ordained in these dayes Answ The difference is onely Vocationis modo Christ cals Paul immediately by himselfe and he cals Timothy per media ordinaria as S. Paul speaking to the Elders of the Church of Ephesus whom himselfe had ordained yet Acts 20.28 he tells them the holy Ghost had made them Overseers as his Epistles may be truely cal'd his writings as being the Pen-man and yet Gods too who was the Inditer and in them guided his hand So the Messengers of the Church are also Christs who in his name ordaines no other then testifie they finde themselves h See the demaunds in the Booke of Ordination to Deacons Priests and Bishops a serious consideration inwardly moved to it by his Spirit See both together in that forenamed 2 Cor. 8.23 Wee are the Messengers of the Churches and the glory of CHRIST as the man is called the glory of God 1 Cor. 11.7 and the woman the glory of the man Because as the Moon from the Sunne they each derive their light and authoritie from them so are these so called here as receiving their dignity and commission from Christ by the Churches hand who in this sense confirmeth the word of his servants and is with them to the end of the world of which there can be no i 1 Corint 9.2 If I am not an Apostle to others yet doubtlesse I am to you for the seale of my Apostleship are you in the Lord. surer Seale than the assistance of Gods Spirit in converting their hearers Hence a twofold instruction for the Preacher and people For the Preacher 1. A necessity of Ordination Marke 3.14 None may k Hebr. 5.4 take this upon him be he as wise as Solomon or Daniell before he be call'd of God as Aaron l Rom. 10.15 How can they preach i. e. de jure unlesse they be sent God complaines of some m Ierem 23.21 I have not sent them yet they ranne I have not spoken to them yet they prophecied 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 owne pride and self-conceit and enter not by this dore are rather Theeves than Shepheards 'T is an observation some have made of p Chemnit de Ecclesiâ De Origine dicūt cum sine vocatione se ingessisse in officium docendi inde factū est quod in tot errores est prolapsus Origen why he fell into such dangers errours though he had an excellent wit because he so long neglected orders 2. A necessity of continuance if their Mission be from Christ none can then give them a Dismisse but Christ Have you yet set your hand to this plough there is no looking back whatever other imployment by man is layd upon you of this you cannot be unloaden There may be indeed some good cause of a removeall from a place even for the same the Colt our Saviour sent for was loosened viz. when the Lord hath elsewhere need of you but I finde no writ of ease in any place to dispense with the office For the people 1. First then give them entertainment the Apostle argues this case largely Cor. 9. What amendment soever hath bin here of late in some places yet still in most the meanes of the Levite is like the garments of Davids Servants by Hanun King of Ammon cut off by the halfes But let such consider the admonition of Moses Deut. 12.19 Take heed to your selves they that thus r Malach. 3.8.9 rob God doe but in conclusion rob themselves as there are in storie diverse such observations Moses prayer for Levi is still effectuall chap. 33.11 Blesse Lord his substance and smite throw the loynes of them that rise against him and of them that hate him that they rise not againe That distinction of three sorts of Sacriledge by Peter Lumbard ſ Pet. Lumbard 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 Churches possessions where in other Countries it hath beene consented to it is now as much repented of though too late Iustinian u Proximum sacrilegio crimen est quod laesae Majestatis dicitur Leg. 1. digest ad leg Iul. makes it a greater sinne than treason Howsoever thou who worthily x Rom. 2.22 abhorrest Idols doe not thou commit Sacriledge You that stand for Christs word doe 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 truely taken by the net of Gods word will not grudge to supply the Minister in Temporals who communicates to him in Spirituals and what ye yeeld let it be willingly not wrung out by Suits such as strive with the Priest are accounted the worst of men by the Prophet Hosea 4 4. How able and active this our Brother was in the recoveries of such dues ¶ ye all know But what a greife now his spending so much time in them was whereby he lost himselfe I know The regaining of the Churches Rights he thought might be done but the gaining of soules the Rights of Christ purchased by his bloud by no meanes should be left undone Often did he apply to himselfe that Speech of a 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 Kings favour still So had he been as conversant in the study of the Gospel for the instruction of Men as he had been in the Law for the setling of Lands hee had not by the Law so deservedly lost Lands Body and Estate and all at once We are called Fishers not Hunters Fishers of men not of money we are prest for a Spirituall warfare and such a 2
men may be greater than Satans m Satan peccat Deo reprobante ego Deo revocante ille obduratur ad punientem ego ad blandienteÌ„ ille peccat contra non requirentem se ego contra morientem pro me ecce cujus imaginem horrebam hoâ—rorem in multis aspicio me horribiliorem Anselm in lib. de casu Diaboli saith he Hee sins against God reprobating him man against God recalling him Hâ—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 T is 1. Set forth here by sight To open Corporall miracles are ceased but behold a spirituall the greater remaines If any should question us whether the word wee preach be Christs we may reply as our Saviour to the like from Iohn by his Disciples * Matth. 11.5 Goe tell him the blinde see the lame walke c. My workes testifie of me And indeede it is Christs worke Originally though instrumentally ours Elisha may send his servant and his staffe but no life to the n 2 King 4.31 Shunamites Childe till hee come himselfe The Cocke may crow twice or thrice but Peter remembers not himselfe o Luk. 22.61 till Christ lookes on him As t is not all the outward light in the Sunne will make a Man see if there be wanting the light in the eye within p Nisi intus sit qui doceat Doctoris lingua in vacuum laborat Hieron So all outward admonitions avayle not without the seconding of them by his Spirit The first thing made in the Creation was light and so it is in the regeneration the lightning of the Conscience which Salomon cals the 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 spirituall life in this our Brother 2 By light as Matth. 4.16 The people that sate in darkenesse saw great light and by it to omit divers others is especially signified * Jsay 50.20 Chap. 58.8 Comfort as the contrary is usually meant by Darkenesse Observe hence That Conversion puts a Man into a lightsome and cheerefull Condition See Psalm 97.11 Luke 1.79 Matth. 9.2 be of good cheere c. Object It doth not seeme so but rather that wicked men have the merryest lives Answ First you must not alwayes judge of Mirth by outward laughter men sometimes laugh more at a jest than at the newes of a Pardon But they are said to joy in the latter not in the former Secondly it may be the fault of some Christians like r Judg. 4.17 Sampsons wife to weepe all the dayes of the feast like Mary Magdalen lamenting the losse of Christ and yet shee was talking with him Men may be in the estate of joy and yet not apprehend it Like Å¿ Gen. 21.17 Hagar though there was a Fountaine of Water neere her yet till God opened her eyes to see it cryes out for thirst Thirdly if wee shall take a survey of this Carnall mirth we shall finde it not worth the naming For the brevitie Iob saith enough t Job 15.5 It lasteth but for a Moment If like Ionas his Gourd it come up in one night it withers the next usually like that creature the Naturalist speakes off which dies the same day it is brought forth If like the Marygold their hearts open in mirth at Sun-rising they shut againe in sadnesse before it be down If it hath any light in it t is like that of a Candle * Prov. 24.20 as Salomon compares it too that gives a faire light in a roome for the present but the least puffe of winde puts all out In the midst of their joylitie the least frowne of a Superiour a thwaat of an equall any affront of an inferiour imbitters all Onely Mordecai's stiffe knee so turnes the edge u Ester 5.13 of Hamans proud heart that all his honour avayld him nothing x 1 Sam. 25.37 Nabal can bee merry enough at his drunken feast ore night but a little ill newes told him in the Morning makes his heart to sinke within him like a stone While the play lasts the sensualist laughs when t is done he is in his dumps againe Whil'st the Gamester wins hee is well pleased but when the game once turnes and hee hath made all away hee is ready to make away himselfe For the fruite of it tell me you that give your selves to pleasure all the day doth not a heavie heartednesse conclude it in the Evening Doth not usually such sensuall mirth goe out like a Candle leaves the stinke of a snuffe behinde it damps and sore griefes within your Consciences I am sure it was that which this our Brother often acknowledged and it had beene sayd by Salomon before him Prover 14.13 In their laughter their heart is sorrowfull See the shortnesse and the end of their mirth is heavinesse See the issue One fitly compares it to lightning which as it is but a Flash and away so the fruit of it is but a blast upon the heart and as after a lightning often followes a Thunder So after this flashy mirth loud cryes and tempests in the Conscience take one with the other and in reason t is not worth the having But this spirituall joy y Prov. 10.22 adds no such sorrow with it and even though z 2 Cor. 6.10 sorrowing yet alwayes rejoycing The poore condition of the former see Isaiah 24.7.8 and the magnanimitie of the latter Habb 3.17 of both which having so lately tasted how savoury have I heard this our Brother thus to distinguish 3. Thirdly by a setting at libertie from the power of Satan so t is expressed Luke 4.18 to preach deliverance and setting at libertie them that were bruised Before every Lust was a Commander the Devill Generall but now he is delivered from them all and out of the heaviest yoake of thraldome to the most glorious libertie even of the sonnes of God To ransome or rescue a Christian from the slaverie of the Turkes was ever accompted an honourable act but the converting of a sinner from the errour of his way must needs exceed it I need not tell you t is Gods act thus to a Psal 119.22 enlarge the heart t is plaine it must be so if you consider but the strength of him under whom wee are bound and see how especially it is given to the blessed Trinitie God the b Iohn 6.44 Father drawes T is the c Chap. 8.36 Sonne which makes you free indeed Where the d 2 Cor. 3.17 Spirit of the Lord is there is a libertie What little freedome of will we have naturally to any saving good this our Brother would sufficiently testifie in himselfe * See the Relation pag. 4. Who for a long time though wanted no apprehension of his miserie continued stupid and senselesse heavily
God Rom. 5.1 They report some Fires no thing will quench them but Bloud T is true of the wrath of God for sinne no thing but the bloud of Christ can appease It was Rehoboams speech to the Israelites My little finger shall be heavier than my Fathers loines T is true in this sence for sinne the least degree of Gods displeasure is more than all the worlds A Man without this peace be hee deckt with Iewels is but like a faire Roome richly hung but wants a Roofe who would make choyce of it for his lodging Such is the man be hee never so gorgeously appareld if hee lyes yet open to the revenge of heaven whose iniquities are not covered Let it bee the prayse of Italy to bee the Garden of the world It is a Christians happinesse to be the Garden of God that the Tree of life is in the midst of him that God is at peace with him 2. Hee hath peace of Conscience The Earth no outward weight can moove yet the stirring of a few unruly vapours within will make some parts to quake There are some men no outward Crosses can trouble but the guilt of some secret sinnes within hath made them y Conscientia peccati est formidinis mater Chrysost Nulla prna gravior paenâ malae coÌ„scientiae tremble The soule of a wicked man is often like a * Esay 57.20 troubled Sea or like the Ship in a storme the Disciples were tossed in but assoone as Christ entred there was a calme So as soone as the Conscience is possest of Christ there is peace Some when they are disquieted in their mindes doe as David wished he could doe Psalm 55.7 When fearefulnesse and horrour overwhelmed him Oh that I had wings like a dove then would J flie away and be at rest Goe travell as if they would out ride the crie of Conscience which they carry with them Some send for Musicke as Saul for a Harper when his evill spirit came upon him Others deale with their Consciences that thus arrest them in Gods name as some have done with the Serjeant make him Drunke and so z Timete ipsuÌ„ alium enim potes fugere te 〈◊〉 autem nunquaÌ„ falli potuit faâ—a conscientia nunquam escape him These wayes and the like had this our Brother tryed formealy but found no found peace till he thus turned to Christ the Prince of it The Marriners in that mighty tempest rowed hard to get the Ship to land but no means would doe till * Jonas 1.15 Ionas was cast out and then presently the Sea ceased from her raging I have beene a witnesse of strong tempests raysed within his Conscience when he first grew sensible but after â—ee had a Conscientia est cordis scientia est Codex animi in quo quotidiana pec cata conscribuÌ„tur disburdn'd it and out with those pressing sins in such salt and overflowing teares in Confession and Repentance he soone found the fruit of that call of our Saviour * Matth. 11.28 Come unto me you that are weary and heavy laden and J will give you rest Having like Noahs Dove strayed from the Arke of Christ hee found no rest for the feete of his Soule till he returned to Christ againe T is a usuall division of these foure sorts of Consciences a quiet but not a good neyther good nor quiet a good but not a quiet both good and quiet The two former he had experience of in his life the two latter neere his death the misery of the one and the happinesse of the other which he had so lately exchanged how sensibly have I heard him expresse apprehending in the deepest degree of his humiliation more true content than in the height of all his sinfull pleasures Chrysostome cals the Conscience b Numisma Dei conscientia in solidis Caesar videtur in conscientia Deus agnoscitur Chrysost Gods Coine wherein as the Kings Image is in his so is Gods instamped in this And therefore as we give that which is Cesars to Cesar so hee exhorts to give this which is Gods to God and a 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 t is the richest pearle the most invalueable treasure under Heaven S. Pauls glory and joy 1 Cor 1.12 Act. 23.1 3. Thirdly he hath peace with Death a Bee without her sting is more feared than hurtfull T is so with this once freed from the guilt of sinne the d 1 Cor. 15.56 sting of it Hee that knowes he owes nothing flies not the aproach of the Bayliffe He that is assured of the blotting out of the hand-writing that was against him needs not to shun the arrest of death Be it sudden yet t is not untimely to him What a measure of this Christian valour was found in this our Brother after this spirituall sealing hath been * See the Relation pag. 30.31 manifested before many witnesses and needs not any repetition here Onely observe what this blessed change in him had wrought in others of him Hee once wept much by himselfe in private when the tongues of men with good cause were open against him in publike Now teares of all sorts are shed for him publikely when hee had Comforts within himselfe secretly Hee that was hated at his Condemnation is lov'd at his Execution Such as were griev'd at his life are comforted at his Death He began with his owne teares he departs with the sobs of others And I doubt not but what hee sowed in teares hee reapes in joy what was seal'd here on Earth is ratified in Heaven From a Death temporall hee is passed to a life eternall Vnto which God of his mercie bring us all for the merites of his deare Sonne To whom with the Father and the holy Spirit be all honour and glory now and evermore Amen FINIS These Errors following which by the necessity of the Authors Absence hath happened thou hast here corrected for any other mistakes in the distinctions they are left to thy owne 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. dele 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. dele 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. dele when p. 31. l. 2. dele to l. 10. r. alis p. 34. l. 20. m. dele 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. dele a.
mending their nets Well me thinkes when I reade of S. Pauls charge for this particular to Timothy the first Bishop of Ephesus and not Parrochiall neither 1 Tim. 4.1 and a sickely man too and in what high termes he gives it I charge thee before God and the LORD IESVS CHRIST who shall judge the quicke and the dead at his appearing and in his Kingdome Preach the Word be instant c. It should make many a mans care to tingle that hath wholly neglected it the like you have againe 1 Tim. 6.13 For Excuses if a not being bound to any particular charge be pretended let them consider S. Pauls free preaching which he so much glories in 1 Cor. 9.19 though he were free from all yet had voluntarily made himselfe serviceable to some 'T is possible for some urgent cause the maintenance out of one place may be imployed for the upholding Gods service in another Like S. Paul 2 Cor. 11.8 who saith he had robbed other Churches taking wages of them to doe 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 percipeâ—e mercedem laboris Hieronym robbery indeed If imployment in government be alleaged for an exemption let them againe thinke of what S. Paul saith of himselfe m 2 Cor. 11.28 upon whom came daily the care of all the Churches 1 Corinth 9.16 Yet necessitie is layd upon me and woe unto me if I preach not the Gospell and Paul aged too If disputing and writing c. be produced as the best for a dispensation let them still remember it was Saint Pauls worke also as writing not a little So n Acts 19.9 Cap. 9.22 Cap. 18.28 disputing daily with the Iewes and Greekes Apollo's Barnabbas did the like with the false Apostles S. Peter with the false Teachers S. Iohn confutes Antichristian doctrine and for convincing gain-sayers none are freed from See but what is recorded of S. Augustine how many Heretickes hee had a daily contention with Arrians Manichees Pelagians Donatists one of which was converted onely by a digression in his Sermon against whom and of divers other subjects he wrote so much that if all were extant he that writes his life saith o 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 onely Yet notwithstanding how did he labour in a constant preaching to his last And the like might be related of divers others So that no pretence whatsoever can excuse them from the performance of this function to what Dignitie soever advanc't what burthen soever travelling under I have often wondred at that in Ioathams Parable that when some of the Trees were desired to rule over the rest saith p Judg. 9.9 11. the Olive why should I leave my fatnesse wherwith by mee they honour God and Man c. Saith the Fig-tree why should I leave my sweetnesse and my good fruite c. and goe to be promoted over the Trees Why should Promotion over Others make men barren in themselves Could they not beare Rule and beare Fruit together T was but a Parable and let it be so still without any further application Onely let none of us having a Talent be like the unprofitable servant in hiding it And in Conclusion let me be but your remembrancer of what hath beene so solemnely and publikely vowed at Ordination and Consecration and such a Profession before many witnesses ought to be of no light esteeme The q Ye are the Lords Messengers Watchmen Pastors Stewards to teach to prÄ™monish to feed to provide for the Lords Family see book of Ordination in the exhort Exhortation to preaching before the receiving the Order of Priest-hood the Obligatorie promises upon demand for it The r Bee thou a faithfull dispeÌ„ser of the word sacraments words of Ordination it selfe The solemne deliverie of the Bible with a charge to preach this being the summe of the Office why retayne we the name without executing it And are not the same with other additions renewed at the Consecration of a Bishop as the Epistle so the choyce of the Gospell for that occasion viz. * Iohn 21.15 S. Peter charg'd three times by our Saviour If he loved him feed his Sheepe his Lambes had its meaning The Å¿ That he may have grace to bee evermore ready to spread abroad the Gospell and as a faithfull servaÌ„t to give Gods family their meate in due season see book of ConsecratioÌ„ speciall prayer at the Consecration tends the same way The redelivery of the Bible as before and opened with a charge againe to be diligent in teaching in giving heed to Exhortation and to doctrine thereby to save himselfe and those that heare him to be a Shepheard not a Woolfe to seeke the lost c. And in conclusion a Prayer that the Spirit may descend upon him for the Preaching of the Word and being earnest in reproving beseeching rebuking c. these surely are too serious to be thus slighted t Galat. 6.7 be not deceived God is not mocked Now if any persons thus Ordayned and Consecrated have beene negligent in performing let not the scandall be cast upon our Church who you see is very carefull in enjoyning and the bonds it takes for keeping Covenant are the greatest that can be given the forfeiture of which will not faile to be cald upon at the judgement of the great day And so much for the first thing the neglect of which this our Brother so much lamented viz. The forenoones worke in Preaching There is a second which he had expresly vowed also and broken and for which equally with the former he acknowledged Gods justice in this punishment and that was the neglect of publike Catechizing in a plaine and familiar exposition of the Credenda and agenda conteyned in our Church Catechisme enjoyned to be the afternoones worke and it were well if every Sunday had its Morning and Evening Sacrifice its former and latter Raine u Eccles 11.6 In the Morning sow thy Seed in the Evening withhold not thy hand Of which dutie give me leave to speake a word also as being a thing of all others the Most necessarie in this ignorant Island these are the Foundation of Christian Religion which as it was Saint Pauls glory to have layd it with the Corinthians so would it be the glory of this age to Compasse the like with this people untill which be done it must needes be in vaine to proceed to a building of higher points And I beleeve without any
disparagement I may say of the Major part of any of our Congregation as the Apostle of that famous Church of the x Hebr. 5.13 See Ambr. upon this place for the necessity of Catechising Hebrewes They have more neede of milke than of strong meate In which if it were fit for me to direct others of greater experience than my selfe I would advise of these â—oure things First to shun diversities of Catechismes for every one to be teaching a severall as best likes his fancie is but to distract and confound the people if they shall remove from one Parish to another What are they but severall Methodes of the same thing in substance Let us all pitch upon one and why not that appointed by Authority Secondly shun intricate and unnecessary Controversies which at all times in common Congregations are unprofitable So in this exercise the most unseasonable That Clause in the Apostles Letter from their first Generall Councell is verie imitable in this z Act. 15.28 Wee thinke it fit to lay upon you no other burthen than necessary matters a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaine bablings foolish questions and b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 striving about words and such kinde of needlesse contentions S. Paul bids c 2 Tim. 2.14.16 Titus 3.8 Timothie and Titus avoyde as being to no profit among which may be reckoned the filling ignorant peoples eares with questions of Church Discipline which doth not concerne them and neglect the maine T is a good rule every thing is so farre Commendable as it may be Profitable Thirdly handle these things briefly without affecting too much latitude d Act. 20.31 S. Paul had taught his hearers in the compasse of three yeares the whole Counsell of God both in publike and private and such as shall dwell so long upon one subject observe not the Custome of the ancient Church How briefe is S. Augustines Symbolum S. Ieromes Explanatio fidei ad Damasum Cyrillum S. Cyprians exposition of the whole Lords prayer is not neere the length of an ordinary Sermon T is true it may be said of each Petition and Commandement as the Philosopher saith of the Soule t is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great thing in a little compasse like a Starre little in your eye but in it selfe of a large magnitude Like a Fountaine narrow at the head but mighty streames may be drawne from it To that Petition Thy kingdome come or thy will be done may be referd a great part of the body of Divinitie as some de Dee de regno Dei others de Fide Obedientiâ make to consist the whole but would it not be verie impertinent to draw all thither And let me adde that length of time howsoever some glory in it doth not alwayes argue the better building or the more cost Salomons Temple was built in seven yeares Herods was forty sixe yeares in building yet we cannot imagine it to have exceeded Salomons Nay in this spirituall building it may be want of paines that causeth a long tractate the better things are studied and digested the more able shall he be to pruine off unnecessarie discourses and to contract his matter into the narrower roome Fourthly handle them often In the French and some of the Germane Churches as the Sunne runnes his course in the Heaven once a yeare so doe they runne through those heavenly Principles in the same compasse For which our Canons have well provided also An errrour in some who thinke it sufficient to goe through them once in their lives or a few of them once a yeare in Lent No people have not such strong memories for spirituall matters but that wee had neede with S. Peter 2 Pet. 1.12 To put them in remembrance of these things often nay alwayes For some kinde of meates it sufficeth they are had sometimes in the yeare in their seasons but for Bread there must be a daily provision T is so for the soule for some points it matters not if they be seldom handled but for the Principles of the Catechisme they are your necessary food without which your Soules cannot bee nourished unto everlasting life therefore it is fit that some of them should be ever sounding in your eares And for this it selfe let it not be thought too meane For the Chiefe of us Yee see t is the Office of f 1 Cor. 3.10 a Master-builder And among the Fathers have we not many introductions to the vulgar Lactantius his Institutions Cyrill his Catechismes Clemens Alexandrinus Paedagogus S. Augustines Enchyridion and his Booke 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 meanes he might save some Let me for Conclusion of this exhort all without exception unto diligence in both these particulars viz. Preaching and Catechizing which by this our Brother were so neglected and lamented Be not slothfull in the Lords businesse and in the Lords Vineyard were it no more than the sight of those of the Romish Cleargie in every corner who travell Sea Land to make their Proselites it should me thinkes be enough to whet our resolutions to be more industrious Ye have heard respect is your due but those are onely h 1 Tim. 5.17 worthy of double honour who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labourers in the word and doctrine Maintenance is your due but t is the i Luke 10.7 labourer is worthy of his heire High esteeme is your due 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but k 1 Thes 5.13 for your workes sake What is the cause of late the calling hath fallen into such Contempt Is it not for not shewing your selves 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 goodnesse which the uncleane spirit walkes through is it not because you for preaching have passed over like * Verbi Dei praecones dicuÌ„tur nubes quia non secus acper quasdam nubes spiritualem irrigationeÌ„ hominibus Deus offert Chrysin Psalm 107. clouds and wind without raine What is the cause so few subject themselves to Christs Scepter Is it not because the sword of his Spirit the word is not thus drawne out by you This and the like were the sole Apostolike weapons whereby the world was at first subdued By these armes the Fathers purg'd it of Heresies and Schismes afterwards m Non vi non armis non carceribus sed solo gladio spiritus quod est verbuÌ„ Dei tot victorias tot triumphos paravit Ecclesie Christi Possidon not by Pillaring Imprisoning Obtayning Imperiall Edicts as t is 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 appeares by the beginning was preached