Paul's last Farewell, OR A SERMON, PREACHED At the Funeral of that Godly and Learned Minister of JESUS CHRIST, Mr. THOMAS BLAKE.  
By Anthony Burgess, Pastor of the Church at Sutton-Coldfield in Warwickshire.  
With a Funeral ORATION made at Mr. Blakes death by Samuel Shaw, than Schoolmaster of the Free-School at Tamworth.  
march .25. LONDON, Printed for Abel Roper, at the Sun against S. Dunstan's Church in Fleetstreet. 1658.   

 depiction of the four evangelists and their symbols (Matthew, angel; Mark, lion; Luke, ox; and John, eagle) with the Paraclete (as a dove) occupying the central position in the depiction  
To the Reader.  
READER,  
THat I might satisfy the desire of some worthy Friends, I do here present unto thee a Sermon (with very little alteration) preached at the Funeral of that Godly and Learned Minister of Jesus Christ, Mr. Blake, now with God: Being the rather induced thereunto, because I know the memory of his Name, will be very grateful and welcome to such who were acquainted with him. How sadly his death was laid to heart, the deportment of many at that time did abundantly manifest, and Although I cannot speak the same which Nazianzen affirmeth concerning the Funeral solemnities of Basil, how that many thousands were there present, some whereof by the violent press were killed, being happy in this (as he Rhetoricateth) that they died with him, as also that Jews and Heathens did strive with Christians, who should pour out greater plenty of Tears, yet so many declared their Affections by weeping eyes, that we may say, Behold how they loved him. But I forbear this sad subject. The Lord Christ, that chief Shepherd of souls provide for his Church successively in all ages such Pastors, who shall feed his People after his own mind, and that with Truth, Zeal and Concord they may be found doing his work, when their Master shall come.  
Sutton-Coldfield, Octob. 19 1657. Thy souls well-willer, Anthony Burgess.   

 depiction of the four evangelists and their symbols (Matthew, angel; Mark, lion; Luke, ox; and John, eagle) with the Paraclete (as a dove) occupying the central position in the depiction  
A SERMON At the FUNERAL of the Reverend Mr. Thomas Blake, Minister of the GOSPEL.  ACTS 20. 36, 37, 38. 
And when he had thus spoken, he kneeled on the ground, and prayed with them all:  
And they all wept sore, and fell on Paul's neck, and kissed him;  
Sorrowing most of all for the words which he spoke, that they should see his face no more.  
IN the latter part of this Chapter, we have Paul making his own Funeral Sermon; and the words of a dying Pastor, whose Face they shall never see more, are to be like goads and nails, yea, fiery nails, as the Septuagint render it, Eccles. 12. 11. And this valedictory Sermon, we know not whether the matter, or the affection in the delivering of it, be more admirable: It's milk that cometh hot from the breast; excellent matter, without hearty affection's, is like a Messenger without feet, and a Bird without wings. I shall not make a Sermon upon his Sermon, only in the general; by that discourse we have a description of a Pastor and Officer in the Church, in Idea and in subjecto: In Idea, or in the Thesi, there the Apostle describeth such by their name and titles, they are Overseers and Elders, v. 17. from the efficient cause the Holy Ghost hath made them so, from the relation they are in: The People are their Flock, and they are God's Church. And lastly, from the dignity and high thoughts put upon them by Christ, they were purchased with his own blood, shall we think our labour, our pains our sweat, too much, when Christ thought not his blood too much?  
To enter upon the Controversy who these Elders and Overseers were▪ is repugnant to the occasion at this time: Then you have this office in subje●to, in Hypothesi; in the practice of it, you have the rule of a Pastor, and the example of a Ruler, and that is in Paul himself: O the zeal, watchfulness, the diligence, the courage, the purity of aim and ends, which he professeth in his Ministerial discharge! not that he speaketh these for ostentation, but imitation; for he would not have said thus much of himself, saith Grotius on the place, but that hereby he would leave a pattern or form of life to all successors; Insomuch, that no Minister reading Paul's expressions of himself in this place, but may cry out, O me! a clod of earth to such a Star, Ice to such a Fire, a worm to such an Angel! Though he were a Paul, as some think his name denoteth, little in stature of his body, yet he was a Giant in Gifts and Graces, so that Papists themselves cannot but give the pre-eminence to Paul above Peter, in respect of Doctrine and Ministerial abilities: He was the earthly Angel, the Cor Christi, the Tuba Evangelii, as the Ancients call him; yet I am not of Amyraldus his mind, consider. in cap. 7. ad Rom. who denying the Interpretation of the seventh of the Romans, to be understood personally of Paul, thinking this would be injurious to the Grace of God sanctifying of him, and making him so eminent a Servant in his Church: He affirmeth, that if God pleased so to adorn Paul with the gifts of the Spirit, that he should in this life arrive at that fullness and perfection of holiness, which other Believers obtain not where but in Heaven, that thereby he might be propounded as a perfect example to all Christians, and his Ministry be more happily efficacious; here was not (saith he) any thing to be blame-worthy: But though we grant Paul to have an elder Brother's portion in the Graces and Gifts of Christ, so that if no Minister could be saved, unless he were a Paul, woe be to us all; yet that Paul was not above the combat of the flesh and spirit within him, appeareth partly in that careful keeping down of his body, 1 Cor. 9 27. lest sin should prevail; as also in those buffet of Satan which he was exercised with, that he might not be lifted up above measure, 2 Cor. 12. 7. Well, however it be, the Apostle having both by rule and example, as you heard described what a Minister or Pastor is to be, we have the consequent of this in my Text: When he had thus spoken, thus of himself, and thus of a Gospel-Minister, he kneeled down and prayed.  
There are two actions of the body mentioned in Prayer, which denote that excellent deportment that should be at that time in the soul; kneeling of the body, that denoteth self-humiliation; lifting up the hands, that implieth faith and confidence: Thus descendendo ascenditur, how hardly do the people of God keep these two Graces co-operating together, but either their Humiliation abateth their Faith, or their Faith hindereth their Humiliation; both these together are the Calidum and the Humidum, which maintain the life of holy Duties; be Prayed as well as kneeled, for that is the only key to open Heaven, that is David's Harp, to allay all those unruly affections that are apt to disturb us.  
Lastly, here is the effect of all upon the Auditors, which is expressed, First, In their passion of weeping, with the aggravation. 1. They wept sore. 2. Their great love, They fell on Paul's neck and kissed him. 3. The motive of all this affectionate carriage, That which did open these Floodgates, it was because they should see his face no more; they should for ever lose him, enjoy no more of his Ministerial Labours and diligence: now this is recorded by the Evangelist, as a commendation; It was a spiritual, not a natural weeping; It was not like weeping for a dead Father, or a dead Wife, but for a dead Pastor, by whose spiritual labours their souls had made great proficiency; I shall from these words observe two doctrines suitable to the two considerable parts of this auditory, the one seasonable for the Ministers of the Gospel here present, The other opportune for the Congregation of Tamworth, now bereft of a faithful Pastor, whom I may see mourning and weeping, and that most of all, because you shall see his face no more, you shall not behold him in this place again, you shall not hear his voice from hence again. The first Observation is grounded upon these words, when he had thus spoken, This about the duty of a Minister, This about his Holy, Godly, and exemplary conversation; From whence observe,  
That a faithful discharge of the ministerial Office doth bring unspeakable comfort to such as can upon just grounds assume this to themselves; From this faithfulness we see often Paul receiving a great deal of comfort. 2 Tim. 4. 6, 7, 8. The time of his departure was at hand; doth not this then make him afraid? how shall he give an account concerning the improvement of his talents? No, I have fought a good fight, I have finished my course, etc. We have the like glorious profession made by this holy Apostle, Thess. 2, 3, 4, 5, 6. which is an excellent Copy for every Minister to write after, to live and breathe from thence; and in this he is so clear, that he saith, Ye are witnesses, and God also, how holily, justly and unblamably, we have behaved ourselves amongst those that believe. But yet let none think that Paul doth thus magnify inherent grace, to exclude imputed grace, for 1 Cor. 4. 4. Though he saith, he knoweth nothing by himself, yet he concludeth, I am not thereby justified, but he that judgeth me is the Lord, he knew more evil in Paul, than Paul himself could do, and certainly, so great is this ministerial work, that Paul himself cried out, Who is sufficient for these things? chrysostom hath very discouraging passages, as if few Ministers could be saved, but his meaning must be, because few are careful, zealous, and diligent; Otherwise such as chrysostom himself, that is said to fear nothing but sin, and those that by their Doctrine and life, turn many from iniquities, shall have more than ordinary glory in heaven; To amplify this, I shall in some particulars or Characters describe how, or when the Ministry is faithfully discharged, what is ingredient thereunto, or constituent thereof; And first there is required an inward experimental savoury work of grace upon the Ministers own heart, that thereby he may more affectionately and cordially deal with others; when we know the terror of the Lord, and the love of Christ experimentally, this maketh us able in the work of the Ministry, 2 Cor. 5. 1●. I do not say that the Office of a Minister is null, if he be not a regenerate man, or as if he were no Minister, or might not be useful in the Church of God, but as to himself, he cannot faithfully discharge this Office, so as to obtain a crown of glory hereafter, unless he be thus qualified; There is Theologia ratiocinativa and experimentalis, as Gerson speaketh, A man may know things, as Aquinas saith, per modum cognitionis, or, per modum inclinationis; now it is this experimental Divinity, that worketh besides Knowledge an inclination and propensity to the thing known, that maketh us able to discharge this duty; To Preach of Regeneration, of Faith, when a man hath no savoury understanding of these things, is to talk of the sweetness of honey, when we never tasted it, or of the excellency of such a Country, which we never were in, but know it by Maps only. If thou knowest the truths of God, but by Books, by Authors only, and thy own heart feeleth not the power of these things, Thou art but as the Conduit, that letteth out wine or refreshing water to others, but thou thyself tastest not of it, or like the hand that directeth the Passenger, but thou thyself standest still.  
2. To a faithful discharge, there is required a sound knowledge, judgement and skill in divine things; hence they are called lights, guide's, and Shepherds, they are required to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3. 2. apt to teach, to reprove in all Doctrine. 2 Tim. 4. 2. It is not enough to cry out of Heresies or of sins, unless we rebuke with doctrine; The least Knowledge that Casuists condescend unto in a Minister is, that he must be learned, supra vulgus fidelium: Is he a fit Minister that can only Preach and pray by a prescript, or form from another? He is not a fit Physician, or a fit Lawyer, that should do so in his way; Ministers therefore should take that exhortation, which we see Paul gave even to Timothy, though so well accomplished. 1 Tim. 4. 15. Meditate upon these things, give thyself wholly to them, that thy profiting may appear, yea, vers. 13. Till I come, give attendance to reading. The circumstance of time is to be observed, for though Paul was to come shortly to him, yet that little time he was absent from Paul, must be improved in reading God's Word. Be thou a scribe instructed for the Kingdom of heaven, that can bring out of thy treasure, old and new; be a Fountain, not a cistern, that will quickly be dry; Cajetan Summula, Tit. Doctoratus, maketh it a mortal sin to approve any for a Doctor in Divinity, who is notably insufficient, because hereby he is testified to be a Physician of souls, when yet through his ignorance, may be the ruin of many; I dare not avouch that of Luther, who said it is a Germane Proverb, that young Divines fill Hell, only it is a good warning, that such be diligent in studying, that God may bless them with all knowledge and understanding, first in the Scripture, and then in all other parts of Divinity, whether controversal, positive or practical, especially add to thy Ministerial knowledge these two things; First a firm faith, for to read and to know much, but not to digest it, maketh us sceptical; Have faith, not reason or opinion in religious things, Calvin saith in Comment. 2. Epist. ad Corin. that the Ministers of of God, who go up into the Pulpit in the name of Christ, to preach his Word, aught to have such firmness of Faith in them, that they are assured that their Doctrine can no more be overthrown, than God himself; now truly, this faith is much to be commended to us, we may have much learning, much reading, but little Faith, be very sceptical, and deal in Divinity as we use to do in Philosophy, videtur quod sic, videtur quod non, Great Scholars are not always great believers, The want of this maketh a man of a Socinian faith, an Arminian faith, a Popish faith, as often as any plausible Argument, or carnal Interest interposeth.  
2. With this knowledge labour much after casuistical Divinity, whereby you may be able to direct the tempted in cases of Conscience, To guide the afflicted in soul, what they are to do; Indeed the Papists have a deal of casuistical divinity in large voluminous discourses, but it is for the most part calculated according to their meridians of superstitious usages and Customs, but it is pity that among us Protestants, our controversal Books are fare more than our casuistical, yet remember the Scripture calleth it, the tongue of the Learned, Isa. 50. 4. To know how to speak a word in season to him that is weary; The wounds of Conscience are the most tender, and therefore require a Spiritual skilful Physician. The Consciences of men are the subject matter of your Office, and therefore look after that Ars Cordis, which is indeed a liberal art that will set us free.  
3. He that will faithfully discharge the Office of his Ministry, must regard the end of it, the finis operis, and finis operantis, the finis ministerii, and ministri, must be all one: The end of the Ministry is to exalt God & Christ, to dethrone Satan, to bring many out of their sins unto the obedience of the Gospel: Now if a man aim at other things in his Ministry then this he can never comfortably discharge it: To be a Minister for earthly profits, for ambition and vain glory, these will be like the gravel, that will presently stop the Ship in its passage; and truly herein we may much lament our entrance in to this work, how many set upon it as a profession to live upon, by that they hope to satisfy their needs, but if this end and motive do still reign in thee, it will be like a millstone about thy neck; outward maintenance may be a secondary end, but not the principal; still then awe thy soul with the end of thy office, that all other knowledge is exercised about the body, or men's Estates, or the nature of things; but thine is Theology, De Deo, à Deo, in Deum, its concerning God objectively, it's from God effectively, it's to God finally.  
4. He that will faithfully discharge this Office of the Ministry, must as Paul professeth, 2 Cor. 1. 12. have his conversation with all godly simplicity and sincerity: He is to carry on his work in Scripture-ways, avoiding those two Rocks, Media violentiae, and Media fraudulentiae; A man of a crafty multiplicity of Spirit, will turn into any shape, dispute for any thing as lawful: This the Jesuit said to one (for so I understand it) who doubted about something he was to do, whether lawful or no, Aude (saith he) & nos efficiemus probabile, Jansen. St. August. lib. proaem. pag. 9 Be daring to do it, and we will make it probable; now this simplicity of Spirit in Ministerial employment, is greatly seen in an obediential dependence upon the word of God, whether in matter of Duty, or of Faith: What is it that maketh so many learned Men embrace Errors after Errors, but because they leave Faith, and attend to reason? They think we come to be Christians by Disputations and scientifical Demonstrations; as we come to be Philosophers, not by a single and plain captivating of our understandings to the scripture, whereas it is Christian Faith, nor Christian reason: It is said to be Nazianzens' Emblem, Theologia nostra est Pythagorica, by this simplicity of Spirit, a man shall overcome those Temptations, which are usually in Scholars to bring, inaudita & invisa, strange and unheard things unto our People; especially let the Ministers of the Gospel be so guided by simplicity of Spirit, that they may avoid these three Rocks.  
First, that while they avoid a Popish blind obedience to men, examining things by Scripture, they therefore do not make all things uncertain: That of Durand is true, whosoever forsaketh reason because of humane Authority, incidit in insipientiam bestialem, maketh himself like a Beast; yet let not this liberty be abused to licentiousness, to believe nothing, to despise all those Ministerial helps which God hath vouchsafed to the Church, because he is to try all things; though he must try, yet he must not be always trying, but hold fast that which is good, 1 Thess. 5. 21. This liberty and particular Judgement of discerning, which God alloweth every man, is not to be opposed to that decisive Ministerial Judgement, which God hath appointed in his Church.  
Secondly, under pretence of a more moderate and impartial handling of things, as not being addicted unto parties, take heed thou do not make a party of thyself, as the Sect of Philosophers, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Diogen. Laert. in Proem. pretending they would be of no Sect, but choose the best Art of all; thus they made a Sect, while they condemned all.  
Lastly, Take heed of being deceived under the pretence that thou dost not bring in any new matter, but new words, or thou dost digest things into a better method; for by this means, men leaving that simplicity and Scripture-dependance they once had, have corrupted their Ministerial Office, instead of a faithful discharge of it.  
Fifthly, To a faithful discharge of this dreadful Office, there is required an excellent compound of many choice Graces, insomuch that a Ministers qualification, is like that Ointment that was to be made for the Priest only: There must be love and compassion to People's Souls, which was abundantly discovered in our Saviour himself: Paul compareth himself, sometimes to a Father, sometimes to a Mother, sometimes to a Nurse, because of this affectionate desire in him: There must be Zeal, Fortitude, and Courage, the spirit of love and of power also; he is not a Minister, that is not ad mille mortes paratus, said chrysostom; as a good Soldier endure hardship, saith Paul to Timothy, 1 Tim. 2. 3. There must be Prudence and Wisdom, else Love and Power will make us like Samson, without eyes; there must be salt in the Sacrifice, as well as fire; Oportet Pastor sit totus oculus, a Pastor must be an Argus, full of eyes.  
Again, there must be an Heavemly heart, contemning the world and all earthly advantages: The eye that is to see for others must not have dust falling into it: Austin maketh an Heretic to have some carnal profit or emolument that is attractive of him: There must be a desire to please God, and not men, as Paul saith, Gal. 1. for so a man cannot be a servant of Christ: This fear to displease men, whereby we do not reprove sin so Zealously, so Cordially and Faithfully as we should, hath eclipsed the comfort of some godly Ministers at their death. It is too true that the Wise man saith, The fear of a man is his snare, Prov. 29. 25. The Chameleon for fear, saith Aristotle, turneth into the likeness of every object it meeteth with.  
These are the special qualifications of a Godly Minister, whereby he will be able to say with Paul, I have fought a good fight. 1 Tim. 4. 7. Yea, with CHRIST, I have finished the work thou gavest me to do, John 17. 3. To all which must be added diligence and labour, all the names, they have denote labour more than glory, office more than dignity; now in all these things there is one particular, which doth much quicken, and that is temptation, one of those three things, Luther said, made a Divine; we are not to desire temptations, but God for the most part doth prepare those Ministers, whom he intends to be serviceable, by such exercises; This is the sawing, and the polishing of the stone, by this he is brought into the deep waters, and seethe the wonderful works of God, by this he is able to understand the depths of Satan, and by this he is adapted to be a most special Instrument to comfort and refresh others, when they shall see theirs is not a singular condition, they must not think none are tempted like them, for they shall find that even Paul's have had the buffet of Satan, and that by these foul temptations they have learned more than all Books or authors could teach them. And thus I leave the first Doctrine, and proceed to the second, which is.  
Doct. 2 That a Godly People cannot but affectionately mourn under the loss of their faithful Ministers.  
You see here what these Ephesians did, with what affection they were moved, because they should never see Paul's face more; Grace doth not lie in extinguishing, but regulating affections; Christ wept, and they argued from thence, behold how he loved him, Joh, 11. 35, 26. So that Nazianzens' commendation of his Mother Nonna, that she never wept under the many troubles she underwent, submitting all to God's hand, was rather Stoicism, than Christianity; It is said of Ambrose, when he heard of the death of any good Minister, he could not forbear weeping; how then can a people forbear, when their own Minister, their own Pastor is taken away, should not the Congregation be a valley of tears, or a place of mourners; now there are these grounds for it, 1. Because of that experimental soul-good, and spiritual advantage the Godly have reaped thereby; Oh! when thou shalt remember what quickenings, what melt, what warming of heart thou hast had, this will cause grief to think they are gone. Carnal natural men never are affected with the loss of a Minister, they never got any good by their Preaching; it was no converting Ministry, no enlightening, no comforting Ministry to them, and therefore the loss is no more troublesome.  
2. They must needs mourn, because they have just cause to fear, their sins have caused God to deprive them of such helps; your unthankfulness, your contempt, and low thoughts of the means of grace, your unprofitableness and negligence, may make you mourn, for if God upon the abuse of natural Creatures, will take away his Wine, his Bread, his flax, will he not much more remove the candlestick, for unfruitfulness under spiritual mercies; mourn then, lest thy sins, thy unfaithfulness, thy deadness and dulness of heart have provoked God to take such guides away; yea in the third place, may not some mourn, who by their Disobedience, and unwillingness to submit to Christ's yoke, and opposition to his way, have so filled the Minister's heart with grief and sadness, as thereby to hasten his death, making his life the more uncomfortable, and causing him to mourn in secret for your stubbornness and disobedience; Thus your sins, not only meritoriously, but efficiently may concur to the removing of him by death; Consider that place. Heb. 13. 17. Obey them that rule over you, etc. that they may give their account with joy, and not with grief; some make this particular to relate to the former, that they may watch over your souls with joy, and not with grief, for that is unprofitable for you. A grieved Minister, a discouraged Minister cannot do his duty, so powerfully, it will be unprofitable unto you, you will find it in his study, in his sermons; A dull people are apt to make a dull Minister.  
4. There is cause to mourn, because of the excellency of the relation between a Pastor and a People, in some respects, it is above all natural relations. They are spiritual Fathers, your souls receive good by them; They are Instrumental to bring you unto eternal glory, and therefore there is more cause of Mourning in this respect, then when God breaketh natural relations, no Father or Mother, or friend happily hath done that for thee which his Ministry hath done.  
5. There is cause to mourn, because it is a sign of God's anger and displeasure to a people, you are not so much to look upon it; as the loss of a man, as a token of God's anger to the congregation; The righteous man perisheth, and none layeth it to heart. Isaiah. 57 1. Who knoweth what soul-Judgments, what bodily Judgements may hereafter come upon you, and therefore it is for a people to be sensible, and mourn, when the desire of your eyes, so I may call the Minister (as well as the Wife) is taken away. The desire of your eyes, you long to see him in the Pulpit again, and the desire of your ears, you long to hear him again.  
6. There is cause to Mourn, because of the sad consequents that many times falls upon the death of a faithful Pastor; sometimes the learning and soundness of a Minister, keepeth a People from licentious errors and corrupt opinions; His Gravity and Piety hath a special influence upon many, but upon his removal, than the weeds of a man's heart grows up: After my departure, saith Paul, Wolves will arise from among yourselves, Acts 20. 29. Paul's presence was a great means to hinder them.  
2. What good Foundation is laid in Faith, what Godly Order may be begun? there is danger, that all these will die, when a Faithful Minister dieth: I wonder that you are so soon removed, saith Paul, Gal. 1. Alas! that which the Ministers of God have with many years' diligence, many Prayers, and much opposition brought about, when the Minister is dead, may quickly be destroyed, so that we may wonder, how such a Town, such a place should be overrun with Briars and Thorns immediately.  
3. Another sad consequent is sometimes, divisions and breaches among the People, while a Godly Minister is alive, he is like a Corner Stone, that uniteth both sides of the Wall together, but when that falls, than the wall falls with it. Than one is for this Minister, and another for that, than one liketh this, and another the contrary, and thus seeds of contention and division are sown, which may come up too fast, hence the presence of a Godly, Grave, Wise Pastor is very necessary, it is the Spiritual defence of a People, which made him cry out, when the Prophet was taken, My father, my Father, the Chariots of Israel, and the horsemen thereof. 2 Kings 13. 14. And now we come from the Doctrinal part to the practical; And although my custom in such Sermons, is not to discourse about the Dead, they being like Anatomy Lectures, for the good of the living, yet because we are celebrating the Funerals of a Learned and Godly Brother, who by his Office, was in public station in the Church of God; I shall briefly speak to some few of those Ministerial qualifications, that were in him mentioned in the Doctrine, not imitating Nazianzen, who in his Funeral Orations of his Father, as also Athanasius, Basilius and others industriously gathereth up every thing that may make to their praise, if not hyperbolically exceeding sometimes; but I shall rather come short of what might be spoken. And first, his Doctrinal abilities, and parts in controusrsall points, are sufficiently known by the Books he hath written; those Children will resemble the Father, though he left no bodily ones. It is true, there were some particular opinions and contests he was fallen into with other Learned men, on whose side the truth did stand, you will not judge it meet for me to interpose, only because of the difference that is sometimes in Judgement between Godly men, we see some by profaneness, gladly have it in their mouths, saying, what heed is to be given to these Ministers, there are not two of a mind; They writ against one another, they have Book against Book, and then some good people they are offended; what shall we do, say they, we look upon both as Godly, and yet they cannot agree; because I say, of this offence, I shall speak a little to it. First, that this difference amongst ourselves, is an old objection, The Pagans and the Jews urged it against Christianity, whose Arguments Clemens Alexandrinus answered, retorting upon them the same divisions; the Philosophers likewise objected this to the Christians, when that Synod was gathered together at Nice, as the Centuriators inform us; Though Augustine (lib. de vera religione) brandeth them for this, that the Heathens, though they had divers schools, yet they had Commune Templum, a Common temple, which argued, they worshipped their Gods more out of Custom, then because of their opinion.  
2. We are to know, that all the Godly do know only in part, perfection in knowledge, and unity is reserved for heaven; there will be no parties, no dividing opinions, there will be no different Forms, and ways of worshipping of God in that place, so that although this difference amongst the Godly be as Calvin said to Melancthon, pessimi exempli, of a very bad example, yet if we consider, that the measure of Light & grace in this world is imperfect, than we may not wonder at such breaches; had not Paul and Barnabas a Paroxysm, a sharp fit, for to understand the Word in a good sense, as some would, because the Word is used so. Heb. 10. 24. is very improbable. Austin and Hierome, chrysostom and Epiphanius had great contests.  
3. The differences of Godly Ministers are not in fundamentals; They all build gold and precious stones, though some may add hay and stubble  
Lastly, a brotherly and amicable disquisition into truths controversed, not fundamental, but between Godly men, though different in Judgements, is very lawful and useful, indeed if this be done with pride, passion, scornful and disdainful words, despising the gifts of others, This is not a dead fly, but a dead toad in the box of ointment, that maketh the wise Reader think, men do regard opinions, not so much as they are Gods Truths, but as they are their opinions, wherein they must have glory; But return we to our Learned Brother; as God had given him such Doctrinal Abilities, so also was he Prudent and Wise, and wise to direct such as were troubled in their mind, and perplexed about what they were to do; It is true, it pleased God before his sickness to exercise him with some sad and black thoughts, sometimes tending to the great dejection and discouragement of his soul, but by this we see, that comfort is not a flower growing in our Garden, that we can pluck up when we will, God is the God of Comfort only, he giveth it when he pleaseth, and he taketh it away again as he pleaseth. Christ had an Angel to comfort him in his Agonies, so that all, both Ministers and People, are to take Gospel-Consolations, as mercies from heaven, not as the work of our hands.  
In the next place, the diligence, constancy and faithful Preaching of your Godly Pastor is not unknown; These walls, these seats can sufficiently bear witness thereunto; Though you a great People, and he declining in age, yet a laborious Preacher to you, and a great Student in private: The Catechising also of the younger sort of people, discovered his vigilancy, and it was the earnest desire (as he would have you informed) and request of your dying Pastor, that the younger Persons of this place would readily and willingly submit to that order; Besides all this, his writing for the public good of the Church, still demonstrated his faithfulness and zeal herein; when the Persecutor had cut out Cyprians tongue, and then banished him, yet he made a supply by his Pen; but our Learned Brother was willing both by Tongue and Pen to edify the Church of God, so that both his opuscula, and his opera will praise him in the gates, His tenderness of Spirit likewise was exceeding much; and as in soft wood, worms sometimes breed to weaken it, so did (as you heard) discouragements sometimes lie upon his soul, but the Lord did quickly blow over the clouds, and as I am informed, his expression was, That he died with full satisfaction of Spirit, and communion with God.  
Lastly, you are not ignorant of the way he took about the Sacrament, that he was not for the promiscuous Admission of all thereunto; and therefore when a late Writer, Mr. Humphreys, would have gathered such conclusions from his principles, he was willing publicly to vindicate himself, and to show his dissent herein; All this, though comparatively little, I have spoken, not to exalt man, for what have we, that we have not received, but to bless God, and magnify him, who giveth such gifts to men; he that praiseth the gifts and graces of any, thereby extolleth God; as he that commendeth a Picture, magnifieth the Artificer that made it; and thus we take our dear and last farewell of him, and come to you, sheep left without a shepherd, to you on the Sea without a ; To you Orphans, without a Spiritual Father; and first you see what cause there is for our constant expectation and preparation for death; Gods own Ministers and servants must die, God needeth no man's labours or parts, Moses, Joshua, Paul, Peter must die, sola mors non habet fortasse, said Austin, only Death hath no may be; It may be thou mayest be rich, it may be thou mayest thrive in thy trading, it may be thou mayest have comfort in thy Children and friends, but thy death hath no may be; Oh! let not the world, let not your Shops, let not trading take off your hearts from this Meditation, but think you hear God speaking to you, set not your house, but your souls in order, for thou must die.  
And secondly, here is some comfort, though there be cause of much sorrow, that though your Faithful Pastor he dead, yet the chief Pastor of your souls is not; He that setteth Pastors and Teachers in the Church, he that sendeth forth labourers into his harvest, he liveth for ever; as one in the Ecclesiastical History, when news was brought him that his father was dead, Desine blasphemias loqui (saith he) pater enim meus immortalis est, cease to speak blasphemy, for my Father is immortal; Thus let this honey fall into your gall, this Wine into your water, The great and Chief Shepherd of your souls is not dead.  
Lastly, now the will of God is done, concerning our deceased Brother, your duty is to be much in Prayer to God, that there may be a Joshua after Moses, That God would join your hearts together as one man, to seek out a Pastor for you, which shall feed you according to his holy will; The Lord hath made a great breach upon you, be sensible of it, and seriously consider how all your soul-comforts and advantages are bound up in this matter; Ministers are compared to the Sun, and Salt, nihilsole & sale utilius; can you be without the Sun in the heavens? without bread for your body, so neither without this bread of life for your souls, or without this light to guide you in the wilderness of this World, to eternal happiness.  
FINIS.   

A Funeral Oration at the Death of the most desired Mr. Blake.  By Mr. Samuel Shaw, than Schoolmaster of the Free-School at Tamworth. 
WIth a face sadder than usual, with an heart sadder than my face, but upon an occasion sadder than them both, I (who was deputed to this work by him to whom I now perform it) am here, rather to receive the expressions of your sorrow, then tell you the resentments of mine own. Being sensible of my stupefaction, (caused, not through the want of my affections, but the want of their object) I desire out of a pious policy, to supply my dryness, by taking your Tears, and putting them into my pump, so hoping to revive mine own, which yet I judge are rather drowned then dried up. And yet when I have done this, I know that all my expressions will fall short of the greatness of my grief, as much as my grief does of the greatness of its cause. This numerous Company of Pious groaners, these so many blacks, not made, but occasioned to be Mourners (badges of profession becoming badges of that grief, which for its greatness can be equalled by nothing but their former happiness which they once enjoyed) the universal gloominess of this day, represents to me rather the funeral of a Town, than a man, and the fall of a Church, rather than a single pillar: and rather induces me to think that ye are come to quench the unmerciful heat of a fever, then only to bedew that which was the subject of one. But if it may be, hold a little, and suffer your eyes a while to a new employment, even to see where you are, what you are doing, whose Obsequies you are solemnising with so great devotion, and take the dimensions of your loss, if it be capable of any: which indeed is so great, that they only can know it, who knew not him, and they only can feel, who never enjoyed him; I speak not to aggravate your loss, but the sense of it, as for the cause of it, it admits of no addition. Whilst he lived, it was as impossible for him not to love you, as it was for you adequately to return his love: His care answered his love; and if his success had answered his care, we might happily have this day wanted an object of so great sorrow, in enjoying him. His writings were not read without satisfaction: His Sermons were never heard without an approving silence, seldom without a following advantage. His kindness towards you could not be considered without love, his awful gravity, and secretly-commanding presence, without reverence: Nor his conversation, without imitation. To see him live, was a provocation to a godly life; to see him dying, might have made any one weary of living. When God restrains him from this place (which was always happy in his company but now) he made his chamber a Church, and his bed a Pulpit, in which (in my hearing) he offered many a hearty prayer for you: And his death made him mindful of you, whose life made you unmindful of him. And I did not see that any thing made him so backward to resign up his pure soul to God, as his unparalleled care for you, and your proficiency in godliness, which seemed as little to him, in comparison of what he desired, as it does great to others in comparison of what they find; so that I sat by him, and I only, when with as great affluency of Tears, as words, he prayed, Lord (with some ingeminations) charge not on me the ignorance of this people. And indeed your ignorance had not been so remarkable, had not his Knowledge, and desire still to communicate it been so. With what a grace and majesty have you heard him Preaching, who is now (alas) confined to a worse wood. Can you ever resist the power by which he spoke; or find in your hearts to contradict any thing that ever he said, but when on his sickbed he said, I am a dying man? Ah! who would not there have contradicted him, if they should not have contradicted God's Decree! His Wisdom, Justice, and Tenderness were such predominant Graces in him, that it is as much my inability to describe them, as my unhappiness not to imitate them: And truly, to think to express them, were infinitely to in●ure their greatness. It is a sad thing that so many resplendent graces▪ should never be so truly, nor so fully discovered, as by the loss of him that had them; and that we should not so justly consider that he had them, till we have not them. But yet your loss might be the better borne, if ye were sure it had nothing of a Judgement in it. But I fear that within a short time, it will appear as truly, that God hath taken him away in anger, as now it appears sadly, that he hath taken him away: And that it is not only a misery that must be repaired by a change of Pastors, but also a sin which must be redressed by the change of your lives: For, if your unworthiness have driven your teacher into a corner, and you sinned him into his grave; your Repentance and Humiliation must raise another out of his ashes. So great, so sad, so general is this loss, that I am ready to excuse myself, and think it more reason than passion, if in my solitary mournings, and retired complaints, I cry out, My Father, my Father, the horsemen of England, and the Chariot thereof. To tell you of his worth in a measure proportionate to my experience, would require too long a discourse from your Infant-Orator. And to tell you of your loss, I have said too much already: which although it do not answer many of your expectations, yet I hope may conduce to the affecting of you to an attention to him, whose eloquence can represent your loss, and whose wisdom can teach you how to make the best use of it.   

ERRATA.  
Pag. 1. line ult. for And read In. p. 2. l. 24. a Ruler, r. the Rule. p. 5. l. 16. for This r. Thus. l. 17. for This r. Thus. p. 12. l. 11. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 13. for Artr. out. p. 20. l. 28. deal and wise