THE DEAD SPEAKING, OR, THE LIVING NAMES OF TWO DECEASED MINISTERS OF CHRIST (CONTEMPORARY, And eminently useful in the West of England) Viz. Mr. Sam. Oliver, and Mr. Samuel Crook.  
Containing the Sermon at the Funerals of the one Preached by John Chetwind, B. D. and two several Speeches delivered at the Funerals of them both by William Thomas, B. D.  
Joined together at the desire, and for the use chief of those Christians who were often occasional partakers of their labours.  Revel. 14. 13. And I heard a voice from heaven, saying unto me, Writ, Blessed are the dead which die in the Lord, from henceforth, yea saith the Spirit, that they may rest from their labours and their works do follow them. Perfuncti obedientiae munere per adventum mortis, angelica eos immortalitas, & aeternitas sequetur beata. Augustine. 
LONDON, Printed by T. W. for John Place, and are to be Sold at his Shop at Furnivals' Inn Gate in Holburn. 1653.   

To the Honourable the Lady Jane Pile of Colingborne, in the County of Wilts, The Lady Cecylia Knollis of Reading in the County of Berks, and to the Worshipful John Hipssey of Emborough, and John Buchland of West-Harperay in the County of Somerset Esquires, and their Virtuous Consorts.  
Much and Worthy Honored,  
TO prefix much before so little, would be like the making of a wide Gate to a narrow house; To say nothing, may seem (at least in us to whom the care of those is committed whom your Christian love hath received) to savour of some ingratitude; and we are sure is unsuitable to our purpose in publishing these short, and suddenly conceived Notes, which by the desires of others are drawn from us; wherein our intent is not only to remember, and present as exemplary, the piety of those that are dead, but to tender therewith a just acknowledgement of the charity of those that are living, and yourselves in particular who have therein the principal part; yet may we not forget divers others (though we name them not) by whose ready supplies and concurrence, this work of love is more comfortably and fully carried on. We bless God both for you and them, well knowing how sad a thing that is, which (with due respect to others of a different judgement) we conceive to be the case and curse [a] of Edom (Jer. 49. 10, 11. 
(b) Vide Vatabli annot. in loc. Item Oecolampad. in loc. Ex called Superstes non erit qui te saucium et adhuc spirantem soletur ac dicat, Animo securo mihi liberos tuos relinque, Equidem me illis altorem & parentem constituo. Sic Tremel. & Jun. in locum: Et calvin. in eundem sensum licet sub diversa notione. ) unto whom the Lord denounceth so great, so grievous, so general a destruction and desolation, that there shall not be any left to say to the dying Fathers, and Husbands, Leave thy fatherless Children to my care; I will preserve them alive and nourish them, as Genes. 45. 5, 7, 11. and let thy Widows trust in me, or, let them rest on me for taking care of them (as Prov. 31. 11.) This lies heavy on the tender hearts of expiring parents. Suitable hereunto are our Saviour's words, who when he meant to say, He would not leave his Disciples comfortless, but send them a comforter, expresseth it thus, I will not leave you orphans (John. 14. 18.) importing, that to be left Orphans, and to be left comfortless, is all one. But God leaves not those that are his Orphans. The righteous are not forsaken in themselves or their seed 
[a] Psal. 37. 25.  with God (by such Instruments as he thinks fit to raise) the fatherless find mercy 
[b] Hos. 24. 3.  & the motherless, pity 
(c) Psal. 27. 10. Isa. 49. 15. . What's a Father but his bowels? (Isa. 63. 16.) What's a Mother but her yearnings? 1 King. 3. 16.) If God stir up those affections to Orphans in surviving friends, that's all one as to 
[a] Psal. 109. 12. Lament. 5. 3.  form and create new Fathers and Mothers. These compassions, Divine providence might seem to intent to draw forth in the present case, by taking away both the Parents at once; which, though a sad and unusual stroke in itself, yet is in this comfortable, that it hath made the grace of God in yourselves and others the more conspicuous; for we are not willing to look upon your favourable support merely as a Gift (that we may speak in the Apostles language, Phil. 4. 17.) but especially as a fruit, while the tree that gives shade and secure to others, springs and spreads forth itself from a root of grace in you: whence it is, that we shall the rather take unto ourselves this boldness, to beseech you to add unto a liberal and beneficial, the care of a religious and pious education. We would not in any thing we have spoken, or shall hereafter speak, intimate any such reflections on the deceased Parents, as to cause any to conceive they left their children altogether unprovided; They were not such strangers unto Scripture as not to know that children ought not to lay up for their Parents, but Parents for their children 
[d] 2 Cor. 12. 14. . God bestowed a competent portion upon them, which they so improved, as that they have provided that which is considerable for the subsistence and disposal of those that they have left behind them; Howsoever therefore we thankfully acknowledge any assistance in this kind also, yet the chief benefit will be to supply the parent's absence in their education. The feeding of children is one thing, and a less thing; The breeding is another, and a greater; and the chief thing in breeding (which the godly Parents most desired, and which we most humbly beg at your hands who are left and stand obliged to pursue their good affections and intendment) is, to bring them up in the nurture and admonition of the Lord 
[a] Ephes. 6. 4. , which endeavours shall be followed (God assisting) with our most earnest prayers for their good success.  
The righteous God, 
[b] Heb. 6. 10.  remember, in much mercy, 
[c] Neh. 13. 22.  all your labours of love which you have showed to his Name in ministering to his Saints, and abundantly recompense them in all spiritual and outward blessings on you and yours, which shall still be the prayer of  
Your much obliged servants in Christ Jesus, WILLIAM THOMAS Pastor at Ubley. JOHN CHETWIND Pastor at Wells.   

TO THE READER.  
GOOD READER,  
Funeral discourses are of ancient use, and no less profit; the death of friends is an occasional help, and needeth the most solemn way of improvement; that when affections are stirred up on an earthly occasion, they may be converted to a spiritual use; the experience of Christians in this kind is a sufficient justification of the practice.  
Besides there is an whole vein of doctrine, concerning the frailty and mortality of man, the vanity of the creature, etc. which runneth throughout the Scripture, & would never be opened but upon these occasions: certainly we that are to preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 4. 2. in season, and out of season, that is (as I suppose) in our ordinary course, and when God giveth special occasion or a fair opportunity in his providence, may with safety enough to Conscience improve funeral meetings to spiritual edification and profit, there being usually at such meetings a great conflux of people, and their affections melted and softened by the present Providence. 'Tis true we read nothing in Scripture of Funeral Rites by way of Precept, and the Examples bind not, all Nations are left to their Own Rites and Customs, provided they savour not of Idolatry or Superstition; But yet the general allowance of improving every occasion, is warrant enough for a Sermon, and the Sermon a seasonable comment upon the Providence; for every one cannot read without spectacles, and understand the dispensation of God without an interpreter.  
Besides the Sermon, speeches and commemorative Orations want not their use, when the parties deceased are persons of known merit and usefulness; for 'tis not fit that their graces should die with them, and that virtue should be defrauded of its public honour, because God 
(*) 1 Sam. 2. 30.  honoureth those that honour him, the Church hath been always careful to preserve and enbalm their memory, and so is that promise made good, Prov. 10. 7. the memory of the just shall be blessed, but the name of the wicked shall rot. The Lord would have the just remembered with praise and honourable mention, whereas the name of the wicked rotteth together with their carcase. If the worthy Authors of the ensuing Sermon and exhortation had only designed in divulging their labours, to continue the memory and example of those Saints and servants of God whose Funerals gave an occasion to these discourses, I suppose nothing had been done unworthy a Christian aim; praise and public honour being a debt t●at ●●e own to the righteous, yea 
(*) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianzen funebri Orat. pro fratre Caesareo.  a debt (saith Nazianzen) that of all debts is most just: and as the Ancient Church was wont to preserve the memory of the Saints in those famous 
(*) Sir Henry Spilman in verbo Dypticha.  Dyptiches, so might they seek to continue the memory of their graces in this public record, that though being dead, they might yet speak.  
But they looked upon this as too private an aim for thy profit, the matter here discussed is of a more public and general concernment, and exceedingly useful for these times, as 1. the laying to heart the death of God's children, which hath ever been observed to be an intimation of approaching judgement, Isa. 57 1. When we see a shower coming we make the more hast to gather in the fruit, so Gods gathering in his Saints is a presage of an 
[*] Heb. 11. 4.  ensuing storm: and as the death of any private Saint is to be taken notice of, as being a considerable loss to the communities and societies in which they are interested; so much more the death of Ministers and those that are called to public office in the Church, because of the eminency of their station, and service. I confess the world thinketh not so, all that is called Ministry is now counted a burden, this is the great scorn and affront that we put upon Christ, his largess and Royal donative which he bestowed on the Church in the day of his inauguration (when he ascended up on high he gave Pastors and teachers etc. Eph. 4. 8, 9, 10, 11.) is reckoned as one of the grievances of the Nation, which by interpretation is as much as if we did bid Christ take his gift to himself, we care not for it; certainly if ever 'tis high time to make men sensible of the benefit of a Ministry, and the loss of any that are qualified for so holy a work.  
2. Another lesson which (in such transient reading as my pressing occasions would allow) I have observed, is the surviving of the Word when Ministers are gone, a Sermon dyeth not with the breath in which 'tis uttered, if it live not in our practice, it liveth in the records of Heaven, and in the effect of providence; as the words of the former Prophets, when they were dead and rotten in the grave. This with many other useful observations (for to name all were to forestall the work itself) wilt thou meet with in these discourses; which that they may be of great use and blessing to thy soul, as it is the aim of the reverend Authors, so it is the prayer of him who is,  
Thine to serve thee in all Christian offices, THOMAS MANTON. Newington, May 16. 1653.   

IMMANVEL, A SERMON Preached the twelfth day of AUGUST. 1652.  ZECH. 1. 5, 6. 
Your Fathers where are they? and the Prophets, do they live for ever?  
But my word, and my Statutes, which I commanded my servants the Prophets, did they not take hold of your Fathers?  
HAd our conjoined desires and prayers prevailed, Our Deceased Friend, and your Reverend Pastor, who in a silent Sermon from his Coffin Preacheth to us the Lecture of our Mortality, should still have been a living Voice, a burning and a shining Light.  
But since our gracious God hath put a period to his life and labours, and by his work hath manifested his will, as it's our duty to subscribe unto it, so it will be our wisdom to improve it to our own 
Eccles. 7. 2.  advantage; Following the Wiseman's Counsel, so to go into this House of mourning, that by laying such providences to heart, we may be made better.  
It's the deplorable extremity of humane corruption, to draw evil out of God's good; abusing thus his grace to wantonness, and his readiness to pardon to a Liberty of sinning, as Spiders suck poison from the sweetest flowers.  
It's the weakness of the flesh, to apprehend that as evil, which God calls good.  
It's the proper work and power of God, to bring good out of those evils that are done by us. 
Rhm. 8. 28.   
And it's the excellency of Faith, to apprehend goodness in those dispensations which our sense tells us are evils done upon us. And this Faith doth, and Faith alone can do; because it remains firm amongst the violentest shake, as governing itself, not according to the mutable, and variable instability of humane Occurrences, but according to the unchangeable foundations of God's promises, like the Nodes of Compasses in the midst of tempests, that are directed not by the Wind but Heavens.  
The Bee (you know) hath an Innate quality, which other creatures want, to extract Honey out of (it may be) il-savouring Flowers; so gracious souls going into the Sanctuary, by the strength of Faith, will be able to say, though other men cannot, what the Psalmist doth, Truly, God is good 
Psa. 73. 1.  to Israel, Notwithstanding, etc. Now as God is good, and so to be acknowledged in all his deal, even in this sad dispensation of his providence, whereby a deserving Pastor is removed from a desiring People, and both the careful, and indulgents Parents within the compass of one week, from many tender and needing Orphans, so ought we to endeavour the improving of it to our own spiritual good. And therefore know, that Funeral solemnities are not for the solace of the dead (they are beyond our prayers or helps, though not respects) but for the comfort and instruction of the living, who ought, as those who came where Asahel lay dead, to stand still and 
2 Sam. 2. 23.  consider, what God expects they should learn from the works of his hand, his deed having a voice to instruct us, as well as his word. To help you wherein, I shall crave your attentions to those doctrinal truths, which from the word read, shall be commended and improved unto you. In the managing of which, as I vary from my usual way of discourse, my Apology is this; As in Feasts, so in Sermons, we respect the Company, not ourselves. Paul at Athens altars his stile.  
The words are part of Zechariahs' Penitential Sermon, comprised in the six first verses of this Prophecy, in which according to the resolution of it by the Judicious Diodati) we have  

1. The call to Repentance. v. 3. Thus saith the Lord of Hosts, Turn unto me saith the Lord of Hosts.  
2. Arguments to enforce this exhortation, and they are drawn from   

1. The good of so doing. v. 3. I will turn to you.  
2. The evil of not repenting 

1. Represented in the History of their Fathers 

1. Sin. v. 4. They did not.  
2. Effects of sin. 

1. God's wrath. v. 2. The Lord hath been sore displeased, etc.  
2. Their punishment. v. 6. Did they not take hold, etc.      
2. History applied. v. 4. Be not as your Fathers.     
Now the words of my text, Your Fathers where are they, etc. are inserted for the amplification and enforcement of the exhortation, and by way of prevention to remove two forceable obstructions that might weaken the strength of those Motives.  
The hindrances are, what the Prophet foresaw their corruptions would prompt them to say; 

1. You tell us of our Fathers; What is that to us? They are dead.  
2. You tell us of the former Prophets; What is that to us? They are dead too.   to remove which, these words are by way of Concession, as if God should say, I grant you what you do object, your Fathers are dead, and the Prophets are dead, yet know, you have great reason to regard the present exhortations to repentance, that are now made to you by my Prophets, Haggai, and Zechariah, and others that are now sent; Because  
1. The examples of my Justice on your Fathers do still live. Did it not take hold? yes it did, they have confessed it, and they returned and said, like as the Lord of Hosts thought to do unto us, according to our ways, and according to our doing, so hath he dealt with us. ver. 6.  
2. The word which I commanded my Prophets, though the Prophets be dead, yet their words still live. Did they not take hold? v. 6.  
Thus have I given you that sense and dependence of the words, which I conceive most genuine and proper, and shall not spend time needlessly in relating others judgements.  
That being a good rule, for popular Preachers, which at my first entrance upon the work of the Ministry, I received from my sometimes Reverend Friend Mr. Samuel Crook of famous memory, late Pastor of Woragton, now with God. In vulgar auditories to pitch upon that sense of Scripture which is most genuine, and not to distract hearers by mentioning various readings and judgements. That course rather savouring of ostentation, than tending to instruction.  
The words are plain and without difficulty; only take notice, that the Prophet by that question, Where are they? Intends thus much; they are dead; according to that of Job, Man giveth up the Ghost, and where is he? and by that phrase of Taken hold, or overtake, implies thus much, that Gods 
Job 14. 10.  denounced judgements are as a prosecuting enemy, that follows the pursuit, and will not cease, till overtaking they lay hold on, and hold fast his enemies.  
Now in my passage to the main thing intended from the words read, give me leave to mention, and I shall but mention, the doctrines of the Context, or at least the most principal of them; which are these five that follow.  
Turning men to God is the Preachers main Doct. 1 employment; The former Prophets, Zechariahs, St. Paul's, whom God sent to open their eyes and to 
Acts 26. 18, 20.  turn them from darkness to light, and from the power of Satan unto God. This was, This is, God's messengers employment to persuade such, that have left God's ways to follow their own, now to leave their own to follow Gods, to walk with their faces toward the Sun, that so they may have shining light, and comfortable heat, when as turning their backs to the Sun, what see they but a shadow, the privation of light and heat? The bringing back of lost Sheep to their Shepherd, of prodigal children to their Father, the beseeching sinners to be reconciled, and by repentance to break off their sins, is the proper work of Christ's Ministers.  
Present enjoyments of signal mercies, yea great Doct. 2 deliverances, are no ground of future security, without renewed and renewing repentance. They were now but newly come forth of captivity, and so had received a mighty deliverance, yet should they again break God's Commandments, they know God would have been angry with them 
Ezra 9 13, 14.  till he had consumed them, so that there should be The doctrine of Repentance is always necessary Doct. 3 to be preached, but especially, then when mercies are enjoyed, and we are in a prosperous estate, In which the Heart is exceeding apt to forget God. Latet anguis in Herba, A deadly poison is many times secretly conveyed under a pleasant relish: for as when men are most hot, they are then most subject to take dangerous colds; so when Christians enjoy all things outwardly well, (as David, when at peace) then are they in greatest danger of spiritual miscarriages. The doctrine then of Repentance is always needful, it was the first doctrine preached by Christ, The disciples, John, fit for every Auditory, for all times.  
Other discourses may be profitable, but this is necessary.  
An impenitent obstinacy against, and under the Doct. 4 means of grace, is an aggravated impiety.  
Forefathers examples are no plea for impenitency, Doct. 5 no privilege for impunity, and yet (as the Jews) we are exceeding apt to plead them, when 
Jer. 44. 17  they are so far from countenancing that they aggravate offences.  
Having thus mentioned the doctrines of the context, I now come to Consider the truths of the words Read, and they are two, the first I shall but touch, and the second Insist on as more suitable to the present occasion.  
Your fathers are dead, yet they were took Hold Text. on, and they confessed it. Whence;  
Examples of God justice on foregoing people are Doct. left recorded, and aught to be improved, as warnings to following generations.  
As what was forewritten, so what was foredone, was for our learning; and thus the Apostle tells us 
Rom. 15. 4.  that the Israelites were overthrown in the wilderness, and these things were our examples to the 
1 Cor. 10. 5, 6.  intent, we should not lust after evil things as they also lusted.  
Hence God calls us to Remember the days of 
Deut. 32. 7.  old, and to consider the years of many generations; and Christ wils his disciples to recall to mind what 
Luke 17. 32.  was done long before, even to Remember Lot's wife, who was turned into a Pillar of Salt, a visible and lasting Monument; whereas God might have blown her up as Salt-Peter, or sunk her down as Coral, he fixeth her as a Pillar, and calls to us to remember it, that we may fetch thence wherewithal to season our unsavoury lives. Thus Antidotes are made of poison, and Treacle from Vipers.  
The ground of which truth is, because God is always the same. His past deal are the discovery of his future; they who are alike in fault must expect to be alike in suffering. If Israel's Princes 
Isa. 1. 9 10.  commit the sins of Sodom, as they shall have their names, so, without repentance, shall they have their sorrows.  
Learn then hence how to improve Histories recorded, not read them to satisfy curiosity, but to instruct and caution thee. Not as those who are well, that hear, or read the rules of Physicians, but as sick persons, that attend such discourses that they may make use of, and apply the receipts prescribed.  
Let us thus go to Shiloh, and consider what God did 
Jer. 7. 12.  dit to it for the wickedness of his people. Let us of England remember the seven Churches of Asia, the Nation of the Jews, who were as Gideon's 
Judg. 6. 37, 38.  fleece, first wet with Heavenly dew, when all the rest of the world was dry, and now dry, when great part of the world besides is wet; for look, 
Exod. 10. 21, 23.  as it was in Egypt, the Israelites had light when all the rest were dark; but at Christ's death Judea 
Luke 25. 45.  was in darkness, when all the rest was light: so had the Jews at first God's oracles, and so, Christ's proffers, when the Gentiles were strangers; but now the Gentiles are engrafted, and the Jews cut off: so may it be with us of England, who have long enjoyed the Sunshine of the Gospel, when other Nations and people have been without it, we may be for our unworthiness cast off, and others received; therefore let us so remember former examples, that we may still apply them to ourselves, and know what Christ is willing we should mind, that except we repent, we shall 
Luke 13. 3, 5.  all likewise perish.  
Having thus given you a brief account of the first truth of the text, I now come to the consideration of the main Doctrine, and that which is most pertinent to the occasion of our present meeting, and that grounded on these words,  
The Prophets, do they live for ever? But my words 
Text.  and my Statutes, which I commanded my servants the Prophets, did they not take hold of your Fathers? Whence observe,  
Though Preachers die, yet Sermons live. Doct.  
All flesh is grass, but the word of the Lord endureth 
1 Pet. 1. 24, 25.  for ever.  
Though Christ's Ambassadors are mortal men; yet their Embassage is an immortal errand, which will have its effect even after the death of the Messenger. Ministers are earthen pitchers, that may, and must dissolve into dust; But the Gospel which they bring is water drawn from an everlasting 
Isa. 12. 3. Rev. 14. 6.  Well, and of an everlasting nature, and so continues when the pitcher is broke. When the Angels were returned to Heaven, the Shepherds remembered 
Luke 2. 15.  their words.  
For the first part of this Doctrine, That Preachers die, you have a visible proof this day before you, and no wonder: For it's appointed for all men, (and Ministers are but men) once to die.  
For the second part of this Doctrine, that Sermons live, it is, though not so visibly, yet as fully evidenced in the words of the Prophet Isaiah. For as the rain cometh down, and the Snow from 
Isa. 55. 10, 11.  Heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sour, and bread to the eater; so shall my word be that goeth forth out of my mouth, it shall not return unto me void but it shall accomplish that which I please, and it shall prosper in the thing whereunto I sent it.  
And therefore, though at present obstinate sinners regard not Gods messages or messengers, yet whether they will hear, or whether they will forbear, they shall one day know, that there hath 
Eze. 2. 4, 5  been a Prophet amongst them. The word Preachd by God's faithful Ministers is an immortal and incorruptible 
1 Pet. 1. 23  seed, that will most assuredly bring forth some fruit, either for our good or evil.  
1. For good; so this good Seed produceth in us the eternal being of immortal grace. Now as 
1 Pet. 1. 23.  natural Parents may die, yet leave their children living, much more spiritual Parents, who 
1 Cor. 4. 15.  beget Converts through the word of the Gospel; who if they leave not spiritual children here below, yet will certainly find them in Heaven; Grace once given being a  of inheritance that cannot be forfeited; For he that is born of God hath the seed of God remaining 
1 Joh. 3. 9  in him, and cannot sin; and so by consequence cannot finally miscarry, God having in his Covenant engaged, as never to 
Heb. 13. 5.  leave us, so to write his Laws in our hearts, and put his fear before our eyes, that we shall 
jer. 32. 40.  never leave him.  
2. For evil. Thus the text, Did not my words take hold?  
Hence Christ tells us, that the word which he had Preached to the Jews should judge them 
john. 12. 48. Mat. 16. 19  at the last day, and that what his Apostles did bind on earth should be bound in Heaven.  
Thus the Doctrine lieth evident before you, and you are, I question not, fully convinced of the truth of this assertion, That Preachers dying, leave Sermons living and lasting, and which will 
2 Cor. 2. 16.  have their effect, either of good, as a savour of life to life, or of evil, as a savour of death to death. Not that all which pious Preachers speak in Sermons shall last so long; No, There may be much 
1 Cor. 3. 12.  Wood, Hay, Stubble, built on the foundation, which will not endure the fire, but the foundation rightly laid shall always last; the proffers and tenders of Christ's to Sinners shall have their effect, either in their conversion, or to their greater condemnation. Thus then, It is not the wisdom 
Joh. 3. 19 1 Cor. 1. 17.  of words, but the Word of wisdom that abides for ever.  
Having thus dispatched the doctrinal part of this truth, it remains that I improve it to you by application.  
In the managing of which, I shall join both the truth of the text, and the providence of this time, the sad occasion of our present meeting, and shall endeavour to make use of both, by acquainting you what they speak.  

1. To this Congregation, to whom this Deceased Preacher was a faithful Pastor.  
2. To us in the Ministry, the surviving dispensers of Gospel mysteries.  
3. To all in general.   
First, you that are related as a particular flock of Christ to him that's gone, and to him that speaks, Know, that this word, this work, speaks much to you. I shall divide my discourse into a twofold Channel.  

1. Respecting him that is gone.  
2. Respecting the opportunities of grace that do or may remain amongst you.   
First then know, that this truth, that Preachers die, but God's word never dieth, and the death of this our Reverend Brother, hath much to say to us. I shall give it in six particulars, and I desire you would seriously lay them to heart, as they proceed from a mind that doth seriously and earnestly desire your good in what is spoken.  
First own God's goodness in enjoying of him so long: for though sad providence hath more suddenly than was expected taken him from us, yet may we not be unmindful of God's goodness in lending him so long, as a great mercy to this place and people, for whom (as Paul) he spent himself in the painful exercise of his Ministerial gifts. He was a burning and a shining light, who did not waste out, but wear out; who did not smother out, but burned, yea flamed out, who spent his Spirits that he might instrumentally communicate God's Spirit, and inliven yours, and they that know the passages of his sickness are very confident, that it was not the violence of the Wind that blew forth his Lamp, but the Oil was spent, and the flame must cease. Let us then remember and own him for a mercy, who was so successively painful, and useful in his generation.  
Secondly, we have reason all of us, but especially he that speaks, and you (late his charge) that are spoken to, and all others that hear me this day, to lament our loss. I may justly take up Elisha's Lamentation, when he saw Elijah gone to Heaven before him. Ah 
2 Kings 21. 12.  my Father, my Father, the chariot of Israel and the horsemen thereof; and you have reason to say, Alas my Brother. Alas our Pastor. God expects that we should value our loss, and express it by our lamenting for it. And the most of us, if not all have cause to repent of our sin, who have slighted the mercy lent us; Who have slept in our day, and not walked answerably to this light. When Children wax wanton, and throw wholesome food to the Dogs, its time to remove the Tables; if Ephesus will not repent, 
Rev. 2. 5.  and do her first works, Christ threatens to come quickly and remove her Candlestick. And whether our unthankfulness, and unfruitfulness, have not provoked the Lord to deprive us of this his servants Ministry, I am afraid to deny, though I cannot determine. Let us (however) lament our loss, repent of our sin.  
Thirdly, are there any amongst us (I could wish there were none, but I fear there are too many) to be found, the more sad their condition, that have not profited as they should have done by the labours of this servant of God? Let such lay the blame where its due; at their own doors. Consider the Parable of the Sour, That tells us, There were 
Mat. 13.  four grounds on which Seed was cast, and but one fruitful. Where was the fault? Was it in the Seed, or Sower? No, they were the same, but the faults lay in the grounds themselves. So is it with the hearers of the word, when a very few receive advantage, and the greatest number remain unfruitful. Say not thou then, the Physic was weak, but thy distemper was strong. Say not the meat was unwholesome▪ but know thy Stomach was foul. Now it's a true Rule in Physic, Corrupta corpora quo magis nutris, eo magis laedis, Impure Bodies, the more you nourish the more you harm. They who have bad eyes think the sky always cloudy. The fault may be, and most times is, in ourselves, when we are ready to lay it upon others. People may be unprofitable under the most powerful Ministry, because of their own dulness and negligence. Do not then in this case, as that man, who complained of the roughness of the way, when he had a thorn in his foot, or that Woman Plutarch mentions, who being suddenly struck blind, bid them open the Windows.  
Fourthly, Remember, I beseech you, the Doctrine of the text, That though your Preacher be dead, yet his Sermons live, and will live for ever. You shall know that he hath been a Prophet of the Lord amongst you. It was the desire of his Soul on his sick Bed, that this Congregation would consider his death, and lay it to heart; That they who have not profited by his Sermons in his life, might now profit by his departure. For assure yourselves, God's word, by whomsoever spoken (as the Sword of Saul) will 
2 Sam. 1. 22.  never return empty, any more than the rain doth, as that place formerly cited out of the Prophet Isaiah fully shows. So shall not the word of God spoken by any that are faithful return empty, but prosper in the thing whereto God sends it.  
Blessed be God, that some of you know that God's word by him hath taken hold of you for good. He hath not wanted the Seals of his Apostleship. And 
1 Cor. 9 2.  (what ever vain men say to the contrary) conversion of Souls to God by the Ministry is an Apostolical argument of the rightfulness and lawfulness of the Ministerial call, and such a Seal, yea divers such Seals had our deceased friend. Some that were in Heaven before him, and others that are still below, did and do acknowledge him their spiritual Father. And Friends, you of this City and Congregation shall know that his words will take hold, if not to save you, which was his aim and desire, yet to judge you at the last day, which is your fault, and will be your misery; for God will certainly punish as the Congregation 
Hos. 7. 12.  hath heard. That the Gospel by him, or any other Preached prevails for good, is God's grace, that it proves a savour of death to death, is our sin.  
Now never wonder that such diametrical opposite effects proceed from the same cause. You will not, if you consider the reason to be, not in the Cause, but in the Subject; not in the word, but in the hearts of those who hear it. Christ who came to be the light of the world, came also for judgement into this 
Joh. 9 39  world, that they which see not might see, and that they which see might be made blind. Christ who is a Corner stone to some, yet becomes a Rock of offence 
1 Pet. 2. 6, 7, 8.  to others; that meat which strengthens healthy bodies, yet breeds diseases in corrupted Stomaches; and it's observed by Naturalists, That the smell of a sweet Ointment comforteth the Dove, but killeth the Hornet; The same heat which softeneth Wax, hardeneth Clay; That Flower which yields Honey to the Bee, yields poison to the Spider; That fire which refines Gold, consumes the dross: So that Gospel by the mouths of God's Servants, and by the mouth of this his servant, which hath been instrumental to save some, will most assuredly at the last day condemn others. For this indeed is the judgement heightening sin, that light is come into the world, and men love darkness rather than light. And accordingly it will be more 
Joh. 3. 19  tolerable for Sodom and Gomorroh, for Tunnis and Algiers, at the day of judgement, than for this City, for this Congregation, if the word of God's grace be not savingly entertained. Woe unto thee Chorazin, woe unto thee Bethsaida, saith our Saviour, for if the mighty works which were done in you, had been 
Mat. 11. 21, 22.  done in Tyre and Sidon, they had repent long ago in Sackcloth and ashes.  
Fiftly, Continue in, and hold fast, and still cleave to those instructions which your late Pastor in the discharge of his Ministerial employment hath delivered to you. His soul was, and my soul is, your Pledge that they are the truths of Jesus. We dare not be as some; who make merchandise of you with 
2 Pet. 2. 3.  feigned words. We tremble to be as many, who corrupt the word of God, but as of sincerity, but as of God, 
2 Cor. 2. 17.  in the sight of God speak we in Christ. And therefore follow that Counsel given by Paul, As you have received 
Col. 2. 6, 7.  Christ Jesus the Lord, so walk ye in him, rooted and built up in him, and established in the Faith as ye have been taught. Be rooted, be fixed, be not as Reeds shaken with every Wind, (as Children) tossed to 
Eph. 4. 14.  and fro, and carried about with every doctrine; No, but as Trees of righteousness, which stand fast in the place where God hath planted them. Be ye (as men) settled, and grounded in the truth. O how changeable, and childlike are many wanton hearers, whom you may win with an apple, and lose with a Counter? Be not ambulantes in Consilio, scatterers of your 
Jer. 3. 13.  ways; who so take a taste of all courses, must needs do evil; who so give themselves a liberty to run after all pretended Teachers, must needs learn evil. Therefore good was that Counsel to the Hebrews, Be not carried about with divers and strange doctrines, 
Heb. 13. 9  for its a good thing that the heart be established with grace. Intimating thus much, that unsettled hearers have unestablished hearts. And worth our observation is that character of false doctrines given in the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We render it, various, divers; It signifieth properly, Varii Coloris, Particoloured doctrines, of several threads; which have no agreement one with another.  
And certainly were there nothing else, yet this were enough to convince the doctrines of many to be false, especially of such who casting dirt in the faces of Christ's public Ministers, arrogate the name of his Messengers to themselves, and say they are Apostles, 
Rev. 2. 2.  when they are not; Namely their inconsistency, variableness, and disagreement. And this may sufficiently commend unto you the doctrines taught you by your deceased Pastor, by him that now speaks, and all other faithful Ministers, which have occasionally by their procurement spoken to you in the name of the Lord, viz. That there is no interfeering, no crossing, but a sweet Harmony and consent. Truth is in all his parts alike, and such who are acted by the Spirit of truth, in those points which are materially and fundamentally necessary, (howsoever 
Phil. 3 16.  they may differ in some circumstantials) speak the same things; Whereas false teachers, not only differ one from another, but also from themselves, seldom keeping themselves in the same station either of place or doctrine, but are, as Judas calls them, wand'ring Stars, that settle not where, but are always in 
Judas. 13.  uncertain motions. Solid Christians are fixed Stars, counterfeit professors are wand'ring Planets, now Planets, as Astrologers speak, according to their Conjunction vary their Influence; so is it with unstay'd professors, they are according to their conjunction, Let one man Preach this thing, they are of his mind, if another newaffected Teacher Preach the contrary, they close with that. But I hope better things of you, for whom it was the prayer of your late Pastor, it is and shall be the prayer of him that now speaks to you, what was St. Peter's, 1 Eph. 5. c. 10. v. That the God of all grace would make you perfect, establish, strengthen, settle you. Amen.  
Sixtly, Know beloved, you of this place, that God expects from you a walking answerable unto the care pains and labour that he hath exercised towards you. Where God gives much, he expects much, 
Luke 12. 48.  and certainly you have had much persuasion unto Christ, exhortation unto duty, conviction of sin, precept upon precept, line upon line, here a little and 
Isa 28. 10.  there a little, as Israel of old had. Now what is God's expectation, but that you should not shame your keeping, nor dishonour your keeper, but that you would manifest that you have been taught of God, and make your profiting to appear by your practice of, and continuance in, that which is good? That you would not be as Pharaohs lean kine still ill 
Gen 41. 22.  favoured after they had devoured the fat ones. That you should not be like other men, as others who have not had the same means of grace. Content not yourselves with knowledge, or desires after it, but look that your practice be answerable to your knowledge. Knowledge is necessary, but it's not sufficient; knowledge is not to be desired for itself only, but for practise, which is indeed the life of knowledge, and renders it a blessing. For sinful souls are as corrupt bodies, who have often great appetites, but small digestion. Now meat not digested, encumbers and breeds disquieting diseases; so knowledge not put in practice perverts the soul, and makes the professors of it, Satan's more serviceable instruments. Let us then follow Christ in sincere obedience to plain truths, rather than trouble ourselves with curious knotty and difficult matters, that at best do but fill our brains with notions, and usually our hearts with pride, and rarely, if ever advance, God's glory by us, or his grace in us.  
It's the practice of good, and continuance in it, that God expects, as you have received Christ Jesus, the 
Col. 2. 6.  Lord, so walk in him, and that to the end. A Christian hath still his plus ultra, More to do. He that continueth to the end shall be saved; perseverance to the end, brings a Crown without end.  
Aaron's Garments were Talares, down to the feet. And the Law forbade Tayl-less creatures to be offered in Sacrifice. Let it be your care then not only to lay aside your sins for a time, as the Serpent his poison, till he hath drank, but resolve to part with them for ever, do with them as Jacob did with his Idols, bury them under the Oak, and say as Ephraim 
Gen. 35. 4.  of his Idols, What have I to do any more with them? 
Hos. 14. 8.  Let your light so shine before men, that they may see your good works, and glorify your heavenly Father, 
Mat. 5. 16.  and thereby let it appear that you have been with Jesus, and Christ hath been with you. These are the truths which your dead Pastor by my mouth speaks to you, and be ye prevailed withal, To own God's goodness in your enjoying of him so long, to lament your loss, to blame yourselves, if you have not profited by his labours as you ought; to remember, that God's word never dies, though Ministers do; to continue in what you have heard, and to walk answerably to the truths you have been taught both by your late Pastor now dead, and by your surviving teacher that now speaks unto you. We dare not bring to you that which is not clear to us to be the mind of God. I am confident of it, that nothing in the course of his Ministry was delivered by my Reverend Fellow-labourer now deceased, but what he was assured of the truth of in his own conscience. He did not press any thing upon you, which God had not first settled on his own heart, that it was the truth of Christ. And let this suffice to be spoken to this Congregation, respecting their Pastor deceased.  
I now shall address myself unto you in respect of the opportunities of grace that do, or may remain amongst you. And that shall be in this general exhortation.  
Return to God by them; Lay hold upon them; Be careful to improve them; Make a good use of them. Your Fathers are dead, and the Prophets do they live for ever? But my word and my Statutes, which I commanded my servants the Prophets, did they not take hold of your Fathers? saith the Text. This Prophet is dead, and he that speaks shall die, But their words shall live for ever.  
While you have the light therefore walk in it. It's 
John 12. 35.  your opportunity, improve it. He that gathereth in Summer, is a wise Son: but he that sleepeth in Harvest, 
Prov. 10. 5.  is a Son that causeth shame.  
Two things there are which render men truly wise, First the knowledge of what is to be done, and Secondly the knowledge of the time when it's to be done. Solomon tells us, There is a time for all things. 
Eccl. 3.  And that every thing is beautiful done in its due season. It was a speech of Antigonus, being provoked to fight by Pyrrhus upon a disadvantage, Mea militia non magis armorum est quam temporum? My war is managed by Times as well as by Arms. Accounting it his best military prudence, to take his opportunity of time, as well as to provide good Soldiers. Idlers in their youth, prove commonly beggars in their age.  
They that Sing in Summer shall mourn and weep 
Aestate Cecineris Hieme jejunaris. Front capillata est, etc. Heb. 3. 7, 8. Isa. 55. 6. John 12. 35.  in Winter.  
Those five foolish Virgins witness this, who unprovidedly slept when the Bridegroom came, and therefore were shut out from the Wedding. Hence those exhortations, of Not hardening our hearts to day, while it is called to day; of seeking God while he may be found; of walking in the light while we have it. Improve then present opportunities by an immediate returning unto God. Put not off repentance till hereafter. Think not that the practice of Repentance, as that Popish Prelate said of the doctrine of Justification by Faith only, that 'tis a good Supper Doctrine. No, but know that God calls thee to Remember him thy Creator 
Eccl. 12. 1.  in the days of thy youth. It's true indeed, that, Nunquam sera est ad bonos mores via. True repentance is never too late. But yet in this case  Sera nimis vita est crastina, vive Hodie. 
A resolved late repentance is usually prevented by an intervening death.  
We have a day of Mercy, if we neglect that, God hath a day of Justice, and he will not neglect that. Then Jesus Christ the now despised Lamb will appear as an unresistable Lion. Then they who now 
Pr. 1. L.  stop their ears at Gods call, will find Gods stopped at theirs, and therefore, To day while it is called to day, Harden not your Hearts. Time past is gone, Time to 
Aestas non semper fuerit, compenite nidos.  come may find us gone. Provide then eternal heavenly mansions, before these earthly tabernacles are dissolved.  
That I may persuade you to this care, I shall enforce it on you by these two arguments.  
1. Our eternal welfare depends on it. As men sow, so they reap, as the tree falls, so it lies. Non relinquitur Hostia pro peccatis mortuo in peccatis, nec descendit in inferos sanguis effusus super terram.  
It was a Poetical fiction, that what every man affected in this life, with that he should be solaced in the Elisyan Fields. The moral is a certain truth. That look, what men are in this world, that shall they be hereafter; they shall not hereafter be numbered amongst the Sons of Zion, who were here the slaves of Satan. For know, that spiritual Eunuches that bring forth no good works, Bastards that are not the seed of God, the Incestuous brood of Ammonites and Moabites that are born of worldly lusts, and concupiscences, shall be more certainly excluded the Congregation of the Saints in Heaven, than were the Corporal from the Congregation of Israel upon earth. Let us then provide ourselves a remedy whilst 
Deut. 23. 3  there is time, and gain an interest in Christ's righteousness before we come to judgement, that so Christ's tribunal may be to us as Mount Zion, not as Mount Sinai. That we having delighted ourselves here in the Law of the Lord, may stand in the Congregation 
Psal. 1. 11  of the righteous, when others fly and fall. Delay not the doing of that which must be once done, or 
Cum mora non tuta est, totis incumbere remis Utile— Cras, Cras, & sic nihil sit.  else thou art for ever undone. You see there is danger in delay; and it's a good rule, A speedy endeavour is exceeding necessary where delay is full of danger. Let us not say as too many do, To morrow we will do, and so it's not done at all.  
2. Opportunities of grace are uncertain. The door may be shut, the light may be removed from us, or we may be removed from it; and therefore good is that Counsel of Solomon, All that thine hand shall 
Eccl. 9 10.  find to do, do it with all thy power, for there is neither work, nor invention, nor knowledge, nor wisdom in the grave whither thou goest. Lay up then in store a good foundation against the time to come, that when thou 
1 Tim. 6. 19  leavest all other holds, thou mayst lay hold on eternal life.  
The time of the Gospel is but a day, the time of our life is but a moment, whilst thou hast then the price in thine hand, get wisdom, and stand not as those therefore rebuked in the parable, all the day idle; I 
Mat. 20. 7.  am sure, you cannot say, no man hath hired you.  
We should count that Prisoner exceeding foolish, that would refuse a pardon proffered, and not look after it till the judge comes. And that traveller unwise, that having far to go will not set forth till the Sun be set. The Stork knoweth his time, and shall 
Jer. 8. 7. Gen. 27.  not we? Jacob was but newly gone with the blessing, yet Esau came to late. They who neglected gathering Manna in the six days, in vain expected it the seventh. They who refuse the proffers of grace in 
Exod. 16. 27.  this life, may hereafter seek for entrance, but shall not be admitted. Improve then your time, your 
Mat. 7. 1.  means, your present opportunities.  
I hope you are ready to ask this question, What shall we do?  
In answering this question my purpose is to show you somewhat largely what God expects from you, that you may improve present opportunities of grace.  
First, Hear from God as often as thou mayest by the voice of his servants, the faithful appointed Stewards and dispensers of Gospel mysteries. I have been large upon this subject lately, yet give me leave now again to mind you, that its the great design that Satan now drives, the great sin, the great misery of this Land, to endeavour to overthrow the power, and vigour, and force of the Preaching of the Gospel by the Ministry of men.  
What the iniquity of former times could not compass by stopping the mouths of such Preachers as were good, that the subtlety of Satan hath endeavoured in our days, and hath too much prevailed in that endeavour, by opening the mouths of such as are bad, Who to cry up themselves, not only cry down others, but even the Ordinances of Christ themselves. And herein the Lord open our eyes, and the eyes of all this Land, and thine Christian Reader, to see and consider this Stratagem of Satan, who makes some, by seeming to cry up the purity, overthrew the power of Preaching. For I pray you observe.  
Satan doth not directly cry down all Preaching, he will not tell you (though he intent that in the end) that you must not hear at all. No: He knows full well that natural conscience (not seared) will immediately deny that persuasion. Such downright dealing would be the way to discover himself, and therefore transforming himself into an Angel of Light, he besets in another method, blasting the public 
2 Cor, 14. 14, 15.  Ministry of Jesus Christ with odious names, if not as Antichristian (the usual term of such who speak against those who cannot speak for themselves) yet as less pure than others of another way, and so shut up the Kingdom of Heaven (which according to Christ's promise hath been given to our 
Mat. 21. 43.  Nation, and hath (blessed be God's holy name) both in former and later days brought forth its fruit within the narrow compass of such and such societies.  
And thus Satan by force dividing between Paul, and Apollo's, and Cephas, instilling that mischievous 
1 Cor. 1. 12.  poison, of having the truth of Christ with respect of persons, and so by pretending to purer, doth at last 
James 2. 1.  (which is his main drift) cause man to fall off from a conscientious respect unto any of God's Ordinances. I appeal unto thee good Reader, and am confident thine experience doth witness the truth of this discovery. Do not we daily see, that those who throw away their wont respects to Christ's standing Ministry, give themselves a liberty first to hear any, and then afterward to hear none? Ahab that could not away with one true Prophet that counselled him for his good, yet hears and follows four hundred false ones, to his own ruin. Attend than I beseech 
1 Kings. 22. 22.  you with care and conscience unto Gods sent Messengers, by whose preaching it pleaseth him to save 
Rom. 10. 15.  such as believe. Hear from him by them as often as you may, and if you say, Can any good come that way? I answer, Come and see. Look not on the meaness of the instruments, but who works by them, as Christ bid the Herodians on the penny, whose image it bore. For if God be the worker, he is able 
Luke 20. 24.  by the smallest means to bring to pass the greatest effects. The sound of Rams-Horns commissionated 
Judges 6.  by him, blows down the walls of Jericho; The shivering Sand keeps in the billows of the Sea, which Brazen walls could not: So God being the worker, the foolishness of Preaching converts and saves. 
1 Cor. 1. ●1.  Neglect not then the spiritual opportunities that are put into your hands. Suffer not every slight and trivial occasion to keep you from them. God tells us, that when and where a famine of the word is, people shall run from one end of the Land to another, and wander 
Amo●●. 11.  from Sea to Sea, and run to and fro to seek the word of the Lord, and shall not find it. But alas! under the plentiful means of grace we enjoy, how slight excuses keep us from them? As in Summer, it's too hot, in Winter, it's too cold; In Spring its sic●ly, and in Harvest they are too busy. The way is far, or the weather is foul, or else say people, I like not the Preacher, He is a dry fellow, He is a Presbyterian or an Independent, or this, or that. By these and such like simple and silly pretences Satan deludes the Souls of men, and keeps them from hearing, when they have the opportunity put into their hands. But let such remember, Thomas was but once absent, and that not 
john 20. 24.  willingly, and not knowing that Christ would then appear, and he was like to have lost the confirmation of the Article of the Resurrection; so may we be wanting, when that may be spoken, which we may never again be told of, perhaps that truth which might have done us eternal good. This is the first advice that I shall in answering the question forementioned leave with you. Neglect not so great salvation. 
Heb. 2. 3.   
Secondly, Apply what's spoken to thyself, Let the Preachers words take hold upon thee. We are naturally well pleased when Preachers words take hold on others, as Herod when John Preached against the Pharisees, but we are loath they should come too close to ourselves. When John came to touch Herod about the matter of Herodias, and meets with his beloved sin, John Baptist shall lose his head. Let us then be less inquisitive concerning others, and apply what's spoken to ourselves. Most men say as Peter of John, What shall this man do? but let us 
John 21. 21. 2 Sam. 7. 18. Mat. 19 16.  say as David, Lord who am I? or as that youngman in the Gospel, to Christ, not what shall others do, But Lord what shall I do?  
Be contented to be convinced of the evil of your own ways. Suffer the word of Reproof. This is a harder matter than men are ware of, to be willing to be reproved. The most of hearers are like Thistles, you may stroke them upward without danger, but press them downward, and immediately they offend. Preach Gospel-truths and no more, a wicked man likes it. A Carnal heart can be content to hear of Christ and of grace; The stony hearers 
Luke 8. 13.  receive this word with joy: But once tell him, This way of wickedness is unlawful, this or that profitable sin must be left, this gain or pleasure parted with, Then, away with these fellows, These are they which trouble the world, as those unbelieving Jews spoke of the Apostles, They which have turned the whole world 
Acts 17. 6.  upside down are come hither also. It's the property of a true believer to be willing to be told of his faults, that he may amend them; And it's the property of an Hypocrite, yea his discovery by which he may know himself, That he cannot endure to hear of his sins, because he is not minded to forsake them. Paul is accounted an enemy if he speak the truth, and that 
Gal. 4. 16.  in the esteem of those who sometimes could have been content to pull out their own eyes to have done him good.  
So Herod heard John Baptist gladly, till he told him him of Herodias. Thus are many so pleased with their sins, that they are angry with those that show them they are sins, as that distracted man I have read of, Who imagined himself a King, in which distempered conceit he so pleased himself, That when he was cured, he was displeased with the Physician who restored him to his right mind; So is it with Hypocrites, who are so pleased in the ignorance or mistake of some profitable practicals, that they are offended with such, who by a discovery of the truth shall undeceive them.  
Be persuaded to accept of Reconciliation offered, and that upon Gods own terms. He sends his Ambassadors on this errand to entreat you, and beseech 
2 Cor. 5. 19, 20.  you to be reconciled. Have good thoughts then of God and Jesus Christ, for know what was flatteringly spoken of Julius Caesar, Nihil oblivisci solet nisi injurias, that he forgot nothing but injuries, is most true of God and Jesus Christ, who forget nothing but the sins of penitent supplicants.  
Having thus dispatched the Improvement of this truth and occasion, as they respect this City and Congregation, unto whom our Reverend friend was a faithful Pastor; I shall now proceed to speak those things which our dead Brother speaks to us, the surviving dispensers of Gospel mysteries; briefly thus.  
Walk answerably to the immortality of our employment. Having our hearts and affections settled upon things of eternity. This Doctrine hath taught us that the Ministers employment is about things that never die. O How unsuitable a thing it is to have Heaven in our mouths, and the world in our hearts? Let us not live below the word we Preach.  
God teacheth by precept and example, so should 
Si vis me fl●re, dolendum est primum ipsi tibi.  Preachers. If you would have another grieve for sin, you must first grieve yourselves, and practise that you press others too; It's a good rule of an ancient, Cavendum est ne admirandae virtutis mali sumus pastors. Look to this, let our lives express our Preaching, lest we hear that, Physician cure thyself. 
Luke 4. 23.   
It's a witty observation I have read, and I wish it were not as true as witty, Some Preachers are such in the Pulpit, that when they are there, its pity they should ever come forth, and when they are out of the Pulpit, its pity they should ever come in,  
— Pudet haec opprobria nobis  
Et dici potuisse, & non potuisse reselli.  
there's truth in this sad story. O what shame  
That such reproach and unrefuted blame  
Should slain the glory of so good a name!  
Let us labour then (Reverend Fathers, and Brethren) to manifest our savouring of eternity by our actions as well as expressions, especially by our sitting lose from, and undervaluing of earthly things. Let us look to this, Ne surgant indocti & rapiant coelum, & nos cum nostris literis detrudimur in B●rathrum, Let not those who comparatively are mean in knowledge compass Heaven, and we ourselves with all our learning prove cast aways.  
O let us now learn this lesson from this our Reverend deceased Fellow-Labourer. Of whom I do boldly affirm upon my own knowledge, that he was exceeding free from that, which is a sordid thing in all Christians, but a most indelible blemish in the Lords dispensers, earthly-mindedness, For of him I may say, and say truly, what was spoke of Luther, Non curabat Aurum, He used, but not loved the world.  
I know we are all of us exceeding witty to find out arguments to justify that course we have a mind unto, and a sad thing it is that covetousness which is Idolatry, should be accounted provident care and 
Col. 3. 5.  good Husbandry.  
We are ready to say, as Ministers we Preach eternals, but as men we look to temporals. I grant this, and therefore add, That it's not the having, but the loving, and the inordinate seeking after the world, that God condemns. Let us not then deceive ourselves, for if God condemn the man for his earthly mindedness, what will become of the Minister withal his spirituals?  
Suitable to this is that story of an Archbishop of Colen, who marching with his followers in a warlike and stately equipage, was met by a Countryman. The Countryman smiled, and being asked the cause of that incivility, answered, That he could not choose but smile, and did greatly wonder, that the Apostles who were themselves so mean and poor, should have such rich, stately and magnificent successors. The Arch Bishop replied, that he was a Duke as well as an Archbishop, and as a Duke was now so attended on with that warlike Company. The Country man replied, that he desired him to resolve this question, When my Lord the Duke for his pride shall be cast into Hell, what then will become of my Lord the Archbishop?  
And indeed Brethren we have need to be warned, because the world's profits and honours are the most powerful temptations, and therefore Satan made it his last assault against Christ, by showing him (whom 
Mat. 4. 8.  he hoped to have found like another man) the Kingdoms of the world, and the glory thereof. Though Satan herein lost his labour, yet he prevails thereby too much with many, who with Balaam run greedily 
Judas 11.  after the ways of iniquity, and as Judas, even sell their masters for pieces of silver, and with Demas, 
2 Tim. 4. 10.  forsake the Gospel to embrace the present world. O the glory of the world! How alluring? the deceivableness of Riches! How prevailing? this makes men 
1 Tim. 6. 5.  kneel down to the devil without a Cushion, and think, That gain is godliness. The Labourer is worthy 
Ibi fas ibi plurima mercis. Luke 10. 7. Psal. 35. 27. Salvian.  of his Hire, and he that doth God's work and trusts him for it, shall not want his wages. God is a good Master, who delights in the prosperity of his servants. An ancient said of some (O that it might not be truly said of some of us that are here present) Uti volunt Deo, ut fruantur mundo. They use God, that they may enjoy the world. And I have read of a Friar, that he would always in a counterfeit humility dine upon a Net, till he had gained the Popedom.  
Let not then I beseech you Brethren, our own preferment, credit, maintenance, or any outward advantage, be our proposed aim in our Ministerial employment. Let it not be said of any of us, Lanam non agnos, Lac non vaccam, Vineam propter vinum, Populum ob praedam petunt. I will not, I need not English it, they who know no Latin are too apt to speak it (and O that it might be without cause.) For should we so do, we should fetch our fire from our own Kitchens, which should be lighted at God's Sanctuary, and thereby turn that, which otherwise would be lawful gain, into filthy lucre. No, know there is a more excellent gain, even souls. This Paul sought, witness that expression, I seek not yours, but you; and therefore Preachers should say as the King of Sodom did to Abraham,  Da mihi animas, Caetera tolle tibi; 
Give me the souls, take thou the rest.  
Let us look up to our Lord and Master Jesus Christ, whose Ambassadors, Servants, Messengers we pretend we are; and since we bear his name, and do his work, its fit we should desire to have his mind; he sought not his own, but our advantage, as Mercury in Plautus being transformed into Sosia.  
Etenim vero quoniam formam cepi hujus in me, & statum,  
Decet & facta mor esque hujus habere me similes item.  
Walk we as Christ walked. Tread in his steps. 1 John 2. 6.  
Let us not do Gods will in our employment for meat and drink; But let it be our meat and drink to do Gods will. O then Reverend Fathers and Brethren, let the immortality of our employment cause us to walk answerable to eternity. The woman that was clothed with the Sun, had the Moon under her feet, and they who are Gods Agents to trade for Heaven, should scorn the Devils factory for the earth.  
For if in our hearts and practices we serve the world, and yet with our tongues Preach the word, We may peradventure as Noah's Carpenters help to build the Ark, and yet be drowned ourselves.  
I now come to the general improvement of this truth, to all of us here present.  
First, see the Excellency of the Ministerial employment. It's conversant about Eternal things. All other employments are in and about finite and temporal affairs. The work of Lawyers, Physicians, all other professions, is bounded within the limits of time; Only the Minister's work runs parallel with the longest line of eternity; The word of Christ Preached by them being not a finite message, but an everlasting Gospel. This consideration I would commend unto 
Rev. 14. 6.  you, that you that are Hearers may be able to judge, and we that are Preachers may be able to bear those unworthy reproaches, the poisoned Arrows of envenomed tongues set on fire by Hell, that at this day 
James 3. 6.  are darted against the precious servants of God, the faithful dispensers of his word.  
What though profane Epicures, scoffing Ismaels', mocking M●chols, furious, frantic, fiery Opinionists, like Sampsons' Foxes, though looking contrary ways, yet linked together by the tails with firebrands, 
Judges 15.  all join together to cast reproach and dirt in the face of God's servants? Yet know, that the excellency of our employment, the eternity of our work, may support our spirits against all those disgraces, that the unrestrained wickedness, or wittiness of men unjustly lay upon us.  
Now as to these reproaches I shall trespass yet further upon your patience while I shall mind you of  

1. Some observations concerning them.  
2. Rules to direct us in our carriage under them.   
1. Observations.  
1. It's no new thing. So persecuted they the Prophets 
Mat. 5. 12.  that were before. If the Jews call Christ 
Mat. 10. 25.  Beelzebub, who came to destroy Satan; shall we now wonder if any call those Ministers Antichristian, that have and always do oppose Antichrist? If the Galatians who would at first have 
Gal. 4. 15, 16.  plucked out their eyes, yet afterwards esteem Paul their enemy; shall we now admire that some, who have been formerly forward favourers of faithful Preachers, are now become professed revilers? Whence comes this alteration? Not because Paul was changed; No, he spoke still the 
Gal. 3. 1.  same truth: But because the Galatians, bewitched by false teachers, were fallen from that truth they formerly pretended a love unto.  
2. It's no sad thing as to those who are reproached, but rather a cause of joy; Rejoice and be exceeding glad, saith our Saviour, for great is your 
Mat. 5. 12.  reward. For certainly it is not any personal quarrel that men have with Ministers, that is the cause they dislike and vilify them; No, but it's because they Preach the truth; and therefore it's the truth of God they hate, more than it is the Minister that Preached it. For, Propter quod unumquodque est tale, illud est magis tale. What causes the hatred is most hated.  
Christ saith, Woe be to him of whom every one speaks well; and we may add, Woe be to him of 
Luke 6. 26  whom every one speaks ill; but to be spoken evil 
Vituperari â malis esse laudari.  of by those, who are themselves evil, is no disgrace.  
3. It's no hurtful or dangerous thing, and so not much to be regarded, but to be passed by with a silent neglect.  
The generous steed neglects contemptible barkings.  
They hurt themselves most, by that which they think to disgrace others by. The stones they throw fall down upon their own heads. And how think you will Jesus Christ look upon them at the last day, who to disgrace his servants, abuse 
The name of Priest properly belongs to Christ, who sacrificed, and is as an Honour appropriated to all Saints under the new Testament, and not to Ministers. Rev. 1. 6.  his own Title, and by way of scorn call Ministers by that name, by which Christ is most comfortably to be known, viz. By the name of Priests?  
4. It's not always a sign that that is evil which is spoken against, For we read what was said of the Christian Religion, that 
* Acts 28. 22. James 1. 26.  this sect is every where spoken against: No, but it's a manifest sign of evil in those that so do, and we may easily see the rancour and bitterness of men's minds, by the utterance of their tongues. A pimpled face discovers a distempered Liver; A stinking breath, corrupted lungs; A railing tongue makes manifest a wicked, rotten, envious, naughty heart; therefore St. James gives this character of an hypocritical professor, That he bridleth not his tongue, though he seem to be religious, but therein deceives his heart, and therein is his Religion vain; whence it is evident, That Railing and Religion do not, cannot, dwell together. Where then is their Religion that make it their business to rail at, and revile the Lords Messengers?  
2. Having thus acquainted you with these observations, I shall endeavour to make them useful to all, but especially to us Ministers, by persuading the practice of these two Rules.  
1. Endeavour to prevent all occasion from those that wait for it, that they may not have their mouths opened against us justly. There are a generation of men in this Nation, in this City, in this place (happily) that look for Ministers haltings. Let us then walk more circumspectly, and take care that we give no offence, either to 
1 Cor. 10. 32. Acts 24. 16.  the Jew or Gentile, or to the Church of God; to those that own us or disown us. As Paul did, so let us exercise ourselves to keep always a Conscience void of offence, both towards God and towards men, and then, Non offendunt obloquentium verba, quem propria non inquinaverit conscientia, Reproaches of revilers will never harm, where men's own consciences are not defiled. As much as its possible, Let us live peaceably with all men. But know, that Peace must not be bought with the loss of Truth. If men are our enemies for truth's sake, Valeant, Let them be so. That man's friendship is not worth the keeping, where the prostituting of Truth must be the price of it.  
2. Answer not reviling with reviling, railing with railing. The Spirit of man lusts to revenge. 
James 4. 5.  But let not us do to them as they have done to us. But let us bless where they curse, and herein show ourselves Christ's Disciples. Ministers must 
Mat. 5. 44.  expect when they Preach well to hear ill, and when they bring the Gospel of salvation, to be accounted the filth and off scouring of the world. 
1 Cor. 4. 13.  But whatever undeserved reproachings men cast upon us, Let us take them up as our Crown, and with Paul rejoice in our very sufferings, in that we 
Col. 1. 24.  fill up that which is behind of the afflictions of Christ for his body's sake, which is the Church.  
And to ease ourselves, Let us not as the men of the world do, vent our passions to men, but our case to God, and spread such revile before the Lord, as Hezechiah did the railing Letter of 
Isa. 37. 14.  Senacherib, with this prayer, which our Saviour taught us, Father forgive them, they know not what they do.  
The last use I shall make of this truth, That though Preachers die, yet Sermons live, is to persuade you, while you have time, and while you are called by the word, to let your hearts answer that call, that you may be taken hold on by God's word for good. Labour for an interest in God by Christ, the enjoyment of whom will be your chiefest good. This is life eternal 
John 17. 3.  to know thee the only true God, and whom thou hast sent Jesus Christ. God is the only summum bonum, chief good, He is optimum, the best, and so can suit, he is maximum bonum, the greatest, and can satisfy our desires.  
Be prevailed withal to study Jesus Christ more, and in him your own immortaliy, and labour after a clearer knowledge of eternal Excellencies. For certainly had we Heaven more in our eyes, we should have it more in our hearts. I have read that the discourse of a Philosopher concerning the contempt of life, prevailed with the Milesian Virgins to destroy themselves, and of Cleombrotus, who reading Plato of immortality, threw himself headlong that he might enjoy it. And shall discourses of Heaven and immortality work nothing upon us? O that we could see Heaven as it is, than should we be willing to leave Earth. When Paul had been rapt up into Heaven, and had some taste of the inexpressible joys and delights thereof, then was he willing to departed, and 
Phil. 1. 23.  to be with Christ, which was best of all.  
Though Paul while here, was with Christ, and Christ was with him, between whom there was a spiritual union and Communion; Yet in comparison of what he expected in Heaven, he reckons himself while in the body, absent from the Lord. Here 
2 Cor. 5. 6.  we enjoy as it were the Crumbs of grace; Heaven is a full Table, Whereat though all shall not far alike, yet every one shall have his full portion. As 
Exod. 16. 18.  the gatherers of Manna, who had not all equal, yet had all sufficient.  
Our understanding here in comparison of what it will be, is no more than the eye of a Bat to an Eagle, the creeping of a snail to the flying of a Swallow. And so are our possessions and enjoyments. Here we have mixed, and at best short and fading pleasures, But when we awake at the resurrection we shall be satisfied 
Ps. 17. 15.  with God's Image, with whom is fullness of joy, 
Ps. 16. 11.  and at whose right hand there are pleasures for evermore.  
The knowledge of this may lesson our grief for friends, who are by death parted from us. Such friends as die in the Lord, they are no losers; They go to 
Rev. 1●. 13 Josh 7. 25. Judges 2. 5. Rev. 21. 4.  a blessed, to a better place; from the Valley of Anchor and Bochim, from trouble and weeping, to fullness of joy, where all tears are wiped away, where is no more death, or sorrow, or crying, or pain. To this place of joy, this our Reverend Friend is gone before, who hath left us behind in the Camp, the place of travail, and hath ascended the Capitol, the place of Triumph. He hath not lost, but gained by his removal.  
It's observed, that by God's appointment, when a 
Deut. 15. 13.  Captive Israelite was Manumissed, the Master might not send him away empty, but was to furnish him with a supply of necessaries, and that liberally; thus doth God with the souls of his elect, when he frees them from the captivity of sin, by grace in their conversion, he adorns them; So when he delivers them 
Ezech. 16. 7.  out of the Prisons of their bodies by death, He makes their Spirits fully perfect. And therefore our grief for this our friend may be the less. Yet when we 
Heb. 12. 23.  consider his Orphan family, we must needs grieve his death as their great loss, for whom yet, in outward things, his provident care hath not been wanting, He having left each of them so much, that they will not be beholden to their enemies, and yet so little, that for their education and breeding up, they will need the respect and kindness of their friends. But this hath he left his children, better than all outward portions, the blessing of God, and his engagement to be their Father.  
For though grace be personal, and corruption be Natural Parents communicate their Natures, God His grace; Circumcised Parents, beget uncircumcised Children, and winnowed Corn brings forth Chaff; though when Poetae nascuntur non fiunt, Poets are born so, not made, Christiani fiunt non nascuntur, Christians are made and not born; Yet a great mercy it is to be the issue of a believing Parent.  
Many prayers made for them, Many promises made to them; that though Father and Mother forsake 
Psal. 68 5.  them, yet God will not leave such friendless, but will take them up. Yea God is the God of the seed 
Acts 2. 39  of believers, as well as of themselves. To end all. This our deceased Brother was a wise dealer; whereas most men deal with the world, and Satan, for pleasures, whose end proves painful, and profits, that have no true advantage; Yet he was by God made wise to trade with and for God. He hath bought the truth and not sold it; He hath broke Christ's bread, and it hath multiplied in his hands; He hath cast out his Net, and it hath prospered, and souls by him have been turned to righteousness, and therein hath traded for himself, and gained full and lasting pleasures, durable and real profits, even Heaven itself, where he now enjoys the reward of God's promise, and shines as a Star in the Firmament; and truly (I speak 
Dan. 12. 2.  it without flattery or vanity) for the general course of his life, for the profitableness and success of his Preaching, for the Comfort, Peace, and manifestation of God's love and support, which he had in his sick Bed, and to his end, every one of us may say and pray  Sic mihi contingat vivere, sicque mori. 
O that our lives and ends might be such.  
I shall close this discourse with this Observation. A Gentleman took order before his death, that this Epitaph should be engraven on his Tomb, Here lies the Friend of Sir Philip Sidney. If now it were esteemed so great an honour, to be, and be reputed the friend of an earthly man, How much greater Honour have all believers, (This our deceased friend in particular) to be called, as Abraham was, the Friend of God? so that on the Tomb of this our Reverend Brother, whose Funeral we have now solemnised, may be truly Engraven, Here lieth the dutiful Servant, the faithful Minister, the choice friend of Jesus Christ.  
Soli Deo Gloria.  
FINIS.   

AN EXHORTATION IMMEDIATELY FOLLOWING THE SERMON THAT Was Preached at the Funeral of Mr. SAMUEL OLIVER Pastor at WELLS.  
Written (upon request) with some little alteration of, and additions, here and there, unto, what was at first hastily delivered.  
Wherein the thing intended is, in sum, this, to lay close to our hearts this truth, That affliction, and in special, the loss of Friends (more especially of Ministers) is not to be undergone stoutly without sense; nor to be born frowardly without patience; nor to be passed over lightly without profit.  James. 5. 11. 
Ye have heard of the patience of Job, and have seen the end of the Lord.  
LONDON, Printed by T. W. for John Place, and are to be Sold at his Shop at Furnivals' Inn-Gate in Holburn. 1653.   

An Exhortation following the Sermon that was Preached at the Funeral of Mr. Samuel Oliver Pastor at Wells, that, in a great Congregation both of Ministers and people than met together, there might be a more profitable use made of the present occasion.  
THough you have been somewhat extraordinarily detained already, out of a willingness to set on good instruction, upon so moving an occasion, yet suffer me to be a Suitor unto you (Honoured, Reverend, and Beloved) for the renewing of your patience, while I add a little more to what hath been already spoken, concerning our deceased Brother, who was for you of this place, a faithful Minister of Christ 
(a) Col. 1. 7. ; And that the rather, because it is very suitable, that he that was so abundant an Instructor, should have his Funeral solemnised with more abundant instruction; which though now it may seem very tedious, yet you may be pleased to remember, that when a dear Friend is to take a long Journey, all his Friends (thinking, that perhaps they shall never see him more) are willing to allot a longer time to take their leave of him; Our dear Friend is gone a long journey, to his long home 
(b) Eccl. 12. 5. , Let us crave pardon therefore, if we be longer in parting with him, and imparting to you what we desire should be profitable upon so observable a providence.  
But to come to that which I intent to say, (wherein I humbly desire, and desire to have desired, that divine assistance whereof there is so great need and use) that I may therein prescribe unto myself some bounds, I shall entreat you to read with me  Job 1. 20, 21, 22. 
Then Job arose, and rend his mantle, and shaved his head, and fell down upon the ground, and worshipped;  
And said, Naked came I out of my mother's womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away, blessed be the name of the Lord.  
In all this Job sinned not, nor charged God foolishly.  
The Exhortation (in which I shall have respect all along unto these words) I branch out into three Rules.  

The first Rule. Seriously take to heart (I exhort you) every special hand of God.  
This the Scripture requires 
(a) Eccl. 7. 14. , and complains much of the contrary 
(b) Isa 5. 12. & 42. 25. Jer. 5. 3. . And this is (in the first place) presented unto us in Jobes example, who arose, as being stirred and much moved by many most sad Messasages, and by the last (that brought him news of the loss of his children) most, and rend his mantle, or robe, as mourning Thamar d●d hers 
(c) 2 Sam. 13. 18, 19 , and shaved his head, that being another custom that mourners used in those Countries 
(d) Jer. 7. 29. , and fell down upon the ground, which is another sign of a grieved mind, taking greatly to heart God's hand. 2 Sam. ●2. 16, 17.  
Nor is Job to be blamed for making so much ado; for it is said after this, In all this Job sinned not. v. 22. It is not a Sin, but a thing suitable to God's servants, and their Rules, to be affected with affliction, that thereby all men may see they do not despise it. Prov. 3. 11.  
In special, we are to take to heart God's hand in dying persons, and to be moved with sorrow in houses of mourning, where the 
(e) Eccl. 7. 2, 3.  heart, by being made sadder, is made better; More especially, the death of righteous persons, and men merciful (as their Father which is in Heaven is merciful) is to lie close upon our Spirits; God lays it to men's charge, that they lay not this to their heart 
(a) Isa. 57 1. , and that upon a special reason, to wit, because the righteous are taken away from the evil to come, (as people catch up their children, when there is an eminent and imminent danger,) now they be very inconsiderate, who make nothing of that personal mortality, which is a presage of public misery.  
But most especially, the death of public persons, and (to speak to the present purpose) of faithful Ministers, is to be lamented, and laid to heart.  

And that for these Reasons.  
1. In regard of themselves. To show our due estimation of them, (according to the Rule 
(b) Phil. 2. 29. 1 Thes. 5. ●3. , and that we looked upon them as persons, in whom we enjoyed a kind of blessedness when we had them 
(c) Gal. 4. ●5. ; Now, How can we say, they are esteemed, who depart without being desired, as that wicked King Jehoram did 
(d) 2 Chro. 21. 20. , or that they depart as persons desired, who depart without being lamented? See John 11. 35, 36. 2 Chron. 35. 25.  
2. In regard of the Church. The same Church compassion, which prays that labourers may be sent out 
(e) Mat. 9 36, 37. , mourns when they be called in, never to labour more.  
3. Out of love to the Land, and the preservation of the State. It may seem to some an unpleasing Paradox, to say that the Church is the Guard of the Commonwealth; yet was it not without just cause, that the supreme power sometime said to a Prophet, O my Father, my Father, the chariot of Israel, and the horsemen thereof 
(f) 2 Kings 2. 12. 2 Kings 13. 14. ; can any love the State, and not be hearty sorry that the Militia of the State, the Sacra Militia, the Angelical Army, or the Army of the Angels of the Churches, at the head of which God is 
(g) Mat. ●8. 20. , should be, (especially more eminently, or more immaturely) diminished? their Arms (Beloved) (think it not fondness to speak as the Scripture speaks) as they are mighty through God; so they are mighty with God 
(a) Hos. 12. 3. Gen. 20. 7. , so mighty, that we may say (in a sober sense, and with humble hearts) that God cannot do what (according to his revealed will) he would do, because they will not let him alone to do it. Exod. 32. 20.  
4. Out of Love to God himself. For what are Ministers appointed for, but to bear up the Name of God before the Sons of men? And, should it not 
Acts 9 15.  much grieve us to see any of them lie in the dust, who are the appointed instruments to keep the name of God from lying in the dust?  
Hence it is that we thus mourn. Indeed Priests (and sometime Prophets) are forbidden to mourn, (upon special accounts) in the old Testament; but in the new Testament we find Paul professing sorrow upon sorrow, if Epaphroditus, (that faithful, and life neglecting labourer for the work of Christ) had not been recovered from his sickness 
(c) Phil. 2. 27, 30. .  
O that we could lay close to our hearts, the want of laying close to our hearts the sad-presaging death of God's servants! what's become of the sweet Spirit of those Primitive Christians, who sorrowed most of all, (were extremely sorry for this) that Paul had said they should See his face no more? Acts 20. 38. And we are sure, that when once a Minister of Christ is returned to his dust, we shall see his face no more among the inhabitants of the world; either therefore those melting Christians were much mistaken when their sorrow was so great, or else we may blush, while ours is so little.  
To conclude this first Rule, wheresoever there is any house of mourning, we shall do well to remember, that an advantage is put into our hands, for the bettering of our hearts. 
[a] Eccl. 7. 3.  As (therefore) Physicians and Anatomists, add to their art, by dissections, and prying into all the parts of dead persons; so let us labour to be gainers, to add to our Spiritual stock, and the art of living and dying well, by taking to heart, distinctly pondering upon, and even anatomising, divine providences in the death of any, but of those that be faithful and fear God above many, much more, Nehem. 7. 2.    

The second Rule. Have reverend thoughts of every more heavy hand of God.  
For we may not be so taken up with our mourning for men, as to forget our worshipping of God. This also Job doth here preach unto us by his practice, who did not as they who curse their King and their God, and look upward (in that mood) 
(a) Isa. 8. 21. , but fell down upon the ground, and so felldown as that he also worshipped.  
Which worshipping contains two things in it.  
1. A submission to God; such as was in Aaron, when he held his peace, even when his two Sons were slain both at once 
(b) Levit. 10. 3.  Worshipping and wording, reverence and impatience are two opposite things. The third Captain that fell down upon his knees before Elijas, showed by that gesture, that he meant not to fight 
(c) 2 Kings 1. 13. , but submitted, that he might have quarter.  
2. A celebration of him; with his worshipping there is a saying v. 21. the close whereof is, Blessed be the name of the Lord. O, How the Devil's expectation was crossed in this blessing of God by an undone Job! That Accuser and Liar pronounced confidently, that if God did touch him in all he had, he would curse him to his face 
(d) Job. 10. 11. , but his holiness outlasts his Hedge, and his reverence of God survives the ruins of his State and Family; When Satan took away all that Job had, his meaning was not to make him (a Beggar that was to him as it was to Haman to lay hands on Mordecai alone (e), the thing he aimed at was to make him a Blasphemer, 
Hester 3. 6.  to curse God; but he deceived the Devil, and when all's gone, Behold he blesseth him altogether 
(a) Num. 24. 11.   
Which commends unto us this instruction, in our greatest affliction, to wit, not only to carry ourselves therein as God's Subjects, and creatures, and not speak against him, but as God's Advocates, and plead for him. 
(b) Nehem. 9 33.   
Q. But, How may that be done?  
A. By taking Jobes course in this place, that is, by gathering up Arguments, wherewithal to do it.  

Here are two.  
1. His native nakedness, or the condition of all men according to the Law of Nature, Naked came I out of my Mother's womb (without Sheep, or Oxen, or Camels, or House, or Children) and (when I die) naked shall I return thither; whither is that? Sure, Not into his Mother's womb again that first bore him, (we account it a great weakness in Nicodemus to ask that question; Can a man enter the second time into his Mother's womb? John 3. 4.) but thither, that is to the Grave. This is confirmed by the wise man's expression (Eccl. 5. 15.) As he came forth out of his Mother's womb, naked 
Vide Mercerum & Bezam in loc.  shall he return to go as he came. As he came naked out of his Mother's womb into the world, So shall he go naked out of the world into his Grave, And shall take nothing of his labour, which he may carry away in his hand. Unto this interpretation further strength will be added, if we consider that Jobes purpose is not to insist on the place whither he goes, when he 
Jun. & Trem. in loc.  goes out of the world, but the manner how he goes out, to wit, naked, as he came in, For we brought nothing into this world, and it is certain we can carry nothing out. 1 Tim. 6. 7.  
It is observed also, that in this (whither). Job doth as it were point with the finger unto the earth on which he was now fallen, as the former 
Magna Parens terra est Ovid. Metamor. Magna consolatio est in rerum amissione illa tempora ad me morian reducere quibus nos contigit res quas perdidimus non habuisse Greg. Moral in Job. Lib. 2.  verse shows.  
However, It's agreed on by all that by (thither) he means the Earth or the Grave, and so we may thus resolve the words; Naked came I out of the womb of my earthly Mother, and naked shall I return into the womb of my Mother Earth.  
A great argument for patience, it being a great comfort (as one says) in the loss of all, to call to mind those times wherein we had nothing of that which we have now last.  
No man brought any thing into the world with him, when he was born, and if he have never so much here, and it all continue with him, yet he shall not take it away with him when he dies; Then, the question to the richest man is, ●hose shall th●se things be which thou hast provided? Luke 12. 20. for thine they shall not be; the provision is thine, the possession, other men's, Our works follow us, Revel. 14. 13. Not our wealth. Our earthly estates had a beginning, and must have an end. Suppose they be taken away from us, before we be taken away from them, that breaks no square between God and his Children; There is more love between that blessed God, and his sincere Servants, than to differ about so small matters.  
We shall do well to improve this argument, and to bethink ourselves whether the ground of impatience, be not a fancy of a kind of eternity in our earthly enjoyments, while we are apt to think, we were. Heirs, and so had them when we came into the world, and our hei●s shall have them (and we in our Heirs) when we go out of the world. Herein if God cross us, and take what we do so much reckon upon from us and ours, then, we complain bitterly, and strive much with God, for want of studying well Jobes Sermon, and taking off from our hearts, the grief of our nakedness by providence, by the serious thought of our nakedness by nature both in our birth and at our death.  
2. The second Argument is drawn from the propriety that God hath in our estates, and the persons also belonging to us, and thereupon the justice of his administration, while he disposeth as he pleaseth of them, expressed in these word●, The Lord gave, and the Lord hath taken away. He doth not say; The Lord gave, and the Devil hath taken away, or the Chaldeans and Sobeans have taken away, though that were true enough, but ●t was not good enough for a Job to say, But the Lord gives and takes, wh●ch true doctrine brings in this good conclusion; therefore, I have no right to complain now all is gone; for, Is it not lawful for God to do what he will with his own? Mat. 20. 15. Sweet is the saying of Gregory in his morals on this place. It might happily have been looked upon as a lamentable thing, if God had given, and the enemy had taken away, but when God takes away, every man's mouth is stopped; for [sua recepit, non nostra abstulit] He hath not taken away ours, but taken again his own; we say (indeed) my bread, and my water, and my flesh 
(a) 1 Sam. 25. 11. , my House, and my Lands, my Son, my Daughter: but alas, we are but possessors and Stewards, God is the Lord and the owner. It's our wisdom and our righteousness to say every one of us, If God take away mine, (any of mine, all of mine) he takes away his own, for my own are his own. Blessed therefore be his Name; Magnified for ever be his justice, his Sovereignty. He doth no more than I deserve, if I consider my own Sin; He doth no more than he may justly do, if I look to his Sovereignty.  
O that in all the disasters of providence, we could take Jobes way of patience; which is, not to seek out arguments to aggravate the affliction, but to justify that God that afflicts.  
Q. But, am I bound to sit down and thank God, for that he hath undone me, and stripped me of all my comforts?  
Ans. It's one thing to thank God for doing such a thing (as if it were a benefit to have it done) Another, to bless God when it is done (as professing it a righteous thing in him to do it;) I am bound to bless God if he take all away, that is, to give him therein the honour of his justice and Soveraign●y; but I am not to give thanks for affliction, that is, barely for the evil of affliction, (I may thank myself for that 
(b) Jer. 2. 17. Hos. 13. 9 , (yet I may and should thank God for the love from whence it ariseth, and for the good that God intendeth in it, and promiseth to work by it; yea I have reason to thank God, even for the grief and bitterness of affliction also as it is a necessary and effectual furtherance of that spiritual good, which God in his Fatherly corrections aimeth at.  
So men thank the Physician and pay him too, not because his Physic was bitter, but because health is sweet; yea they think themselves beholding to him, for putting so much bitterness into the medicine as was necessary for a sound and through cure of the disease.    

The third Rule.  
Add not Sin to affliction, nor discontent to disasters. Be not worse for God's hand; let not affliction draw forth thy corruption (unless it be to expel it, as lancing & Tents bring out the corrupt matter of a festered Ulcer) but let it exercise and set a work thy grace; chiding ordinarily stirs up choler, but in prudent men it calls in patience, and makes their moderation the better known to all men; when all's hot about them, 
Perantiperistasni.  they are the colder. Job (here) is that wise and well tempered man, who rends his mantle, shaves his head, and sorroweth much; but in all this Job sinned not.  
First, his Oxen and Asses were taken away, and his servants slain by the Sabaeans ver. 14. 15. Immediately after that, he heard that the fire of God fallen from Heaven, had burned up his Sheep and his servants v. 16. Upon that comes the news that the Chaldeans were fallen upon the Camels, and had carried them away and slain the servants ver. 17. And lastly, that the House was fallen upon his Children, while they were feasting together, and that they were dead, ver. 18. 19 Yet in all this, in all these calamities 
(a) Mercer. , in this whole business 
(b) Vatablus. Mercer. , in all his demeanour and carriage in the midst and height of this manifold affliction, he sinned not (in heart) or charged God foolishly (in word) (as some distinguish it.)  
O, How much may God do to a good man, to a man grown in goodness, before he will g●ve him an ill word, or entertain an ill thought of him? Not to sin in all his carriage after all these calamities, this is a patience that Honour's Heaven, and justifies God's testimony of Job ver. 8. That makes Hell ashamed; for the Devil said he would curse God v. 11. That makes the world wonder, and still talk of the patience of Job 
(c) Jam. 5. 11. , and declares to all the solicitous servants of God, what a prevailing thing the Grace of God is, for the mastering of all impetuous and rebellious affections, in the most irritating afflictions; I say it is so [bona si sua norint] if they be careful to improve their grace, and put it to its utmost strength.  
Now, that we may not add sin, nor suffer our corrupt affections to mutiny against God in the day of our trouble, and the anguish of our Soul, let us consider from the present Text, what sin, and our heart rise against God in afflictions, are, to wit, a charging of God foolishly.  
It's, a charging, and a foolish charging.  
First, It's a charging of God; for with him we have to do in all conditions, he's the supreme; Men and Devi's work under him wickedly; but he works in and by them, holily and wisely. Nor doth God barely permit, but commit such and such things to such Instruments. 1 Kings 22. 20, 22, 23. The matter standeth not thus here, that the Devil moves for the molesting of Job, and so God signs the Petition, and gives way [at the Devil's suit] to the Devil's design, and there's an end of the business; but God, for holy ends, hath a purpose to afflict Job, and try him to the uttermost, and the Devils motions and machinations, succeed and serve that purpose Job 23. 14. We ought to speak soberly of these things, but yet we may say truly, that when God hath a work to do, he accommodates himself with, and makes use of, what instruments he pleaseth, and takes the doing of the thing to himself [2 Sam. 12. 12. I will do this] though the sin in the acting be the instruments only; what these do in a sinful, God doth in a penal, or probatory way, as here in Job.  
Now, shall we rise up and rage against God? 2 Kings 19 27, 28.  
Yet, How prone are we, in greater troubles and pressures to say, Never any so troubled as I? We fret, we chaff; None abou● us can please us; they that are near us in relation, have little heart to come near us. I beseech you consider what all this impatience amounts to, It is in true judgement, A drawing up of a charge against God; and, Is it fit (we) should charge [Him?] Our near friends die, we may call them our Gourd 
[a] Jona 4. 7, 8, 9 , being a kind of guard to us against the heat and violence of worldly troubles, these Gourds whither, and we are angry; Our souls are disquieted, and we never ask why, Psal. 42. 11. but [perhaps] make as if we did well to be angry to the death, for our Gourd is withered, and the Sun beats on our heads. But, what made that Gourd to whither? Sure, some worm or other; But who prepared that worm? Is it not God? and is it not he also that prepares that vehement East wind, so that the sun beats on our head, and we are ready to faint? Doth God indeed, do all this? and wilt thou condemn him that is most just? 
(b) Job. 34. 17.  Is He fit to be the object of our anger? O●t hath Heaven cause to be angry with earth, but was earth ever justly angry with heaven? must we needs wound that Supreme and Almighty power, that cannot pervert judgement 
[c] Job 34. 12. , through the sides of instruments and providences? How much better was David's reverend resolution: I was dumb, I opened not my mouth, because thou Lord didst it. Psal. 39 9 I say, How much better, and how much wiser? For,  
Secondly, This charging of God is a foolish thing, therefore Job said to his wife tempting him to do so, Thou speakest like one of the foolish women 
[d] Job. 2. 10. .  
The folly in it is manifest. For,  
1. The Charge is presumptuous; He goes very high that opens his mouth against heaven 
[e] Psal. 73. 9 . Governor's [they say] must be accountable; but it is because they be men; God is greater than man, and gives no account of any of his matters 
[f] Job 33. 12, 13. , He's far above all charges, and contestations.  
2. It's Unrighteous; It's a charge that can never be made good, for God will not lay upon man more than is right, that he should enter into Judgement with God. Job 34. 23. So, the folly of unrighteousness is added to the folly of presumption.  
3. There is added to both, the folly of Selfe-ruine, while we wrangle with God out of self-respects, such presumption, doubles, or trebles our affliction; when Israel murmured after the destruction of Korah, there died for that repining fourteen thousand and seven hundred [Numb. 16. 41, 49.] beside them that died about the matter of Korah, and this men get by their thwarting with God.  
Q. What's to be done then in the time of trouble, to prevent the rise of our hearts against heaven?  
A. Find them a contrary work. Instead of charging God foolishly, let us charge ourselves wisely. 1 Sam. 22. 22. 2 Sam. 24. 10. 17. Say, I am the occasion, I am the cause, God is just in it, God will bring good out of it 
(a) 2 Sam. 16. 10, 12. ; say as that cruelly covetous, but at last penitent and well minded Mauritius did, who when he was miserably tortured himself, by Phocas (chosen Emperor in his room) and five of his sons (together with his wife) were slain before his face, bore it with great patience, and often repeated this saying, Just art thou Lord, and right is thy judgement 
(b) Func. comment. in Chronolog. l. 8. .  
But though we should charge ourselves wisely; Yet we may not overcharge ourselves unwisely. Say not (as some) O, God loves not me; nor am I any of his. I have made a profession of religion, but had I had true goodness, God would never have dealt so severely with me. All this is but chaffy stuff; a medley made up of discontentedness and dejectednes; Imitate rather the confidence and magnanimity of this Job, who would never be got to let go his righteousness 
(c) Job 27. 6. ) and yield himself an hypocrite, notwithstanding all his afflictions, and his friends hot and heavy disputes against him, from that fair and specious, but fallacious and false argument, Severely afflicted, therefore surely an Hypocrite. Bear not falss witness against thyself, nor add affliction to thine afflicted soul.  
Having spoken thus much in the generality, let me crave leave to descend a little lower, and to desire you (with respect to the present occasion) to suffer the words of exhortation in these two particulars.  
Charge not God foolishly; when providences be strangely sad either in — His ordinances, or His servants.  
1. First, speak not wild words, nor  unworthy thoughts concerning any ordinance on which the Name of God is set. To be plain, Charge not prayer foolishly, (and therein, God) though they die by couples that are prayed for.  
Beloved, It is not unknown to you, that for your deceased Pastor that is now laid in his grave, and for his religious wife (dying a very little before h●m) I say, For these two faithful and useful servants of God (in special for him), It is not unknown to you, that there was a time set apart for more solemn prayer; wherein God did seem also to give in such assistance as m●ght prophecy he would grant some deliverance 
(a) 2 Chro. 12. 7. , and say (at least, in regard of the one or the other), This sickness is not unto death, John 11. 4. But it proves otherwise, and we seem to have lost our Friends and our Prayers both. No wonder if for this our hearts be filled with sorrow; but let us take heed (for all that) what we say; say any thing rather than this, that God is not the God that heareth prayer 
(b) Psal. 65. 2. , say any thing, say nothing rather than th●s, that it is to no purpose to pray 
(c) Mal. 3. 14. , or that God saith to the house of Israel, Seek ye me in vain. Isa. 45. 19  
Q. What shall we say then?  
A. 1 Say, that (your) sin is great who had the benefit of h●s labours (and made not a good use of that benefit) and that (our) sin is great who prayed for his life, and its just that these sins should hid God's face from us that he will not hear 
(d) Isa. 59 2. .  
2. Say, God is wise, He knows best what to do: we must not contend with him unless we will take upon us also to instruct him 
(e) Job 38. 2. & 40. 2. ; we do but darken Gods counsels, and show our own foolishness, when we go about to measure his dealing and dispensations by our shallow capacities.  
3. Say, This wise God is resolved on his way; Our prayers must not prevent his purposes, nor must we look to bring his decrees to our desires. He is in one mind, and who can turn him? and what his soul desireth even that he doth; for he performeth the thing that he hath appointed for every person, and many such things are with him. Job 23. 13, 14.  
4. We may mistake our Enlargments, and have great reason (many times,) to be humbled in the review of them; For that room we find in our hearts, may haply arise from nature and natural parts; from a better temper of body at that time, or from better creatures received, quickening our natural abilities; And, if by such assistances we be so rich ●n prayer that we want neither words nor matter, but yet pray too much in a way of human wisdom (seeming in some sort to contrive a way for God as best for him to walk in) and do not pray in the evidence and demonstration of the Spirit, with due respect to God's glory, and wisdom and will; we can no more look to prevail (with) God, than they that preach after that manner can look to prevail (for) him, 1 Cor. 2. 4.  
5. If we do not mistake a Spiritful prayer for a Spiritual prayer, but our hearts be holily enlarged and poured forth before God, yet then, another evil is apt to arise, and that is, a heart less humble after a prayer more high and heavenly; Many times we are dull and defective, and when we travel in prayer, bring forth a lean deformed child, and then, it grieves us to look upon it; but when it is better with us, then, how apt are we to kiss the beautiful child, to make too much of our performances, and the Babes we have brought forth (though not without the grace of God in us) and too little of Jesus Christ, and the grace of God towards us; but God will not give his glory to another 
(a) Isa. 48. 11.  [no not to his own grace] but make us know that though we have good things [by] our prayers, yet not [for] them.  
6. And God may grant, denying; as our Saviour was heard in what he feared 
[a] Heb. 5. 7. , though denied in what he desired, The cup passed not from (him), yet was he heard in that he passed from (it), not only undergoing, but outgrowing and overcoming all his sufferings 
[b] Act. 2. 24. .  
So here, The things intended in prayer, and the arguments used in prayer for the life of your deceased Pastor, were God's glory, the good of the Souls of this Congregation, the education of his great and little Family [great, because so many, and little, because so many of them so young] Now, If God will glorify his Name otherwise (as we are sure he will John 12. 28.) If God will provide well for the Congregation otherwise [as we hope he will, Numb. 27. 16, 17.] If God will raise assistance and subsistence for the Children left behind in another way (as we are persuaded 
(c) 2 King. 4. 1, 7. , and begin to find he will) then are our Unheard prayers Herd, and that the best way; our dear deceased Friends having their will in their much desired happiness; God having his will in their present death; and we having our will and desire, though they be dead.  
Now whereas in the last of these, that is, provision for so many motherless, and now fatherless children, there seemed to be the least hope, yet God hath so wrought on the hearts of worthy and well affected persons, that help is freely offered already for the education and disposal of the most of them, which Christian love, and most imitable charity (in these days wherein the condition of the families of many Ministers is so hard and hazardous) puts me in mind of the sweet words of our Saviour (wherein I conceive such a comfort to be comprehended) He that leaves all for Christ, shall receive an hundred fold, now in this time, houses and brethren and sisters and mothers, Mark 10. 30. and fathers too, for that's expressed v. 29. If the Apostles left fathers, mothers, houses, etc. they had an hundred for one here; for every good Christians house was their house (an hundred houses for one) every old disciple was a father to them, every Christian matron, a mother. What our Saviour thus speaks of the persecution, we see verified in the dissolution of his servants; They that had but one father and mother while their parents lived, have now many when they are gone, and by that means, the benefit both of maintenance and education.  
Think well of prayer therefore while God works so well for those that are prayed for, though by what hand he pleaseth.  
I shall conclude this with that savoury and comfortable saying of Bernard 
(a) De consid. ad Eugen 'em lib. 5. Mel●us est Deum non invenisse quam non quaesivisse. .  
Solus est Deus qui nunquam frustra quaeri potest, nec cum inveniri non potest. It's only God (saith he) that is never sought in vain, no not then when he cannot be found. Let thy experience, O Eugenius, (for to him he writes) teach thee this, or, if it do not, believe him that hath tried it, I do not say, myself, but that holy man of God that saith, The Lord is good (he doth not say, to the soul that finds him, but) to the soul that seeks him, Lament. 3. 25.  
Secondly, Think well, not only of every Ordinance of God, but of every child of God; Charge not God foolishly in his servants (who are his Mal. 3. 17. and in whom he is charged, Nehem. 4. 5 Psal. 74. 22.) no, though God strike them heavily, and double his stroke; let none open their mouth and say, Here are two gone, the heads of the family, father and mother both, and that within a week together, and that leaving such a charge behind them; show me any that you call a profane family, Wherein God hath made such a spoil?  
Unto whom it may suffice to say, If God bring such evil on families that call upon his Name; shall they, who (too like the cursed families of Heathens that call not upon his Name 
(b) Jer. 10. 25. ) have no course nor care of Religion in their families; I say, shall they be unpunished? they shall not be unpunished 
(c) Jer. 25. 29. , God will surely meet with them one way or other, one day or other. Meanwhile, was it not a mercy that they died together unto whom it would have been so grievous to have lived asunder? yea, that instead of living asunder here, they live together in Heaven? Nor can we wonder at such providences, if we do but look upon this Job (with whom we have now to do) who (not by a fever or any ordinary sickness, but) by an extraordinary hand of God, and stroke of heaven, lost at once all the children he had, even seven sons, and three daughters, having nothing but a wife left him 
(a) Job 1. 2. , that was a temptation 
(b) Job 2. 9 , and affliction to him. Job 19 17. Nor must Job for this be the worse thought of, for men are not to be judged of by their condition but their carriage, And what Job's carriage was we all know; Now, though I intent not any comparison with him that received so high a testimony from heaven, and that confirmed by the oppositions and conquests of hell, yet if any shall list to make an unpartial enquiry into these two persons that made such haste one after another, it will, I doubt not, be found that they were such as did truly fear God, as were careful of their duties in their places, very helpful to others according o their abilities of State and gifts, and who dwelled one with another according to knowledge, and as heirs together of the grace of life whereof they are now possessed.  
But, this being the day of his interring (whom God thought fit to take away last) it calls upon me to speak of him somewhat more particularly; of whom (notwithstanding) I should not speak further, were it not that the observation of what was good in him, may be good for us. I shall therefore with what brevity I can present his example to you and to myself, in these five things following.  
1. He was a Sound Orthodox Minister; And even that alone is very valuable in these truth-deserting-times. The Devil is a disputing Devil, as we see by Michael the Archangel his opponent 
(d) Judas v. 9 . Now in settled times (wherein the doctrine of Religion is better guarded by government,) he disputes against holiness, against the holy observation of the Lords day, and the necessity of a strict walking with God, by all the arguments that profane men can pick up for that purpose; But in times more unsettled, especially wherein Reformation is sought (but not yet found) he uses the wits of men to undermine & oppose the Truth of God; but this our brother had learned the form of sound words himself, and taught them others, Tit. 1. 9  
It belongs to us Ministers to mind this, for what are unsound Teachers? They are (to speak as the Scripture speaks) The Witches of the Church: O foolish Galatians, who hath bewitched you, saith the Apostle 
(a) Gal. 3. 1. ? And who were those Witches but the false Apostles by whom they were removed from the truth of the Gospel 
(b) Gal. 1. 6, 7. ? If he that should uncharm the sorceries of others [as Luther speaks on that place] be a witch himself, how dangerous is that Witchcraft? Matth. 6. 23.  
And it much concerns you that are Hearers in this place to consider whether you have received, and heard, and held fast; Are not divers, in divers places (Some in this) turned aside from the truth? Yea some of whom there was some reason to say, Will ye also go away 
[c] Joh. 6. 67 ? O remember, Nothing is more odious than unsound and rotten hearers under sound and right Ministers.  
2. He was a painful and faithful Minister, as all might see by his ready labours in Lectures abroad, and his constant employment in his own place.  
A Minister may be Orthodox, and yet idle; not unskilful and yet unfaithful, but we, that are the Lords Watchmen, and the Shepherds of his sheep, must know, that it concerns us to look about and labour for the good of souls, even as it concerns us to love Jesus Christ; He spoke but Scripture 
Greg. de cura Pastorali Pec. 1. c. 5.  that said [Quisquis virtutibus pollens, etc.] He that being able is averse from feeding the flock of God, is thereby convinced that he loves not the chief Shepherd, for it was he that said to Peter, Lovest thou me? then, feed my Sheep. John 21. 16, 17.  
What's a man able and appointed to teach, and yet careless and speechless, but [if we speak in the language of Scripture] a dumb Dog? Isa. 56. 10. that should bark to drive away any thing harmful to the sheep, but cannot bark 
(a) Isa. 56. 10.  because he w●ll not, and is silent because asleep. The blood of Souls shall be required at the hands of such Shepherds, Ezek. 3. 18.  
Meanwhile, do you [my beloved] you of this place, bethink yourselves well in what state you stand, no condition being more dangerous than that of unwarned men, that is, of men that will not take warning under a Warning-giving Minister. In this case, the faithful Pastor hath delivered his soul, but the hearer that would not be warned shall perish in his sin. Exek. 3. 19, 21.  
3. He was a plain Preacher, that did not trouble his hearers with subtle and obscure notions, with dark and uncouth expressions, such as these proud and wanton times have produced, and these Manna-loth●ng t●mes have made much of.  
Of such Calvin makes great complaint, We see [saith he] even of those that profess the Gospel, some that had rather be accounted subtle than sincere, and sublime than solid, when all their acuteness is mere childishness, only it pleases them well to be thought acute men, and by unskilful men they are applauded on that account. calv. in 2 Cor. 4. 2.  
For [as he saith elsewhere] those speculations that hold forth a subtlety of wit, the world hath ever preferred before solid doctrine, and ever will. Calv. in Gal. 4. 22.  
Paul's speech and his preaching 
[b] 1 Cor. 2. 4.  was not such; nor will any man be such who loves the saving, better than the pleasing of his hearers. So far was that pious as well as profound Augustin from this humour, as that he lays it down for a Rule [Plerunque consuetudo Vulgaris utisior est significandis rebus quam integritas literata] Such expressions as are popular and customary, are better, for the most part, to make things known, than those that (if we look to learning) are more complete, whereupon, (citing that place Psal. 139. 15. My substance, or (as he reads it) My bone is not h●d from thee) he protesseth he had rather speak babarously [and say, non est absconditum à te ossum meum 
[a] Supposing the Reader did not understand whether it were Os ossis or Os oris.  quam ut ideò esset minus apertum quia magis Latinum est] than that there should be more Latin and less light. Aug. de doctrina Christiana, lib. 3.  
Well were it if all Ministers [especially whom God hath placed among meaner people] were of that good man's mind, having the care he had to declare sufficiency, and the conscience that he had to resolve upon perspicuity; for what's an obscure, and (by his people) unintelligible Pastor, but an unkind father, that when the child asks bread, gives him a stone, a hard thing, which he knows not what to make of, nor how to get nourishment from. Luk 11. 11.  
As for those that have Teachers who come down to the capacity of their Hearers (which hath been and is your mercy here) Let them consider, that if this work not upon them for the increase of knowledge and goodness, it will one day witness against them, and be a great aggravation of their sin, that their Prophets have not only preached often, and multiplied visions, but preached plainly, and used similitudes 
(b) Hos. 12. 10. , helping dim eyes to the clearest light. Give me leave to say Beloved, Better for you have had a Minister that would have spoken Latin, Greek, or Hebrew to you, than one so willing to deal plainly with you, if you be not gainers, if God be not a gainer by that plainness.  
4. He was a Powerful Preacher, and one that sweetly insinuated himself into the hearts of hearets, his doctrine dropping as the small rain on the tender herbs 
(c) Deut. 32. 2. . He was one that spoke to the heart of Jerusalem 
(d) Isa. 40. 2. , an heart-affecting preacher, There lay his work and heart.  
And what's a Preacher that delivers good things in a general way, but keeps off from the heart and conscience, but like such Physicians as give Catholic Pills that purge the belly, but never light on the particular peccant humour that most infests and endangers the body.  
It concerns us Ministers to consider the diseases and the constitutions of our charges, and accordingly apply our remedies, not shooting at Rovers but full-But against sin; and in matter of comfort dispensing the grace of God that is given him with all faithfulness and fitness to them-ward over whom God hath set him 
(a) Ephes. 3. ●. .  
And for you that are hearers, Take account of yourselves how you profit by two sorts of Ministers, 1. Such as mightily convince your understandings, 2. Such as work on your affections and make your hearts to burn within you (b). Woe be to that man that keeps his errors under a sound and convincing Ministry; or his lusts and sins under an heart-striking and conscience-searching Minister. If God close with thy conscience, and thou stand out, God, and Minister, and Conscience and all shall witness against thee at the last day.  
5. Lastly, He was a Pious Minister, one whose life was suitable to his labours, and practice to his preaching.  
It's a good life that puts life into a Ministers preaching; Else, a good Preacher and a bad Liver, is like a boy that writes a fair copy, and blots it out with his slieve. People are to be fed with milk, but if Ministers, after they have given a good meal, throw it all down with their foot, How shall poor hearers (whose eye ●s not so much upon the work as the walk of the Minister) be nourished with it?  
Nor doth a good conversation give strength to our doctrine, when it is delivered only, but even to the deliverer itself also. It is said, Christ began both to do and teach, Act. 1. 1. Hierom gives this reason of the order, [Erubescit enim quamvis praeclara doctrina quam propria reprehendit conscientia. Hieron. ad princip. Virg.] Doing goes first, for, The check of a bad conscience makes the best Sermon blush; But (as another says) Nec conscientia loquentem praepedit, cum vita linguam antecedit [
a Greg. mor. in Job l. 6. c. 24. ]. A Minister's conscience will not check him, nor make his words stick in his teeth, when his life goes before his tongue, that is, when he preacheth that to others which men know before hand he hath practised himself.  
Such a Pastor hath no need to fear, but his people (I speak to you of this Congregation) have so much the more need to fear, when a Minister is both a burning and a shining Lamp; burning by his doctrine, and shining by his life and example. Remember that these joined together, will either do much good, or much hurt: Think sadly of it whoever thou art that livest under a Minister (or Ministers) in whom both these are; either they will be Lodestones to draw thee, or Millstones to drown thee.  
I have now done, adding this only in the conclusion, whatsoever in our deceased Brother savoured of human infirmities (for he had no doubt, his failings as well as other men) let that be buried with him: But as for those good things which you saw in him, and knew to be in him, and now have heard of him, let them live in us.  
The God of the spirits of all flesh, that hath taken him to receive his reward, settle here, a faithful, a fit, a fruitful man of God to succeed him in his work, Amen.    

ANOTHER EXHORTATION DELIVERED JAN. 3. 1649.  
At the interring of that singular servant of God, Mr. SAMUEL CROOK LATE PASTOR AT WRINGTON IN SOMERSETSHIRE, By a neighbour Minister, much in his company, and very much assisted by his Ministry.  
LONDON, Printed by T. W. for John Place, and are to be Sold at his Shop at Furnivals' Inn-Gate in Holburn. 1653.   

The Letter of a worthy and Reverend Friend to the Author, relating to the ensuing exhortation.  
SIR,  
I Have perused your Exhortation at Mr. Crook's Funeral, and find it grave and seasonable: 'tis pity these Memorials should be lost & condemned to an obscure privacy, both for their own worth, and his sake who was the occasion of them. If my vote can do any thing with you, I should desire you to publish this exhortation with your Funeral Notes concerning Mr. Oliver, that both of them being burning and shining Lights in the same County and voysinage, and in their places and dwellings not far asunder, may live together in the same papers. Certainly, God's Worthies deserve some public Monument to continue their memory and example, not only for the imitation of the good, but that others by this solemn Testimony may know that once the Prophets and holy men of God have been amongst them.  
We learn from the Apostle, that dead Saints may yet speak, Heb. 11. 4. that is, preach by their example, but then, there must be some to continue the memory of that example, or else, how should it speak aught of instruction to future Ages? therefore the Apostle observeth of Abel in that place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he obtained witness that he was righteous. Which I refer to the public witness and testimony of the Word, where his usual title and stile is righteous Abel; and he had before said of all the Patriarches vers. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they obtained a good report, to wit, in the Church by the Scriptures: Now, since the Canon of faith was closed up, there is no reason the memory of the Saints should be lost, and therefore God hath in every Age stirred up some that can handle the pen of the Writer, by some public record to consign their example to the use of the Church: though I confess too many have been forgotten that were otherwise famous in their generations for want of care in this kind;  
Illachrymabili perierunt nocte,  
Carent quia vate sacro.  
I add no more, but that I am  
Your loving Brother, and fellow-labourer in the work of the Gospel, THOMAS MANTON.   

To the well-affected Reader, but more especially, To my loving and respected Friends and Neighbours, the Inhabitants of the Parish of Wrington in Somersetshire Grace, and Peace.  
IT's easy to foresee that a necessity lies upon me to make some apology for the celebrating of the Funerals of Ministers with such (something more than ordinary) solemnity,  
Wherein my defence is this,  
1. That though the reason be not to magnify the persons of Ministers, who ought ever to decrease in their fame and name, so that Christ may increase 
(a) Joh. 3. 30. , yet never was there more need to speak for the Ministry than now, and to do right to the persons of Ministers with respect to the reputation of their calling. The Rule of the word is, Hold such in reputation 
(b) Phil. 2. 29. , but looking to the course of the World, we know that as concerning this calling it is every where spoken against 
(c) Act. 28. 22. . Some necessity therefore there is to wipe away unjust and untrue aspersions by a true relation of their worth who have had their share in that contempt which in these ordinance-despising-dayes the Ministers of Christ do every where lie under.  
2. It hath ever been the custom of the Church of God in funeral Orations, to recite, and afterward to write, the story of the lives of eminent and well-deserving men, especially of Ministers, and that upon great reason, as 1. To serve the will of God, whose mind it is that the memory of the just should be blessed and be kept from rotting; And 2. To present such as patterns to others, recommending therein the Apostles Rule, Be followers together of me, and mark them which walk so as ye have us for an ensample 
(d) Phil. 3. 17. .  
And—  
3. (Which we may look upon as the highest thing) In this, Jesus Christ himself hath gone before us, who was pleased to leave to all the world this testimony of his faithful Forerunner, That he was a burning and a shining light 
(e) Joh. 5. 35. ; That he was a Prophet and more than a Prophet 
(f) Mat. 11. 9 . If Christ thought sit to bear up their names that bear up his 
(g) Act. 9 15. , I hope we shall not offend by walking in our Saviour's way.  
4. But besides all this, while I writ to you the Inhabitants of the Town of Wrington, I must needs let you know that a principal reason of the first framing and present publishing of the ensuing exhortation, was, and is, to assist you in a profitable and perpetual remembrance of him that for so long time was your faithful Pastor, and made it his work to guide you to true blessedness, for which purpose he wrote his excellent and most approved Catechism, That you might be grounded in Religion, and followed it with continual preaching for your better proficiency, and confirmed it by his Religious life, and perfected all by his holy and humble death; you (therefore) must be my Apology for publishing these unpolished lines, wherein my purpose is not to set forth the full story of Mr. Crook's life, (that's written already by an exacter pen, and printed by itself 
(h) In a little book called, The Life and Death of Mr. Samuel Crook, by W. G. ;) but my meaning is, a little more to insist upon, and to draw down to particular use what is there wound up in a more general way; yet with some difference; for, the former things are of common concernment, and for the use of all men, especially of Ministers, unto whom it cannot but be profitable seriously to contemplate, and to propose unto themselves, so imitable a pattern; But the later part is more especially directed to your use, who were the daily Hearers of his sound doctrine, and observers of his suitable conversation, and who are to be in special manner accountable for both. Think that He that hath been divers years dead, yet speaks, and that in the Apostles language 
(i) Act. 20. 31. , Remember that by the space of forty seven years, I ceased not to warn every one of you with tears. And let these applications to your consciences, which (when I had resolved to have laid them aside) Providence hath (by reiterated requests) a● length produced, be an effectual means to rub up your memories, and continually to assist and arm you against that fruit-hindring forgetfulness which is apt to seize even upon better people after their quickening Pastors decease; that so though you could not always have him 
(k) Ma●. 26. 11. , yet you may after his decease have those things always in remembrance that you heard from him 
(l) 2 Pet. 1. 15. . This will be an help to that which I would yet further exhort you to (as that which much concerns you) I mean, your profiting by your present Pastor, whom God hath in much mercy sent to you to confirm you by his diligent and dexterous preaching, and answerable living, in that word and way which you have formerly heard and seen from and in his precious Predecessor. The benefit of all will redound to yourselves, and be best seen in the day of Christ, when (they both) and all other Instructers that have truly desired and sought your spiritual good (amongst whom reckon him if you please that now writes unto you) shall rejoice that they have not run in vain: neither laboured in vain 
(m) Phil. 2. 16. ; which that it may be your security, comfort, and honour at that great day, shall be the prayer of  
Your truly well-wishing Neighbour and servant in Christ Jesus. W. T.   

AN EXHORTATION DELIVERED AT THE INTERRING OF Mr. SAMUEL CROOK, Late Pastor of Wrington in Sommersetshire.  
YOu have heard (honoured and beloved) so many good and grateful words already concerning this faithful servant of God 
(a) In the story of the life and death of Mr. Samuel Crook., printed An. 1641. you shall find them pag. 42. etc.  now interred, that I shall need to say the less; yet something give me leave to add at the Funeral of so great an Instructor, and in so great a convention, for our further instruction, wherein that I intent is, the edification of the living, though (for that reason) I shall be enforced to speak divers things that will tend to the commendation of the dead; but what concerns him I shall endeavour to contract, and enlarge in that which may be useful to others.  
In this our dear and reverend Brother and Father, all generally was good (I speak not without consideration and acknowledgement of human infirmity) and many things excellent, but four things exceeding rare and remarkable.  
1. First, that being of so excellent and acute parts and wit, he should yet preach so plainly, popularly and profitably, and that from the beginning of his Ministry, when such abilities commonly fall either into obscurity or vanity.  
In former times the Church was troubled with learned obscurity; much learning in many pulpits, but little light; strong lines, but weak Sermons; In these later times, the Church is troubled again with unlearned curiosity, appearing in new and affected words, uncouth and farfetched notions, witty and versatile passages and dictates, like the Oracles of Heathens 
(b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that may be taken several ways, but which way they should be taken who can say? By this means it comes to pass that it is hard for ordinary people to know the meaning of the words, and when that's done, as hard to find the truth and soundness of the matter;  
Those old Sermons, stuffed and puffed up with human wisdom and Authors, were (much) for ostentation and admiration; These now a days for recreation and their better content that have itching ears, but neither for edification, unto which obscurity is a great enemy, and in a Preacher inconsistent with the Rule of Scripture, 1 Cor. 2. 4. as it is in an Orator with the rules of art 
† In caeteris artibus id maximè excellit quod longissimè sit ab imperitorum intelligentia sensuque disjunctum; in dicendo autem vitium vel maximum est à vulgari genere Orationis, atque à consuetudine communis sensus abhorrere. Tul. l. 1. de Orat. .  
Happy they that can speak as Paul did, as a Father, in the evidence and demonstration of the Spirit of God; and not as the Corinthian Teachers that were instructors, pedagogs, not Fathers 
(a) 1 Cor. 4. 2. , using the enticing words of man's wisdom to gain disciples unto themselves, when their duty was, in a way of plain and powerful preaching, to win souls to Jesus Christ. These Instructors and Schoolmasters had many Scholars therefore, but it was Paul that had the children, and was the happy instrument of regeneration and salvation.  
Our deceased Brother was such a Father, plain and yet full of power in God's House, unto which I add, profitable also in his own House and other men's;  
And that I observe in him—  
2. Secondly, That being in so much company, yet he was very free from any unworthy words, from empty and impertinent discourses. Many light things seem to weigh well enough in the balances of Society, but his words in society would hold weight in the balance of the Sanctuary. Not that he was ever speaking religiously, (yet often he spoke of things religious and of them very observably) but still he spoke usefully; he had (together with his piety) too much worth and sufficiency to endure in himself tongue-vanity, So that what he spoke was, though not still good for every thing, yet good for something.  
O our idle words! How many hours spent in company? & in those hours how much spoken? and yet when all comes to be summed up, we may pronounce sadly of our words as Solomon did of the world, Vanity of Vanities, all's Vanity.  
But this our deceased pattern was willing (divers times) rather to speak nothing, than nothing to purpose.  
And his words were the better tempered, because his heart and inner man was so little distempered.  
For I cannot but speak this in him,  
3. Thirdly, That on all occasions and in all occurrences, (some whereof must needs give distaste, bring in affliction, provoke to perturbation) yet he was ever observed to walk and bear up with much calmness, and (excepting the public troubles of the Church of God in Germany and at home, which did indeed sadden and wound his heart) with much cheerfulness of Spirit.  
None further off from Stoics than he in their denying affections, none more near them than he in composing them; what they would nullify, he did rectify.  
O that it could be said, He and We! but how are our Faculties disturbed, our Societies soured, yea prayers and holy exercises pudled with our imperious and impetuous passions?  
As our Saviour sometime said, This did not Abraham: So may we truly say, It was not thus with our deceased Brother, whose Example therefore I am willing to present, not so much to add to his honour whereof there is no ne●d, but (whereof there is so great need) to our patience. Had it not been for this, I mean, that we have great need of the help of such an example, I should (in this and in other things) have suppresd that commendation of him now he is dead, that was intolerable to him when he was alive: I have told you of his patience, only in one thing (I confess) he was impatient, I mean, in hearing those things that seemed to set him up, and d●d (indeed) advance him, above other men; which leads me to that that I would observe—  
4. Fourthly, to w●t his rare humility— well were it if we could speak of our faults as he did when men spoke of his virtues, that is, with weeping; for when any mentioned his perfections, it did but make him mind and mourn under the sense of his imperfections. Myself visiting him in his last sickness, and telling him of some that acknowledged themselves to be converted by his Ministry, he replied with much relenting, O that God should make me an instrument of so great a work. I have desired to spend and be spent and to do what good I could, but with weakness, infirmity, etc.  
And at the same time he declared that when others spoke highly of Wrington, (for Christans formerly did cry up sound men as now they do unsound) I never rejoiced in it (said he) for I thought such would not be of any long standing.  
O that we could think so meanly of ourselves with our sow things, with our nothings, as he did with his great things; and be so humble, with our two Talents as he was with his ten!  
Having spoken thus much of him, (but for our use), Let us now reflect upon ourselves, and consider what a mercy we have enjoyed in enjoying him so long in these parts.  
A mercy to us Ministers; for that saying of one in the University which he was wont to mention, that Pastors in the Country did dollar Lapides, University-Preachers did dollar Artifices, was very true of him (in the latter part of it) though a Countrey-Preacher. Know (Beloved) that all the Congregations hereabout, that have received good by our Ministry, have reason to bless God for Wrington-Ministry and him that was the guiding Pastor here. Our Congregations have received much more good from us by the help that we received from him.  
If his Ministry were a mercy to us and to our people round about, It was (sure) a mercy to you of this place to whom his labours were peculiarly directed, and it is to God that you are bound for it; For though the noble Patron were careful to send and settle a faithful Pastor, yet how came one faithful above many, to his hand? and who is it but God that thrusts forth labourers into his Vineyard?  
Set your hearts (I beseech you) to what your Saviour says 
(a) Luk 4. 25. , I tell you of a truth, there were many Widows in Israel in the days of Elijah, yet unto none of them was Elijah sent but unto the Widow of Sarepta: So were there many aff●●mished places and Parishes in the first days of this deceased servant of God, yet unto none was he sent but to you; The more need have you to examine whether you have gotten by this means 
[b] 1 King. 17. 15.  a barrel of meal that will not waste, and a cruse of oil (I mean that Spiritual and Soul-supporting-sustenance) that will not fail, and that will keep you from failing and perishing.  
But the same Saviour speaks to you the second time 
[c] Luk 4. 27. , and says, Many Lepers were in Israel in the time of Elizeus the Prophet, and none of them was cleansed saving Naaman the Syrian. How many Leprous souls in our Israel, yea Leprous Parishes? yet we may say (upon great reason) To none was such an Elisha sent but to you. Now therefore examine; Is your Leproste cleansed? or, are Abana and Pharpar better to you than that Jordan, to which you have been directed? You are rich, worldly-wise, well thought of, etc. but are you not Lepers? 2 King. 5. 1.  
If I should speak more particularly to this Congregation, and those belonging to it, I would speak a word,  

1. To those that did not hear this ever-speaking Pastor.  
2. To those that did.   
1. First, to those that did not hear him.] That did not hear him (may some say) were there any whose Understanding was so low, whose piety was so little, whose love was so cold, whose hearts, were so hard, as not to hear such a Teacher?  
You know (Beloved) whether there were not some such here, and we all know that there be many such otherwhere; Unto whom I wish all good, they being heretofore (divers of them) hopeful Christians, and not altogether hopeless now, as being men led and got away by tentation (for so in charity we are willing to think) rather than go● away out of their own disposition; Yet a word I have to say to them, and that's this 
(a) Gal. 5. ●, 8. , Ye did run well; who did hinder you? Doth any persuade you to leave the Ministry that teacheth the truth of God? This persuasion cometh not from him that calleth you, but from them that trouble you, and sour you and seduce you, for A little Leven leveneth the whole lump: Consult your own former judgement; where the blessedness you spoke of 
[b] Gal. 4 15. ? Once you thought yourselves blessed in that Ministry which now you are ready to curse and blaspheme, and then you had not such tentations to bias your judgement ●s now you have: Then you spoke good words of the good Word of God in the mouth of his Ministers, and you spoke them (I think) out of the experience of that goodness that the Ministry wrought in you, and the comfort it brought unto you. How comes it to pass that your judgement that was so well grounded, is so soon changed 
[c] Gal. 3. 1. ? consult your future good, Can you understand Scripture without a guide 
[d] Act. 8. 31. ? be stable in truth and goodness without a Nail 
[e] Eccle●. 11. ? make speed in the ways of godliness without a Goad? (which Nails are fastened, and Goads used by the masters of the Assemblies)— If you say you can, where's your humility? If you say you cannot, where's your wisdom? If you speak of all, and say, we are no Ministers, (as divers of you do, not because you have reason to say so, but because you have need;) Then where's your truth? For, are not those the Ministers that God hath made Instruments to bring you (if you be brought) & to bring many others that are brought unto Jesus Christ? If any shall demand, may not they that are not right Ministers be instruments of conversion? I answer, If they may be so possibly; yet they are not so ordinarily. Is it probable that God would ever so honour a false and Antichristian Ministry, as when it plants and waters, to come in himself, and give so great and general success to it as he hath done in England? Have any of you, have many of you, received true goodness from us? (I mean from us, as workers with God and with whom God hath wrought) then, me thinks, you should grant, that if we be not Apostles to others, if we be not Ministers to others, yet (sure) we are so to you; Remember the Apostles reasoning, either Christ is in you, or you be reprobates, & if Christ be in you, and you be not reprobates, than I trust we are not reprobates 
[a] 2 Cor. 13. 5, 6. — If you be not reprobate Christians, we are not reprobate Ministers;— If the Apostle knew how to argue, you will not know how to answer.  
Let me entreat you (therefore) by all the tokens of Christian kindness that have heretofore passed between us, yea, by all the bonds of Christianity wherein we have been heretofore United, to take so much care of yourselves and souls as a little to reason the case with your own consciences; Seriously and sadly bespeaking yourselves in these or the like words, What if it shall prove at last that the Ministers of England (of whom we have been the Hearers, but are now the slighters) be the faithful Ministers of God? what if it be found so at the day of Judgement? what if the Lord Jesus Christ shall say, Such and such a one was a burning and a shining lamp 
(b) Joh. 5. 35. , and ye were willing for a season to rejoice in his light, and then ye run away, shook him of, and said he had no light in him— If Jesus Christ s●y thus (O Christians) at that day (and it's a thousand to one he will say so) what will you say then? He tell you what you will say then (whatsoever you say now) to wit, just nothing 
[a] Mat. 22. 11. ; for what men have no reason to say now, They will have no face to say at the day of Judgement. And because you will have nothing to say then, Give me leave to tell you what to say now;- O that God would give you hearts to say, This deceased and most sinfully-deserted-Pastor shall be the last faithful Minister that ere I will refuse to honour and esteem very highly for his works sake 
[b] 1 Thess. 513. , or refrain to hear; It is enough, and a great deal too much that I have despised the Ministry so long, and quarrelled with the light till it be removed, but now I have done with this Undoing sin 
(c) 2 Chro. 36. 15, 16, 17. , I abhor myself for it, and all Ministry-contempt shall be buried in this grave, never to rise again, but to be exchanged for reverend thoughts of every holy man of God for time to come.—  
Suffer me to add one word more, and to advise you (that your diseases may be cured, and that you may be set right in the sight of God) to remember what you have received and heard, and hold fast 
(d) Rev 3. 3.  and repent. Return to, and continue in, the things ye have learnt, knowing of whom ye have learned them 
[e] 2 Tim. 3. 14.   
Object. Why? we have not learned them of the Apostle Paul.  
Answ. That's true (we do with all humility acknowledge a great difference and distance) but know (though) of whom you have learned them; And here, though I shall seem to speak fond, yet while that I say is said at these Funerals, and reflects principally upon this deceased & ever-reverenced Pastor, I shall take the liberty to speak freely, and again wish you seriously to consider of whom you have learned that which you have formerly received-Not of ignorant men that knew not what they said; Nor of vain men that cared not what they said; Nor of Unfaithful men that would say any thing for their own advantage and advancement: but from men that have spent much that they might be able, and have spent themselves when they were able to do all the good they could to your souls. These things are spoken that you may hold fast what you have, or at lest what you have had, not to lift up ourselves, Tho we knew nothing by ourselves, yet we are not thereby justified 
[a] 1 Cor. 4. 4. , but so much we hope may be said truly of us as to make your contempt inexcusable; leave (therefore) that which cannot be justified, and in the fear of God Resume that reverence of God's Ordinances whereby they may be entertained for your healing and reducing first, for your walking wisely in a perfect way 
[b] Psal. 101. 2.  after, and your coming to a happy journey's end at last.— Now  
2. Secondly, For you of this congregation that were his constant Hearers, I have only three words to say.  
1. First, examine your present temper, and compare it with what hath been formerly, and see whether God have not somewhat against you for loss of your first love 
(c) Revel. 2. 4. . Though a Minister do not lose his first Hearers, yet his Hearers may lose their first love, especially, if it be not rightly laid; Inquire (therefore) whether it were the parts of the Preacher or the power of his preaching that hath affected your hearts. It was that of which He spoke often, that a Minister of parts is unto people, as a very lovely song of one that hath a pleasant voice and can play well on an Instrument 
[d] Ezek. 33. 32. . The splendour of a Messenger (when he is in his full strength) takes many, but happy they that be taken with the divinity 
(e) 1 Cor. 14. 25.  of his Message, and with the God that is in the Sermon; very like is their love to increase, since the longer a good Minister lives, the more of God lives in him and proceeds from him, especially in public and pulpit service; and he grows more and more to be of John Baptists mind, that is, to carry the matter so in the course of his Ministry, that God may increase, though he decrease 
[a] Joh. 3 30. . As this our deceased Brother did much relish that Scripture (when at a time it was, upon occasion, recited to him) so did he much imitate that pattern. Search therefore whether your love hath increased with a God-increasing Ministry. By this you may know the sincerity of your love, for they that receive the Word into a good and honest heart, 
[b] Luk 8. 15.  bring forth fruit with patience; the heat of their love being above that heat of the Sun and of persecution that makes the stony ground to whither 
[c] Mat. 13. 6. 21. . Beloved Brethren, These are the days wherein the love of many to the Ministry is waxed cold. I do not say happy We, but happy Ye, if your love be hot.  
2. Secondly, Examine what your state is, and how far the Lord Jesus hath prevailed with you by such a Ministry so long continued amongst you. It was your faithful Pastor's mind and motto, to spend and be spent, and that 
[d] 2 Cor. 12. 15.  gladly, for he was still observed to be sad and mourning when (by infirmity or his lecture restraint) he could not be spending. Now why was this? what did he aim at in this? sure, he sought not Vours, but You 
[a] 2 Cor. 12. 14. .  
And here, I shall gladly approve you of this Congregation for one thing; and crave leave to move a question to you about another.  
1. This I must needs say is to be commended in you, that your Pastor had Yours, your Tithes, his Deuce; for though Tithes be now an ingrateful word, yet observe, it is at the same time when the name of a Minister is an ingrateful word also, and when the spirit of Julian the Apostate is up again, on whom this brand lies, that he first invented the taking away of Tithes, that thereby he might not only overthrow the Presbyters (which other persecuting Emperors did) but the Presbytery and Ministry itself, to wit, by withdrawing that which should support it. Not that we stand so much upon Tithes, as to urge absolutely their Divine right, yet we think it lawful to take them, and lawful for others to pay them, yea (while an other maintenance is established) a very unlawful thing to detain them, yea, moreover that there is never like to be found in this Nation any other way of maintenance equal in all points unto them for the fulfilling of God's mind concerning his Minister's maintenance; but that which now we stand upon is, a competent maintenance, which they that withhold mouzell the mouth of the Ox that treads out the corn 
[a] 1 Cor. 9 9 , fall into that crying sin of keeping back the hire of the labourers 
[b] Jam. 5. 4. , yea, they take a very effectual course that the Lord of the Harvest may have no labourers at all; Not because Ministers preach for a maintenance, but because they are not able to preach, and support themselves in their calling, and their Families, without it. Nor do we speak of these things out of distrust; we say as Mordecai, maintenance for God's faithful Ministers will come from another place 
(c) Hest. 4. 14. , but what comfort can they have that withhold it, either for themselves, or their Father's houses? Meanwhile this may be your comfort of this place, that you have been just and loving this way. A Minister ought to be a lover of hospitality 
[d] 1 Tim. ●. 2. , and so was (as all men know) the Minister of this place; Beloved, I may say, you made him able to be so by doing him right in the matter of maintenance; I do not say, you made him willing, for he was most willing of himself, but you made him able, and found him willing. This I have spoken for your just commendation and others imitation. Now—  
2. Let me move unto you a question, and the question is this; He had Yours, but Had he You? can you say truly, My Minister had mine, and he had Me? for he that is worthy the name of a Minister seeks not sheaves, but Souls: O Remember, the Corinthians first gave their own selves unto the Lord, and unto us (saith the Apostle) unto the Lord● Ministers also by the will of God 
[a] 2 Cor. ●. 5. , but mark, that's the method, first their own selves; In the observing of which Method your sincere Paster, who was for you a faithful Minister of Jesus Christ, is an eminent pattern, who first spent himself for you, and then his estate amongst you. Inquire (therefore) whether you be able to say he hath espoused you to one Husband, that he might present you a chaste Virgin to Jesus Christ 
[b] 2 Cor. 11. 2. ? Is the match between Christ and you made? Though he that marry a couple die, yet, if they be well married all's well; their comfort continues. Happy you if your Pastor married you to Jesus Christ, for though he be dead, yet Jesus Christ and you do, and shall for ever live together. If any shall say, Another may marry me to Christ, though he have not; I answer, I will not deny that, yet all have not the same spiritual art, to manage the motion of marriage between Christ and a Christian soul, and to persuade the match. And I add further, It's very much if they that have con●emned the motion for so many years past, have any heart to it for time to come. But because my purpose is only to ●oove all men to repent, and I would not leave any in a despairing cond●●ion, therefore, I shall wish you,  
3. Thirdly and lastly, to ●●ink upon your duty for time to come. Let that sad note and voice of your Saviour sound in your ears, — And thou Capernaum which hast been exalted to heaven 
[c] Mat. 11. 23. , etc. I tremble to add the rest; but do you that are in Capurnaums case lay it to heart and repent. O think, what? Hath the dew of grace by this Ministry wet so mane places and persons round about, and Is my soul a dry and withered soul, and my heart a hard and still-stony heart, who have lived so long 
Gutta cavat lapidem, etc.  under the droppings of God's Ordinances here?  
O let my Pastor being dead yet speak, and let the blessed Spirit of God bring to my remembrance some of those moving and soul-melting words of his that may yet work for my conversion and salvation! And for you that find yourselves to have received good by this Ministry, keep it; yea, do not only keep your stock but increase it; what you received from him while he lived, strive to improve (while you live) to the best use, imitating the Disciples who remembered our Saviour's words when they had lost his presence 
[a] John ●. 22. , and by that means strengthened their faith. In special, Remember his Catechism (wherein he will still live) study well that excellent Guide. It speaks every where a rare sufficiency in him; let there be (by that help) a suitable proficiency in you.  
To Conclude, Dust we are, and unto dust we shall return 
[b] Psal. 90. 3. , and between dust and dust is the season to do our souls good; God help us to take it; and because of the Uncertain●y of that return, to make haste to take it. Teach us, O Lord so to number our days as to apply our hearts to wisdom 
[c] Psal. 90. 12. , even that wisdom, to be able to open immediately 
[d] Luk 12. 36.  being (as far as may be) watchful to do nothing which we would not be willing to be found doing, dying.  
I shall add no more but what hath been already spoken, (for, How can we say less, and what can we say more?) My Father, my Father, the chariot of Israel and the Horsemen thereof 
[e] 2 King. 13. 14. — O let this dear servant of God live in us, that we may (one day) live with him, and put on that crown which he hath, in part received, and which is in full, prepared for all that love the appearing of Jesus Christ 
[f] 2 Tim. 4. 8. .  
FINIS.   

ERRATA.  
PAge 5. line 20. for Woragton read Wrington, pag. 8. l. 14. for Coral read Corah, page 9 line first for dit read did, page 30. line 6. for simus pastors read sumus pictores, page 32. margin for Ibi read Ubi, for mercis read merces.