THE PEOPLE'S NEED OF A LIVING PASTOR: Asserted and explained in a SERMON, Preached Novemb. 4. 1656. At the sad and solemn Funerals of that late, learned, pious and eminently hopeful Minister of the Gospel, Mr. John Frost, Bachelor in Divinity, late Fellow of St. John's College in Cambridge, and Pastor of St. Olaves Hart-steeet, LONDON TOGETHER WITH A Narrative of his Life and Death. By Z. C. Minister of the Word at Botolph-Aldgate, London.  ACT. 20.38. 
Sorrowing most of all for the words which he spoke, that they should see his face no more.  
LONDON, Printed by E. Cotes, for Thomas Parkhurst at the Three Crowns over against the great Conduit at the lower end of Cheapside, 1657.   

To the Inhabitants in the Parish of Olaves Hartstreet, London.  
Gentlemen and Christian Friends,  
I Know not to whom the inscription of this ensuing Discourse can more properly belong, then to yourselves; the occasion of it being the sad Funerals of your deceased Pastor: it being spoken specially in your ears, and designed to affect your hearts, and direct you to a serious Christian endeavour under, and improvement of so sad a providence. To you therefore I do present it, not doubting your readiness to patronise and defend it; of which had I no testimony of respects to myself, yet that high respect you did bear to your late hopeful and learned Pastor, witnessed by your importunate desires of him, eminent delights in and unexpected union under his Ministry, with your sorrowful celebration of his Funerals, and the importunate desires of many among you to read these Observations when you had heard them, doth give me good assurance. The scope of the following discourse was, and yet is to inform your judgements of the necessity of Minister's life, and so to affect your hearts with Ministers death: directing your mournings to be from a right Principle, that so they may regularly stream into their due measure and proportion, and proper end: you must know every Minister falls under a double notion, as in his life, so in his death, as a man, and as a Minister; in the one a member of humane society, in the other a main Pillar of Christianity, in both he is  whilst living, and deplorable when dead. But you must know Nature entertains him under the one, and Grace under the other. Men are apt to admire acute parts, profound judgement, amiable carriage, and learned language, where they find it, but never regard the Office in which a Minister stands, and Authority by which he acts in his place; no, this is the work of Grace: for it is religion must teach men to receive a Prophet in the name of a Prophet, and to account of Ministers as the Ambassadors of Christ, and to esteem them living and dying for their work sake. Whilst I would not deny you the liberty of your lamenting your loss in your late Minister, by reason of his natural parts and endowments, which I have noted to have been great; I would desire in special to find your sorrow Christianized, seizing on your spirit, from the consideration of him as a Minister, spiritual Guide, and Father, and so witnessing that you lived under his Instructions, as under the word of God, not of man: and indeed under this notion you have much cause to lament him; for that he was unto his Ministry excellently qualified, in it very industrious: and of the duties imposed on him by virtue of his Ministry, very conscientious for your good. And his death under this consideration is the sad Symptom of God's displeasure, and of smarting influence on your Congregation. I have for some years observed your carriage in this case, in reference to a Minister: yourselves know, and I hope yet remember your sad divisions, and smarting distractions into which you fell on a Minister's relinquishing his work among you: God was pleased to cement all, and settle you in peace and unity, and good tendency to order, by your now deceased Pastor; by whose death you are again liable to the like danger. I pray that you may be warned and preserved from it; and that you may lay to heart this hand of providence, in the loss not only of a man excellently qualified, but a Minister of the Gospel, very hopeful in and to the Church of God; to which end, I entreat your serious reading of this following Sermon, and if it prove in any thing effectual, give God the praise; and that shall be the honour of him who unfeignedly condoles your loss: and praying that the Lord may make up this breach among you, remains  
Yours in all neighbourly Offices in the work of the Gospel. Zach. Crofton.   

To the READER.  
Courteous Reader,  
THere is not a truer Maxim in Nature, than that Man passeth away like a shadow, and vanisheth like smoke, as the flower of the field, it to day flourisheth, and to morrow withereth. Nor a truer Principle in Divinity, then that the Prophets do not live for ever. These are both of them witnessed daily, not only by audible voice of Mourners for the dead, but also visible objects, spectacles of Mortality. Death is a condition so common and inevitably certain to the Sons of men, that neither age, nor excellent endowments can stave it off: but young and old fools, and wise men, are followeed to the Grave. An evident and undeniable testimony hereof is eminently hopeful Mr. John Frost, 
Being 30 years old.  who in his youth, strength of days, and sparklings of glory, is fallen to the dust: and thereby calls for the discharge of duty due to dead men, viz. mourning for him, and memorial of him: both which as they are commended by us, by the counsels and constant practice of the wisest Heathen, not affected with a Stoical stupidity, and senseless apathy; so also by Scripture, if Moses or Samuel die, all Israel must mourn, and the Holy Ghost will dictate the memorial of them. 
Jer. 16.5. Ezek. 24.23. Jer. 22.  It is a judgement threatened against the wicked, they shall not be mourned for, and their memorial shall perish from the earth; but the remembrance of the righteous shall be blessed, it is their privilege to die lamented: God takes notice of it as lazy, that the righteous perish and no man layeth it to heart: Yet it is the common guilt of our age, to let the Prophets die without lamentation; nay, amongst too many with high insultations for their death. God hath of late taken from us many a Samuel, and Paul, and hopeful Timothy, and yet our Israel are not affected with it, nor in themselves afflicted for them; they mourn not over them, nor mind the memorial of them. Certainly the great cause of this evil, is insensibility of their worth and serviceableness, and our own want of their Ministrations. As a cure therefore to this cause, this Discourse is put into thy hands; let me entreat thy serious reading of it, and second thoughts about the necessity of Ministers lives, for the Churches good: And certainly if there be in thee any measure of Grace, thou wilt sorrowfully bewail the loss of so many needful and shining lights, and sadly fear it to be a presage of some future judgements upon our Nation and City. And to the affecting of thy heart, the memorial of their parts and endowments, will be desired by thee, and the Narrative thereof be read with much pleasure. And amongst others thou wilt find Mr. Frost (at whose sad Funerals this Discourse was uttered) not to be the least lamented. Not therefore to hold thee in the Preface, or swell with Apologies, I cast this work on thy censure, hoping that thou wilt exercise a spirit of candour and charity, if not towards the living Author, yet the dead man, of whom it is thy duty to think and speak no way detractive; and whose life thou hast annexed on the most certain and clear account that could be had from Natural relations, Academical acquaintance, and the Personal knowledge of him, who hath done his duty for the deceased, (desiring thee to own nothing that may come abroad under his name, unless attested by his sorrowful Father, Brother, or myself, who shall freely midwife what is fit for public use) and now pray that thou mayst have grace to do thine, and to that end, find helpful this Discourse.  
Thine in the Lord, Z. C.   

THE PEOPLE'S NEED OF A LIVING PASTOR: Asserted and explained in a Sermon Preached Novemb. 4. 1656. at Olaves Hartstreet, London, at the Funeral of Mr. John Frost, B. D. and Pastor of the said Church.  PHIL. 1.24. 
Nevertheless that I abide in the flesh, is more needful for you.  
SEnse of worth engageth sorrow for want: 
Bona a terge formosissima.  when once a people are affected with the absolute and indispensable necessity of a living Ministry, they affectionately rejoice in the enjoyment; and as passionately lament the loss of it: evident this is in the Philippians joys in and for Epaphroditus recovery from death-threatning sickness: and the Ephesians passionate weeping at S. Paul's ultimum vale, last farewell, with a You shall see my face no more, Act. 20.38. And let me (to pass by London's too too late instances increased) say it is evident in that joy with which you of this Parish did begin to be transported in the enjoyment, and that exceeding grief with which you are this day dejected in the loss of your learned and hopeful Pastor Mr. John Frost, whose sad Funerals we do now celebrate: on which occasion give me leave to lay before you the necessity of a Ministers life: and the greatness of your loss in the loss of this particular Minister of the Gospel: the one from the text, the other by the narrative of his hopeful parts and high endowments: and first in reference to the Text.  
The Apostle Paul having been (by an especial call from God in a vision) acquainted with Macedonia her want of the Gospel Ministry, 
Act. 16.9, 10.  went thither and there preached the Gospel to good purpose and with good success, and planted a Church of Jesus Christ at Philippi, the chief City thereof: from whence being soon removed, his care was to confirm them in the Faith they had received; and counsel them to the due order of a Gospel conversation: to this end he wrote to them this Epistle from Rome, and sent it by the hand of Epaphroditus: and according to these two ends the Epistle divideth itself into two parts.  
1. A confirmation in the Faith received: and that is in this chapter.  
2. Counsel unto a Christian conversation in the following chapters.  
The confirmation in the Faith, is in this chapter, and (not to stand on the analytical parts of the chapter) it is managed by the removal of the then great stumbling block of Christianity (viz.) the Cross, to which the Apostle was subjected, to the startling of the Saints in his death-threatning sufferings; and themselves seemed to be nigh unto danger for the very cause of their Gospel profession; now this the Apostle removeth by suggesting to them this threefold consideration.  
1. The access of the cross advanceth the Gospel of Christ Jesus, vers. 12. I would that you should understand brethren, that the things which happened unto me have fallen out rather unto the furtherance: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the progress of the Gospel, whilst thereby it is spread in the publication of the cause of his calamity, 
Hist. of the Council of Trent. Edit. 2. lib. 5. p. 418.  whilst it might be said of him as of Au du Burge, a Senator of Paris, that the death and constancy of a man so conspicuous, did make many curious to know what Religion that was for which he so courageously endured punishment, and made the number to increase. Not only was the Gospel spread, but hereby also others out of spite and envy, or sincere zeal were stirred up to preach Jesus Christ: and every good Christian rejoiceth under all curses and crosses that advanceth the name of the Lord, saying with Luther, 
Prorsus Satan est Lutherus, sed Christus vivit & regnat, Amen.  I am accounted a Devil and I know not what, but be it so, I matter not whilst Christ is magnified: and therefore must neither dismay them in, nor divert them from their profession.  
2. The access of the cross would be his advantage in life or death: in life causing the lustre of his graces to shine; or in death giving him communion with Christ in glory, and therefore love to him could never lead them into backsliding fears: and this is urged from vers. 19 to vers. 27.  
3. The access of the cross would be their advantage, if endured with patience: whilst it is an honour and privilege not only to believe, but also to suffer for the name of Christ: so that the cross should be so far from driving from their profession, 
Fox his Acts and Monum. p. 1330.  that they should say as father Latimer answered to the sentence of death by burning, O I thank God most hearty, that he hath prolonged my life, that I may in this case glorify God in that kind of death.  
The words of the Text fall under the second consideration propounded, to remove the stumblings at the Cross of Christ, and is a part of an answer to an objection from thence thus framed.  
Object. Sir, It is true that in respect of yourself, we have no cause to be offended at your sufferings, for if they bring you to death, yet it will be your advantage and exceeding great gain, you will be with Christ: but what shall become of us? we shall be deprived of your Apostolical parts and power, which should counsel and confirm us in so sad and suffering seasons; and therefore, for us it were more needful that you abide in the flesh.  
Answ. To this the Apostle answereth, It is indetd true, that in respect of myself, it were better for me to die, but for you that I live; so useful are my parts and power in the midst of you, that I am affectionately reduced into a great strait what to choose between my own happiness and your general good: yet on the result of all, I must confess with you, that I abide in the flesh is more needful for you: and I hope I shall so do.  
The words than we find to be an assertion of the necessity of a faithful Ministers life, which is established by the people's apprehension; the Philippians plead it, and the Apostles assent, St. Paul he grants it: and in this assertion we have two parts:  
1. The subject or matter, that I abide in the flesh.  
The predicate or thing asserted of it, it is more needful for you.  
For the explication of the terms, we may inquire what it is to abide in the flesh? And to this we must note that the flesh admits of various acceptations, which I cannot now stand to mention, but must desire you to note that in this place it signifieth natural life and present being in the flesh, or in the land of the living: and thus it is used 1 Cor. 7.28. and also of the natural life of Christ, 1 Pet. 3.18. So that to abide in the flesh, is to continue in the enjoyment of natural life and being; to be freed from subjection unto death and annihilation: it is a phrase answerable to that in 2 Cor. 5.6. At home in the body it is more needful for you: the terms are comparative and relate to something before spoken, the correlate to which they are to be referred, are one of these two.  
1. The advantage that should accrue to the Gospel by the access of the Cross, and then the meaning is this: The Gospel will be furthered by my sufferings, but much more by my life, for that must be spoken of every where as the cause of my death; yet when I have life and liberty to go up and down and preach in every place, not only would Jesus Christ be mentioned, but by my Apostolical parts and power be convincingly exhibited to your confirmation and many others conviction.  
2. Or the Correlate is the Apostles gain by dying under the Cross of Christ: thereby he should enjoy a personal plenary possession of Christ, which is best of all, and would be to him the height of happiness; but they by his life would enjoy mediate communion with, and much edification in Christ, which would be the Churches very great advantage: and to this I adhere, for certainly the Churches good by a Minister's life, counterballanceth his own good in his death, and bringeth him into the Apostles strait what to choose.  
I shall not now stand to consider the words in their comparative sense, but only positive, as they are an assertion of the absolute necessity of a Ministers life; and therefore shall gather up the meaning of the Text into this Doctrinal conclusion, which I shall briefly prosecute.  
Doct. The life of a Faithful Minister is a matter of great necessity to a Christian Church.  
This Doctrine is an established truth from this very Text, though it should not otherwise be argued; for it is apprehended by the people and assented unto by the Apostle, yet for the more full demonstration of it in this age wherein living Ministers are accounted needless burdens, and many eminent Ministers are laid in the dust with little or no lamentation: give me leave briefly to confirm it with these three arguments: 

Gods esteem of Ministers lives.  
The Devils envy at Ministers lives.    
The Churches express experience of the necessity of Ministers lives.  
Argum. 1 First of the first, and it is the great esteem which God hath of his Ministers lives in reference to the Churches good: certainly God best knows the necessities of his Church and people; he is the great father of the family, that casts and careth for the necessities of his house; and by his esteem the whole family may well be determined; and as none may count that polluted and unclean, which he hath called pure; so may no man call that needless, which he determineth needful: and that the life of godly Ministers is by him esteemed in refefence to his Churches good may be many ways manifested: Ministers in their discharges under the saddest events are unto God a sweet savour, 
Patriarchas velit in tu●o esse, quia sunt uncti, deinde quia sunt Prophetae. Mail. in loc.  yea though of death to wicked men, 2 Cor. 2.15. in all the checks and charges he giveth to the world, he provides for Ministers, touch not mine anointed, goeth not without and do my Prophets no harm, Psal. 105.15. Mollerus on this Text notes, that the Ministry was the guard of the pilgrim Patriarches. And Piscator thence infers, 
Piscator. obser. in Text.  godly Ministers are hereby assured, that God will save them from the tyranny of the men of the world: nay, when a Ministers life is hunted, God will hid him, and miraculously feed him, as he did Elias by the Ravens, and not wasting meal, 1 King. 17. And as God did express his esteem of his Ministers lives and persons under the Law, he doth no less under the Gospel: exceeding great is the doom that he threatens to such as disrespect his poor Ministers, that deny them entertainment, Mat. 10.14, 15. Whosoever shall not receive you, it shall be more tolerable for Sodom and Gomorrah then for that City: abuse of Prophets highly provokes: the violent shedding of their blood and euding their lives, is the very apex of impiety: ripens a people for ruin; 
2 Chro. 36.16.  they are so dear to God, that if once they be abused, his wrath ariseth till there be no remedy: Eminent is that esteem that the Lord Jesus sets on the least courtesy that can be showed a Minister, he that receiveth a Prophet in the name of a Prophet shall have a Prophet's reward, Mat. 10.41. And every way remarkable are the delivering providences extended to and exercised about Ministers lives, which are mentioned in sacred and Ecclesiastical story: What shall we tell you of Peter's delivery out of prison upon the prayers of the Church, Act. 12.7, 8, 9, 10, 11, 12. or of St. Paul's rescue from the cursed combination of the Jews obliged by oath not to eat or drink until they had killed Paul: of which you read, Act. 23. To which we might multiply many remarkable deliverances of Athanasius of Alexandria, from the secret conspiracies and malicious open violence of the Arrians, whilst Paulus, Lucius, and Georgius, all Arrian Bishops perished: who ever observed his dangers could have thought he should have continued Bishop of Alexandria 46 years? Time fails to give an account of Austin, of Chrysostom, and many other of the Fathers, whose dangers were death-threatning, and to the eye of reason inevitable, and yet they were delivered: and what shall we say of Luther, who drew on himself the enmity of all the Christian world, that ever he should die in his bed? and so also Calvin, and almost all our reformers, whose lives were followed after by Papal fury, but preserved by God. When I consider the heretical envy at Gospel Ministers, with which our Age and City abounds, the many opportunities that might be taken to destroy them, I can not but admire that a Gospel Minister should die in his bed: but we see very fully, that God esteems the lives of his Ministers at an high rate, and it is no marvel, for they are his servants, his Ambassadors and instruments of his Churches good, as we shall note anon; and therefore the prayers of the people is the Preachers guard: I trust that through your prayers I shall be given unto you, Philemon 22.  
Argum. 2 2. As God's esteem of, so also Satan's envy at Ministers lives, is an evident argument of their absolute necessity in the Church of God: for Satan is the adversary envying the Churches good, and always endeavouring to deprive them of things needful, that thereby he may destroy them, and constrain them to renounce the profession of Christ and his truth, to their utter ruin: 
1 Pet. 5.8.  the Devil is that roaring lion who daily goeth about seeking whom he may devour; he is the malicious red Dragon, who pursueth the woman into the Wilderness, 
Revel. 11.  and he and his Angels maketh war against Michael and his Angels; he erects his Synagogue where ever God builds his Church, and knowing that these two cannot stand together, studieth how to hinder God's Temple from going forward and being built to perfection: and finding Ministers to be labourers both stout and skilful in the work of the Lord, against them he levels all his malice, and improves his power & policy to put a period to their lives, and so their abilities and endeavours: saying in all Ages, 
Nehem. 4.  as Tobiah and Sanballat, the Arabians, Ammonites, and Ashdodites, Let us conspire and hinder the work: even by cruelty we will go up against them; they shall not know nor see till we come in the midst among them and slay them, and cause the work to cease, constraining the bvilders in God's Temple to be working warriors, to labour in their armour with their swords gird to their sides, and spears in the one hand and trowels in the other: craft in the Church of God without cruelty against faithful Ministers, could never effect the Devil's design; hence he is a subtle seducer of souls from the truth, until he gain power into his hand, and then by bloody persecution he ever proclaims open war and pursueth with fire, and sword, specially bending his force at the Ministers of the Church: thus he did in all the apostasies of Israel unto idolatry, giving cause of Elijah his complaint, The children of Israel have forsaken thy Covenant, thrown down thine Altars and slain thy Prophets, and I, even I only am escaped, 1 King. 19.10. in all the Ages of the Churches of the Jews, the false prophets ever studied to cut off the lives of the true Prophets; and contracted that grievous guilt on the whole nation of the Jews and City of Jerusalem, with which our Saviour upbraids them Mat. 23.27. O Jerusalem that killest the Prophets, and slayest them that are sent unto thee: and as this was his course under the Law, we shall find he forsook it not under the Gospel: with what envy may we observe him acted towards the life of our Lord Jesus Christ, the great Prophet of God's Church; when his temptation would not succeed to draw him into sin, and so to destroy the design of our redemption: how doth he maliciously engage against him to put an end to his days? 
Mat. 2.  exciting Herod to the cruel murder of all the Infants from two years old and under in Bethlehem, 
Melius est Herodis esse porcum quam filium. Macrob.  and the coasts thereabout; not sparing his own son, giving Augustus Caesar cause to say, It were better to be Herod's swine then son: and that to the end, so eminent an author of future good might have been cut off before he could work, nipped in the bud, and crushed in the shell. And all the time of his appearance in the earth, what counsel and conspiracies against his life? what rage and malice was continually expressed? how many times may we observe they would have laid hands on him, and durst not for the multitude? would have stoned and violently put him to death, if he had not miraculously conveyed himself from them; and yet they never rested until they crucified the Lord of glory: and as they dealt with the Master, so also they persecuted his servants with those very death-threatning dangers foretold by our Saviour to attend his Disciples: daily and bloodily persecuting the lives of the Apostles on this very ground, they taught the people, and preached through Jesus the resurrection from the dead, Act. 4.2. Which of the Apostles of our Saviour did the Devil suffer to die a natural death? nay he did not so much as exempt James the Just, though a man beloved by the people, but brought him to a violent death to the very detestation of all men: and as it was thus in the first Age of the Church, may we not trace all the Ages of the Church, and find the Devil's design to destroy the Church of God by cutting down faithful Ministers? what shall we mention to you the many pious and grave Bishops of the Church, that suffered under Pagans; and the constant curious search that was made for Ministers to bring them to their death? 
As was Athanasius for the death of Arsenius hidden by the Arrians of purpose to destroy the good Bishop.  nay and if any do but read the persecution of the Arrians and Donatists, what an enmity is observable against Ministers lives? the orthodox Bishops and Ministers are the men especially hated, maliciously accused as guilty of murders and villainies, deserving death, cruelly banished and put to death; 
Alphonsus Diazius not being able to reduce his brother John Diazius from advancing the truth, never rested until he murdered him.  nay if we come nearer, what shall we say of the Popish persecutions, principally directed against Luther, Calvin, Latimer, Ridley, Cranmer, and famous reforming Ministers. The time would fail to tell you the stories which might clearly manifest the Devils envy at the lives of godly Ministers: and witness to the Church, that Ministers are no less needful to them and useful among them, than Alexander's demand of the Orators out of Athens did witness them to be Athenian guards, as Mastiffs are the defence of the flock against the fury of the Wolves; and so engage every Christian to esteem the life of Ministers.  
Argum. 3 3 As God's esteem of, and the Devils envy at the lives of godly Ministers, do witness their lives to be needful to the Churches good: so also doth the expressed experiences of God's Saints and people in all Ages; who upon their own experimental observation, are constrained to say with the Apostle, nevertheless it is more needful for us that you live: they see the sundry dangers to which the Church of God is obnoxious, and the several services wherein the faithful Ministers are useful for their good: they want counsel and correction; and find Ministers qualified for, and appointed unto such an end; and hence whilst others envy, they esteem them; whilst others destroy, they endeavour to defend them; and whilst others do rejoice in their death, they lay it to heart and sadly lament it: by three eminent expressions the people of God have ever witnessed their experience of Ministers lives to be needful to the Church of God: 

1. Providing for their safety.  
2. Praying to God in the time of their danger.  
3. Praising God for their deliverance.    
First they express their experience of the need of a living Minister, and that by providing for their safety in a time of danger, as the instruments of Satan hath in all Ages sought the ruin, so the people of God have ever studied the preservation of the life of a godly Minister. The good Kings of Judah were no less solicitous for the safety and comfort of the Priests and Levites, than the idolatrous Kings were severe in seeking their destruction: and with the Princes of Israel will study to hid Jeremiah the Prophet, and Baruch the Scribe, from the wrath of Jehoiakim the King that would destroy them, Jer. 36.19. and to deliver them from the violence of such as would put them to death; pleading in their behalf, and powerfully withstanding vulgar violence, which would destroy them, Prov. 26.16, 17, 18. And by this very course we shall find that Nicodemus gave testimony of the necessity of our Saviour's life, pleading for him among the Pharisees, Joh. 7.50, 51. And the Saints at Damascus gave this experience of the sense of this want of St. Paul's life, when discerning his danger, they let him down by the wall in a basket, Act. 9.25. Many are the eminent and remarkable instances recorded in the Ecclesiastical story, of Christians care to provide for the safety of Ministers in times of dangers: Heathen Emperors did not more destroy them, than Christian Emperors defend them: Constantine herein became a real nursing father to the Church, cherishing and comforting the poor persecuted Bishops: he waged war against Licinius his copartner in the Empire, 
Socrates' Scholast. hist. lib. 1. cap. 4. Greek 3. translat.  because he decreed that the Bishops should not discourse of Christianity to the Gentiles, and thereupon raised persecution against them. The Princes of Bohemia were the Patrons of John Hus and Jerome of Prague, and the Duke of Saxony of Luther, when their lives were pursued by Papal power; and not only shall we find men in place, but also common people according to their capacity, providing for the safety of their Ministers: three days was Polycarpus hidden by the people, when sought for by the bloody persecutors: and when chrysostom was to be sent to Jerusalem, the Perfect of Antioch was constrained by a sleight to convey him away for fear of the people; and when to be banished from Constantinople, the people plead for him with a Satius est ut Sol no● luceat quam Chrysostomus non doceat: better we want the sun to shine, than chrysostom to teach: and they watch his house night and day, the holy Pastor is fain to steal into banishment, lest the people's affection betrays the City into commotion. What shall we say of the people of Alexandria, confessing for their Bishop Athanasius against the Arrians? but among many others eminent is the example; the people in Merindol and Cabriers, who when by the Parliament of Provence, they with their whole town and families were decreed to be destroyed, sent away their Ministers that they might escape in safety: and admirable was the counsel of the Waldenses to the Bohemians in the heat of persecution, to have an especial care of their Ministers, that they might maintain a succession. Time would fail me to multiply the many remarkable examples of people's care towards their Ministers, pleading their cause, hiding their persons, defending their lives to the utmost of their power; and when they can do no more, expediting their flight, and hasting to give them warning of imminent and impending dangers, crying vigorously, as the Senator of Hale to Brentius, Fuge, fuge Brenti, cito, citius; citissime: be gone, be gone with all speed, lest danger overtake thee: and certainly this exceeding provision for their safety, is an evident expression of their experience that it is to them needful that they abide in the flesh.  
Secondly, When the Saints cannot provide, they pray for the safety of their Ministers: and certainly the prayers of the people of God, are expressions of their sense, they wrestle not with God for things of no moment and value; prayer it is a most serious and solemn duty, and also signifies the sensible and restless desires of the souls suing for such blessings with greatest fervour, that are found of greatest need: the sting of the Church her sorrow, which gives strength to her heaven-piercing prayers is, our Prophets are all gone, Psal. 74.9. the want of a faithful Minister is many time the woe of heart to a wicked man, Job 33.19, 20, 21, 22, 23. when he is chastened with pain upon his bed, and the multitude of his bones with strong pain: then a messenger one of a thousand, is very : how many that in health would have been the death of a Minister, on their sick beds seek to them, and when they come to die pray for them? pinching perplexity will convince Saul so far of the want of a Prophet of God, that it will provoke when he hath no hope to speed with God, to complain to the very Devil, I am sore distressed, and God is departed from me, and answereth me no more, no not by Prophets, 1 Sam. 28.15. How much more do the people of God who are sensible of, and subjected to ministerial privileges pray to God to preserve their lives? you shall find that when Herod the King stretched forth his hand to kill James and imprison Peter, the poor Christians that had no other weapons betake themselves to God by prayers and tears, and importuned till they obtained the life of Peter, Act. 12. and St. Paul having escaped some eminent death-threatning danger in Asia, directs the glory of it unto the prayers of the Christians, as his only guard by civine grace, 2 Cor. 1.10, 11. Who delivered 〈◊〉 from so great death you helping with your prayers: and to the prayers of the Saints he flies as his fence in time of danger, as in Phil. 1.19. and Phil. 22. I trust that through your prayers I shall be given unto you: Tertullian Apologizing for the Christians noteth, that in all their dangers prayer was their refuge, Preces fundimus, coelum tundimus, misericordiam extorquemus: we besiege heaven for mercy, and wrestle till we prevail. 
Te supastitem faciat mihi Deus: hoc peto & v●lo, & fiat voluntas mea. amen.  When Luther came to visit M●conius being very sick, and considering how useful he had been in the reformation, not knowing what else to do, he prayed that he might outlive him: and hence Miconius was wont to say, Luther's prayers preserved his life: and Justus Ionas said, Luther could in prayer have of God what he would: and certainly none can observe the prayers put up for God's Ministers in the day of their danger, but must needs say, O how do they love their Ministers, and how needful did they apprehend their lives!  
Thirdly, As they provide for their safety, and pray for their deliverance, so also they praise God for and rejoice in it when obtained: the life of a godly Minister is not more earnestly begged of God, then thankfully received; heaviness under want, must needs fill with high joys when obtained; the past provision made and prayers put up for the life of a Minister, must needs engage a very grateful receiving of them as from the dead: even with an ecstasy of joy transporting their spirit, that they know not well how to entertain them: as the Damsel that found Peter at the door, 
Act. 12.  for joy left him knocking, and could not open to let him in. St. Paul sends Epaphroditus recovered from death-threatning sickness with speed, that the sight of him (the fruit of all their sighs and prayers) may fill them with joy, Phil. 2.28. The people of Alexandria and Constantinople did not with more complaints nor sounder cries part with their faithful Bishops Athanasius and chrysostom when banished from them, than they did with joy and acclamation receive them in their return: and certainly their serious joy, sensible praises, solemn thanksgiving, and general acclamations for the lives of godly Ministers, are legible testimonies that on good experience they found that it was more needful for them that they should abide in the flesh.  
I have done with arguments that may prove the Doctrine, and besides the Philippians apprehension and the Apostles assent, it appears by God's esteem, the Devils envy, and the Church's experience, that the life of a faithful Minister is of great necessity to a Christian Church: give me now leave to propound a reason or two of this necessity, and I will close the Doctrine with a word of application.  
The Reasons why a Ministers life is of such absosolute necessity to a Christian Church are many: I may not insist upon them all, I shall therefore render these two Reasons: Life gives them liberty unto 

Society with the Church visible.  
Service in and to the Church.    
Reas. 1 1. Life gives a Minister liberty of Society with the Church visible, and the Saints of God here on earth; and their society is exceeding sweet and comfortable, eminently to be desired and embraced: society of Saints that are common and ordinary is full of comfort and content, how much more Ministers, who are lights of an higher or be, and stars of a greater magnitude; who are elder brethren, and special members in the body; most supporting and useful to the body? Never yet did any taste the sweetness and consider the comfort of Ministerial society, but would freely entertain it, and fervently desire it: a faithful Shunamite will prepare a chamber, 
2 King. 4.10.  a bed, a table, a stool, and a candlestick for the man of God to turn in, that she may but have his company: 
Act. 16.  and a faithful Lydia will importune Paul to abide in her house. Men naturally esteem at an high rate society with sacred persons: hence the Heathen had their Orators, but especially their Priests in high honour; Micah thinks himself happy if he have but a Levite in his house, Judg. 17.13. How much more is the society of Gospel Ministers esteemed by sincere Christians, who consider the comfort of that relation in which they stand, to sweeten their communion? they are brethren and elder brethren, and brotherly love must lead them to take pleasure in their company: they are fellow servants of the same household, and servants of more high employments then common Saints; and how sociable are naturally servants in the same family? But further, they are fathers that beget them in Christ, and care for their good and comfort: well may Elisha then lament the loss of Elijah, with a My father, my father, 2 King. 2.12. and in a word, they are husbands, who espouse us unto themselves in Christ; so that if the society of brethren, the fellowship of a father to his children, the company of an husband to an endeared wife be , the society of a faithful Minister is desirable to the Church. Not only do faithful Ministers stand in a relation that should render their society , but are also singularly qualified with those things that may render their communion profitable and delightful; for they enjoy a spirit of sense and sympathy under all the estates and conditions of their company, they are ready to rejoice when the people rejoice, and mourn when they mourn, to make their condition as their own: the Shunamites soul cannot be troubled in her, 
2 King. 4.  but Elisha the man of God will be affected with it; and St. Paul declares in respect of his sympathy with the Churches of Christ, the very care of all the Churches lay upon him: Who is weak, and I am not weak? who is offended, and I burn not? 2 Cor. 11.28. 
Magis de ecclesiarum statu quam de suis periculis augebatur.  Theodosius the Emperor said of Ambrose Bishop of Milan, that he cared more for the Church then for his own life: and Beza in the life of Calvin, saith he was not otherwise affected towards the Churches, then if he bore them on his shoulders: How much sweetness doth sympathy yield to friends, and so make their society supporting each to other? and as Ministers sympathise with the Church in their condition, so they are stored with excellencies and endowments, which they freely communicate unto such as accompany them as Christ their Master. Ministers, go up and down doing good, Act. 10.38. they have parts above others, gifts and graces beyond others, experiences of humane infirmities, and divine support more than others; and they are free and willing to distribute wheresoever they come, they well know these qualifications are not given to be kept private, but to communicate unto others: on this account they long for society with the Saints, Rom. 1.11. I long to see you, to the end I may impart unto you some spiritual gift, to the end you may be established: and they are ready to comfort others with the selfsame consolations with which they were comforted themselves, 2 Cor. 1.4, 5. How ardently then should their society be desired by the Saints? But further, their society is honourable and profitable: communion with a faithful Minister, is neither base nor beggarly, dishonourable nor disadvantageous; they are company for Constantine: no serious Christian King would be without the company of faithful Ministers; God ever coupled the King & the Priest together: and indeed if we consider them invested with Christ's authority, immediately attending on his service, engaged ever on his Embassy, and enjoying fellowship with the Father and the Son, we may well think their Ministry must needs succeed unto that end mentioned 1 Joh. 1.3. That your fellowship may be with us, and our fellowship is with the Father and Son: and never can any lose by communion with God's Ministers, they are observant of all kindnesses, studious of requital, speaking the language of the man of God to the Shunamite, Thou hast been careful for us with all this care, what is now to be done unto thee? 2 King. 4.13. They have an affectionate spirit of prayer, by which they obtain blessings of God for men, they have authority and commission to bless in the name of the Lord, and that which is above all, they have a tender Master that blesseth every family where Joseph dwells, and every house of Obed Edom, where the Ark abides, that resents kindly every courtesy that is conferred on his Ministers, promising a ministerial reward to a cup of cold water to them given, and assuring that such as receive them receive him, Mat. 10.40.  
You have seen that singularly good is the society of God's Ministers: now it is life only that gives liberty of this society, there is no communion of persons nor communication of graces in the grave: the dead know nothing, saith Eccles. 9.5. and when David was shut out of communion, he counts himself as one among the dead: death destroyeth all communicative power, the living communicate not to the dead, nor the dead to the living; dearest relations when dead are not: hence the qualifications with which friends are endowed, and communion whilst living lie on surviving friends as a sad aggravation of their sorrow over their death. Seeing then that death doth deprive of society so desirable and delightful, so honourable and profitable, when it takes from the Church a faithful Minister, is it not much more needful that they abide in the flesh?  
Reas. 2 Secondly, as the life of a faithful Minister is necessary for society sake, so also in that it giveth liberty of service in and for the Church: life is the principle of promotion and power enabling to every action, and when death depriveth of it, it puts a period to all proceed in duty to God, or service to his people. It is the living, the living that praise God and preach to his people, but the dead make no mention of his name. The Ministers of God are eminently serviceable, and their service exceeding necessary to the Church of God whilst they do live, they are qualified with parts and power for the good of the Church abilities and authority unto the administrations of Gospel ordinances for the edification of the Church of God, and in general they are of as much necessity to the Church of God as Labourers in harvest time, Fishermen in a town or city, Stars and glorious lights in their orbs, Watchmen in a garrison of war, Guides to pilgrims in a strange country, Rulers in a Commonwealth, Nurses, nay Fathers in a family, that if life giving liberty to these to be serviceable in their stations be needful to them, than is it needful to the Church of God, that Ministers abide in the flesh; for the faithful Minister is qualified to all these offices, given of Christ to these several ends, and authorised to those intents and purposes: and to many more which I cannot stand to mention: but more particularly the faithful Minister is qualified for, and authorised to these four especial acts of service, which whilst he lives he performs to the good of the Church: 

Curb the domineering of sin.  
Contradict and convince of damning errors.  
Counsel the dark and dubious soul to duty.  
Comfort the desponding spirit in misery.    
The first service of a living Minister is to curb the domineering of sin: 
1. Service of a living Minister.  sin is subtle and not easily detected, and impudent and not easily restrained, but the Minister is appointed to study the fallacies and detect the deceits thereof; and is to rebuke with all authority, that disorder and profaneness may be ashamed and blush; nay, and as they are hereunto appointed, so they are qualified with wisdom, gravity, zeal, meekness and power to this end: sin is ordinarily ashamed, and the sinner afraid of a faithful godly Ministers presence; not only are the godly whose spirits are acted by supernatural grace, awed by the observance and rebukes of their sin by a living Minister, but many times those that are wicked, disorderly and unruly, void of the fear of God, are restrained by his presence, and ashamed that their sin should come to his cognizance. It's very observable to this purpose, what is spoken of Joash the King, 2 Chron. 24.2. He did that which was right in the sight of the Lord all the days of Jehoiadah the Priest: but in vers. 17, 18. when Jehoiadah was dead, he left the house of the Lord God of his fathers, and served Idols: nay, the loss of this good Priest, was the losing of a bridle to a brutish profane spirit, which now rushed into sin without any restraint, until he slew Zachariah his son. The grand divisions and gross disorders and profanenesses which did arise in the Church of Corinth, did generally spring from that pride and profane tumour which grew in Diotrephes and others, on a sense of the Apostles absence, and persuasion, he would return to them no more, as is evident in 1 Cor. 4.18, 19 Some are puffed up as if I would not come unto you: and 3 Joh. 9, 10. We find men have much need of that exhortation in Phil. 2.12. As ye have obeyed in my presence, do it much more in my absence: Ministerial presence doth by plain discovery, piercing rebukes, and powerful censures of and for sin, much curb and restrain it, filling the sinner with shame, and many times constraining them to cry out as did the wicked conspirators against Athanasius, they could not work their wickedness, because of the good Bishop: Ministers presence laying no less check on men's spirits and lusts, than the father's eye layeth on a wanton child: but when they are once dead than doth iniquity break out as a land flood, and run with force and violence: if Moses be but apprehended by the people as so gone that they look for him no more, they will make Idol calves, and cast off the worship of the true God.  
Secondly, As a living Minister doth curb sin, so also he is serviceable to contradict and convince of damning errors in doctrine, which destroy the very foundations of Christanity: The constitution of Gospel Ministry gave a check to heathen oracles, constraining the Devil to complain, Christianity hinders his Oracles from speaking: such is the skill of a faithful Minister in the discovery of the truth, and dexterity to defend it to the stopping of the mouths of the gainsayer, and authority in warning the people against false doctrines and seducers, that false teachers many times lie lurking in the bosom of the Church, and dare not appear to advance their damned errors, nor to assemble their followers: of this St. Paul had clear experience, and expressed his knowledge of it to the Elders of the Church at Ephesus, Act. 20.29, 30. For I know that after my departure, shall grievous wolves enter in among you not sparing the flock, and of your own selves shall men arise speaking perverse things, and drawing away disciples after them: the zeal of a faithful Minister in defending the truth, and condemning all falsities, doth anticipate the Devil's design, that errors cannot spread and enrage his instruments to study the ruin and death of them: Elijah his zeal will not suffer Israel to follow and worship Baal; the false Prophets cannot prevail, if Micaiah and Jeremiah be at liberty; the Arrians cannot spread their blasphemies, unless Athanasius and the Divines teaching the Doctrine of one substance be exiled: many are the remarkable instances of the contradictions and convictions of horrid Heresies by the Fathers of the Church, with which Ecclesiastical story abounds: hence it comes to pass that all Heresies end in, and are advanced by persecution; for the enmity of truth and falsehood is irreconcilable: and herein some of God's Ministers are more instrumental to the Church of God than others, as they are more eminently qualified by God and nature, for such knotty and controversial work: thus Athanasius was of all the contestors for the truth of one substance accounted the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the bulwark of truth: and of all the first reformers of Christian Religion, none obtained the title of Conqueror of the world save only Luther: and lastly we may observe the insultations and triumphs of seducers from the truth at and for the death of faithful Ministers, with their free and forward publication of their damned Doctrines, when they conceive there is none that will or can oppose them and their opinions, saying as Flaccius Osiander when Luther was dead, in the bold oppugning of the doctrine of Justification by faith alone, Leonem mortuum esse, etc. the Lion was dead, and he cared not for the Foxes (meaning Melancthon and and others) as an evident testimony that their false doctrines cannot spring under Ministerial air: and this engaged the Apostles to write the Doctrines they had preached with many a charge, that the Christians should hold it fast, that they might have it in remembrance when they were dead, 2 Pet. 1.15. and that they might earnestly contend for the faith once delivered to the Saints, Judas 2. For that when the faithful Minister is once dead he can neither warn the people, instruct the seduced flock, convince the gainsayer, nor reject the Heretic, or use any other means to stay the spreading of error, and for the safety of the Church.  
Thirdly, As the living Minister doth curb sin and contradict error, so also he is serviceable to counsel unto duty every dark and dubious soul: in this respect the covenant of God is with them, and the Priests lips must preserve knowledge, 
1 Pet. 4.11.  and the people must seek the Law at his mouth, Mal. 2.7. the Ministry of the Gospel is as the Oracles of God under the Law, unto which men must have recourse in all straits and doubts; and by which they must be resolved. When the strife is great at Antioch about the Jewish ceremonies, an appeal must be made to the Apostles and Elders at Jerusalem, Act. 15. and there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, determined decrees must be the guidance of every Christian, and all the Churches of God: and what ever doubt is in the Church of Corinth, St. Paul must be sought unto, and determine it: hence Ministers are called lights in darkness, and guides in deserts to the people of God. The Levites were scattered in all the tribes of Israel, and had their houses near the Synagogues, that the people might on all occasions resort to them for counsel and advice in matters of doubt and difficulty: the people resorting to Calvin for counsel by colloquy in private, was one means that was observed to waste his spirits, and weaken his nature, and hasten his end: and in in respect of this special service, the people of God have cause to lament the death of a faithful Minister as did the Jews in their captivity, Our Prophets are all gone, there is none to tell us how long: or as Saul over Samuel, The Lord is departed, and answereth me not by a Prophet.  
Fourthly, As a living Minister doth curb sin, contradict error, and counsel unto duty; so also he is serviceable to comfort the desponding soul in a day of danger and distress: he is the messenger one of a thousand, 
Job 33.23.  sent by God to show unto man his uprightness when he is pained on his bed, and perplexed in his thoughts; and to this end the covenant of peace between God and man is in his mouth, and the supporting sealing Sacraments are in his hand, and authority given to him in the name of the Lord to cheer the soul and pronounce pardon of sin: and it is charged on them to comfort the mourners in Zion, and they are qualified with skill to bind up the broken hearted, and to heal the wounded spirit by speaking a word in season to a wearied soul, so that the death of a faithful Minister may make the Church to complain, as Lam. 1.16. The comforter which should relieve my soul is far from me.  
Whosoever then seethe a necessity of sin to be checked, error contradicted, doubtful souls counselled, and desponding spirits to be comforted, and that this service is imposed on the Ministers of God: and life to be the twelve hours in which this work must be done, death to be the night in which no man worketh, must needs conclude, that the Minister abide in the flesh is absolutely needful.  
We have done with the Doctrinal part of this observation, and have given you by arguments and Reasons to see that the lives of faithful Ministers are of absolute necessity to the Church of God: give me now leave to wind up all in one word of application: and to pass by all other uses that might be inferred, I shall only improve it by way of exhortation.  
Let it then exhort every one of us in our proper places to carry toward the Ministers of the Word, as convinced that their life and abode in the flesh is more needful for us: It is our shame and sin that we carry towards living, (I and dead Ministers) as if at the best they were indifferencies, and matters of conveniencies; in the enjoyment of which we seem to be little better, and in the want of them nothing worse, they are certain spangling ornaments, but not essential to any society whatsoever: in the enjoyment of them our being is something more honourable; but in the want of them, we retain our being with as much compleatness and certainty as needs: so that the Ministers are to most that carry it fairly in the Church, glorious superfluities that may well be spared: how far is this from the esteem God sets on them, and requires his people to have of them, whilst it is an imposed duty, to know them that are over us in the Lord, and that labour among us and esteem them very highly, with an honour due to things essential, without which we cannot be, 1 Thess. 5.13. How far is this from the expressed sense of Ministerial worth in the primitive Christians, who would pluck out their own eyes in preservation of Minister's life, received them as an Angel of God, accounting themselves blessed in the enjoyment of their life and presence, Gal. 4.14, 15. and how doth this evidence our insensibility of Ministerial work and service? can pilgrims count their guides conveniencies, & children their father indifferences, and garrisons their watchmen and sentinels superfluities, and Christians the Ark of God's presence the Oracles of the most high, the stewards of the mysteries of God, the earthen vessels in which the heavenly treasure is brought, and without which it cannot be enjoyed, honourable ornaments and superfluities: certainly such thoughts are suggestions of Satan, sprouts of ignorance and lukewarmness, and certain signs of hypocrisy and apostasy.  
But much more profane and wicked are they which account Ministers not only superfluities that may be spared; but needless burdens, the people's pressures, the Church's excrements, that must be removed and rejected; that groan under their lives, and account the death of a godly Minister their greatest joy: their study is to load their name with reproaches, and their lives with distress and dangers railing on their persons and profession: reviling them in all companies, exciting against them the powers of the world, by false accusations, representing them troublers of Israel, sowers of sedition, and as Haman did the Jews, men scattered abroad and dispersed among the people, 
Esth. 3.8.  whose Laws are divers from the Laws of all people, and so are good for nothing. (Beloved) though the spirit of Satan hath appeared against godly Ministers in all ages, yet in this age of ours it doth more openly and impudently appear then ever, making the Ministerial office a manifest crime in any person, and give us cause to say in the complaint of the Apostle, 1 Cor. 4 9 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicebantur homines vilissimi & abjectissimi, item scelerati, & exitiales item sacri seu piaculares, quorum niece & exitio publicae calamitates expiabantur. Tertul. apol. cap. 1.  God hath set us forth as it were men appointed unto death, for we are made a spectacle unto the world, to Angels and to men: and vers. 13. we are made the filth of the world, and are the offscouring of all things unto this day: they were so accounted that were the vilest and basest men, wicked and to be banished the sacrifices of the people, to be offered to their gods, whose death expiated the calamities of the people. The debauched expressions and traducing terms that are in the mouths of the most of men do loudly witness the spirit of Campian that grand Jesuit to possess them, whilst they can utter of Ministers no sound but that of his Ministris eorum nihil vilius: nothing is more vile than their Ministers: but (my brethren) how far is this short of the Philippians frame of spirit, which constrained the Apostles assent in the Text, Nevertheless it is more needful for you that I abide in the flesh: but (my brethren) the disrespect of the people in our Age constrains Ministers to see a necessity of their death, giving them an aptitude to say with Melancthon the Ministry is Miseria miseriarum: the misery of miseries: but I would gladly hope better things of you even in this very case, things that concern salvation, and entreat every of you in your places to witness by your carriage that you are sensible that the Ministers life is needful to the Church of God, if ever your sense of it must appear, this is the time when all the world almost say the contrary; and God by death takes from us not only Paul the aged, but also hopeful Timothy. Let me therefore direct you in a word how to express your assent to the Doctrine; and herein I shall apply a few directions to all in general; to my brethren in the Ministry in particular; and to you of this parish and congregation in special.  
First in general to us all: 
Exhort. to Christians in general.  Christian brethren, we are all members of the Church, subjected to the influence of those glorious stars God hath fixed among us, and guided by the lights which at the present possess God's Candlesticks in general, we have a common advantage by the lives of the faithful Ministers of God which labour in his Church in this generation: let it then be our care to carry towards them as convinced that their lives are our advantage, their being our necessity, and their death would be, nay and is our exceeding damage: to this end let me commend to you these few directions.  
Direct. 1 1. Appehend their worth: this is that which will affect your hearts with want: study therefore the authority by which they are appointed, and the work to which they are assigned, nay the necessity of their interposing between God and us, to the end we may enjoy communion with our God. It is not in vain that God calls Moses into the Mount, nay when Israel cometh to be a little affected with the glory of divine Majesty, and the dazzling splendour of immediate glory, they will see the necessity of a Ministers interposition, and say to Moses, Speak thou unto us and we will hear, but let not God speak unto us lest we die, Exod. 20.19. Doth not our own observation and experience witness the fancy of immediate enjoyment of God and Christ, found'st the slighting of the Ministry of Gospel-ordinances. I beseech you therefore see the Ministers, servants of Gods own appointment to give you your meat in due season, and you may not count them unuseful: they are the earthen vessels by which we enjoy the heavenly treasure suitable to our capacity, and as we are able to bear, and therefore not unnecessary: Christ when he ascended up into heaven, 
Ephes. 4.11, 12, 13.  gave Ministers to perfect his Church and fit it for glory; there is no enjoyment of God here, nor expectation of God hereafter, save by the medium of ministerial endeavours, they are therefore needful: Oh see them to be the chariots and horsemen of Israel.  
Direct. 2 2. Adore with admiration the Providences of God in the preservation of their lives: the providences are many and remarkable in the deliverance of Ministers lives, sometimes from outward violence of the sword, sometime from the inward assaults of death-threatning distempers; and these are much to be eyed and adored; Ministers that are delivered from death, should be received with joy, and held in great reputation, Phil. 2.29. nay the appearance of an imprisoned Minister should be to the astonishment of praying Christians, as was Peter's, Act. 12.16. Shall not children adore the providence that rescued their fathers from death-threatning dangers? How many of us Christians do owe our spiritual and eternal life, to the natural life of this or that Minister of the Gospel of Christ; and shall we not admire their escapes, and adore the God of their deliverances? they live not for themselves, but for our good; life may be their lamentation and burden, they are thereby kept from Christ; but it should be our gladness and Joy, our thanksgiving unto God, for thereby we are kept from hell, and carried unto heaven.  
Direct. 3 3. Actively improve their lives: the Prophets do not live for ever, it must make them laborious, and us attentive: the fountain that now flows and is likely to be soon drawn dry, should be sealed and singularly improved: the showers that fall from heaven are transient, and drunk into the earth with greediness; our Saviour's hearers followed him from place to place, and hanged on his lips with constancy and diligence, as convinced they would not always drop honey: St. Paul in his journey to Rome, from whence he must return no more, traveled night and day in the work of the Ministry, by reason of the insatiable desires of the people: Elisha will not be shaken off by Elijah when ready to be taken from him: the ingenious pupil is very studious of his art or science, and inquisitive into the mystery of it when his master is dying, and he in danger to lose it for ever. Calvin being naturally thin and spare in body, as one expecting death daily, drew the consultations of the people to him to his own consumption: How duly, how diligently should you sit under and suck in the instructions of your Ministers, seeking satisfaction to all your doubts, establishment to all the uncertainties of your mind and weakness of your faith, when you consider they are dying, and the day coming when they cannot direct you: well is it with the Minister that is weakened with the people's waiting on his Ministry and endeavours, it is an argument they see it needful that he abide in the flesh.  
Direct. 4 4. Ardently contend for Ministers lives: and that both with men and God: with men when they by violence and cruelty endeavour to pluck faithful Ministers from us; you before heard how the people expressed their sense of Minister's continuance among them by their contest for them against all opposers; go ye and do likewise, but be sure your contests be within your own sphere and compass: in this combat keep rank and file, move in order as becomes the Gospel of order: you must by your appearances with, and apologies for Ministers, preserve them: defence of faithful Ministers I cannot own as any ground of rebellion against lawful Magistrates, though profane and heathen: but Magistrates that have the sword in their hands, should be the guard of Ministers lives, as defenders of the faith. Constantine may contest against Licinius for Ministers lives and liberty of teaching the people; and people must stand in a readiness of plucking out their eyes for their Minister's safety, standing in their defence, and supplying their wants, taking heed that the Ministers of God be not at any time arraigned for the truth, and record that sad indictment against the people, at my first answer no man stood with me, but all men forsook me, the Lord lay it not to their charge, 2 Tim. 4.16. but in our contests we must especially strive with God by earnest prayer and supplication, besieging heaven and not ceasing till Paul be delivered unto our prayers: if Hered stretch forth his hand to kill James and imprison Peter, the Church stretch forth their hearts to God, and by prayer break all bolts and bars in the prison: prayers of the people is the Pastor's guard, the Preachers physic and most powerfully recovering potion.  
Direct. 5 5. Affectionately resent God's providence in the death of God's faithful Ministers: the very heathen would lament more the loss of one Philosopher, than many Orators; for these taught them to speak, but those to live: Is not an house of Funeral solemnities without solemn mourning, a very soloecism in nature? shall a father die, and the family not be filled with sadness? sure than they are full of stupidity: Elijah may not be removed, but Elisha will lament with a My father, my father! and the Ephesians are cut to the heart, and cannot but weep most of all for that they shall see the Apostles face no more: and indeed the relation in which they stand, the services which lie on their shoulders, may make the loss of any of them to be lamented; they are the horsemen and chariots of Israel; they are the foundations of the Church, which when removed may constrain us to cry, What shall the righteous do? nay and brethren, many times the death of the righteous do presage some general approaching judgement; before the sacking of Hippo, Augustine and the other Ministers die; and before the sacking of Hidelberg by the Spaniards, Paraeus died: when they die, shall we see the righteous perish, and no man lay it to heart? shall they be taken from the evil to come, and no man consider it? My brethren, God hath of late years taken from England many eminent Ministers, and hath come into London with many a sad stroke, 
Isa. 57.1.  some aged Fathers have been followed to the grave, and hopeful young Ministers laid in the dust (the Lord grant this do not presage some sweeping plague) we are now celebrating the Funerals of as eminently an hopeful Minister as our Church enjoyeth; 
Mr. Gataker, Whitaker, Gouge, and the never to be forgotten Bishop of Armagh, Mr. Robinson, Mr. Fenton, with many others.  can I do other than call on you all to mourn over so sad a loss, and lay to heart with sense & feeling God's hand in cutting off men of parts and piety, the help and hope of his Church and people; and yet why to call to mourning a people whose eyes full of tears argue their hearts to be full of grief: Let me Christains limit this counsel, and check your sorrows by provoking you not to mourn over Minister's death as men without hope: but in the midst of your heaviness consider:  
1. Ministers are men; mortals, subject unto death: 
Zach. 2.5.  the Prophets do not live for ever, and their death is no temptation, but what is common unto men.  
2. Ministry surviveth the Minister's persons: they may die, but it shall abide; their persons are mortal, 
Mat 28.20.  but the Gospel is everlasting, their function must be maintained to the end of the world; I will not say to England, but to the Church of God: loss of a Minister must cast you down, God's providence in succession must cheer you up.  
But I have done with the exhortation that relates to us all in common: our apprehension of Ministers worth, adoration of God's providence in their preservation, active improvement of their life, ardent contests for their being, and affectionate sorrow for their loss, are the duties by which we witness with the Apostle, that they abide in the flesh is more needful for the Church: my next exhortation is to my brethren in the Ministry, 
Exhort. 2. to Ministers.  and to myself: Let us so carry as to witness our sense that our death might be our gain, but life our people's advantage: our affection towards the Church for whose good we are appointed, must not only bring us into a strait what to choose, but must cast the scales of our thoughts, and constrain us to say and confess that it is more needful for them that we abide in the flesh. To this end we must  
1. Carefully preserve our lives for the Churches good, not casting our lives away: it is indeed true, if the cause of Christ and the Gospel call for them, 
Act. 20.24  we must not count our lives dear; but readily lay them down: but yet our care must be to preserve our lives in the due use of all lawful means, and prevent where we can do it without sin, our sufferings and death, and that we must do with the more care for the Churches good.  
2 Conscionably lay out your lives for the Churches good, not sparing our pains in our Ministerial duties, for fear of hastening our end, the Ministry is the end of our life, and our life is the only time of our work; let us therefore work, and that with diligence; the night is coming when we cannot work, it is good to check our fainting in God's work through fear of approaching death, with the answer of famous Dr. Rainolds, nec propter vitam vivendi perdere finem, and say with the Apostle, 
2 Cor. 12.15.  we are willing to spend and be spent for you: we are lamps lighted up that we may be wasted in giving light to others: now that God hath taken off another painful labourer, the work lieth the more heavy on our hands; let us not loiter, but improve lively the time and the strength we do enjoy, lest our studies, affections and endeavours be anticipated by our death: sed verbum sat sapienti.  
Lastly, I shall speak a word, 
Exhort 3. to the Parish.  and but a word to you of this Parish and Congregation, on whom in special God hath made the breach by the death of this reverend and learned Minister; 
Mr. Fenten, and Mr. John Frest.  within these two years God hath removed two very eminently hopeful instruments of his glory and his Churches good; you cannot but see the footsteps of a furious God in these sad providences, I pray God sanctify them to you, and let me entreat you as convinced of the truth of the Doctrine; and in special, that it had been more needful for you, that this your reverend and hopeful Pastor had abiden in the flesh, carefully to discharge these duties.  
Direct. 1 1. Lament your lesse; it is great to the Church, it is greater to you, your particular edification under his Ministry, made him a blessing to the body: you were objects of his especial care, study, and qualifications; and constant subjects of his able and holy administrations of the Mysteries of God and salvation; if he be laid to heart abroad, and not lamented at home, it will be the scandal of his name, but the sin and shame of your souls. But some may be ready to object and say,  
Sir, Why should we so much lament the loss of this Minister? he was but a man as we are, and must die, and though he be gone, we can soon get another.  
Answ. This objection is too full of stupidity and profaneness to deserve an answer, yet let me say to it thus much:  
1. Though the temptation be common, he was a man and mortal, yet the breach is present: you are a people without a Pastor, your shepherd is smitten, and you must needs be scattered: were it not a stupidity would make nature blush, to see a wife senslesly, nay and sensually inter a deceased husband, rendering this reason, that he was mortal, she may have another; so God loseth the end and effect of the present smart and breach:  
2. Pitiful distractions and divisions may overtake you before you enjoy another: 
Mr. Carter since dead.  when you were to fix one on the late resignation of a Minister, you know what distractions and divisions you run into before you did agree; in this your late Minister you did agree, I pray God his death do not subject you to new divisions.  
3. You may obtain another, but not easily such another: Mr Frost was not ordinary, as you shall hear anon: you lie open to seducers: Wolves in sheep's clothing among us abound, and may if not wisely prevented become your leaders unto ruin: nay you may enjoy a lawful and pious Minister, but he may want Mr. Frosts parts and prudence, learning and piety.  
4. It is not with souls as with calves, that change of pasture should make them fat; 
Botolph Aldgate, Sept. 15 1656.  but of boys change of Schoolmasters make them backward in their learning: it was his own note at my Church in the late morning exercise, the word preached doth not profit, because the hearer keeps not fixed to the preacher: another must study your temper and disposition, lay foundation work for Catechising and principling in Religion, before he proceed to edifying dispensations: this he had done, intending to leave principles and carry you forward if God would, but it is evident God will have you yet back again.  
If then you are any way sensible of God's hand, and serious in reference to your own good, you see cause to lament your loss.  
Direct. 2 Let your lives and conversations now he is dead, witness that it had been more needful for you that he had continued in the flesh: your union in him, your resorting to him, your acceptance of him, and attendance on his Ministry, did witness the necessity of his life among you, there now wants the piety of your lives as an evidence of your proficiency in grace under his Ministry to witness it: let me tell you Christians, he did travel in birth to have Christ form in you; he studied the keeping of your affections for the good of your souls; he delighted in your free and forward attentions to his Ministry, it was his comfort on his deathbed, 
So much he did declare.  that he had preached to you the Doctrine of the Scriptures, and your duty to search them from Joh. 5.39. for he believed it seized on your hearts as he preached: take heed you do not frustrate his hope, and witness to the world you loved to hear him, but would not do what he said, when he shall meet you in the judgement of Jesus Christ; how heavy will it be to you, that he shall see you deceived his hopes, and he laboured in vain among you; your practice on what he preached will make all to say, What pity was it Mr. Frost lived not longer at the Crouched Friars.  
3. Labour to supply his place by a a lawful, pious and prudent Divine: blessed be God you may be stored, be speedy in making up your breach, beg of God to direct your choice, agree among yourselves, and the Lord give you a man that may stand up in his stead.  
In the careful and conscionable performance of these duties, you will witness the life of a faithful Minister to be of absolute necessity to the Church of God; and constrain the Ministers of the Word to assent unto your apprehensions in the words of the Text, with which I shall conclude this first part of this discourse, Nevertheless that we abide in the flesh is more needful for you.  
Having presented you with the necessity of a Ministers life in the general as it relates to the Church of God; let me now affect you with a sense of the want of this Minister, learned Mr. John Frost in special, by presenting you with the hopeful parts and high endowments, which rendered him serviceable whilst living, and may make us sorrowful in such a loss now he is dead.  
That the memorial of the just may be blessed and preserved, whilst the remembrance of the wicked doth perish; it hath been the constant and commendable custom of good men, to make honourable mention of the graces and eminent endowments of deceased friends; famous are the Panegyric Orations made at the Tombs of the primitive Martyrs: memorable are the several Orations of the two Gregory's, Nyssen and Nazianzen on the death of Basil the Great. This laudable practice hath been ever used, and still is in the midst of us; we have too too lately had published the lives of too many learned lights, and eminently pious Ministers, pillars of the Church of God, not only in the Country, but also in this our City; learned Gataker, judicious Vines, acute Gouge, affectionate Robinson, pious Whitaker and profound Usher, with many others, have been lately added to London's Catalogue of deceased Ministers (the which if the Lord stay not his hand is like to swell into no mean volume) their worthy praises have sounded in our ears, and been laid before our eyes. I am this day to trace the same course, and to  this eminent person and hopeful instrument, whom God hath to our sorrow added to this sad Catalogue, whose worth deserved to have been advanced by the Tongue of some Angelical Doctor, or present Academical Orator, rather than to be depressed by my rude and plain expressions: yet seeing this work is cast on my hands, I shall according to my ability give you an account of him, as I have received it from his nearest relations, best acquaintance, or my own personal knowledge, and herein let me mention him in general and particular.  
In general I may say of him to the aggravation of our grief, he was from his cradle to his grave eminently commendable, for he was admirably endowed by nature, adorned by the acquirements of learning, and advanced by ministerial qualifications which might have made him exceeding useful as ever any our age (may I not say our nation?) produced and gave occasion to many eminent Divines, to say of him as Erasmus of Philip Melancthon; he is an excellent Grecian, and a most learned man; he is a youth and stripling if ye consider his age, but one of us if you look on the variety of his knowledge almost in all Books, he is very exquisite in learning, I pray Christ this Youth may live long among us.  
In particular, Mr. John Frost was son and eldest son to an ancient reverend and pious Divine Mr. John Frost, Minister of Fakenham in the County of Suffolk, 
His relation.  where he hath resided above twenty years past, and yet exerciseth his Ministry, surviving, and sadly this day lamenting the loss of his firstborn, his might, the beginning of his strength, the excellency of his dignity, nay the comfort of his old age, honour and hope of his grey hairs: So that if descent from, and relation to the Tribe of Levi, Ministers of the Gospel be (as blessed be God it hath of late been asserted, and publicly appeared to be) an honour worthy a public association, let the constituted Company of Ministers Sons lament the loss of this glorious Pearl, and glittering Diamond which is fallen out of their Crown. He hath three brothers, all surviving. Thomas Master of Arts, and Minister of the word. James now Student in St. John's College in Cambridge: and Richard an Apothecary in Cambridge, (and now present to condole the loss of such a Brother:) to two of them learning (his ornament) is become essential; and to the other, the chief ingredient that compounds his calling. May it be our hearty prayer this day to God, that the two intended Ministers may revive Mr. John Frost, and arise in his stead, and that a double portion of his Spirit may rest on them, as did the spirit of Elijah on Elisha, for the good of the Church of God Amen.  
This is the person, and thus related in Nature, whose life whilst I relate in your ears, I shall observe him and represent him to you in a threefold estate, Childhood, before his going to the University, Growth in his behaviour and acquirements at the University, and perfection in the exercise of his Ministry: in all which you shall see he was a promising Sprout, and primely growing Tree, plentifully bearing fruit in its perfection.  
First, in reference to the first. In his Childhood, 
His Infant disposition.  even from his Cradle he was so well tempered by nature, that he was always towardly and hopeful, no way subjected to the wildness or wantonness, much less to the wickedness of other children: he was mild of nature, harmless in behaviour, soon snubed for any defect, and submissive under any check even from his Father's Servants: so gentle, sweet, and amiable was his disposition, that it rendered him dear to his brethren, delightful to servants, neighbours, and all that knew him, and the Darling of his Parents. So that in this respect, were it not a saying too hyperbolical, I might say of him, as it was said of Bonaventure, In hoc homine non peccavit Adam. Adam's depraved nature was scarce visible in him. Being grown into some competency in years, and by his Father found docible, ingenious, and pliable to every thing that was good and religious, and greatly desirous of learning, he was sent to School, and placed under the tuition of an eminent Schoolmaster at Thetford in the County of Norfolk, where he continued till the thirteen or fourteenth year of his age, to the great improvement of his natural parts, in the attainment of knowledge in the Latin and Greek Tongues, and indeed the perfection of Grammar and Rhetoric, to the glory and comfort of his Schoolmaster, and the admiration of his School-fellowes, whom he much outstripped; 
His School demeanour.  for Nature had endowed him with all helps to learning, an healthful and good constitution of body, a quick capacity, a critical and enquiring head, an industrious studious spirit, and a strong memory, and that which was the Spur of all, an exceeding love to and an insatiable desire of learning: and now he was apprehended by his Father, and adjudged by his Schoolmaster, fit to be transplanted and placed in the University, and was by his Father thither designed: but fearing himself not yet ripened for those higher Studies of Logic and Philosophy, and finding his youth obnoxious to temptations, he appeared unwilling to go, and desired to spend some more of his time in some other School, the better to fit himself for Academical Lectures, and according to his desire, his Father sent him unto the School at Bury in Suffolk, and placed him under the tuition of one Mr. Stevens, a grave, learned, and industrious Schoolmaster, yet alive, and teaching in the same School. His Master here, from his first entrance, esteemed him the glory of his School: his mild behaviour and studious spirit won to him much love from his Master, and high respect from his School-fellowes, among whom he was as a Master, rather than Companion. In this School he read Juvenal, Persius, and Sallust, Homers Iliads, and Isocrates, by which means he attained such a readiness in the Greek and Latin Tongue, that he was well able to encounter Aristotle, and all Academical study in Logic and Philosophy, in any art or science: and in this preparation for the University, is he not an eminent pattern to such as ambitiously affect a relation to it, not duly maturing themselves for it; who when admitted, find their rawness to remain, as a great obstruction of their study, and many times the ruin and overthrow of their high intentions.  
In all this his Childhood not only did his carriage bespeak him good by nature, being obedient to Parents, loving to brethren, 
Youthful picty.  courteous to Servants and neighbours, submiss to Tutors, studious at his book, and gentle in his whole behaviour: but as one sanctified from the womb, and unto whom the water in Baptism was effectually and indeed the Laver of Regeneration: Religion gave a lustre to all his naturals; for he was a diligent Reader of the Scripture, and with Timothy knew them from his youth: a great Student in his Catechism, and betimes became acquainted with the form of sound words, a constant hearer of the word, and an earnest lover of them that feared God: a Zealous reprover of vice and profaneness; his Companions Oaths and idle discourse hath driven him from among them: in his youth he much eyed the Ministry, and with many a sigh hath been observed to pray that God would fit him for it.  
You have seen him in his Childhood, and if you have seriously observed it, you have good assurance, so hopeful a Plant cannot but prosper, and grow soon unto good perfection if placed in good Soil, and under temperate air, as indeed he was: for,  
About the sixteenth year of his age, 
Admission into the University.  he was admitted into St. John's College in Cambridge, where he did abide for the space of 13 years. As soon as he was admitted, by reason of the acuteness of his mind, the mildness of his behaviour, and his intentiveness at his study, he was observed as ardently desirous of learning, and all the time of his abode in Cambridge he was hugged in the bosom, and dandled on the knees of his mother the University, as a more than ordinary child. And when he was to remove from it, to this place, he was as one drawn from the breast, to no less grief to the mother, then trouble to the child.  
During his first four years in the College, he was eminently studious, and ingeniously apprehensive of whatsoever his Tutor (learned Mr. 
His advancing carriage.  Clark then Fellow of that house) then read unto him; so submiss to and observant of his Tutor, that an ancient Fellow of that house said of him by way of Emphasis, he was Mr. Clarks Pupil, not only by subjection, but impression: bearing in all things his very image; which engaged his Tutor to account him his delight, and indeed to study to advance him. Constant he was at the public prayers in the Chapel, and at all public Acts and Lectures in the Schools: and whenever it was his turn to appear in the Schools, he failed not, but did perform his whole part with high applause. And in a word, such was his whole behaviour, that an ancient Fellow then resident in that house said of him, that his four years did make Master, Fellowes, and all superiors ambitious to advance him, inferiors all very much to reverence and esteem him; insomuch that in the whole house he had not any man to be his enemy; by reason whereof, he was scarcely graduated Bachelor of Arts, before a Fellowship was conferred upon him, 
His preferment.  and he thereby called unto Rule and Government: for which he was marvellously well qualified. Being made a Fellow, be betimes became a Tutor unto young Students, and read the Lectures of Logic and Philosophy, with so much diligence, plainness and judgement, that he became famous, 
His diligence and fame as a Tutor.  and surpassed any the Fellows of his own house, nay almost any house in Cambridge; whosoever sends a Son to St. John's College, must, if possible, have Mr. Frost to be his Tutor, especially Gentlemen of note and quality; and if the number of Pupils be the Tutor's praise, glorious was his Crown in this respect, having forty Pupils at a time, many of them fellow-Commoners, such a mixture of meekness did qualify his gravity in his carriage among his Pupils, that he alured some, and awed others to their studies, and attracted all their affections to himself. Six of his fellow Commoner Pupils gave him their Pictures, which at this day hang up in the Hall of his house, as Emblems of his honour in this employment. One thing more I must not pass in silence, 
Depth and plainness in his Lectures.  which addeth not a little to his honour: So accurate, plain and profound were his Lectures read in private to his Pupils, that other Sophisters under other Tutors in the house and other houses, reading them, did transcribe them, and make them the particular master of their study: especially in the crabbed study of Metaphysics, in which he was very accurate.  
In this College and University he served all offices, and took his Degrees, 
His learned progress in his Degrees.  Bachelor and Master of Arts, and Bachelor in Divinity, all in their order, and in his own person, and not by proxy, performing all acts and exercises required in reference to them openly in the Schools. The last of these he took this year, at the public Commencement, in order unto which he preached the Commencement Sermon on that Text in Act. 17.23. To the unknown God, the inscription on the Athenian Altar; this he did with that depth of judgement, clegancy of style, ardency of mind, and easiness of utterance, that he approved himself a Workman not to be ashamed, 
His public Acts at this years public Commencement.  wisely dividing the word of truth, and witnessing to all his prositing in his past studies. In his public Act, he exhibited a very learned and judicious Thesis, in defence of that Principle against the contrary errors of the Church of Rome. Fides justificat sub ratione instrumenti. And disputed against the Arminian fancy, in defence of that Principle, Cognitio naturalis non sufficit ad Salutem. Both which Theological questions he handled very copiously, and asserted with much plainness and strength of Argument; and defended them both with much acuteness and learning against the accurate and knotty objections of the learned opponents; 
His sharpness in dispute.  the which he did not evade, but fully resolve with much judgement, and many times retort with much ingenuity, manifesting himself to be an accurate Disputant, and able Convincer of Gainsayers to the truth, as well as a profound and well read Divine: He was not constrained to answer with a Reverend Professor ingenue confiteor me non posse respondere huic argumento, and so to crave the clemency of the Professor in the obtainment of his Degree: nor yet was he with Melancthon reduced to a Cras tibi respondebo, but managed the whole dispute to admiration of all Auditors, and abundant satisfaction of the whole University, obtained his Degree with high applause and approbation, being discharged from his Act by the Reverend Professor Dr. Love, that magnum Academia ingenium, with a Descend onustis laudibus.  
Thus than you have seen how this hopeful Plant grew in Academical Air and Soil, unto a very great maturity, that now the Church of God could not but expect to gather fruit in great abundance by his ministerial endeavours in the midst of them. And this leads me to commend to you the third capacity in which he was admirably commendable, viz. his Ministry.  
The Ministry was his aim, 
His entrance into the Ministry.  and the ultimate end of all his studies, it came not to his thoughts à posteriori, as a recompense of his past study and piece of preferment, into which his spent time gave opportunity and advantage to leap: but à priori, as the Goal unto which all his time, studies and endeavours must run, and that employment in which all other rejected he would live and serve his generation, and to which all his time and diligence must mature and ripen him: hence sprang his sighing prayers in his Childhood, Oh that God would make me a Minister, and fit me for the Ministry! And this made Divinity the bias of all his learning, and reading, his Ministry was the Mistress on which all other Arts and Sciences did attend as Handmaids: and yet herein his desires were commanded by discretion, that he might not make more haste then good speed, so as that he did not rashly leap from his Rustic Study, and School-form into the Church Pulpit, nor as many wild, hasty youths in this licentious age, did he esteem his Matriculation into the University, his ordination unto the Ministry, but wisely studied the skill of this profound Mystery, and stored himself with all learning that might mature him for this employment, and took the honour of his diligence, the Degrees of Bachelor and Master of Arts, and wore the Livery thereof some time before he durst be ordinarily seen in a Pulpit. And when he would begin to go and try his Ministerial strength, he did not as many, run giddily into Country Churches, but leans on his Mother's arm, preacheth in the University, sometimes in the College, and sometimes in the Town, and in both he approved himself well accomplished for preaching work, and gained much of approbation, and encouragement, and finding himself fitted in some good measure for his Master's work, his spirit waxed hot, and provoked him hoc agere to Church work: and setting himself most seriously to it, he took himself to Bennet Church in Cambridge, where for two years' space he preached to the great satisfaction and profit of his hearers, with much solidity and and affection. And here he became famous as a Preacher, and a Teacher of Christianity, as well as a Tutor in Philosophy. His fame herein extended unto London, and in special to Crouched Friars, who were desirous to enjoy him, but being among themselves divided, had Mr. Fenton, an hopeful pious man, put upon them, who lived but a very short season, before he was removed by the same distemper that took off Mr. Frost. On his death, their affections revived towards Mr. Frost, they chose him to be their Minister, he accepted the choice, and place, came among them with general acceptance of the people, and set his hand seriously and indeed to the Blow, intending never to look back. And as a Star now fixed, he sent out his beams of light with freedom, and began to be eyed by all Ministers, and people in this City. But ah alas, he shinea too bright to continue long: but here he did approve himself a man eminently accomplished for the work of the Ministry, 

By the graces of his mind.  
Gift of utterance or expression.  
Glory of life and conversation. 
Ministerial qualifications.     
First, 
1 Qual.  he was admirably accomplished for the Ministry, by the graces of his mind, which were all ministerial, and he enjoyed them in an ample measure. Seven especial ministerial graces, were the Pearls that put a lustre on his ministerial Crown. He was  
1. Sound in the faith, 
1 Minist. Grace.  and well studied in polemical Divinity, able to assert the truth, and contradict nay convince the Gainsayer, holding fast the form of sound words, to the establishment of the people's faith, and in special against Popish and Arminian fancies, a testimony of which his Theological Disputes gave to the University, and a taste thereof he gave the Church of God, in his Sermon about three weeks since preached at St. Gregory's by Paul's, where he asserted very judiciously Gods free Grace against man's free will, in the work of our sanctification, to the disturbance of many of the Disciples of this grace-darkening Doctrine: Some of them (as he himself told me) came to his house to catechise or rather to correct his Doctrine there delivered, but on discourse with him, acknowledged their mouths to be stopped, they knew not what at present to answer. Oh how sad is the loss of an Orthodox Minister in an heterodox age of the Church of God  
2. Singular in practical Divinity pressing duties with powerful and persuasive reasons, rebuking sin with much skill in the detection of it, and severity in dehortation from it, discreetly directing to all Christian corversation, as became Gospel profession, prudently dismissing all scruples of Conscience that might darken or obstruct our passage. He was well acquainted and apted for the resolution of cases of Conscience, unto the cheering and quickening of the spirits of God's people in their holy course. A testimony hereof he gave his people in his constant preaching, 
Octob. 12.  and a taste to the City in general, in his Sermon preached at Paul's, before the than Lord major and Court of Aldermen; in which with singular dexterity, he shown the several reasons of peoples not profiting by the Gospel preached: the which he amplified and further prosecuted at the morning exercise in my Church, Octob. 15. to the abundant conviction, counsel and comfort of many of the people of God.  
3. Stout in fundamentals of Doctrine or practice, but sober and submiss in circumstantials. Foundations of faith, and the unity of the Church, were very dear to his soul, and high in his esteem. The skepticall shake of the one, and schismatical distractions of the other, sat as sad burdens on his spirit. With strength and much resolution would he contend for essentials of salvation: and things that must be believed, he would often press his people to hold without controversy, noting it to be the shame of Christianity, to lay the Creed open to common disputes. And very studious he was to cement differences among brethren: slow he was in censures, but free in rebukes of, and complaints over brethren's distance. Earnestly he desired, and studiously endeavoured an union between Episcopal and Presbyterial Divines, in things relating to the discipline of the Church; many times he hath in my hearing lamented the want of Discipline, and observed the animosity of both, as no mean hindrance to its restitution.  
4. Solicitous to do every duty, not doing the work of the Lord negligently or to halfs, as too many do. He could not content himself with edifying preaching, but was also careful to administer the Sacraments for the souls strength and support, and was studious to discharge Catechising work, to which he had prepared his people by some Sermons on Psal. 110.139. The entrance of thy words giveth light; it giveth understanding to the simple: nay not only did he preach, catechise, and administer Sacraments, and do public work, but also made much conscience of private visitation of, and conference with his people, especially when sick, he stayed not to be sent for by any other messenger then the Bill by which the prayers of the Church were desired.  
5. He was zealous and fervent: he ever steered his checks and and counsels by sobriety, but suffered not his spirit to fall into tepidity and lukewarmness. His reproofs were ever awakening, and to that end many times in particulars his exhortations ardent, and affectionate, as if Christ had entreated by him; though his Doctrines were delivered with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, milder expressions, yet his application was enforced with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more eager and earnest affections, many times boiling over into holy passions, as one sick of love, and travelling in birth till Christ were form in the soul.  
6. Circumspect and wise: he prudently pondered all circumstances that might make admonition acceptable, having respect to nature, temper, disposition, not dealing with mild David, as with profane and obdurate Saul: his reproofs were ever pinching to the Conscience, but not provoking the spirit; plain and positive against the sin, but not personal to discredit the sinners. In a word, his whole preaching did run so even on the wheels of Circumstances, that they were as the words of the wise, Apples of Gold in Pictures of Silver.  
7. Sensibly affected with the worth of Souls. This was the spring of his motion, and spur to all ministerial action, many times he would aggravate ministerial charge to his own spirit, and to his brethren, with an It is cura animarum. He much rejoiced in the people's acceptance of and attendance on his Ministry, saying, I hope it will do their souls good. In any thing that he was to perform, he would ponder its necessity, and prudently cast with himself, how to make it consist with his people's affections, saying often, If their hearts be once set against me, my Ministry will do their souls no good. And indeed his zeal and sedulity in the whole course of his Ministry, did witness, that knowing the terror of the Lord, he did persuade men: and soul-salvation was the greatest thing he designed.  
You see then, by these seven qualifications, that his spirit was well stored with graces fuitable to his office. And now, to the end they might be serviceable. God had blessed him with the gift of utterance, which is the next thing considerable in his accomplishment to the Ministry: 
2 Minist. qual.  this is the Churches great advantage, and therefore prescribed as the matter of the people's prayer, Eph. 6.19. Col. 4.3. And this is that by which all the parts and high endowments of a Minister are drawn out to the refreshing of the Church of God: and herein he was well qualified: for whatever he preached, was  
1. Engraven on his mind by meditation, and imprinted on his memory by method: he ever noted a straitened Tongue to be the proper effect of a lose and idle mind; and rude indigested expressions to spring from raw notions, and non-convincing apprehensions. He spoke much in commendation of Demosthenes care for the Athenians, to consider before he spoke: ever noting unstudied Sermons to be dull and obscure in the delivery, dead and unprofitable in the sequel and issue.  
2. Expressed with ease, power, and plainness; ease to himself, Pulpit discourse was no toil or burden to him, he had hot affections, uttered high expressions without much sweeting or inflaming labour: his preaching passed from him so freely, that the hearer might find he took pleasure in it: he was plain in the expression of most profound points in Divinity, even to the weakest capacity of his hearers. It was a happiness not ordinarily incident to Academics, that he that had been so long conversant in School terms, should speak terms common to the meanest understanding; but he ever concluded it was the best Oratory which was the easiest to be understood. Power did ever accompany his plain expressions; though his words were the words of a man, yet the majesty of the matter was manifested in them, piercing the soul, pricking the Conscience, stirring the affections, and provoking the hearers to cry out, Of a truth God is in him.  
3. Enforced with pressing words and pathetical affections: evidencing his end in preaching, to be as well to persuade the heart, as engage the ear; and therefore he spoke not coldly, or as one asleep, or indifferent of prevailing, but with feeling and fervour, as one whose entreaties assault with violence, and would neither be refused nor evaded. You see the graces of his mind, and his gift of utterance, give no small lustre to his Ministerial Crown; but it sparkles most in the glory of his conversation, which was every way answerable to his other endowments, and won much with his people, and those with whom he did converse: for his carriage was  
1. Courteous and affable unto all men, with due respect to superiors, equals, or inferiors, which rendered him acceptably sociable unto all, emboldening many to come to him, which stood at a distance from others, which were more strange and retired. He was in all Companies freely communicative, mildly hearing, and freely answering all inquiries: some of his Parish sadly lament his loss on this very account. He would have come to us, been so familiar with us, we could have moved any question to him, he would have freely resolved us.  
2. Grave and meek; he had a gravity which kept his person from contempt, his levity never led any to despise his youth; but the gravity of his carriage convicted men, that he was considerate of the place in which he was, and work which lay on his shoulders, in common conference he was ready to rebuke with all authority; yet his gravity was natural, not affected, tempered with such a meek and amiable disposition and countenance as made him acceptable to all, that it might have been said of him, as of Anthony the Monk, he might have been known among hundreds of his Order, by his cheerful countenance, though an humble serious and mortified man.  
4. Holy and exemplary. What he preached to others he first preached to himself, and after to them, by practice as well as in the Pulpit. I have heard him say, he would not deny but God might use a profane Minister to be the Instrument of Conversion, but he observed he rarely did, and was persuaded would not. So studious was he to be an example to his people, that he daily prayed, Lord give me so to walk, that I may say to thy people, So walk as ye have me for an example. He made it his great care, that his Family should serve the Lord, and on his deathbed he gave it in charge to his Yokefellow (whom he hath but a while enjoyed) that she should be careful of the worship of God in her Family. And this his piety as it ran through his life, it did sparkle with much beauty in his death; the which we shall briefly note, and so conclude.  
In his death much may not be expected, by reason, 
His dying carriage.  that the disease gave neither time nor opportunity to his friends, to be frequent with him, in observing his frame of spirit. His distempers seized on him with force on Monday the 27. of October; such was his care and respect to his friends, that he would not suffer his friends to come to him, he apprehending his distemper to be contagious, 
Being the Smallpox.  and fearing it might fasten on them; for indeed his more then ordinary fear of this noisome distemper, 
His only infirmity.  was the great infirmity of his flesh: but he was very silent under and submiss to the hand of his God, when herein inflicted, desirous he was, and diligent in the use of means for recovery, (I pray God pardon the feared preposterous course held with him by his Physician:) He continuing very ill, on Friday received the sentence of death in himself, and on Saturday morning sent to me, if I were not afraid, to come to him: which I accordingly did, and coming to him, found him much composed in his spirit. Discoursing with him, he declared himself much comforted and encouraged in the prayers of the people of God, 
Saint's prayers his souls comfort.  he heard that he did enjoy: and desired me to pray with him, which I did, he very seriously attending, and assenting to every Petition: He declared himself willing to live for the good of the Church, in special his own people, whom he comfortably apprehended to have been much moved by his last Sermon on the duty of searching the Scriptures, from Joh. 5.39. And hoped would be bettered by it; yet he was submiss to the determination of God. When I asked him how he did, he still answered me, full of silence and sweet patience in submission to and dependence on God my Saviour. 
Last Act.  When I was gone, the pangs of death began more forcibly to approach, of which he being sensible, called together his Family and friends, and in his own person prayed with much liveliness and affection: this was the last act of his life, that as it becomes a Minister to die praying or preaching: he was no Sabbath out of Heaven, when taken off his preaching, and prayer was his last performance on earth. Prayer being ended, he called to his Brother for something to drink, which having received, he cried out, Vincimus, Vincimus; his wife lying in his bosom, not understanding it, he did himself translate it, We have overcome, overcome, and so spoke no more, but remained quiet until the midnight following. When his conflict ended, his Soul was crowned with glory, and his life hid with Christ; at whose appearance we may expect to see him again. In the mean, let us leave him to rest in hope; and do our own work, lamenting the loss of him, for that he was a  
Good man, and so is a great loss to humane society.  
Gracious Minister, the want of whom is a great damage to the Church of God.  
Of great parts, and by his death the hopes of God's people are frustrate.  
Newly fixed, and his sudden removal is a sad Symptom of Divine displeasure.  
Suitable for our sad times, wherein seducers do abound, and gainsayers of the truth, call for such as are able to convince. And cause hath this Congregation to fear now he is gone, men will arise teaching perverse things, and drawing away Disciples after them. And therefore we may all weep, for that we must see his face no more.  
FINIS.   

In pag. 47. l. 22. for master, read matter.   

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THE Dead Saint speaking, to Saints, and Sinners living: In several Treatises. By Samuel Bolton, D. D.  
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A learned Commentary, or Exposition upon the first Chapter of the second Epistle to the Corinthians, by Dr. Richard Sibbs. Published for public good, by Thomas Manton. Fol.  
Mr. robinson's Christian Armour, in large 8.  
The young man's Guide to Godliness, by Wil Penkins. 12.  
FINIS.