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 rejoyce in the enjoyment; and as passionately lament the loss of it: evident this is in the Philippians joyes in and [Page 2]for Epaphroditus recovery from death-threatning sick­ness: and the Ephesians passionate weeping at S. Pauls ultimum vale, last farewell, with a You shall see my face no more, Act. 20.38. And let me (to pass by Londons 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 injoyment, 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 it self 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 Crosse, 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, whilest thereby it is spread in the publication of the cause of his calamity, Hist. of the Councel of Trent. Edit. 2. lib. 5. p. 418. whilest 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 couragiously endured punishment, and made the number to encrease. Not only was the Go­spel spread, but hereby also others out of spite and envie, or sincere zeal were stirred up to preach Jesus Christ: and every good Christian rejoyceth 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 whilest 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 [Page 4]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: whilest it is an honour and priviledge 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 heartily, that he hath pro­longed my life, that I may in this case glorifie God in that kinde 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 your self, 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 depriv'd 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 my self, 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 straight what to chuse 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 then we finde to be an assertion of the [Page 5]necessity of a faithful Ministers life, which is establi­shed by the peoples 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 termes, we may enquire 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 termes 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 [Page 6]under the Crosse 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 Ministers life, counterballanceth his own good in his death, and bringeth him into the Apostles straight what to chuse.

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 no 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 envie 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 knowes 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 waies 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 Patriarchs. 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 hide 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 bloud and euding their lives, is the very apex of impiety: ripens [Page 8]a people for ruine; 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 courtesie that can be shewed a Mini­ster, he that receiveth a Prophet in the name of a Pro­phet shall have a Prophets 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 Peters 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 Jewes obliged by oath not to eat or drink untill 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, whilest 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 envie 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 [Page 9]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 Embassadors 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 Gods esteem of, so also Satans 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 alwaies en­devouring 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 ruine: 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 Gods 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 endevours: 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 builders in Gods Temple to be working warriours, to [Page 10]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 De­vils design; hence he is a subtle seducer of souls from the truth, until he gain power into his hand, and then by bloudy 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 Jewes, 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 Jewes 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 finde 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 Gods 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 daies? Mat. 2. exciting Herod to the cruel murther 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 He­rods swine then son: and that to the end, so eminent an author of future good might have been cut off be­fore [Page 11]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 exprest? how many times may we observe they would have layed 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 bloudily 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 finde the Devils 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 murthers and villanies, deserving death, cruelly banished and put [Page 12]to death; Alphonsus Di­azius not be­ing able to re­duce his bro­ther John Di­azius from ad­vancing the truth, never rested until he murthered 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 envie at the lives of godly Ministers: and witness to the Church, that Ministers are no less needful to them and useful among them, then Alexanders 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 Gods 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 Gods 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 whilest others envy, they esteem them; whilest others destroy, they endevour to defend them; and whilest others do re­joyce 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 ruine, 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, then the idolatrous Kings were severe in seeking their destruction: and with the Princes of Is­rael will study to hide 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 finde that Nicodemus gave testimony of the necessity of our Saviours 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, then Chri­stian Emperors defend them: Constantine herein be­came a reall nursing father to the Church, cherishing and comforting the poor persecuted Bishops: he wa­ged war against Licinius his co-partner 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 [Page 14]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 finde men in place, but also common people accor­ding to their capacity, providing for the safety of their Ministers: three daies was Polycarpus hidden by the people, when sought for by the bloudy persecutors: and when Chrysostome was to be sent to Jerusalem, the Prefect 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, then Chrysostome to teach: and they watch his house night and day, the holy Pastor is fain to steal into banish­ment, lest the peoples affection betraies 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 peoples 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 [Page 15]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 ce [...]nly 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 fervor, 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 desireable: 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 priviledges pray to God to preserve their lives? you shall finde that when He­rod the King stretched forth his hand to kill James and imprison Peter, the poor Christians that had no other [Page 16]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 Jonas said, Luther could in prayer have of God what he would: and certainly none can observe the prayers put up for Gods 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 joyes 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 [Page 17]dead: even with an extasie 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 death­threatning 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 Chrysostome when banished from them, then 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 need­full 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 Gods esteem, the De­vils envie, and the Churches 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 houshold, 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 [Page 19]that if the society of brethren, the fellowship of a fa­ther to his children, the company of an husband to an endeared wife be desireable, 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 desireable, 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 rejoyce when the people rejoyce, 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 Millain, that he cared more for the Church then for his own life: and Beza in the life of Calvin, saith he was no otherwise affected to­wards the Churches, then if he bare them on his shoul­ders: How much sweetness doth sympathy yeeld to friends, and so make their society supporting each to other? and as Ministers sympathize 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 then others; and they are free and wil­ling to distribute wheresoever they come, they well [Page 20]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 self-same 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 beg­gerly, 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 Christs authority, immediately attending on his service, en­gaged ever on his Embassie, 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 Gods 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 blesse in the name of the Lord, and that which is above all, they have a tender Master that blesseth every family where Joseph dwels, and every house of Obed Edom, where the Arke abides, [Page 21]that resents kindly every courtesie 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 Gods 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 whilest 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 pro­ceedings 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 whilest 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 [Page 22]for the edification of the Church of God, and in generall 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 orbes, Watchmen in a garrison of war, Guides to pilgrims in a strange countrey, Rulers in a Common-wealth, Nurses, nay Fathers in a family, that if life giving liberty to these to be serviceable in their stations be needful to them, then 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 whilest he lives he performes 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 af 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 [Page 23]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 daies 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 losse of this good Priest, was the losing of a bridle to a brutish pro­fane spirit, which now rushed into sin without any re­straint, untill 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 tumor which grew in Diotrephes and others, on a sense of the Apostles absence, and perswasion, 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 finde 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 mens spi­rits and lusts, then the fathers eye layeth on a wanton childe: but when they are once dead then doth iniqui­ty break out as a land floud, and run with force and vio­lence: [Page 24]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.

2 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 mouthes of the gainsayer, and au­thority in warning the people against false do­ctrines and seducers, that false teachers many times lie lurking in the bosome 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 Devils design, that errors cannot spread and enrage his instruments to study the ruine 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 [Page 25]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 falshood is irreconcilable: and herein some of Gods Ministers are more instrumental to the Church of God then 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, &c. 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, Jude 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 Heretick, or use [Page 26]any other means to stay the spreading of error, and for the safety of the Church.

3 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 Ministery of the Go­spel is as the Oracles of God under the Law, unto which men must have recourse in all straights 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 Jewes 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.

4 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 shew 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 chear 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 binde 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 seeth 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 winde 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 [Page 28]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, whilest 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 Ministers life, received them as an Angell 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 centinels superfluities, and Chri­stians the Ark of Gods 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, [Page 29]honourable ornaments and superfluities: certainly such thoughts are sugestions of Satan, sprouts of ignorance and lukewarmness, and certain signes of hypocrisie and apostasie.

But much more profane and wicked are they which account Ministers not only superfluities that may be spared; but needless burdens, the peoples pressures, the Churches 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 Jewes, men scattered abroad and dispersed among the people, Esth. 3.8. whose Lawes are divers from the Lawes 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 nece & 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 off-scouring 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 termes that are in the mouthes [Page 30]of the most of men doe loudly witness the spirit of Campian that grand Jesuite to possess them, whilest they can utter of Ministers no sound but that of his Ministris eorum nihil vilius: nothing is more vile then 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 intreat eve­ry of you in your places to witness by your carriage that you are sensible that the Ministers life is need­full 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 speciall.

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 Gods 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 [Page 31]that their lives are our advantage, their being our necessity, and their death would be, nay and is our exceeding dammage: 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 cals Moses into the Mount, nay when Israel com­eth to be a little affected with the glory of divine Ma­jesty, and the dazling splendor 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, founds 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 ende­vours, 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 [Page 32]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 Peters, 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 burthen, 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 flowes and is likely to be soon drawn dry, should be sealed and singularly improved: the showres that fall from heaven are tran­sient, and drunk into the earth with greediness; our Saviours hearers followed him from place to place, and hanged on his lips with constancy and diligence, as convinced they would not alwaies drop hony: St. Paul in his journey to Rome, from whence he must return no more, travelled 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 [Page 33]taken from him: the ingenious pupill 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 minde 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 weakned with the peoples waiting on his Ministry and endevours, 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 endevour to pluck faithful Mini­sters from us; you before heard how the people ex­pressed their sense of Ministers 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 combate 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 [Page 32]of plucking out their eyes for their Ministers 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 in­ditement 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 carnest 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 Pastors guard, the Preachers phy­sick and most powerfully recovering potion.

Direct. 5 5. Affectionately resent Gods providence in the death of Gods faithful Ministers: the very heathen would lament more the loss of one Philosopher, then 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 then 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 [Page 33]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 then call on you all to mourn over so sad a loss, and lay to heart with sense & feeling Gods 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 Ministers 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 Ministers 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, Gods 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 Gods 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 my self: Let us so carry as to witness our sense that our death might be our gain, but life our peoples advantage: our affection towards the Church for whose good we are appointed, must not only bring us into a straight what to chuse, 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 hastning our end, the Ministery 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 Gods work through fear of approaching death, with the answer of famous Dr. Rainolds, nec [Page 37]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 loyter, but improve lively the time and the strength we do enjoy, lest our stu­dies, affections and endevou [...]s 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 sanct [...]fie them to you, and let me intreat 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 layed 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 losse of [Page 36]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 interre a deceased husband, rendring this reason, that he was mortall, 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 sheeps cloathing among us abound, and may if not wisely pre­vented become your leaders unto ruine: 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 boyes change of School-masters make them backward in their learning: it was his own note at my Church in the late morning [Page 37]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 Gods 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 formed 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 death-bed, 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 [Page 40]it Mr. Frost lived not longer at the Crouched Fryers.

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 your selves, 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 rendred him serviceable whilest 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, whilest the remembrance of the wicked doth perish; it hath been the constant and commendable custome of good men, to make honourable mention of the graces and eminent endowments of deceased friends; famous are the Panegyrick Orations made at the Tombs of the primitive Martyrs: memorable are the se­veral Orations of the two Gregories, Nyssen and Nazian­zen on the death of Basil the Great. This laudable practise hath been ever used, and still is in the midst of [Page 41]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 Countrey, 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 Londons 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 characterize this eminent person and hopefull 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 then 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 generall 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 [Page 42]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 sonne and eldest sonne to an antient 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 losse of his first-born, his might, the beginning of his strength, the excellency of his dignity, nay the comfort of his old age, honour and hope of his gray 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 publiquely appeared to be) an honour worthy a publique association, let the consti­tuted Company of Ministers Sons lament the losse of this glorious Pearle, 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. Johns Col­ledge in Cambridge: and Richard an Apothecary in Cambridge, (and now present to condole the losse of such a Brother:) to two of them learning (his orna­ment) is become essentiall; 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 whilest I relate in your ears, I shall observe him [Page 43]and represent him to you in a threefold estate, Childe­hood, before his going to the University, Growth in his behaviour and acquirements at the University, and perfection in the exercise of his Ministery: 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 Childehood, His Infant di­sposition. even from his Cradle he was so well tempered by na­ture, that he was alwayes towardly and hopefull, no way subjected to the wildenesse or wantonnesse, much lesse to the wickednesse of other children: he was mild of nature, harmlesse in behaviour, soon snub'd for any defect, and submissive under any check even from his Fathers Servants: so gentle, sweet, and ami­able was his disposition, that it rendred him dear to his brethren, delightfull 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 hyper­bolicall, I might say of him, as it was said of Bona­venture, In hoc homine non peccavit Adam. Adams 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 School-master 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 naturall parts, in the attain­ment of knowledge in the Latine and Greek Tongues, and indeed the perfection of Grammar and Rheto­rick, to the glory and comfort of his School-master, [Page 44]and the admiration of his School-fellowes, whom he much out-stripped; His School de­meanour. for Nature had endowed him with all helps to learning, an healthfull and good con­stitution of body, a quick capacity, a criticall and en­quiring head, an industrious studious spirit, and a strong memory, and that which was the Spurre of all, an exceeding love to and an insatiable desire of learning: and now he was apprehended by his Father, and adjudged by his School-master, 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 Logick 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 Academicall 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 School-master, 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 then Companion. In this School he read Ju­venal, Persius, and Salust, Homers Iliads, and Iso­crates, by which means he attained such a readinesse in the Greek and Latine Tongue, that he was well able to encounter Aristotle, and all Academicall study in Logick 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 [Page 45]to it, not duely maturing themselves for it; who when admitted, find their rawnesse to remain, as a great obstruction of their study, and many times the ruine 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, Youthfull pic­ty. courteous to Servants and neighbours, submisse to Tutors, studious at his book, and gentle in his whole behaviour: but as one sancti­fied from the wombe, and unto whom the water in Baptisme was effectually and indeed the Laver of Re­generation: Religion gave a lustre to all his naturalls; for he was a diligent Reader of the Scripture, and with Timothy knew them from his youth: a great Student in his Catechisme, 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 profane­nesse; 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 hopefull 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. Johns Colledge in Cambridge, where he did abide for the space of 13 years. As soon as he was admitted, by reason of the acutenesse of his mind, the mildnesse of his behaviour, and his intentivenesse at his study, he was observed as ardently desirous of [Page 46]learning, and all the time of his aboad in Cambridge he was hugged in the bosome, and dandled on the knees of his mother the University, as a more then ordinary child. And when he was to remove from it, to this place, he was as one drawn from the breast, to no lesse grief to the mother, then trouble to the child.

During his first four years in the Colledge, 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 submisse to and observant of his Tutor, that an antient 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 publique prayers in the Chappell, and at all pub­lique 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, inferiours 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 scarsely graduated Batchelor of Arts, before a Fellowship was conferred upon him, His preferre­ment. 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 Lo­gick [Page 47]and Philosophy, with so much diligence, plain­nesse and judgement, that he became famous, His diligence and fame as a Tutor. and sur­passed any the Fellowes of his own house, nay al­most any house in Cambridge; whosoever sends a Son to St. Johns Colledge, must, if possible, have Mr. Frost to be his Tutor, especially Gentlemen of note and quality; and if the number of Pupils be the Tutors praise, glorious was his Crown in this respect, having forty Pupils at a time, many of them fellow-Com­moners, such a mixture of meeknesse did qualifie his gravity in his carriage among his Pupils, that he al­lured 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 passe in silence, Depth and plainnesse 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 Metaphysicks, in which he was very accurate.

In this Colledge and University he served all offi­ces, and took his Degrees, His learned progresse in his Degrees. Batchelor and Master of Arts, and Batchelor 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 publique Commencement, in order un­to which he preached the Commencement Sermon on that Text in Act. 17.23. To the unknown God, the [Page 48]inscription on the Athenian Altar; this he did with that depth of judgement, clegancy of style, ardency of mind, and easinesse of utterance, that he appro­ved himself a Workman not to be ashamed, His publique Acts at this years publique Commence­ment. wisely divi­ding the word of truth, and witnessing to all his pro­siting in his past studies. In his publique 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 Theologicall questions he handled very copiously, and asserted with much plainnesse and strength of Argument; and defended them both with much acutenesse and learning against the acurate 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 Reverende 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 Descende onustis laudibus.

Thus then you have seen how this hopefull Plant grew in Academicall 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 mi­nisteriall 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 recompence 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 byasse of all his learning, and reading, his Ministry was the Mi­stresse on which all other Arts and Sciences did at­tend as Hand-maids: 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 Rustick 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 studyed 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 Batche­lour [Page 50]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 trie his Ministeriall strength, he did not as many, run giddily into Countrey Churches, but leans on his Mothers arm, preacheth in the University, sometimes in the Colledge, 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 Masters 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 speciall to Crowched Friers, who were desirous to enjoy him, but being among themselves divided, had Mr. Fenton, an hopefull 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 choise, and place, came among them with generall acceptance of the people, and set his hand seriously and indeed to the Plow, intending never to look back. And as a Starre 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 alasse, he shi­nea too bright to continue long: but here he did approve [Page 51]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.
  Ministeriall qualifications.

First, 1 Qual. he was admirably accomplished for the Mi­nistry, by the graces of his mind, which were all mi­nisteriall, and he enjoyed them in an ample measure. Seven especiall ministeriall graces, were the Pearls that put a lustre on his ministerial Crown. He was

1. Sound in the faith, 1 Minist. Grace. and well studyed in Polemi­call Divinity, able to assert the truth, and contradict nay convince the Gainsayer, holding fast the form of sound words, to the establishment of the peoples faith, and in speciall against Popish and Arminian fancies, a testimony of which his Theologicall 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. Gregories by Pauls, where he as­serted very judiciously Gods free Grace against mans 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 losse of an Orthodox Minister in an hetero­dox age of the Church of God!

2. Singular in practicall Divinity pressing duties with powerfull and perswasive reasons, rebuking sinne with much skill in the detection of it, and severity in dehortation from it, discreetly directing to all Chri­stian [Page 52]corversation, as became Gospell 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 Gods people in their holy course. A testimony hereof he gave his people in his con­stant preaching, Octob. 12. and a tast to the City in generall, in his Sermon preached at Pauls, before the then Lord major and Court of Aldermen; in which with singular dexterity, he shewed the severall reasons of peoples not profiting by the Gospell preached: the which he amplified and further prosecuted at the morning exercise in my Church, Octob. 15. to the abundant conviction, counsell and comfort of many of the peo­ple of God.

3. Stout in fundamentalls of Doctrine or practise, but sober and submisse in circumstantials. Foundations of faith, and the unity of the Church, were very dear to his soul, and high in his esteem. The skepticall sha­kings of the one, and schismaticall distractions of the other, sate as sad burthens on his spirit. With strength and much resolution would he contend for essentialls of salvation: and things that must be beleeved, he would often presse his people to hold without contro­versie, 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 brethrens distance. Earnest­ly he desired, and studiously endeavoured an union between Episcopall and Presbyteriall Divines, in things relating to the discipline of the Church; ma­ny [Page 53]times he hath in my hearing lamented the want of Discipline, and observed the animosity of both, as no mean hinderance 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 carefull to administer the Sacraments for the souls strength and support, and was studi­ous to discharge Catechizing 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, catechize, and administer Sacraments, and do publique 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 lukewarmnesse. His reproofs were ever awakening, and to that end many times in particulars his exhortations ardent, and af­fectionate, as if Christ had intreated 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 boyling over into holy passions, as one sick of love, and travelling in birth till Christ were formed in the soul.

6. Circumspect and wise: he prudently pondered all circumstances that might make admonition accepta­ble, having respect to nature, temper, disposition, [Page 54]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 sinne, but not personall 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 spurre to all mini­steriall action, many times he would aggravate mini­steriall charge to his own spirit, and to his brethren, with an It is cura animarum. He much rejoyced in the peoples 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 peoples 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 witnesse, that knowing the terror of the Lord, he did perswade 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 peoples prayer, Eph. 6.19. Col. 4.3. And this is that by which all the parts and high endowments of a [Page 55]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 straitned Tongue to be the proper effect of a loose and idle mind; and rude indigested expressions to spring from raw notions, and non-convincing apprehensi­ons. He spake much in commendation of Demosthe­nes care for the Athenians, to consider before he spake: ever noting unstudyed Sermons to be dull and obscure in the delivery, dead and unprofitable in the sequell and issue.

2. Expressed with ease, power, and plainnesse; ease to himself, Pulpit discourse was no toil or burden to him, he had hot affections, uttered high expressions without much sweating 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 hap­pinesse not ordinarily incident to Academicks, 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, pierce­ing the soul, pricking the Conscience, stirring the af­fections, and provoking the hearers to crie out, Of a truth God is in him.

3. Enforced with pressing words and patheticall af­fections: [Page 56]evidencing his end in preaching, to be as well to perswade the heart, as engage the ear; and therefore he spake not coldly, or as one asleep, or in­different of prevailing, but with feeling and fervor, 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 Ministeriall 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, equalls, or inferiors, which ren­dred 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 enquiries: some of his Parish sadly lament his losse 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 naturall, 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 [Page 57]the Monk, he might have been known among hun­dreds of his Order, by his cheerfull 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 practise 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 perswaded would not. So studious was he to be an example to his people, that he dayly 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 death-bed he gave it in charge to his Yoak-fellow (whom he hath but a while enjoyed) that she should be carefull 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 Small-pox. and fearing it might fasten on them; for indeed his more then ordinary fear of this noysome distemper, His only infir­mity. was the great infirmity of his flesh: but he was very silent under and submisse to the hand of his God, when herein inflicted, desirous he was, and diligent in the use of means for recovery, [Page 58](I pray God pardon the feared preposterous course held with him by his Physitian:) 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, Saints 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 speciall 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 submisse 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 livelinesse 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 cryed out, Vincimus, Vincimus; his wife lying in his bosome, not understanding it, he did himself translate it, We have overcome, overcome, and so spake no [Page 59]more, but remained quiet untill 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 losse of him, for that he was a

Good man, and so is a great losse to humane socie­ty.

Gracious Minister, the want of whom is a great dammage to the Church of God.

Of great parts, and by his death the hopes of Gods people are frustrate.

Newly fixed, and his sudden removall is a sad Sym­ptome 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.