Divinity in Mortality

Errata.

Page 6. in marg. after 〈 in non-Latin alphabet 〉 read 〈 in non-Latin alphabet 〉 . p. 13. in m. for 〈 in non-Latin alphabet 〉 r. 〈 in non-Latin alphabet 〉 . p. 15. in m. for prefectam r. productam. p. 17. line 20. after denominateth dele te. p. 18. l. 5. before Viles, paupers censu loco humiles, for vitae r. vitâ. after labor add communes, men of low estates, mean trades, obscure and laborious lives. where in the marg. supply Chrysol. c. 28. p. 19. l. 16. r. are after mentioned. p. 27. l. 28. for innocentia r. innocenter. p. 28. l. 1. pudet r. pudeat. p. 29. marg. for 〈 in non-Latin alphabet 〉 r. 〈 in non-Latin alphabet 〉 . and for 〈 in non-Latin alphabet 〉 r. 〈 in non-Latin alphabet 〉 .

The Text.

T He loss of a good man, especially a good Minister, and most especially in bad times, is a just ground of deep sorrow. A faithful Ambassador of Christ is a common Stock, in which many have a share, a burning Lamp by which many are enlightened, good reason the exhausting of such a treasury, the quenching of such a Light, should be matter of doleful complaint. Besides, when God's wrath is flaming, who but a Moses should stand in the gap? When horrid impieties are reigning, who but an Ezekiel should warn the people? And when heresies are raging, who but a John should defend the truth? And shall it not affect our hearts with grief, when such as these are taken away? No wonder then if when Elisha seeth Elijah carried away from the earth in a fiery Chariot by a whirlwind, he crieth out, My Father, my Father, the Charists and the horsemen of Israel: If when Samuel dieth all Israel gather together and lament for him: Finally, if when the Priests gave up the ghost in Jerusalem, the Church uttereth that mournful sigh, Behold, O Lord, for I am in distress.

This This (Men, Fathers and Brethren) is the sad occasion of this solemn and sorrowful Assembly. A Cedar is fallen, well may the Fir-trees howl; a bright Star is removed from our Horizon, well may darkness cover this Hemisphere: I could willingly now give scope to mine and your passion that we might sit down awhile in silence, and only by the language of our tears speak our sense of this heavy loss. But all passions, especially that of grief, need rather a Bridle then a Spurre. Affected we may, we ought to be with his death, but as a public, not as a private detriment, and that not in an extreme but moderate measure. And so much the rather, considering that it is no new nor rare thing. Your Fathers, where are they? and the Prophets do they live forever? is the Prophet Zechariah 's Question, putting it out of Question, they do not always live, but are alike with others, subject to mortality, nor have the Ministers of the New Testament, though employed about a more excellent Ministration, any greater privilege as to exemption from death then those of the old, Apostles as well as Prophets are under deaths tyranny: So much S ^t Paul here intimateth, when he saith, But we have this Treasure, &c.

The first word of this Text is But, a But which the Apostle puts upon himself and fellow-Apostles, yea and all the Ministers of the Gospel. In the fore-going verses we find him extolling his Ministry, and vindicating his fidelity in the discharge of it, here he interposeth a But, not a But of scandalous impiety, this could not be charged upon him by any. Oh that all Ministers lives were so ordered, as no But of this nature might be deservedly cast upon them. The But here intended is only a But of natural frailty, human imbecility, and the worlds unjust ignominy. These were the things the Apostle well knew the false teachers would upbraid him and his brethren with, and therefore he prevents them by a voluntary Concession that so it was, yea fit it was that so it should be for the advancing of God's glory, that whilst their message was honorable themselves should be contemptible, But we have this Treasure in earthen vessels.

In which words we have a brief yet exact Delineation both of the Gospel and the Preachers of it, and both by a double Character,

• The Gospel is characterized by
  • A Metaphor commending, in the Noun Treasure.
  • A Term discriminating, in the Pronoun This.
• The Preachers of the Gospel are represented by
  • A word of description, in the Substantive Vessels.
  • A word of diminution, in the Adjective Earthen.

These are as four Keys by which I shall endeavor to unlock the Treasure of this Text, as four Vents by which the Vessel of this Scripture emptieth its divine liquor. In the opening of which I shall strive that my Discourse may keep even pace with the time, I hope your Attention will keep even pace with my Discourse, and then I doubt not but that through God's grace we shall be richer by this Treasure, and these earthen Vessels will help us somewhat nearer to Heaven. And so I begin with the

Delineation of the Gospel, and therein the

Metaphor commending, Treasure. To find out the Kernel enclosed in the shell of this Metaphor, we must consider a three-fold reference that may be made of this word to the preceding.

Some refer it to the end of the former verse, and understand by this treasure The knowledge of the glory of God in the face of Jesus Christ. This is that which there he compareth to Light, and here to Treasure, two Metaphors though different yet consonant, Light being a most precious Treasure, and as Treasures are kept, so Lights were wont to be carried in earthen Vessels. And well may the knowledge of God in Christ be compared to both, for its resplendency a Light, for its opulency a Treasure, such a Treasure as must be a Light not locked up in our own breasts, but shining forth to others, such a Light as is a Treasure of invaluable and incomparable worth. Our Apostle elsewhere expresseth so high an estimation of this knowledge of Christ, that he accounts all other things, whether worldly fruitions or Jewish observances to be 〈 in non-Latin alphabet 〉 , not only useless but hurtful so far as they kept him from Christ, and 〈 in non-Latin alphabet 〉 , as offals which we throw to our dogs, or 〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉 those base excrements which Physicians force out of the body by their purging: things not to be valued but despised and loathed in comparison of this. And no less is that value which our blessed Savior himself puts upon it, where he saith, This is life eternal to know thee the only true God, and Jesus Christ whom thou hast sent. Life is the best Treasure in Nature, Eternal is the best of lives, how great a Treasure must the knowledge of Christ be which is Life eternal?

Secondly, Others take the reference of Treasure here as remote as that 〈 in non-Latin alphabet 〉 Ministry, mentioned in the first verse. Indeed the Ministry and Dispensation of the Gospel is a choice and precious Treasure, upon which account the Apostle elsewhere calls it, 〈 in non-Latin alphabet 〉 a worthy work. A work it is to which is required both Authority and Ability, and therefore in respect of the former it is an Honor, of the later a Treasure. The old verse tells us,

The Law brings Honor, and Physic Wealth, but in a divine sense the Ministry hath both. A Burden it is indeed, but withal an Honor. A Labor it is, but withal a Treasure for the edifying and enriching of the Church. This Treasure Christ keeps under Lock and Key, only intrusting those with it whom he calls to, and furnisheth for it. As it was the privilege of the Jews above other Nations, that to them were the Oracles of God committed, so it is the Prerogative of the Ministers above all other persons, that to them is committed the Dispensation of these Oracles. By which it appears, that they are no better then thieves, nay sacrilegious robbers who without immediate or mediate warrant from Christ assume this trust and break open this treasure.

Thirdly, I conceive we shall best understand the prime intent and full extent of this Metaphor, by referring it not so near as the sixth, nor so far as the first, but to 〈 in non-Latin alphabet 〉 the Gospel, mentioned in the third verse.

Indeed both the other Interpretations are fully included, and may be fitly reduced to this, since on the one hand that Ministry is principally in respect of the Gospel: Hence it is that we are called the Ministers of the New Testament, and our Commission is to preach the Gospel, and the English Tran • lators have not unfitly at once rendered and unfolded that 〈 in non-Latin alphabet 〉 S ^t Paul speaketh of to be the dispensation of the Go • pel, for though since Christ came not to destroy but to fulfill, we must not suppress but publish the Law, yet our chief errand is to promulge the glad tidings of Salvation in the Gospel. And on the other hand, it is the Gospel only that revealeth the knowledge of God in Jesus Christ, 〈 in non-Latin alphabet 〉 , To them that search into the Mine of holy Writ is opened the treasure of the knowledge of God: And whereas the Creatures lead us to the knowledge of God the Creator, and the Law declares him as a Judge, only the Gospel manifesteth him as a Redeemer, to wit, God in Christ.

The Gospel then is that which S ^t Paul here primarily calls a Treasure. It is that Metaphor by which Christ himself represents it when he compareth the Kingdom of Heaven to a Treasure hid in a field, as it is said to be hid for its mysteriousnesse, so a Treasure for its preciousness. That we may see the fitness of the Metaphor, be pleased to take a view of the Analogy, and that in two particulars, to wit, the Nature and the Efficacy of a Treasure, what it is, and what it doth.

First, If you inquire into the Nature of a Treasure, that definition may be a full answer, Thesaurus dicitur multarum rerum pretiosarum cumulatio, A Treasure is an accumulation of many precious things, so that there are two things concur to a Treasure, to wit, pretium and copia, value and plenty, worth in the quality, abundance in the quantity. It is not an heap of straw or rubbish that maketh a Treasure, since though there is plenty, there is no value; nor is it a single piece of silver or gold that maketh a Treasure; since though there is value there is not plenty, but many bags of gold and silver, or things of like worth fill up a Treasure. Both of these we find and meet with in the Gospel, no wonder it is set forth by this appellation.

1. The Truths and Doctrines contained in it are choice and excellent, as much worth as our Souls, as Heaven, as Salvation is, nay shall I go higher? look what worth there is in the riches of God's grace, the precious blood of Christ, that may secondarily be ascribed to the Gospel, which discovereth and offereth both to us: no wonder that the Greek Fathers compare the verities of the Gospel to precious stones, and our Savior to a Pearl of great price, and the Minister in this respect is called a Merchant of invaluable Jewels. If you please to take a view of those several things to which God's word in general is compared, and which may much more be applied to the Gospel in particular, you shall find its worth set forth by a very observable gradation. The basest metal to which it is compared is silver, and yet that is precious in comparison of lead or brass or iron; silver refined from its dross is of far more worth then as it is taken out of the Mine; and it is resembled not only to silver, but silver purified in the fire seven times; Gold is yet of more value by far then the most purified silver; many pieces of silver are not equivalent to one of gold, and yet all gold is not of a like worth, but this is more desirable then gold, yea then fine gold; Rubies are of more account then gold, and yet the wisdom of this word is more precious then rubies, nay that whatsoever else is accounted precious, as Pearls, Diamonds and the like may not be left out, there is annexed a comprehensive expression, All the things thou canst desire are not to be compared to her.

2. There is no less variety then excellency in the Gospel, 〈 in non-Latin alphabet 〉 ; the doctrines of it are manifold, and of divers kinds, yet all profitable: whatsoever is to be known by us concerning God, Christ, ourselves, sin, Righteousness, Happiness, is here delivered, here are wholesome Counsels of virtue, righteous precepts of duty, the precious promises of mercy, and the sweet comforts of the Holy Ghost presented to us. In respect of its Counsels and Precepts, I may well call it (to use Saint Basils phrase) 〈 in non-Latin alphabet 〉 , a plentiful promptuary of good documents. What is it (oh Christian, to follow his expressions) thou mayest not learn hence? the measure of patience, the manner of penitence, perfection of prudence, sweetness of temperance, exactness of Justice, and magnanimity of fortitude? All moral virtues, and all theological graces are both described and prescribed in the Gospel. In respect of its comforts and promises, I may well (to use Isidor's comparison) resemble it to a large and pleasant Garden, replenished with variety of fragrant flowers, yielding as it were an heavenly Nectar, which will revive the soul in the saddest distress. Whatsoever Relations of life thou art placed in, here are fit directions to guide thee. Whatsoever condition of misery thou mayest be cast into, here are full consolations to support thee. Well might S ^t Chrysostom say, 〈 in non-Latin alphabet 〉 , the holy Scripture is an ever over-flowing fountain that cannot be drawn dry, and an inexhausted Treasure that cannot be emptied. To this purpose tend those resemblances of the Law, made use of by David, and no less justly applicable to the Gospel, it is not only better then gold and silver, which are things of value, but thousands, which implieth abundance, and again comparing it to all riches and great spoil, both which contain in them Multiplex genus, all sorts of valuable Commodities, Sheep, Oxen, Lands, Houses, Garments, Goods, Moneys, and the like; thus are all sorts of spiritual Riches, yea abundance of each sort to be had, as in the Law, so in the Gospel.

Secondly, As to the Efficacy of a Treasure, what will it not do? The Latin and our English Proverb both assert this, Pecuniae omnia obediunt, Money answers all things, especially where there is plenty of it, Food, Raiment, Lights, Physic, Armor, are all to be purchased by a Treasure. All this is most true of the Gospel. The Spouse speaking of Christ's lips, saith, They drop as the honey-comb, In favomel & cera latent, quorum altero pascimur altera lumen accendimus, sic in sacris literis suavissimus cibus animi & lumen mentis insunt, As in the honey-comb there is honey to yield nutriment and wax to give light: So in the Scriptures (chiefly the Evangelical) the soul hath food and the mind light. What an Egyptian King caused to be writ on the door of a well-furnished Library, 〈 in non-Latin alphabet 〉 is fully verified of the Gospel, whence may be selected the best, nay the only Receipts to cure a sin-sick person. Finally, no such Wardrobe as this wherein are to be had the Robes of Christ's Righteousness, and the Ornaments of the Spirits Graces: no Armoury like to this, where all both offensive and defensive weapons against our spiritual enemies are to be found. In a word, what ever the wants of a Christian are he may by the Gospel find a suitable supply, very justly then doth this Metaphor of a Treasure belong to it. But yet this is not all that concerneth the Gospels excellency: as there is an Analogy, so there is a Discrepancy, as in these the Gospel and a Treasure do agree, so there want not other things wherein the Gospel doth far exceed all Treasures; to which end cast your eyes on the

2. Term discriminating, Non simpliciter thesaurum, sed hunc inquit thesaurum habemus, he doth not barely say, we have [ A ] but emphatically [ This ] Treasure, to intimate that the Treasure of the Gospel is far different from and transcendent above all other Treasures, which that it may the better appear, take notice of the Antithesis in these several particulars.

1. Other Treasures are from below, this is from above, those are digged out of the Bowels of the Earth, this is sent from Heaven; what are gold and silver but white and yellow earth? the sands and the rocks are the habitation of pearls and jewels, but the things of the Gospel are, and therefore so fitly called by our Savior heavenly things.

2. Other Treasures are transient and perishing; S ^t Peters epithet is, corruptible gold and silver; Solomon's observation is, that riches take them wings and flee away; and therefore as they are got with care and kept with fear, so many times lost with grief; but this Treasure is lasting and permanent, the truth of it inalterable, the goodness of it unchangeable, hence it is called the good part which cannot be taken away, the meat which perisheth not; and the word of the Lord that endureth forever.

3. Other Treasures are only of corporal use for the profit, comfort and support of the Body, and therefore it is they cannot make the possessor either wise or holy or happy. But this Treasure enricheth the soul with wisdom and knowledge, grace and holiness, whereby it becometh a means of happiness to him that enjoyeth it, by this it is the mind is enlightened, the will inclined, the affections composed, the conscience quieted, and the inward man renewed.

4. Other Treasures though virtually they procure several comforts, yet formally and in their own nature they are but a remedy against poverty. Gold and silver in themselves have no feeding or clothing or defending virtue, nor do they certainly and constantly procure those necessaries: Sometimes food is not to be had for money, nor is silver always a defense. And yet further though it may get the things, yet it cannot give an efficacy to them, it may buy food but not a stomach, Physic but not health, Clothes but not warmth, Armor but not safety, Lights but not eyes: Whereas this Treasure is in its own nature all these, and assuredly bringeth strength, wealth, ease, safety, and all spiritual blessings to them that enjoy it, it is such a Treasure as is withal an oracle in doubts, a shield against assaults, a Counselor in prosperity, a Comforter in adversity, a light in darkness, and a refuge in danger.

5. Other Treasures oft times become destructive to the possessors, it was a sore evil Solomon saw under the Sun, namely riches kept for the owners thereof to their hurt, indeed both temporal and spiritual hurt accrueth frequently to men by their treasure; the golden Ring hath sometimes lost the finger, and the bag of money exposed the traveler to danger; yet more often do treasures become nurses of vice, panders to lust, incentives of wickedness, and the mammon of unrighteousness, whereby they ruin the soul, and take away the life of the owners; in this respect it is that Salvian saith excellently of covetous men, perituris simul atque perdentibus student nundinis, they eagerly busy themselves in those merchandizes which are not only perishing in their own nature, but destroy the possessors, whereas this Treasure is altogether beneficial to them that enjoy it; indeed accidentally it proveth pernicious, becoming to some a savor of death, but this is only to the rejecters and contemners, not to the receivers and possessors of it; If our Gospel be hid, saith the Apostle in this Chapter, it is hid to them that are lost, and if any be lost to whom the Gospel cometh, its they from whom its hid by the devil and their own corruption blinding their eyes that they see not its worth, and thereby perverting their wills that they refuse its embraces; but to them that believe and do it, it is a savor of life, a wellspring of comfort, a means of their eternal welfare.

Finally, Other Treasures may have the image of a King stamped upon them, such that coin which had Caesar's superscription, but this hath the image of God and Christ imprinted on it, being therefore called the Gospel of God, and the Word of Christ, other Treasures are the blessings of God's left hand; so it is said of riches and honors, but this is a blessing of God's right hand; so it is said of the fiery Law, and much more is it true of the Gospel: How much the right hand excelleth the left, so much this surpasseth all riches. In a word, other Treasures make the poor rich, but this 〈 in non-Latin alphabet 〉 , maketh of mortal immortal, of men in some sense God's. And now upon all these considerations the surpassing worth of this Treasure cannot but appear: So as we may truly say, Not all the Silks of Persia, Linnen of Egypt, Spices of Arabia, Silver of the West, Gold of the East, Pretious stones of both the Indies, are severally, nay jointly able to equalize it. Well may this note of difference be annexed This treasure.

What therefore remaineth but that everyone of us labor to have the same esteem of the Gospel, which S ^t Paul had, and which indeed it deserveth?

1. Let us account it our Treasure, and let that appear by doing in reference to the Gospel, as men do by Treasure.

How vehement and active are covetous men's desires after Treasure! they spare no pains to get, nor have they ever enough of it, in their longings they are insatiable, in their labors indefatigable. Such let our desires be after the knowledge of, and acquaintance with Evangelical truths: Let us not be satisfied without, no nor yet with the Gospel, but as we have it let us strive to have it more abundantly, according to that Apostolical precept, Let the Word of Christ dwell in you richly in all knowledge and wisdom.

Besides, what care have men to lay up their Treasure, when they have got it? The Greek word in its Etimology signifieth as much, 〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉 , and in the Hebrew 〈 in non-Latin alphabet 〉 à 〈 in non-Latin alphabet 〉 abscondit, the nown for Treasure cometh from a verb that signifieth to hide, there being nothing men more secretly and carefully lay up then their Treasures, yea what content do they take in viewing and recounting their bags, Populus me sibilat at mihi plaudo ipse domi, said he in the Poet, The covetous wretch whilst scorned abroad pleaseth himself at home in his heaps of wealth. So let us lay up the Gospel in the Cabinet of our souls, and take delight in meditating upon the divine Truths contained in it, yea whilst we meet with reproach and persecution from the world, let us solace ourselves in the fruition of this Treasure. Herein let David's practice towards the Law of the Lord be our pattern in that excellent Psalm, wherein he expresseth a singular regard to God's testimonies, The words of thy mouth are better to me then thousands of gold and silver: and again, My hands will I lift up to thy Commandments which I have loved, and I will meditate on thy Statutes: and again, I have hid thy word in my heart, that I might not sin against thee: and once more, I have rejoiced in the way of thy testimonies, as much as in all riches.

2. Since the Gospel is not only comparatively a Treasure, but superlatively this Treasure, let our estimation and affection towards it have a This upon it, beyond that we have or any can have to other Treasures. Indeed beloved, though this Treasure so far exceed all others, yet well were it if our love to it did equalize that to others; the truth is, though it is far beyond, yet the most men's valuation of it is far short. What a shame is it that by us who call ourselves Christians, earth should be preferred before Heaven, the world before Christ, gold before the Gospel? Oh let us blow up the fire, whet the edge, quicken the dullness of our spiritual affection, that if possible, it may not only parallel, but outvie our earthly desires, and with that wise Merchant in the Gospel, we may sell all we have to buy this Pearl.

And so much be spoken of the first part, the Character here given to the Gospel: I now pass on to those by which

The Preachers of the Gospel are represented, and therein the Word of description, Vessels.

The word both in Hebrew and Greek is many times taken in a large acception for Instrumentum an utensill in an house, or anything that is used as the instrument of accomplishing any work, and so the Hebrew word is rendered, where we read of the instruments of cruelty, and the instruments of death, and in this sense it is true of the Ministers, they are instruments in the hand of Christ for the great work of gathering his Church; but most properly it signifieth receptaculum, an instrument of containing anything, and in this sense it may be here fitly construed, nor do there want fit resemblances in which the messengers of Christ are like to Vessels: More particularly in these four respects.

1. Vessels are not natural but artificial instruments: Nature affords the materials, but Art and Industry produce the Form by which it hath the Capacity of a Vessel. It is no less true of Ministers, Nemo nascitur Christianus, no man is born a Christian, much less a Minister: Indeed ex quovis ligno non fit Mercurius, there must be natural parts in them that undertake this Function, but those are not sufficient: And therefore in the first Plantation of the Church, God did by immediate Inspiration, and the Collation of extraordinary gifts, enable men for the discharge of this Office, and afterwards in the growth and progress of the Church; That Inspiration ceasing, so as no more to be expected, there was and still ought to be a training up of youth in the Tongues, Arts and Sciences, and after that a great deal of Industry (joined with ardent Prayer ) in the study of the Scriptures and Theological verities by them that take upon them this sacred Calling. The truth is, whatever account the men of this age make of a Ministers work, yet it is so weighty and divine an employment, that no small time and pains must be spent in preparation for it. And if S ^t Paul, whom Christ calls a chosen vessel, and accordingly in a singular measure, not only above other Ministers, but Apostles, fitted for this service, cried out, 〈 in non-Latin alphabet 〉 ; Who is sufficient for these things? How justly reprovable is their rashness, who whilst they can lay no just claim to an immediate inspiration, suddenly and unpreparedly enter upon this high employment? Indeed such as these there have been in former times, who are called by Leo, Momentanei Sacerdotes, and Gregory Nazianzen styleth 〈 in non-Latin alphabet 〉 , such as in a day, a moment turned Priests. Modo idiota mox Clericus, now Laics and anon Clerks. But what swarms of such extemporary and illiterate Preachers abound in this age, who to use that elegant Fathers expression, Owe more sacrifices for their own, then the people's ignorances; and as those Romans of old called Cincinnati were advanced A stivâ & aratro ad dictatores, from the plough to be Dictators, so these skip from the shopboard to the Pulpit.

It was a sad but just complaint, and too suitable to our times that Gregory Nazianzen took up in his days, No man is accounted a Physician that hath not first studied the natures of diseases, nor a Painter that hath not been exercised in drawing of lineaments, and laying on of colors, but Preachers are found easily such as have never bestowed time or taken pains in preparing themselves for that service. Oh how shall the very Heathen rise up at the last day and condemn the men of this generation! Plutarch tells us that the Virgins which were to attend Diana 's Temple, were for many years brought up as it were in a School, and called 〈 in non-Latin alphabet 〉 , such as should administer sacred Rites, and then being sufficiently instructed they were called 〈 in non-Latin alphabet 〉 , admitted to their divine mysteries, and afterwards they became 〈 in non-Latin alphabet 〉 Instructers of others. Surely if the light of nature taught them to use so much care in educating those who were to perform the worship of a false Goddess, how shameful is the blindness of those Christians who think some natural abilities of memory and elocution sufficient to qualify a Priest of the true and most high God.

2. Vessels are not all of equal capacity, some are less, others greater; several trades have vessels of divers sizes: So is it among Ministers, both in respect of Offices and Gifts. In the beginning of Christianity there were some Apostles, some Prophers, some Evangelists, and soon after there were some Bishops, some Priests, some Deacons, and this variety of Orders hath ever conduced much to the unity, harmony and beauty of the Church. This diversity is no less apparent in regard of gifts, all have not alike abilities, nor are equally fitted for this sacred Employment; there is indeed a 〈 in non-Latin alphabet 〉 competency of gifts which everyone attaineth to whom God calleth to this Work: but though all have some yet not the same gifts, as S ^t Paul puts the question, intending thereby a negation, Are all Apostles, are all Prophets? So may I say in this, All are not Chrysostom 's and Chrysologuse 's for golden mouthed Oratory, all are not Epiphaniuse 's and Augustine 's for Confutation of Heresies; all are not like Jerome for skill in languages, and Athanasius for profound knowledge: God who is a most free Agent dispenseth endowments variously according to the pleasure of his own Will: Some with Elisha have a double portion of Elijah's spirit, yea with Benjamin, their mess is five times bigger then their brethren, whilst he giveth to others with a more sparing and narrow hand. The Ministers of the Gospel are elsewhere resembled to Stars, and among others for this reason, as all Stars are not of the same magnitude nor of the same luster, so is it in the Firmament of the Church, One Star differeth from another in glory, and one Minister from another in Gifts. I shut up this with Gregory Nissen his observation concerning Solomon's Chariot, the pillars whereof were silver, the botome gold, and the covering purple; which that Father applieth to the Church, and by the several parts thereof understandeth 〈 in non-Latin alphabet 〉 the Preachers of the Word, some whereof have golden, others silver, others purple Gifts, of different degrees and excellencies.

3. Vessels are not the originals of what they have, but it is poured into and received by them. The Well hath a Spring in it that yieldeth the water, but the Cistern must have it conveyed into it. The Mines have the Treasure in their own bowels, but it is put into the Chest. The parallel holds in the Preachers of the Gospel, who are not the Authors but only the Receivers of those Truths they publish▪ What S ^t Paul saith of himself, is true of every faithful Minister, I have received of the Lord that which also I delivered unto you. To this purpose it is observable that the Hebrew word which we render report properly signifieth hearing, intimating that we must first hear from God before we speak to men, and speak nothing but what we hear. In reference to this it is that the Bishops in Clements Constitutions are called 〈 in non-Latin alphabet 〉 the Receivers and Proclaimers of God's Word. Among other resemblances Preachers are compared to Ambassadors, and as the Ambassador speaketh not from himself, but that message his Prince puts into his mouth, so must every Messenger of God. Excellently to this effect Vincentius Lirenensis occasionally treating of that of S ^t Paul to Timothy, Keep the good thing committed to thee. It is committed to thee, not to be invented by thee, What thou hast received, not what thou hast fancied. Not framed by thy own wit, but taught by another; of which thou art not an author but a keeper, in which not a leader but a follower; so was Timothy, so is every Minister in respect of divine truths. I close up this with that expression of the Apostle to the Corinthians, God maketh manifest the savor of his knowledge by us in every place: We manifest the savor, but it is of his knowledge, to wit that knowledge we receive from him, 〈 in non-Latin alphabet 〉 , saith Oecumenius aptly upon the place. The incense is heavenly, we are only as the Censors that contain it, and carry about the savor of it.

4. Vessels are not only for reception, but effusion, as they receive and retain, so they let out what is put into them; yea the vessel receiveth for this end, not only that it may keep, but that it may part with its liquor; such ought the Ministers of the Gospel to be, not only conchae, but canales, Condi, but Promi shells to retain, but Pipes to convey the divine Nectar, Layers up but layers out of this heavenly treasure. The Apostle speaking of the ordinary Ministers, describeth them by two Titles, the one metaphorical, the other proper, to wit Pastors and Teachers, the latter of which, saith S ^t Augustine, is annexed, Ut intelligerent Pastores ad Officium suum pertinere doctrinam, that Pastors may know it is a chief part of their Office to teach and instruct the people. The stomach receiveth not food for itself, but to nourish the body, The Steward money to employ for his own use only, but to provide for the family; and the manifestation of the Spirit is given to every man, especially Ministers, to profit withal. This Treasure is a depositum, a trust committed, and that for uses, and those not private but public; this light is communicated not to be hid under a bushel, but for the illumination and consolation of them that are in the house. It was Christ's promise to his Apostles to give them os & sapientiam, a mouth and wisdom: What a vessel is without a vent, that is wisdom without a mouth. Wisdom that is hid and a treasure not seen, what profit is in them both? Indeed a mouth without wisdom may prove pernicious, and wisdom without a mouth cannot be profitable, Christ's Ministers have both, Wisdom in themselves, and a mouth to instruct others.

And so much the more reason have those vessels to communicate this treasure, because it is not impaired by imparting. Indeed this is another excellency wherein this treasure transcends all earthly treasures; these waste by spending, this is not at all diminished by distributing. As the seal maketh an impression on the wax. The fire conveyeth the heat into iron. One candle lighteth many without any loss of figure, heat or light; so the communicating of this treasure will enrich others without impoverishing ourselves: Here is no place for that allegation of the Virgins, Not so, least there be not enough for you and us: Never any had the less knowledge himself, by teaching others: Nay the truth is this Treasure absconsione minuitur, communicatione multiplicatur, is lessened by hiding, multiplied by imparting; like the widows oil in the vessel, that increased by pouring out, that being ever verified, To him that hath shall be given. And thus in all these respects are Preachers fitly compared unto vessels.

The Use of this particular is that which concerneth my Reverend Brethren of the Clergy, that they seek by prayer, and labor to be more and more fitted for their Function, that those of meaner gifts do not envy them that have greater, nor they that have greater, despise those that have meaner; that they deliver nothing but what they have received from above. Finally, that they hide not their talents in a napkin, but lay out their parts and strength for the people's good.

But it is not fit for me, who am minimus Apostolorum, to be your instructer, besides I doubt not your piety and wisdom hath already prevented my discourse in your meditations, and therefore I pass on to the

Word of diminution, Earthly, One hath well observed the elegancy of the Antithesis, Thesauri pretium opponit vilitati involucri, What more precious then this treasure? What more vile then earthen vessels? Indeed the Candlesticks by which as generally the Churches, so eminently the Bishops of those Churches are to be understood, are said to be golden, and yet here these vessels are called earthen; both may well stand together, Golden in respect of the solidity of their doctrine, purity of their conversation, and yet earthen in regard of the frailty of their condition.

The chief Question to be discussed is, Upon what grounds the Apostle thus denominateth to himself and his fellow labors. To which a threefold Answer may well be and is returned by Interpreters.

The term of earthen is fastened by S ^t Paul upon the Ministers, Respectu status, personae, corporis, in respect of their state, persons and bodies, the two former more special relating to the Apostles, though too often verified in several ages of their Successors; the last more general, as being common to all the Messengers of God, that have been are or shall be.

In regard of their state, which is for the most part mean and low in the world, Golden and Silver vessels are of worth and price, but earthen are of little or no value, such is the usual condition of God's Messengers who are frequently exposed to want and penury. Instances in this kind are numerous, and that in most eminent Worthies, Gregory Nazianzen saith of S ^t Basel, that he had only what was necessary for his sustentation, and 〈 in non-Latin alphabet 〉 , his riches was to have nothing. S ^t Augustine who was rich to Religion, to the Church, yet was poor to himself, and therefore when he died, he made no Will, since as Possidius saith of him, Unde conderet pauper Christi non habebat, The poor Saint had nothing whence he should lay up an estate. S ^t Cyprian whose life was golden, death purple, manners precious, yet his estate was low. Christ's own Disciples were poor Fisher-men, Viles art, obscuri vitae labor. Nay S ^t Paul himself was no other then a Tent-maker, a Trade that could not enrich him, yea beholding to alms for his supply. Thus as the poor receive the Gospel, so they that publish it are many times poor and low; not that thus it ought to be, as the opinion of too many in our days is, who would have Ministers live like beggars, upon benevolence, and account it a prudent policy to keep them poor. S ^t Paul (though upon special grounds he was pleased to condescend to that way of livelihood) yet asserts maintenance to be the Ministers due, and this not narrow, but ample and honorable; what else meaneth that character, which, among others, he giveth of the Ministers in the Epistles, both to Timothy and Titus, that they should be lovers of, yea given to hospitality, since it is no small competency of estate, which besides both the present and future provision for his family, will enable a man to be hospitable. But yet thus most usually it falls out, through the impiety and iniquity of men, that the Preachers of the Gospel are necessitous and indigent, earthen vessels. It is that therefore which they should make account of, not to be great or rich in this world, comforting themselves with this meditation, that their reward is with the Lord.

2. In regard of their Persons: Earthen vessels being little worth are light set by, whiles golden and silver vessels are locked up safely, and only used for the entertainment of special guests: Earthen vessels stand in open places, are used by every servant, nay many times are trampled underfoot; so is it with the Preachers of the Gospel, they are viles, abjecti hominum estimatione, base and despised in the eyes of wicked men. Our blessed Savior speaking to his Disciples, calleth them a little flock, though they were to be Shepherds of the people, yet they were a flock in respect of Christ. But why a little flock? Surely not only in respect of quantity but quality; let Chrysologus give the reason, Grex pusillus mundo, magnus Deo. A Flock great indeed in Christ's, but little in man's eyes. Chosen vessels they are by God, but rejected by the world; and to use the Prophet Jeremiah's expression, Vessels wherein there is no pleasure. What that Emperor Fredrick the 3 ^d said concerning Kings, An nescitis principes quasi signum populo expositos? do you not know that they are oft times as a gazing stock to the people? may as truly be affirmed of Ministers. The Prophet Isaiah useth an expression not much unlike, concerning himself and the children God gave him, that they were for signs and wonders in Israel: Nor did Elijah, Elisha, Micaiah, Jeremy and the other Prophets fare any better then he, in the places where they prophesied, but were mocked, misused and despised by the sons of Belial among whom they lived. What entertainment the Apostles found let S ^t Paul speak, We are made as the filth of the world, and are the offscouring of all things to this day. Both the words there are mentioned by the late learned Expositor, referred to the same thing, and were used among the Grecians, concerning that refuse, vile person which was picked out to be a lustration for a City in a public calamity, of whom they said when they had burnt him, and cast the ashes into the sea, 〈 in non-Latin alphabet 〉 ; thus contemptible and odious was S ^t Paul and the other faithful messengers of Christ in the Jews and Heathens esteem. Should I trace the footsteps of Ecclesiastical History, I might tell you how Cyprian was nick-named Coprian, Athanasius Sathanasius, and still they that have been most Orthodox and zealous Preachers, have met with the greatest despite and opposition from heretical, schismatical and profane persons. But I need not seek for instances abroad, when there are so many at home. Indeed we may remember those Halcion days when both Wealth and Honor attended those who serve at the Altar, and the Clergy (as they ought to be) were accounted worthy of, and accordingly received double honor. But at this day how doth sad experience verify, that the Priests are made the lowest of the people! That complaint of the Church may most justly now be taken up, They regard not the person of the Priests. Yea, as if some new Cadmus had sown the earth with Saul's teeth, and Shimei 's tongue, they belch out contumelies against God's Ministers. Many of these Vessels, and those most accomplished for this sacred service, are laid aside as useless, rejected as worthless, and tantum non only not dashed in pieces. Nay to that height of impiety are many come, that not only our persons are despicable, but our very Function is contemptible in their eyes. Oh that such would consider how near they strike at God himself. 〈 in non-Latin alphabet 〉 , saith Ignatius truly, which we may English by that of our Savior, He that despiseth you despiseth me, and he that despiseth me despiseth him that sent me. Nor let my Brethren of the Clergy be too much discouraged because disregarded: It was a notable speech of the Philosopher to one that reproached him, Tu proferendis ego perferendis injuriis idoneus, let us be as ready to bear, as they forward to cast disgrace upon us. Cast your eyes on the two next verses to my text, and observe S ^t Paul's heroical expressions, such indeed as well befit a Minister of the Gospel, We are troubled on every side, yet not distressed, perplexed, but not in despair, persecuted, but not forsaken, cast down, but not discouraged: Though our persons be as earthen vessels in the worlds estimation, and so used or rather abused, yet let not our spirits like earthen vessels be broken by any affliction, nay rather remember what Christ said to his Disciples in the like case, Rejoice and be exceeding glad, for great is your reward in heaven, and so persecuted they the Prophets which were before, you are come in their stead, and therefore must expect their usage, and it is a comfort you do but pledge them in that cup of which they have drank to you before, you do but follow them in that way which they have tracked already, so persecuted they the Prophets, yea and the Apostles too, in which regard they are here called Earthen vessels.

3. Lastly, This Epithet earthen is annexed to these vessels, the Preachers of the Word, in reference to their bodies, as their mean condition, base estimation; so their bodily constitution proclaimeth them earthen, this is that which is common to Ministers with the people, since though in regard of their Calling they are prae aliis far before others, yet in this respect they are sicut caeteri, such as others.

1. Thus their bodies are earthen because formed of the dust of the earth, Testacea secundum originem, so Tertullian, Earthly in their Original, upon which ground they are called houses of clay, the inhabitant indeed is heavenly, but the body earthy: Vas fictile nil aliud quam lutum igne coctum, as earthen vessels, so are our bodies fashioned out of clay.

2. Again, as earthen vessels are subject to flaws and cracks, yea to breaking in pieces, so are our bodies liable to sicknesses, diseases, till at last by death they fall and are broken in pieces. In this respect the Apostle Paul, calling the body an earthen house, addeth presently, be dissolved. To this purpose is Grotius his Paraphrase, In corpore multis malis obnoxio quod facile frangitur, we have this Treasure in bodies subject to many evils, and at last to a dissolution. This construction is that which both the Greek and Latin Fathers generally take it in. Among the Greeks, S ^t Chrysostom speaketh very fully to this sense, 〈 in non-Latin alphabet 〉 , he useth this term of earthen to denote the mortality of our nature, infirmity of our flesh, which by diseases and a thousand other accidents is exposed to death, and so dissolution. Among the Latins S ^t Ambrose speaketh to the same effect, Fictilia vasa dicens infirmitatem naturae significat, the weakness of our nature is signified by the earthen vessel, and therefore S ^t Jerome explaineth it by the term fragilis; and Theophylact by the word 〈 in non-Latin alphabet 〉 they are frail mortal bodies we carry about with us: and as earthen vessels are easily, suddenly broken asunder, one fall on the ground in a moment dasheth them in pieces; so are the bodies of God's Ministers subject to a speedy and sudden dissolution, whereby they become unserviceable to the Church. Indeed in one thi ng there is a difference, earthen vessels when they break, break irrecoverably, so as the pieces cannot be reunited; but the bodies of the Saints and faithful Ministers of Christ, though they molder into dust, shall at the last day be repaired, refined and made gloriously beautiful. They differ then in the consequent of the breaking, but in the breaking itself they agree, and therefore fitly are our bodies called earthen vessels.

The Greek word here used 〈 in non-Latin alphabet 〉 is derived from 〈 in non-Latin alphabet 〉 , which properly signifieth the shell of a fish, and in this sense (as critical Interpreters observe) it agrees with the matter in hand, it being ordinary to lay up those things we value in shells or boxes and cabinets made of such: and withal those shells in regard of there brittleness are apt resemblances of our bodies. The Platonists who fancy two bodies, one more spiritual, which they call 〈 in non-Latin alphabet 〉 the Chariot that carrieth the soul in it; the other more gross, that which we see and feel, call this latter 〈 in non-Latin alphabet 〉 , because it is in their opinion as a shell which hath a finer body within it: This being but a fancy I leave it, the true reason of this expression, whether you render it shells or earthen vessels is, because as these so the body is of a frail nature, easily and quickly destroyed, nor have the bodies of Ministers any greater privilege then others: We that preach eternal life are dying men, yea whilst the word of life is in our mouths, many times death is in our faces. This Wolf will not only worry the sheep but the shepherd: This enemy will not only set upon the soldiers but the Captain: This Plunderer will seize upon the Crown and the Mitre, the Scarlet and the Rochet: and as at Chess when the game is done not only the pawns, but the Bishops, yea King and Queen are tumbled down and put into the bag: so not only mean and vulgar persons, but Princes and Priests fall down by death into the grave; and as Judges, though they be shields of the earth, are but earthen shields; so Ministers though vessels that carry this Treasure, yet are but earthen vessels.

To wind up this in a word of Caution and Exhortation.

Do not think the worse of, or value the Treasure the less because brought in an earthen vessel. It is that folly, yea wickedness of which too many are guilty, who because they are men that speak to them, think the message is not God's, measureing the worth of the treasure by the meanness of that which conveyeth it; But tell me, I beseech you, will any man value gold the less, because brought to him in a leathern purse; or slight a precious pearl, because found on a dirty dunghill? and why then should the Gospel be undervalued because they are mortal men that Preach it?

The truth is we have cause to admire and bless both the power and the goodness of God, his power which by such weak means accomplisheth so great a work; indeed as the Apostle here tells us for this reason the treasure is in such vessels, that the excellency of the power might be of God, his goodness which is pleased to lay it up in such vessels that it may be the easier come by, to speak to us by men like ourselves with whom we familiarly converse; he could if he had pleased have put this treasure in heavenly vessels, used the Ministry of Angels, but we could not have received it so comfortably from them; so that in reference to us God is pleased to make men the instruments of publishing the Gospels mysteries, and as it is his merciful condescension that he is pleased to deliver heavenly truths in earthly similitudes, so is it no less that he maketh them known by earthly men.

And to carry it a little further, let us be so far from despising this treasure because of the vessel, as not only to bless God who hath put it into such vessels, but to honor the vessel because of the treasure. Utrumne quia testacea est secundum originem scilicet ex limo destruetur, an quia divini thesauri conditorium est extolletur? saith Tertullian rationally. Shall the vessel be cast by because it is earthly, or shall it not rather be preferred because it is the repository of a choice treasure? Let me therefore beseech you in S ^t Paul's words to the Thessalonians, to know them which labor among you and to esteem them very highly in love for their works sake, measure them not by their frail natures but their honorable employment, not by what they find from the world, but by what they deserve; they are earthen, adore them not as God's, but the treasure they bring is heavenly, honor them as men of God, let not the treasure be contemned for the vessels sake, but the vessels be esteemed for the treasures sake.

2. The word of exhortation concerneth

1. Partly us who are of the Clergy, that we follow the pattern which our Lord and Master hath set us where he saith, I must work the work of him that sent me whilst it is day, the night cometh when no man can work. Oh let us break this bread of life before we be broken by death, burn and shine in doctrine and conversation before our Lamp be put out; do all the good we can by imparting this treasure, before our earthly house of this Tabernacle be dissolved, But I hope there is not much need to enlarge in this.

2. Partly you who are of the Laity, that you learn

1. To make much of your conscientious painful Ministers: the more precious the liquor, and the more brittle the vessel, the more chary are men of it. Oh how tender should you be of them who, though weak creatures, bring the glad tidings of salvation to you? A friend that cometh to us but cannot stay long with us, how much is he made of, and how freely entertained by us, and will you have no regard of those who are both yours and the bridegrooms friends? and ere long must be taken from you? Nay let me tell you, no readier way to hasten their removal then your disregard, nor will God long continue his Candlesticks among that people, who do not prize them and their light.

2. Make use of them, and get all the good you can from them whilst they live: If one have borrowed a book which ere long must be returned to the owner, how diligent is he in picking and transcribing what notes he can out of it: We are but lent you for a time, and that during the good pleasure of God. As Christ said to his Disciples, so may we to you, Us you shall not have always with you: Oh suck all the knowledge you can from our lips whilst we are able to speak to you, and hear us every day as if it were to be the last day you should hear us.

And truly never more need of practicing this duty then now, not only because Ministers are earthen vessels, that is subject to mortality, but because they are earthen, that is despised in these times, and who knoweth how far God may permit the malice of wicked men to proceed, it may be to the breaking, or if not, yet to stopping the vent of these vessels. The mouths of your Ministers must in a few years be stopped with dust when they are laid in the grave, it may be before that they may be silenced from public Preaching the Gospel: Oh therefore be wise to improve the present opportunities God puts into your hands! Suck the milk of instruction from the breasts of these nurses, whilst they are able to give it you: Buy the oil of consolation from these spiritual Merchants, whilst they can sell it you; do as the Egyptians, who when Nile overfloweth the banks, dig pits to put water in, that they may have supply when it shall return to its channel. Do as the shell-fish, which taketh in moisture whilst the tides flow in upon them, that may preserve them when it ebbeth, and leaveth them dry. Finally, do as Joseph, who in the years of plenty laid up store against the famine came. Oh be diligent to fill the vessel of your hearts with that divine treasure which these vessels yield, against the time when you may, nay must be deprived of them; they can instruct, exhort and comfort no longer then life, you have no assurance of their lives, they have none of their own, how long they shall continue; nay indeed, both they and you are assured they cannot continue long, being but earthen vessels, mortal men.

But we have this Treasure in earthen vessels.

A doleful instance of this Scriptures verity we have in the sad occasion of this days solemnity: the death of this faithful Minister of Christ, affectionate Son of the Church, vigilant Shepherd of his people, M ^r Richard Goddard, whose lifeless dust lieth before us, and now my Discourse like a circle is returned to the Point where I began, our deceased brother, whose loss is deservedly to be lamented, and Worth highly to be commended.

Indeed should I have fulfilled his modest desire, his name and virtues must have been buried in oblivion as well as his body in a grave: But had I in this satisfied his will, I must have been at once injurious to God's honor, his memory, and others profit, since by paying the tribute of praise to God's dear servants, we advance God's glory, perpetuate their remembrance, and add spurs to the pious endeavors of those who survive.

I could heartily have wished that this double task both of speaking to so Reverend and Worthy an Assembly, and of so choice and eminent a person, had been imposed on someone of these many silver Trumpets whom I have now in my eye; but the undeserved respects of my dear friend by Will put me upon the one, and his superlative merit and my due regard to his Name, though it be against his will, obligeth me to the other.

I shall not expatiate in his just and due Character, and therein somewhat correspond to his desire: Indeed I need not, his Worth being so well known already, both in City and Country, he is gone out not like a common candle in a snuff or stink, but like a Taper, hath left a sweet savor behind him in the Nostrils of all that know him.

That I may the more both suitably and succinctly delineate those graces (which though they are gone with him for his comfort, do yet stay behind him for his honor and our imitation. ) I shall make use of the Metaphor of a vessel which we meet with here in the Text.

A Vessel indeed he was a choice Vessel: What Eusebius calleth S ^t Jerome, I may well apply to him, he was Vas virtutum admirabile, a Vessel adorned with an admirable variety of natural abilities, moral virtues, and spiritual graces, every way fitted and furnished for that Divine employment to which God had called him. What S ^t Basel said of Gregory Nazianzen, I may say of him, 〈 in non-Latin alphabet 〉 , he was a deep Well, an elect Vessel, and as it were the mouth of Christ.

To say much in a few words, For knowledge and wisdom he was a Vessel of gold, for purity and innocence a Vessel of silver, for uprightness and integrity, a Vessel of transparent glass; for resolution and courage in suffering (of which he had his share) a Vessel of brass; for perseverance and constancy in the Orthodox Faith, a Vessel of stone; and which was the Crown of all, for lowliness and humility an earthen Vessel; since whilst he was glorious in the eyes of others, he was contemptible in his own.

A Vessel he was full of all sorts of precious liquor, the wine of zealous devotion, the oil of pitiful compassion, the honey of a sweet disposition, the water of penitent contrition, and the milk of spiritual consolation.

To come nearer to the Text and Him, He was a Vessel to whom this Treasure of the Gospel, and the dispensation of it was committed, which how conscionably, diligently, faithfully, frequently (as far as the weakness of his body would permit) he discharged, I doubt not but many here can and will attest: He was a Vessel not closed but open, not with a narrow but a large vent. That worldly treasure of estate he had, he was continually imparting to his distressed brethren in his life, and at his death bequeathed a full fifth of his estate to them who can hardly obtain a fifth of their own. And this heavenly treasure of the Gospel he did with no less alacrity distribute among his people; how many of all degrees from all parts, golden, silver, earthen vessels were filled at his! Noble, rich, poor persons, all enriched their souls with the treasure that was dispensed by his lips. Methinks many of you are now calling to mind in what a clear method, choice words and fit phrases, with what pregnant similitudes, plentiful illustrations, pithy persuasions, sweet insinuations, powerful inducements, allegations of antiquity, and variety of good literature (so as both the Learned may receive satisfaction, and the meanest reap benefit ) he did Preach the Word amongst you.

Finally, That which compleateth his Character, This Vessel retained the sent, the virtue of that himself which he poured out to others: The course of his life was consonant to the tenor of his Preaching, 〈 in non-Latin alphabet 〉 , as Gregory Nazianzen saith of S ^t Basel, He spake what was to be done, and did what he spake, he did not only 〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉 , scienter praedicare, but innocentia agere, order his Preaching, but conversation aright.

That sickness which occasioned the breaking of this precious Vessel was indeed sharp and short, but as himself expressed to me at the beginning of it, he did not fear, because already prepared for death. And though the violence of the disease oppressing his spirits, suppressed the freedom of his speech, yet (blessed be God) it did not bereave him of his senses, nor wholly of his speech, in so much that not many hours before his death he made to a loving friend of his there present, a pious Confession of his faith and hope, so that what S ^t Ambrose said of himself, Non sic vixi ut me pudeat vivere, nec mori timeo quia bonum, Dominum habemus, I may truly affirm of him, He so lived that he was neither ashamed nor afraid to die.

The Vessel of his body is now broken by the hand that formed it (to which I desire we may all submit) yea that service which he was made for is now finished, else he had continued longer. As for the Pearl that was in this casket, his Soul, I doubt not but it is safe in Abraham's bosom; yea the Vessel of his body rests in hope of restoring and reinjoying that Pearl, when it shall be forever a Vessel of honor, glory and immortality.

I have now only a double word to present,

1. The one to the Reverend Clergy of this City here present, those particularly who have yet the liberty of their Function, that according to our several abilities we would endeavor as much as may be by our diligent Preaching, exemplary living, to make up the loss of this our Brother. Methinks God speaketh to us this day, as he did to Joshua in another case, Moses my servant is dead, be strong and of a good courage, ever remembering that such a pillar being taken away, the greater burden lieth upon our shoulders.

2. The other to his Religious Auditors, and especially his well-affected Parishioners. He that stood in this place like a Jacob to roll away the stone from the well, open the difficult places of Scripture to you, is now removed from you; he that stood like a careful watchman to awake and warn you, is now by death put to silence: Finally, he that like a sun shined with the beams of instruction and consolation among you in this horizon, is now gone down, and which is the more sad, Your eyes shall see him no more till the last day the morning of the resurrection. The bottle which filled you is now emptied, the vessel which enriched you is now broken, the gourd whose shadow refreshed you is now withered; and I am confident, so ardent was the love towards him, so great the benefit you received by him, that I need not bid you be sensible of the loss. The more needful counsel is to be content with, and patient under it; and so much the rather, because it is no more then what you ought to expect, and especially in regard of him who was not only an earthen vessel, but one that had such a flaw, I mean disease, which would ere long have broken him. And now Beloved, though the vessel be broken, yet let not the treasure be lost; do you by him as Irenaeus did by Polycarpus, keep fresh in his memory his Sermons, his Discourses, his goings out and comings in. This is the best way to remember him, by remembering his counsels; to mourn for him, by mourning for your unfruitfulness under his labors, to honor him by expressing the efficacy of his doctrine in your hearts and lives.

Nor let it be an unwelcome admonition to you (with which I will close) be careful whom you choose to succeed this our Reverend Brother: not one that shall pull down what he hath built, but rear up what he hath laid; pluck up what he hath planted, but water what he hath sown; not one that shall succeed him (to use Gregory Nazianzen 's expression) as night after day, a disease after health, a frenzy after use of reason, and a storm after a calm; but rather as a sweet shower after a warm sun-shine, and a ripening summer after a budding spring. To this end, as when Joshua was dead the children of Israel asked of the Lord, Who shall go up for us against the Canaanites, so do you now the Captain is dead, consult with God, beg of him to direct you in the election of one who may lead you in the battle against your spiritual enemies: And withal as you seek to God, so look into his Word, and let those directions which are there given be the rule of your election; so may you expect and shall obtain such an one by whom your faith shall be edified, and thereby (that which was his earnest desire ) the salvation of your souls accomplished.

Sermons Preached and Printed by M ^r Nathanael Hardy M. A. and Preacher to the Parish of S ^t Dyonis Back-Church.

• JUstice Triumphing, or The Spoilers spoiled: A Sermon preached on the 5 ^th of November in the Cathedral Church of S ^t Paul's.
• The Arraignment of licentious Liberty and oppressing Tyranny, in a Sermon at a Fast before the Lord's in Parliament; In the Abbey-Church at Westminster.
• Faiths Victory over Nature, A Sermon preached at the Funerals of M ^r John Rushout Junior.
• The safest Convoy or The strongest Helper, A Valedictory Sermon before the Right Honorable S ^r Thomas Bendish Barronet, his Majesty's Ambassador to the grand Seigniour at Constantinople.
• A Divine Prospective representing the Just man's peaceful End, A Sermon at the Funeral of the Right Worshipful S ^r John Gayr Knight.
• Love and Fear the inseparable Twins of a blest Matrimony, A Sermon occasioned by the Nuptials between M ^r William Christmas and M ^rs Elizabeth Adams.
• Divinity in Mortality, or The Gospels excellency and the Preachers frailty, A Sermon at the Funerals of M ^r Richard Goddard Minister of the Parish of S ^t Gregory's by Paul's.

Printed, and are to be sold by Nathanael Webb and William Grantham at the black Bear in S ^t Paul's Church-yard near the little North-door, 1653.