A Pearl in an Oyster Shell

To the Candid, Christian Reader.

WIse Solomon saith, There is no end in making Books. In this Case, Covetousness and Ambition, like the two Daughters of the Horseleech, never say it is enough; and in Polemical Discourses Men are endless in their Answers and Arguments; so that the Reader after a curious inspection, will find many things impertinent, acted in passion, and utterly to fail his expectation; like the hungry Dog gnawing upon a Flint-stone, wherewith he may as soon (as we say in the Proverb) break his Neck as his Fast; Which made Erasmus so ironically to pass his Censure of such; Multi mei similes (saith he) hoc Morbo laborant, ut cum scribere nesciunt, a scribendo tamen temperare non possunt. And lest any man should say unto me, Physician heal thyself; Know, good Reader, that the Subject-matter of this small Piece, is not Controversial, but truly Christian; you have here an Impartial Narrative of a Man of God, a Godly Divine, who was illustrious in his generation, one that thundered in his Doctrine, and lightened in his life; who was a holy President to his Flock, and left many wholesome Precepts behind him when he died.

He was conscious that Examples do more affect or infect, than Rule; that Practice doth obviate Precept, and that our life is a continual imitation, and that we are one another's pattorns and temptations; that most men go the way that is gone, not the way that must be gone; and are carried by the gale of Custom, rather than by the guide of Conscience; he chose therefore to go before his Charge, in all manner of Conversation and Godliness.

He was one that was high in Parts, holy and lowly in Heart, the more he knew the more he perceived his own ignorance: as Boughs loaded with Fruit, and full Ears with Corn, and bow down the head, and bend towards the Earth.

As for such, who have the highest natural Endowments, without grace, they are but glittering Glow-worms in the dark; or as Toads which (they say) have a Pearl in the head, and poison in their whole body. The Devil desires to be adorned with these counterfeit Pearls and Bristol-stones. But this renowned Worthy had a good inside and outside, clean hands, a learned head, and a loyal heart to Jesus Christ.

It were to be wished, that such who are so ready to strive about words, would strive to imitate him in good works: to imitate Virtue, is a Virtue to be imitated; and herein that is truly excellent wherein we strive to excel 〈 in non-Latin alphabet 〉 , follow him, as he follows Christ.

Now give me leave to acquaint thee (good Reader) with the occasion of this my undertaking, I was desired by some Friends to write what I knew concerning the Life of Mr. Hall, which I did with some unwillingness, and happily no less waywardness; and no wonder, for besides my personal knowledge of him, and what I gathered out of his own Works, I could be informed little of him by his Friends, except about the manner of his Death; I could neither procure to see the several Occurrences of his Life written by his own hand, nor a sight of the Sermon preached at his Funeral: and hearing that his Life written by himself was lost, and being lost that one so well deserving of the Church of God, should not be more publicly spoken of, I was persuaded to print these plain Sermons, together with his Character, Life and Death; wherein happily I may expect to meet with some morose reception from the malevolent; but it matters not, contra sycophantarum morsus non est remedium. As touching me, it is a small matter for me to be judged 〈 in non-Latin alphabet 〉 of man's day. Non curo illos Censores, qui non intelligendo reprehendunt, vel reprehendendo, non intelligent: My Comfort is this, That how mean soever the undertaking is, yet the intenton of the Author is to bring honor to God and imitation to Men. Go and do like to him.

Ibeg of thee (Courteous Reader) to pardon my boldness in this my undertaking, and where thou meetest with any Errata's, correct them with thy Pen, or cover them with a Mantle of love, considering with thyself, Humanum est errare, errare possum, haereticum nolo esse; Mistakes may be occasioned by my distance from the Press, or through the Printers being unacquainted with my hand. Farewell

SERMON I.

THe great Apostle of the Gentiles, begins the Chapter with a Remonstrance of God's mere Mercy in calling him to the Ministry; in the faithful discharge of which, though afflicted, he will go forward without fear or fainting; and in this Case he commends himself and his Colleagues to the Corinthians Conscience; and hereby takes away all suspicion of arrogancy, in that they sought not their own Gain, their own Glory, but Christ's; not to rule over their Faith, but to relieve their Joy.

And here he seems to wipe off an Aspersion of the false Teachers, tending to the contempt of his Person, and the discredit of his Preaching: They seem charge him as if he had not light and sight to fit and qualify him for the dispensation of the Gospel. To this St. Paul answers;

1. By way of Assertion; God hath shined into our hearts, and given us out of his rich Treasure, Wisdom and Knowledge.

2. By a Concession; he yields, that he, and others, who were authorized by Christ to preach the Gospel, and to represent his Person, were Earthen Vessels.

In the words you have these Parts:

• 1. A Precious Pearl dispensed, viz. The Gospel.
• 2. The Stewards entrusted with it; The Apostles and all Faithful Pastors. We have it.
• 3. The great Proprietor that communicates it; God who causeth Light to shine out of Darkness.
• 4. The Pots or Pipes wherein this Pearl is put; 〈 in non-Latin alphabet 〉 , in Earthen Vessels.
• 5. The End intended in it; that the Excellency of the Power may be of God, and not of us.

Herein the Apostle alludes to earthly Pearls which usually are not put into a costly Cabinet, but into a vile Vessel: so the Lord is pleased to make use of frail miserable men to be his Ministers to bring their brethren to Christ, that his Power hereby may be the more apparent.

As the Text hath reference to the foregoing Verse, it seems to be a Metaphor taken from Lanthorns; and so the Apostles did not hide their Light, that shined into them, but let it out to enlighten others: but according to the Original Word, it may be rendered Vessels made of Oyster-Shells, by an allusion to the Precious Pearl that is found in Shell-fish.

Hence you may observe:

• Doct. That the Gospel is a Pearl of Price, a choice Treasure.
• 2. Christ Ambassadors are Earthen Vessels entrusted with this Treasure.
• 3. The Gospel should not be in less esteem with you, because it is dispensed from, or in Earthen Vessels.

In the handling the first Point, I shall show what a Treasure is, what kinds of Treasures there are; What a Treasure the Gospel is; the Reasons why it is so; and the Causes why worldly men do not so account it.

1. A Treasure is something of Price, and of account, laid up closely and charily, for future use in Chests or Cabinets, in peace, from the pilfering of Thieves, and in War, from the plundering of Soldiers.

And it is either,

1. An Earthly Treasure, as Gold and Silver, Pearls, and precious Stones, which worldly men heap up for the last day, wherein they place their chief happiness; yet which shall be as fuel to put on fire the Wrath of God against them. These have their Names written in the Earth, and their Conversation; only their Treasure is in the Field.

2. A Heavenly Treasure, viz. Christ; the Graces of the Spirit and the Gospel, which Believers hide and hoard up in their hearts, and lay out as the Merchant upon Exchange doth his Money that he may receive it with advantage in another Country; so Christians that are trading in, and travelling towards another Country, are laying up and laying out for that, where they have 〈 in non-Latin alphabet 〉 their Burgess-ship, they live by the Laws of that Country which is Heavenly, and hide them in their hearts; Thy Word (saith the Prophet) have I hid in my heart. This is the Treasure I am now to treat of. More to be desired than gold, yea than much fine gold. More precious than jewels; the price of it is above rubies.

The Gospel is that Treasure hid in the Field, which cannot be too far fetched, or too dear bought.

1. It is a precious Treasure to be preferred before thousands of gold and silver; it's better than precious Stones; all the Pleasures, nay all the Treasures in the world are not to be compared to it, though the Mountains were Pearl, and the whole Globe a shining Chrysolite.

2. It is a heaped Treasure, containing Multum in minimo, in parvulo; I will not compare it to Homers Iliads in a Nut-shel, but prefer it before all other Books, Human or Divine: since it comprehends totum hominis & bonum hominis; it contains in it abundance of curious variety of the manifold Wisdom of God; as a Ring that hath many Jewels in it, and a Treasure that is compacted of many precious Things; for commonly a single Commodity doth doth not make a Treasure but Many.

3. The Gospel is a hoarded and hidden Treasure; for it contains in it those Treasures of Wisdom and Knowledge which are hidden from the wise and prudent men of the world, who have principium laesum, a cracked brain, that they cannot perceive things spiritual. Jewels are not used to be put in places where they may be seen of every eye. What Job speaks concerning Wisdom is true of the Mysteries of wisdom and knowledge in the Gospel; The Depth saith, it is not in me, the Sea it is not in me. Such who are able to search into the secrets of nature, and can fathom the depth of Arts and Sciences, yet are many times mere strangers to it, they know not how to dig for, or to draw out this Treasure.

4. The Gospel hath an attractive virtue in it, when preached in the power of the Holy Ghost, to penetrate the heart, and to draw it after Christ: As the Loadstone hath a natural force to draw Iron, and the Sun to draw up Vapours; so the Sun of the Gospel by the agency of the Spirit to attract the Heart. As the men of the world who have Treasures hid in the Earth, they count them their chief happiness, and their hearts are drawn after them; so the godly, who make the Gospel their Treasure, and their hearts are fixed to it, they will forsake all to follow it. Where your Treasure is there will your hearts be also. Veniat Verbum Domini & submittemus sexcenta si nobis fuissent Colla, said a Dutch Divine.

Reas. 1. Because the Gospel reveals the unsearchable Riches of the Grace of God in Christ, in whom are hid all the Treasures of Wisdom and Knowledge, whereby the Saints are enabled to lay up a good Foundation for themselves, to lay up their Treasure in Heaven, and to lay hold of eternal Life.

2. All things or persons that excel others in their kind, and are of greatest rate for their rarity or preciousness, these are counted Treasures; but such is the Gospel: as amongst Fishes, The Leviathan; and in Birds, the Eagle; and a mongst Beasts, the Lion; and Princes and Potentates among Men, they are valued of more worth than thousands of an inferior rank: So in Books, those which are rare and fetched from far; As it is said, That Plato gave for three choice Books 30000 Florins; How much more is the Gospel to be prized since it came from Heaven, in whose sacred Leaves the Mysteries of Heaven in Treasures lie!

3. All other Creatures, how excellent soever, consume in time. Gold and Silver is subject to the rust and canker; the most princely Ornaments, even Crowns beset with Pearls, and precious Diamonds, perish in time; the best Books are worm-eaten; But the Word of our God, shall stand forever.

4. The Saints have ever esteemed it so; for they have been content to part with all for it.

That's a man's Treasure, which he prefers before all other things, and will part with all rather than this; As a man will part with all he hath to save his life: He counts Life his chief Treasure.

Alphonsus King of Aragon professed, he would lose his Jewels, rather than his Books; So a Child of God will part with all, rather than the Gospel; as that Dutch Divine said, as before.

5. That is a man's Treasure, which he counts he cannot live without. Some count Riches their Treasure; for if they are robbed of them, their life is unravelled, their heart and their hopes break at once, they die in the nest as did Nabal. Some count Pleasures their Treasure; for if they be deprived once of them, they cry out with Adrian, They shall never be merry more. Some count Children their Treasure; and therefore cry out with Rachel, Give me Children or else I die. But a Child of God makes the Gospel his Treasure, for he thinks he cannot live comfortably without it. It was a remarkable Passage of Luther, who said, He could not live without the Word in Paradise, but with it, he could, even in Hell itself.

Object. But if the Word be so choice a Treasure, What may be the Reason why the World doth not so esteem it?

Answ. The Causes of this I conceive may be either in respect of the Organ, or of the Object.

1. In respect of the Organ: The Prince of the World hath cast a mist before the eyes of these men, that the light of the glorious Gospel of Christ, who is the Image of God, shineth not in their hearts: As for Example, The Sun is a glorious Body, full of light and luster, yet blind eyes perceive it not; So the Gospel is a Light shining in darkness, but the blind and brutish world discern it not, but prefer with the Cock in the Fable, a Corn of Barley before it. As one that looked intently on a curious Picture, was asked the cause why he did so? answered, If thou hadst my eye thou wouldst no less admire it than I do; So had the world but an illuminated eye, they would judge of the Word as the Saints do.

2. In respect of the Object. They make not the Word of GOD, but the World the matter of their choice; Their Treasures are in their Fields and in their Flocks and Herds; And thus they heap up Treasures for the last day. He that holds the World his Portion, will prefer it before any other. A godly Man esteems the Word of God as his Heritage forever; and therefore takes it for a greater Treasure than Chains of Pearl and Mines of Gold.

Use 1. Serves to refute the folly of a generation of Men, who are wiser for the World than for Heaven, and hoard up Treasures for themselves here in the place of their pilgrimage, and are not rich towards God: Is the Word such a Treasure? Why do you prefer the dirt and dung of this World? The Pleasures of Sin, and the Profits that result from your Purchases and Possessions before this Pearl of Price? Could I but acquaint these men where they might buy a cheap Piece of Ground, or where Gold and Silver, and precious Jewels lay hid in the Earth, though it were a great way off, and hard to get, Would they not hearken to me? Oh how would they run or ride, dig and delve in the bowels of the Earth to get them! Bu • I acquaint you with a more precious Purchase, with a far more enduring Substance, and tell you it is nigh unto you, where it is hid, and how easy it is to be had, yet I cannot prevail with you for my life, to take a little pains to get it, or to part with a little of that which you cannot long keep, though it were to gain that you can never lose. Well, your Treasure you are for, and your Treasure (without true repentance) you will have, such as it is, such as you have laid in, and laid up for yourselves, even Treasures of Wrath against the day of Wrath, and the Revelation of the righteous Judgment of God.

Use 2. Which that you may avoid, let me prevail with you to make the Gospel your Choice; count it your chief Good below God and Christ. It is a Legacy left you by your dearest Lord, sealed with his precious blood; herein you have a promise of the Pardon of Sins, of Adoption of Sons, whereby (if you are not wanting to your selves) you may become Heirs of God, and Joint-heirs with Christ, and Partakers of the Inheritance of the Saints; And will you not read it? Will you not heed it? at least, with as much care as a Child would his Fathers Will, to know what he hath left him; to see whether someone or other have not a Title before him to the chief Treasure. Alas beloved, Do we see it, and is it not our shame, that those Terrae-Filii Sons of the Earth, can even sweat for Silver, forbear Pleasures that they may get Profit, dig deep in Mines for Precious Mettle, and choice Jewels, storm dangers and difficulties by Land and Sea; The Merchant, the Mariner, the Mathematician, the Mechanic, the Soldier, and he that studies the Philosophers-stone? And will you not take as much care, be at as much cost, use as much courage in Christianity at least, in searching into those golden Mines of the Gospel wherein are discovered those hidden Treasures of Wisdom and Knowledge in Christ.

St. Chrysostom saith to this purpose, Such as dig Treasures out of the Earth, though they get infinite Wealth, yet give not over till they have drawn the Mine dry; for this is their chief care, not to get out much, but to leave none behind. How much more should we endeavor to know the whole mind of Christ contained in the Gospel, lay out ourselves about it, and labor in it day and night.

The Gospel is a pure Treasure, very pure, purity itself, free from all dross. Such as dig in Mines for Gold and other precious Mettals are willing to work hard, though the Oar hath much dross and dirt that cleaves to it, till it be refined; but this is a pure and proved Word, pure as Silver, tried in a Furnace of Earth fined seven-fold.

2. It is a perfect Treasure in all parts without mixture of any other alloy: nothing must be put to it or ought be taken from it. Those precious things that are taken out of the Earth, even all Mettals have their mixture, which doth somewhat debase them; but the Word of Christ is perfect of itself, and complete without the additions or traditions of men; He that addeth to, or diminisheth anything from it, shall have no part in the Book o • life, but shall partake of the plagues that are written it. Oh how inexcusable are the Papists, who count it imperfect, and pollute it with the mud and Mine of their vain inventions; and carnal-Gospellers, who profane it, who take not pains to read it, who heed it not, neither hoard it in their hearts!

3. It is a precious Treasure; Gold, Silver and Jewels, are precious things, and yet they are but as the Offal and Excrements of the Earth; a man may have much of them, and yet be miserable, and say with Caesar, Omnia fui & nihil profuit; I have been all things and never the better; but the price of this is above rubies, to be esteemed as gold, nay, above fine gold, even above thousands of gold and silver. Had the Lord thought these things a fit portion for his people, he would not have given them to his enemies; the barbarous Indians have much more of these than you.

4. It is a profitable Treasure; to teach, to convince; profitable for all things, to correct, and to instruct in righteousness. Gregory calls it the heart and soul of God. Athanasius, the food of the Soul. St. Augustine, the Fortress against Errors. Irenaeus, the invariable Rule of Truth. In a few words, it teacheth true godliness, which is profitable for all things, 1 Tim. 4. 8. for all persons whether in a public or private capacity.

It is profitable for men in all Duties, in all Estates and Conditions, which respect their active or passive obedience: It teacheth men what they ought, and what they ought not do; how to live, and how to die; and how to suffer, and how to carry themselves in prosperity and adversity. The Apostle had never taken out that Lesson, had he not learnt it here, viz. to be content in every estate, to know how to want, and how to abound; and as one that had nothing, yet possessing all things. A strange hyperbolical Speech, a Riddle to the world.

5. It is a pleasant Treasure, sweeter than Honey, yea, than the droppings of the Honey-combs. Ephraim who was a pleasant Child in God's account, Jer. 31. 20. yet he had the Treasure of all his pleasant things spoiled : but here is a sweetness, wherewith, as the Soul of man shall never be satiated, so neither shall it ever be satisfied till it come to Heaven.

It is a lasting Treasure, an everlasting Sweetness: I might add, what I before said, The Gospel is a heaped, a hoarded, a hidden and a heavenly Treasure.

Use 3. And now you Sons of Pleasure, and Daughters of the Horsleach, who are so ready to cry, Give, and are never satisfied; Tell me what you would have? And where you are like to mend yourselves? You are for Profit, here is Gold for you; you are for Pleasure, and here's Honey for you. Oh how well might you be without these Earthly-sweets! Would you but drink of this Well of living Waters, where only it is the deeper the sweeter. I cannot but wonder that Men that have Reason, and are in their right wits can hear these things, and not be (at the least) convinced, if not converted. Oh that the god of this World [the Devil] should be able, in things so clear and perspicuous, to put a Blind upon your Understandings, and Bribe your Judgments! Truly, if the Gospel in these Halcyon-days, be a hidden Treasure to you, it is so only to such as are lost, &c.

3. Beg of God by frequent and fervent Prayer, that he would give you enlightened understanding, so as you may see a singular virtue in, and may set a superlative value upon this excellent Treasure, the Gospel; which is a manifestation of God's Mind, the mystery of his Will and Wisdom, a Copy of his Truth, a transcript of Heaven, and Happiness to the Heirs of Glory. What Aeneas Sylvius saith of Moral Virtue, may much more truly be said of the Gospel; If moral Virtue could be beheld with mortal eyes, it would work a strange admiration in the Beholders. But behold here you have Divine Virtue pointed out to the life Majesty and Mercy, Virtue and Verity, Righteousness and Peace kissing each other; a far greater Treasure than the Ishmaelitish Merchants had of Joseph who became Lord-Treasurer of Egypt; and blessed be the Lord that we should be born to behold with our eyes the things that many Prophets and righteous men desired to see, and have not seen them; Paulum in Ore, Christum in Carne revelatum, were two of St. Augustine 's great wishes : To see Paul in the Pulpit and Christ Incarnate, &c. The Queen of Sheba came from far to see Solomon and to hear his Wisdom, and parted with much precious Treasure for this: But behold a greater than Solomon; the great Lord-Treasurer of the whole world hath sent his Ambassadors to publish the glad-tidings of Peace, and to sing that Evangelical Hymn, Glory to God in the highest, on Earth Peace, good will towards Men. And yet this Treasure sticks upon our hand, and is vilely valued by the blind world, who see not their want, and know not the worth of a Christ.

Wisdom uttereth her Voice, and proclaims her precious Wares, and saith, How long ye simple ones, will you love simplicity, and ye scorners delight in scorning! &c. yet the Staple-treasure of the Gospel will not off; Men make light of it, who have their Treasures in the Fields, and will hardly step over their thresholds to gather this Manna.

Could we but once persuade you to get enlightened understandings, you would see with other eyes, and hear with other ears than you now do, and walk with other feet, and work with other hands; you would no longer lie down with the sluggard, and say, O utinam boc esset laborare! Oh that this were to labor! you would not with the hungry man barely long for this food, but labor for it; you would not only thirst as the Covetous Man doth after Wealth, but you would work to get it; you would wait at the Pool, and at the beautiful Gates of the Temple, and your main request to Christ would be that of the blind Man, Lord, only that mine eyes might be opened, saith he.

Use 4. With what Joy should we embrace the Gospel? Men use to rejoice when they get Treasures. The Marriage-day upon this account, is called a Merry-day, because the Man expects a Treasure; for on what he sets his heart and affections, that's his Treasure: Shall carnal Men rejoice when they find Jewels? And shall not Christians, who have a Treasure made up of Jewels in the Gospel rejoice even more than in all riches? We read in the Occurrences of the Low-Countries, That a day of Festivity was kept some time for joy, that the Scriptures. were translated. But this joy lasted but for a season, like unto that of John the Baptist his Hearers. And indeed, what Reverend Moulin saith of his Countrymen, we have cause to say of ours; Time was (saith he) That whiles they burnt us for reading the Scriptures, we burnt with zeal to be reading of them. Now with our liberty is b • ed a neglect of the Word of God; and so it is with us as in some parts of the World, where there are great store of Pearls and other precious Things, the people will part with them, for such things that we here count trifles; So the Gospel is looked upon by many, as Manna was with the Israelites but common Meat. Surely, were it to be sent to such as have not heard it, they would hear it more, believe it more, rejoice in it more than we do. Alas for this poor Nation, it surfeits upon the glorious Gospel! And hence it is, so few with Joy receive it, with Faith believe it, with their Heart embrace it. But let all that are God's Jewels rejoice in it more than in Corn and Wine, and all earthly Comforts.

Use 5. Let us come to the Preaching of the Gospel as unto a Treasury and Store-house of all good things, the Common Mart and Market of all spiritual Provision, even Treasures of Wisdom and Knowledge; Here is Bread for the hungry, Water for the thirsty, Milk for Babes, strong Meat for Men, Wine to make glad the Heart and Oil to make his face shine : Her • you may have Gold to enrich you, 〈◊〉 Garment to clothe you; here are Ornaments for your head, Bracelets fo • your neck and arms, Pendents for you • ears, Eye-salve for your eyes, a Gird •• for your loins, Brest-plates for you • hearts, and Signets for your hand • You have here a Cornucopia for Plenty a Catholicon for Cures; an Armory fo • Weapons against spiritual Wickednesses; a Library for Books, and Treasury for Jewels. What woul • you have? What are your Wants▪ Here you may have a Supply from Jesus Christ, In whom doth all fullness dwell; and from whose fullness we receive Grace for Grace.

Are you poor in spirit? here are durable Riches for you; sick? here is Physic for you; sorrowful? here's Comfort for you; tempted? here's sufficient Strength for you; Are you in Bonds? here's Bale for you : Are you broken for sin? here's a precious Balm for you : Have you a hard heart? here's a suppling and a softening Oil for you : Are you subject to fears and doubts? here Faith is begotten for you : Are you sullen or silent, and cannot pray? here you have the Spirits Promise to help your Infirmities : Would you know how to behave yourselves in the House of God? in your own Houses, as Husbands and Wives, Parents and Children, Masters and Servants? Come • o this public Treasury where these • hings are to be had: but you must know this, that these Treasures are not to be attained without digging and Christian Diligence in the use of means. It is a hard work to dig for Gold, and you must make heart-work of it. The Apostle minds young Timothy of this, who had made it his trade from his youth, Meditate of these things, and give thy self wholly to them, that thy profiting may appear. And Solomon saith, If thou seekest her as Silver, and searchest for her as for hid Treasure; Then shalt thou understand the fear of the Lord, and find the knowledge of God.

Quest. But what further means must we use to get this Treasure?

Answ. You must be sure to seek it in God's ways, and in the use of the good means he hath appointed. As,

1. You must mix the Word with Faith in your hearts when you read it or when you hear it; for such as bring not Faith along with them, depart from the Word without Fruit; The Gospel preached, profiteth not them that hear it, who mix it not with Faith. Faith in the heart is like the sweet confection of Ointment poured upon Christ his Head; it casts a sweet scent and savor into all the parts and powers of the Soul: it is Oil to these wheels, and makes them go with agility in the ways of God.

2. Pray unto God that he would pour upon you the eye-salve of the Spirit; for this Treasure lies deep, and our shallow capacities cannot comprehend it, our understandings being not only blind, but blindness itself. Pray therefore that your understandings may be unveiled, that the Truths of Christ may be revealed, that neither the Organ may be dim, nor the Object dark; But of this I spake before.

3. Live under a godly Ministry, where the Word drops like precious dew from Zion into the fertile valleys: This is the Indies where this Treasure lies; These Preachers lips preserve knowledge, and you must seek the Law at their mouths, feeding your kids besides the shepherds Tents. Such who are used to dig in Mines, know by the color of the Sands, and by the taste of the Waters, that run from the Mountains where the true Treasure lieth; So you may guess where, and from what sort of Men, you may get the Pearl of Price, even from such who wear the Brestplate of Science and Conscience, whose care is (as it was said of Chrysostom) Non aures titillare, sed corda pungere; not to tickle the ears of the Hearers, but to prick and pierce their Hearts; into whose hearts the true Light hath shined.

4. Be diligent in season and out of season, and by frequent hearing of Sermons be searching for this hid Treasure: This is the means that God hath promised to bless when we lie with the lame man waiting at the Pool. Men use to omit no opportunity to get gain; the love of Gold makes many a man not mind his meat or his sleep, but he will toil even and take pains when he should rest, and refresh nature; So he that would get this Jewel, must with the Prophets blessed man, meditate in the Law of God day and night.

5. Such who would get skill in searching for Earthly Treasures, must confer with others to know where the right Vein for Silver is; what tedious Travels have been undertaken for this, Impiger extremos currit Mercator ad Indos; So such as would have this precious Pearl must read and run from one Sermon to another, inquire and retire into themselves and converse with others, Luke 24. 17.

Lastly, Learn from hence to prefer the Gospel before the most precious things in the world, since it affords a truer Pleasure, a more enduring Treasure. Gold is got out of the basest element the Earth, and admired only by men of earthy minds; who make it their God, and sell their Souls to the Devil for it. Oh! the misery, the mischief that the Love of it hath wrought in the world: For this cause Crates the Philosopher is said to cast his Gold into the Sea, with these words, Ego vos mergam, ne ipse mergar a vobis: It was never true to any that trusted in it. But the Gospel though it come from Earthen Vessels, yet it is pure and most precious, sure and certain, established forever in Heaven: Lay not up therefore for yourselves a Treasure on the Earth, where rust and canker do corrupt, but lay up for yourselves a Treasure in Heaven, &c.

But I proceed to the Pot into which this Treasure is put; Earthen Vessels.

SERMON II.

WE have this Treasure, Non pretio sed promisso; not by debt but by dowry; not by purchase but by Promise. I might observe other things hence, but I must proceed.

Doct. 2. That Christ's Ambassadors are Earthly Vessels.

A Vessel is an Instrument of use in which we do keep or carry any necessary Commodity that concerns life's good.

And by a Metaphor it is transferred to men, who are so called, because they are Heirs:

1. Either of God's Election; 2. Or of his Rejection.

1. Of his Grace and Glory; Or 2ly. of his Anger and Indignation; For, the Potter hath power over the Clay to make one Vessel to honor, and another to dishonor.

1. Vessels of Wood and stones, and such as are hypocrites in the visible Church.

2. Vessels of Gold and Silver, viz. The Elect.

Moreover, the Word is used in a general signification for any one that God designs to do him service in a public or private capacity; As Cyrus, Nebuchadnezzar, &c. in a subserviency to his providence.

And in this sense it is put for the Ministers of the Gospel; and thus our Apostle is called a chosen Vessel, to bear the Name of Christ among the Gentiles. And they may be here called Earthly Vessels.

1. In respect of their Creation and Constitution, and the base matter of their making: Adam of Adamah, red Earth; The first man was of the Earth, earthly.

2. In respect of their Corruption that cleaves to them whiles they remain in the earthly house of this their Tabernacle; being subject to many perturbations and passions, and infirmities of flesh and blood; you may see it in Elias, Jam. 5. 17. in Jonah; in Peter and the rest of the Apostles: So Ministers in this sense are Earthen Vessels, and Satan is sensible of this; and therefore will sift them to the bran: Can he but get such as they to side with him in the promotion of his works of darkness, it makes much for the advancement of his Interest; As Luther said of—a great Scholar, Cupit a te ornari Diabolus.

3. They are Earthen Vessels, in respect of their resolution and dissolution, subject to the stroke of death as well as others, like water spilled upon the ground; or like Earthen Pitchers that are carried oft to the Water, but are come broken home at last; Eadem conditione mortalitatis, & simili conditione; vobiscum, humanitatis afficiuntur.

4. They are obnoxious to crosses and changes in their outward estate in the world; they pass from prosperity to adversity; they suffer imprisonment, banishment, contempt and scorn, and are counted the very scum and off-scouring of all things. God is pleased many times to empty these Vessels, and to pour them forth as Wine out of a Cask; and they are vilely esteemed of men, as Vessels of no value.

The Reasons are such as these:

They have here many times to do with men of earthly minds, to plant a Heaven, and to found a Earth, or rather that God may do it, by their Ministry, as our Translators render the Words. Now what Vessels are fitter for the Lord's use, to call home the Vessels of Mercy than men like themselves? The Israelites would not hear of it that God should speak unto them immediately from Heaven, but by the Ministry of Moses, a man like themselves : So men of like passion, are men of more compassion; such as can truly say with the Apostle, Who is weak, and I am not weak? Who is offended, and I burn not? Likeness breedeth liking, and our own weakness, feebleness, afflictions, stir up affection, as it did in Calvin; of whom it is said, He was no otherwise affected towards the Churches, than if he had born them upon his shoulders.

2. The great Shepherd of his Sheep will have it so, to humble us; that when we take notice of the Treasure we are entrusted with, we may seem low, and little in our own eyes, and esteem of ourselves Coniah, a Vessel wherein is no pleasure. Flesh and blood is apt to boast in parts, in gifts, wherein happily we may esteem to excel other men: But did we but consider our own brittle imbecility, and from whom our sufficiency comes, We would no more boast than of a borrowed Sute, or the Man of his Hatchet; Alas, Master, It was borrowed.

3. The Lord doth so ordain, that, this precious Treasure should pass to you through Earthen Vessels.

1. That you should not cast Contempt upon this holy and honorable Calling of the Ministry, because of the meanness of men's persons, parts, parentage, trials, or temptations; since God's Prophets, and even Christ and his Apostles were liable to the like.

Amos was neither a Prophet, nor the Son of a Prophet, but a Herd-man of Tekoah. Jesus Christ before he entered upon his Ministry, served in the mean employment of a Carpenter, his Apopostles were many of them, poor Fishermen; And the Apostle Paul was sometime a Tent-maker, though indeed brought up at the feet of learned Gamaliel; and yet for all the trials and temptations that he endured, the Galatians were nothing the less endeared to him; you know, saith he, How that through the infirmity of the flesh I preached the Gospel, and the trials of me which was in my flesh, ye despised not, neither abhorred.

2. The Lord will have it so, that, you should not have Ministers persons in admiration for any elegancy of Wit, excellency of Learning, strength of Memory, &c. Since they are but Men, and of like passions, and the Lord is pleased many times to hide the great mysteries of his Kingdom from the wise and prudent of the world; few of such are called. I know well, that God distributes his Gifts variously, to some, a greater measure than to other men; and such are worthy of double honor, especially if they labor in the Word and Doctrine : But though you ow them reverence, yet you must not have them in admiration; For this was the Original of the various Sects at Corinth, I am of Paul, and I am of Apollos, and I of Cephas: and the Apostle is afraid, lest any one should think o him above that he seeth in him, and will rather glory in his infirmities for this very cause.

3. That the Grace of regeneration may be ascribed, not to the preaching of Men, but to the power of God; so in the Text, and by the operation of his Spirit.

4. The Lord's intent in this dispensation may be to puzzle and perplex the great Wits of the world, who rest, and rely upon their carnal wisdom, and think thereby to fathom the depth of these Mysteries; but such must empty their Vessels of this Earthly Treasure, and count it trash, before they be capable of conceiving of, or receiving in the Treasures of Wisdom and Knowledge in Christ; for, Intus existens prohibit alienum; If any man among you seem to be wise in this world, let him become a fool that he may be wise.

Use 1. Admire the goodness and gracious condescension of God, who might have delivered his mind to you by the ministration of Angels, and in terrible things; as at the Tradition of the Law upon Mount Sinai, with thunder, lightning, and sound of a Trumpet, the Mountain burning, and covered with blackness, darkness and tempest, so full of terror, that, not only the People, but, even Moses himself trembled: But God was pleased to deliver his will to you, by men formed of the same clay, cut out of the same lump with yourselves, Earthen Vessels. Well may we say with the Psalmist, Lord, What is man, sorry, sickly, mortal, miserable man, that thou shouldst be thus mindful of him? to leave thy mind to us, and deliver it by the Ministry of Men, As the Disciples said!

Use 2. If the Apostle who was so eminent an Instrument of Christ, and labored more abundantly than the rest; yet makes himself equal with others, as an Earthen Vessel; nay, in some sense inferior, the least of Saints, the last of Apostles, How doth this reprehend the Pride of the Pope, who takes to him the most magnificent Titles, such as no mere man, without the highest blasphemy may arrogate to himself; such as that Pastor of the Catholic Church, which he blasphemously calleth his own Spouse; nay, arrogates to himself the Title of God, and sets himself above Princes who are petty gods, and so proves himself to be the Antichrist: and though he pretends his power from Peter, yet follows not his Precepts, 1 Pet. 5. 3. and assimilates him in nothing, except in denying his Master.

3. What an excellent pattern of humility have we here, who are the Pastors of Christ's Flock, not to lord it over them, but to allure them by love; showing meekness to all men, and instructing those that oppose themselves to be very tender of them, and apt to compassionate them in their sorrows and sufferings, since we are of the like frailty ourselves! This should make us say with Moses, Who am I? If there be any Heavenly Treasure in us, it is Christ's Gift, he gave it, and let him have the glory of it; Not I, but the Grace of God which is in me. The more any man beholds the Suns body, the less he sees, when he looks to the Earth; So we beholding the glory of God in the face of Jesus Christ, should ascribe the excellency of the power to God, and not to our selves; Non nobis Domine, non nobis; sed nomini tuo da gloriam.

4. You should not value the Gospel the less virtually, but rather have it in the greater veneration, because it comes to you in or through Earthen Vessels. We are very apt, naturally, to look at the outward appearance of things or persons, and accordingly to prize and prefer them. For this St. James taxeth his Hearers, who in their Assemblies had respect to him that had on a Gold Ring, and gay clothing : So ordinarily, men show esteem to such things that are gorgeous and glorious in the eye of the world, and to such Men, such Ministers, as show forth in their Sermons much human Learning and Eloquence; and in the mean time, neglect, and slight the godly simplicity of the Gospel, and such as preach it in the power of the Holy-Ghost; This is partiality in the Apostles account: Not that I speak against Learning, which is an excellent Hand-maid to Divinity; but the abuse of it when men darken the Truth through the mists of Philosophical speculations, and preach, Magis ut placerent, quam docerent; to please, rather than to profit. If men set such a price upon Earthly Treasures; digged out of the bowels of the Earth, and delivered with dirty hands; How much more should you value the Gospel though it come from Instruments that are Earthen Vessels?

Observe the Exhortation of the Apostle, We beseech you, Brethren, know them that labor among you, and are over you in the Lord, and admonish you, and have them in singular love, for their works sake. Though there be no worthiness in the person, yet, it is a worthy work, it is high and honorable, divine and heavenly; the preparation to it, the execution of it is so, if you consider the worth of a precious soul, by the price that was paid to purchase it; not Gold nor Silver, but the precious Blood of Jesus Christ, and the Reward that will be given to such as are Instrumental in the work; the saving a soul from death, and the hiding a multitude of sins; and how mean soever they appear in the Flesh, yet hereafter they shall shine as the Stars in the Kingdom of their Father for evermore.

5. Admire the depth of Divine Wisdom in this; That the Lord should make use of our weakness and unworthiness, for the manifestation of his mighty Power in bringing sinners from Satan's Kingdom, and their sinful courses, to accept of Salvation through our Lord Jesus Christ. Well may the A • ostle say, Who is sufficient for these things? We are not sufficient of ourselves to conceive, to perceive, what is our Duty, what is the Dignity of the Ministry, much less the depth of the Mysteries of Salvation, we are to dispence : Our sufficiency, and your proficiency, is of God; we are poor, frail, Earthen Pitchers, appointed by God, to bear this precious Treasure; if he blow upon us, How soon shall we become broken Pot-sheards? Who am I (saith) meek Moses? And who am I, and what is my life (saith) holy David? So who am I? and what is my life? a breath, a bubble, a vapor; How unworthy to bear a Pitcher, a Lamp within the Pitcher! To blow the Trumpet, Isa. 58, 1. To say, not (as they) for the Lord, and for Gideon; but for the Lord, and for Jesus Christ. Oh the depth both of the wisdom and knowledge of God! Here is a depth indeed, wherein a man might dwell. As Chrysostom discoursing about the Love of God in Christ, saith, Oh I am like a man digging in a deep Spring; I stand here, and the water riseth upon me, and there, and still it riseth upon me: We are not of God's Cabinet Counsel; we have not David 's Key to open this Secret, and it is not safe to be prying into this Ark; Mirari potius quàm rimari, sapientia nostra. Let us admire, what we cannot understand; only this, What cannot God do, that is not sinful, if it please him? who makes his Power appear in our weakness, and gives you this Treasure in Earthen Vessels.

Use 6. Endeavor to do all the good you can by, and to receive all the good, that is tendered you in the dispensation of the Gospel, since your Ministers are frail, mortal Creatures, Earthen Vessels, that will soon be broken.

It will not be long before a period be put to my preaching, your hearing; to all our prayers, repentance and preparations for death, and for judgment; there will be no longer pardon tendered, or graces to be attained; no knowledge, no wisdom in the grave whither we are going. There will be no Accounts cast up, no Counsel given or taken; no doing of work, but a receiving of wages, according to our work done. Work therefore while it is day; whiles you have life, and light, and health, and strength, and time and talents; before dim eyes, and sailing hands, and feeble feet, and sainting hearts, through the infirmities of old age, come upon you. You are called Laborers, and must not loiter; Soldiers, and must fight; sea-faring Men, and must hoise up Sails, whiles the wind sits; Husbandmen, and must plow up your fallow ground; Stewards, and must give an account : You have your task set, and have played the truants too long already; and if you do not hasten, you will hardly have done your work before the Lord comes; Therefore while it is called today barden not your hearts. Be not like little children that consume their Candle in play and sport, and are forced to go to bed▪ the dark.

7. Now since both the Text and the Time, leads me to it, I cannot but take notice of two Occurences of Divine Providence that have happened to the Inhabitants of this Parish and to myself, as concerned herein this present Month of April.

1. The first was the Lord's gracious goodness, and the Kings Royal Indulgence in restoring me to my Ministry at this place, who w •• before civilly dead; and here I have continued a year complete, with the love, & good liking of my He •• ers (not without the opposition and contradiction of some who are envious at my preaching, and cast contumelies upon my person) but none of these things move me, Homo sum, nihil haec à me aliena puto; Only the fruits of the affliction, and the success of my service; Oh that I could see more of this! that I might not complain of running in vain; nor you of dry breasts, or a miscarrying womb. My preaching I well know, hath been in much weakness, and in fear and trembling; For, as that grave Father told Libanius the Rhetorician, Non Oratorum filii sumus, sed Piscatorum; we are not the sons of Orators, but of Fishermen. It is a sufficient excuse, to say what you have heard, came to you through an Earthen Vessel; and therefore pray unto God who made man's mouth, the dumb to speak, and the blind to see, that he would cause this light to shine out of darkness into your hearts; that so the excellency of the power may appear to be of God, and not of Man.

2. The second Occurrence; this Month is likewise memorable, for the Death of Reverend Mr. Hall, some-time a Preacher in this Place, but a faithful Pastor in the Parish where he served (as he said) a double Apprenticeship; of whom, though I have said something heretofore, yet I can never say enough. His Life was a Transcript of his Teaching; and his Soul was stored with a Treasure of many Divine Graces and Gifts which he hid not in a Napkin, or put under a Bushel, but expended for the public good: Yet having this Treasure in an Earthen Vessel, the Lamp of his Life went out by enlightening others; yet without waste; for the savor of this Ointment hath yielded a sweet perfume in the CHURCH of GOD.

His CHARACTER.

HE was a man of middle Stature, his Hair blackish, which he wore very short, scarce to cover his ears; his Face pale, and somewhat long; his Spirit brisk and lively, active and able to bear the brunt of business; and was seldom or never known to be cast down with discouragements, though often menaced and imprisoned by Soldiers, and pestered with Sectaries of all sorts: His Eyes were sparkling, especially when he was intent upon the delivery of matters of worth and weight: The clothes he wore, were rather coarse than costly; his carriage and behavior, courteous • nd attractive; his temper and consti • ution inclined him to choler, and he would break out sometimes into passion; • ut would soon recall himself, and that, • or the future, he might not sin in his • nger, he would resolve to be angry • or nothing but Sin. One thing hath been observed in him, he would be over-credulous, say some, in receiving Reports upon trust, without examining the Truth of what was told him, especially when it came from such as he had a good opinion of for Godliness; which I impute not so much to his weakness, as to the sincerity and simple plainness of his own heart, his own words being the issues of his upright heart, he judged so of other men. For his judgment (however it was in the matters of the world) yet doubtless it was deep in the search, and discovery of the Mysteries of the Gospel and of Godliness; which he got by frequent Communion with God, and walking in his fear all the day long, and the secret of the Lord is with such as fear him. He could see more in these sacred Riddles by Prayer, than by his Learning, and much labor in Reading.

For his Judgment about Discipline, he was of the Presbyterian Perswasion; and happily he was held too rigid by his Brethren, that dissented from him in this : and though more more mildness and moderation was desirable especially towards Dissenters, who serve the same God, and seek jointly to advance the Interest of Jesus Christ, in the power and purity of his Ordinances; yet doubtless what he did, was out of a zeal for the Truth, which he took this to be. And to my knowledge he had a Catholic Charity for all such in whose hearts he perceived the Seed of true Grace to be sown, though they differed far from him in Judgment : for his love to the Saints, was not grounded upon an identity of Opinion, but on a sweet suitableness and harmoniousness in Grace; and whoever he found to have in him aliquid Christi, was the Object of his Love : and though he had a hatred towards the sins of all (were they never so great in place), yet, not to their persons, which he would pity and pray for, and reprove : And as he was jealous over this household of God, with godly jealousy; so in particular, over his own heart, which he kept above all other keepings with much Christian caution; well knowing, that, if the Spring were clear, the streams would soon clear themselves; and lest the flesh should wax wanton, and kick, he would keep it down by severe mortification and abstinence, giving himself much to private prayer and fasting. Indeed he was at all times temperate in the use of the Creature; even at Feasts he would feed very sparingly upon a few Dishes, and would commonly rise from the Table before others had half-dined. But of all other things, he was most spare of his time, which he esteemed a choice Treasure, and the loss of it irreparable; and what shreds of it he could scrape together from a double public employment he had, he spent in writing Books : In composing of which, he studied very hard & sat up late; for he had this happiness above many other men (as he said), he found himself best when he was most strongly employed; his Work was to him instead of Physic, and he chose rather to spend himself in Labor, than to consume with rust and sickness. See more in his following Life.

SERMON III.

IN the former Chapter the Apostle presseth the Hebrews to perseverance in the Faith; and here in this, by a Digression, he demonstrates the nature of this Grace, from the Effects.

1. You have the Mysteries that it contains.

2. The Histories that hold it forth.

1. The effects that declare the Properties of Faith are three.

1. It begets a sure and certain Hope of the accomplishment of God's Promises.

1. In the substance of them: though the thing promised have no present existence or being, yet Faith makes them obvious and evident to the Believer; for it is the 〈 in non-Latin alphabet 〉 , the ground or confidence by putting that which is hoped for, as if we had it in hand, and things invisible for such as are conceived by sense.

2. The Effect of Faith is drawn from a demonstration of the Elders, that by it received an excellent Testimonial that they pleased God▪ and were blessed partakers of the benefits of the Messias only by believing.

3. A third Fruit of Faith is, that by it we understand things incredible to Reason as the Creation of the World, which was formed and fashioned by the Word of God, without appearance of a preexisting matter; yet hereby having respect to God's Omnipotency, we believe it that so it was.

And this is instanced and exemplified in the following Cloud of Witnesses.

1. Of such as lived before. 2. In such as were after the Flood.

The first sort of Witnesses were, Enoch, Noah, and Abel here in my Text; who was the Proto-Martyr of the world, as Cain was the first Murderer. Adam indeed slew all his Posterity, in a spiritual sense; but Cain his Brother bodily and bloodily: And as Adam the common Parent of mankind, was deceived in the Fruit of Paradise : So here he, and especially Eve was in the Fruit of the Promise.

For though the name Cain signifieth a Possession, and notwithstanding he built a City; yet was he of the wicked One, and was no Heir of that City, whose Builder and Maker was God: And his Mother sensible of the deception in the First-born when she brought forth the second Son, gave him a name suitable hereunto; for the Word Abel written with the Letter Aleph, imports mourning; but with He, Vanity, one humbled in mind, and holding such Possessions Vanity.

Here then you have two Men the only Heirs of the World offering Sacrifice to God with different Success : For,

1. Abel 's Offering was more acceptable than Cain 's.

2. The Cause of this; not in respect of Sacrifice itself or the matter of it; for the Fruit of the ground might have pleased God, as well as the Firstlings of the Flock; but it was Faith that made the difference.

1. God had respect to Abel's person justified by Faith, and so to his performance and to his Sacrifice as a Fruit of his Faith; testifying of his Gifts, by some token of his favor and confirmation in his Faith, probably by Fire falling upon the Sacrifice; but he had not so to Cain's, which was all the ground of the grudge he had against him.

This Faith of Abel's is further illustrated:

1. By the Evidence of it; he obtained witness that he was righteous.

2. By the recompense of it; he was rewarded and regarded of God by his Faith; the Lord took care of him, avenged his Death, reputed him among his Saints, whose death is precious in his sight; His Blood cried to God, and the ground that received it, uttered a Voice, and was clamorous against the Murderer; 〈 in non-Latin alphabet 〉 , by it he, being dead, yet speaketh; or rather, as the Learned Critics translate it, is yet spoken of, Nempe in Scriptura, saith Beza. Where-ever Abel's Faith is spoken of, whether in the Scripture, or preached of and published to the world, though since he were dead; yet still there shall be a memorial of him, as if he were yet alive, as was said of that Woman in the Gospel by our Lord and Savior, Where-ever this Gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.

Doct. That the renowned fame of the Saints, who lived by, and died in the Faith, shall be recorded as well as recompensed and rewarded after their death.

The righteous shall be had in everlasting remembrance; their good name and renown shall not only be lasting when they shall be laid asleep in the dust, but it shall be for an everlasting remembrance. Wise Solomon makes out the proof of this, by Contraries; Contraria juxta se posita magis elucescunt: The memory of the just is blessed, and the Name of the wicked shall not.

Abel's Sacrifice shall have a savor of acceptance Mary's Ointment shall smell sweet in the Nostrils of God and good Men, and Demetrius shall have a good report of all, and even of the Truth itself. When Cain's Murder▪ Judas his monstrous Treason, and Absolom's Rebellion shall be an everlasting abomination. See for the further opening of the Point.

• 1. What it is to live by the Faith of Jesus Christ?
• 2. Who they are that do so?
• 3. How a Believer is said to speak not only living but dead?
• 4. Why a Saint is said so to do?

1. The just man is said to live by his Faith.

Thus the holy Apostle Paul, dead by the Law, revived by the Gospel; from the time of his Conversion to the time of his Dissolution; whilst he abode in the body of Flesh, he lived by the Faith of the Son of God; and being dead, yet speaketh in the lively Oracles of the Word of Life.

In allusion to this speech of the Apostle; Behold! (saith Reverend Dr. Rivet, upon his Death bed) I am dead, I am risen again; I live no more in myself, but I live in the life of the Son of God, who loved me, and gave himself for me.

2. To live by Faith is to seed upon a Promise, in the failure of outward provision, and to draw out from thence supports and supplies to bear up the spirit of life in a Believer. When there is no visible appearance in the Creature, no blossom on the Fig-tree, nor fruit in the Vine, then Christ must be the Christians life, breath and bread; he will interest himself in a Promise of the Word, as his present portion and provision, though he have not yet received the things promised in hand, but only hath it in hope.

And were we to pass sentence who is a rich Man, we would not so much look into his Purse to see how much Gold he hath, but into his Chest to see what Deeds and Indentures, what Bonds and Evidences he hath: So if you would see whether you are Rich and Righteous towards God, be sure search what Promises you have treasured up in your hearts; For as he is a rich Man who is rich in Bonds; so the Believer that can plead the Promise in prayer and put these Bonds in suit.

3. As the true Believer lives to God, so he hath laid up for him a goodly heritage; and though for the present he be but as the Heir under age, yet he is sealed with the holy Spirit of Promise, which is the Earnest of the Inheritance until the Redemption of the purchased Possession. Every Believer is an Heir of God, and a joint-heir with Christ, and hath an assurance of the heavenly Inheritance here: 1. By Purchase. 2. By Promise. 3. And in the first-fruits of the Spirit, which is a part of the whole, as an Earnest is a part of payment for the Purchase.

3. A Believer is said to speak not only living but dead; 1. By his Blood. 2. By his Example. 3. By his Precept.

1. By his Blood; And in this sense the Blood of Christ is said to speak better things than the blood of Abel: it speaks peace, pardon, remission and reconciliation with God; but the Blood of Abel cries and calleth for punishment, revenge and vengeance.

The glorified Saints cannot be said thus to speak properly; they seek not revenge, but leave it to God, whose Prerogative it is; it is meant only of the provocation of their suffering.

2. Believers may be said to speak by th • ir Example for the worlds imitation and admonition; not only living but dead. So the Apostle, Take my Brethren the Prophets for an ensample in suffering, who have spoken to you in the Name of the Lord. The Prophets were now dead. yet they had left such renowned Presidents and Examples of Patience behind them, that they even speak yet to us by their heroic and impregnable Faith and Fortitude, in bearing injuries, and forbearing enemies, in taking patiently the spoiling of their Goods, knowing this, that they had in Heaven a more enduring substance.

3. Believers may be said to speak, not only living and dying, but even when dead, by the lively Precepts they left behind, after they went off the stage of this world, and were buried with their Fathers. thus they are said to speak with us at this very day.

Faith hath this mighty force and efficacy in it, that it works wonders in Heaven and Earth, and in the Grave; by virtue of it many received their dead to life again; as the Widow of Sarepta, the Sbunamite, and the Friends of Lazarus. Faith hath a force to remove Mountains, and true justifying Faith is not beneath Miracles. Jesus Christ is the Prince and Principle of Life, and his People are the only Heirs together of the Grace of Life, and all such as believe in him, though they were dead, yet shall they live; nay, they shall never die; and if they shall never die, they shall ever speak; for Life is the Principle of Speech. I shall not need to tell you how great things have been done this way by Art, if we might believe what is said in History of Mnemons Statue, recorded by Tacitus. It is sufficient what we receive here from the Divine Oracles of the Word. Abel here, though dead so many hundred years ago, yet his Faith makes him a speaking Doctor to the Church, even to this day. Learn by his Example how to make all your Persons, Duties and Services acceptable to God, even by mixing them with Faith in the Blood of Christ.

• 1. Your Prayers will never prevail at the Throne of Grace, if you do not ask in Faith.
• 2. You cannot profit by the Word preached, except you mix it with Faith in your hearts.
• 3. The Sacramen is received without Faith are unfruitful. Cyprian was used to call upon those that went to the Lord's Table, Non parare fauces sed fidem; Not to sharpen their Teeth, but to quicken their Faith.

Use 1. It serves to show forth the miserable state of all such who live after the flesh, and not by the Faith of the Son of God; such indeed are dead whilst they live, and are detestable when dead : they live undesired, and die unlamented; and as their sensual lives did bespeak them brutish; so their death shall be abominable, and their memorial perish with them, as that of the Beasts: and as their life was not worth a prayer, so their death shall not be worthy of a tear: As was said of Jehoiakim, None shall take up a lamentation for them, saying, Ah, my Brother, or ah, my Sister; ah, Lord, or ah, his Glory; but they shall be buried with the burial of an Ass; and if there be any mention at all made of them, it is in contempt and detestation. Lo, this is the man, now the Monster to be pointed at; once so mighty, now so miserable; that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in his wickedness.

Oh! that such would consider this, who are sensual in their lives, and who feast themselves without fear, and make it their main care to cater for their carcasses, or to lay up for themselves treasures upon the Earth, and to build stately Tombs to be a memorial of them when they are dead. Alas, these Sepulchers will be opened, and your rottenness will be discovered before God, Angels and Men; not so much by the show of your Countenances, as by the light of your Consciences: the guilt of which you will be no more able to abide or avoid, than Cain was the Cry of his brothers blood.

2. As you desire to leave a renowned Fame behind you in the places where you live, and a sweet perfume to your Names when you die; live much by Faith in this life. The Lord reckoneth of our life, by our belief; and so much we are said to live to God, as we believe in Christ, and no more, when we rely upon him in the use of lawful means, or in the want of Creature-comforts.

Oh! that the blind and brutish world were convinced once of the truth of this, who are apt to think that they live by their Lands, and by their Labors in their lawful Callings, and will trust God no further than they have his present pawn.

Oh! that the profane and unclean crew who live as they list, after their own wills, and ways and works, in the lusts of the flesh, and in the pleasures of sin, would but be persuaded that they are dead even whiles they live; as the prodigal and her that lived in pleasure, are said to be.

The debauched Adulterer and your swinish swiller are deceived by Satan, to believe they have the finest life of it, because they know no better. Were you but once brought over to Jesus Christ by believing, you would never desire to turn again to your former vomit. Ah, How could you be without these bitter sweets, that have a sting in the tail of them!

You that live by your wits, and make no conscience of cozening and deceit in your Calling, in your buying and selling, lending or borrowing; alas, if you were once acquainted what it is to live by Faith, how contentedly would you acquiesce under God's providential dispensations, without murmuring or seeking after unlawful means!

A Believer will live upon God when he hath nothing else to subsist by; and believe him upon his bare word of promise, without sight of present provision. If there be but a little Meal in the Barrel, and a little Oil in the Cruise, when he hath only the gleaning of the Vintage, here and there a Cluster upon the upeprmost boughs or branches; nay▪ when the Fig tree blossometh not, nor the Vine doth not yield her fruit, and the labor of the Olive fail, &c.

For this Abraham was honored with God and Man; he for this cause was called, The Father of the Faithful. The Hittites counted him a Prince of God and Jacob likewise was one that had princely power with God; and our Savior not only admires and wonders at, but even commends the Faith of the Centurion, and that of the Woman o • Canaan; Oh woman, Great is thy Faith These and many more that's mentioned in the Gospel, and in particular in thi • Chapter, whence I take my Text, les • a good report behind them in that they lived by Faith.

Faith is as a sweet savor that refresheth the Soul in which it is seated, more than Musk or Civet do the senses, amidst the stench of evil courses and companies : It is as a sweet smell to such as live by it in the midst of walking dunghills; it cheers up the mind in the midst of discouragements, and clears the Conscience and comforts it; and makes men as merry as the Martyrs were under their Bonds; it even fatteneth the bones : Upon this account Demetrius had a good report of all men, and of the Truth itself.

Fabrianus the Martyr said, first bitter and then sweet; first battle and then victory; every drop of my blood shall preach Christ and set forth his praise.

I know (saith Mr. Bilny) by Sense, and Philosophy, That Fire is hot and burning, is painful; but by Faith, that it shall only waste the stubble of my body, and purge my Spirit of its corruption.

One seeing a weak woman go cheerfully to prison, said; Oh you have never tasted the bitterness of death : No, (saith she) nor never shall; For Christ bath promised, that they that keep his sayings shall never see death. A Believer may feel the stroke, but not the sting of death.

Ignatius going to suffer Martyrdom, triumphed in this, that his blood should be found among the mighty Worthies; and that the Lord when he maketh inquisition for blood, will recount from the blood of righteous Abel; not only to the blood of Zacharias, but also to the blood of mean Ignatius.

It was a sweet saying of holy Mr. Hall in time of his health; That the sweet rescent of a well-spent life, would be matter of singular comfort, at a dying day.

He would have his Hearers, learn to know, and know to do; do to die, and die to live.

In his sickness, he said, I am now going where I shall have rest from Sin, Satan, and from all fear, weariness, watching, and from all the evils and errors of a wicked world; for I know that my Redeemer liveth, and that he shall stand at the last day upon the earth, &c.

Oh let my life be nothing but prayer and praises, since God had dealt bountifully with me! and even whiles he was breathing out his last breath, he spake thus; All the joys of this life are nothing; nothing to the joys that are in Jesus Christ, Come Lord Jesus.

And though he be now dead, yet he speaks to you, not by his Words, but by his Works; by Precept and by President. Oh labor to lead his life, that you may die his death; for if you tread in the footsteps of his Faith, though death bring your body to Corruption, yet shall it never bring your souls to Condemnation.

I am now closing up the second year of my Ministry among you; And Lord, what have I been doing here all this while, that so few of this Congregation have been brought from death to life, to embrace Christ by Faith, and to lead a holy life, and to live to him? Shall I say with the Prophet, I have spent my strength in vain, and labored for a thing of naught? I hope better things of you; and I am persuaded better of some of you, and that I may the better prevail with you to live by Faith, Remember who it is that speaketh to you, viz. one that is esteemed as dead, And will you not credit such a Witness?

It was the request of Dives to Abraham, that dead Lazarus might be sent unto his five Brethren; he thought that if one came to them from the dead, they would believe and repent.

Such a sight or report indeed might work upon the fancy; but it is the Gospel preached that must work upon the affections : For my own part, I do believe the Truth of the Gospel upon surer Grounds and upon better Authority, than if I had received it from one raised from the dead.

For such a Testimony, if it be only Human, can beget but a human Faith; and should it be more than this, we might see cause to question whether it were Divine or Diabolical; for even Satan can transform himself into an Angel of Light. Therefore be building up yourselves daily in your holy Faith, by Arguments drawn from the Doctrine of your Salvation, that more sure Word of Prophesy; and so your Faith will stand not on the Wisdom of Men, but on the Power of GOD.

The Life and Death of Mr. Thomas Hall, who died April 13. Anno Dom. 1665.

THomas Hall was born in St. Andrew's in the City of Worcester, about July 22. An. Dom. 1610. His Father was Mr. Richard Hall, a Cloathier in that City, of a competent Estate, his Mother was Mrs. Elizabeth Bonner, descended of an ancient Family; but that which truly ennobled her was with the Bereans, she diligently searched the Scriptures. These two lived together many years, God giving them a plentiful Progeny of Sons and Daughters: three of which Sons were brought up Scholars, and afterwards proved godly Preachers : The Mother being to them (as an Eunice to Timothy, or Monica to Augustine) a careful Instructer in their Youth and lived to reap the Fruit of her endeavors in her old age (Magnum est Dei beneficium pios nancisci Parentes, ac praesertim Matrem qua pene tota filiorum educatio dependet), like another Bathsheba she did bathe them with her Tears and Instructions, and with her warm and melting Supplications.

This Thomas was first set to the Grammar-School under Mr. Bright, and thence sent to the University of Oxford, and admitted into Bayliole College; whence (through the neglect of his Tutor) he removed to Pembroke, and became Pupil to Dr. Lushington, a good Scholar; but whose Principles were so poisonous, that he might have boasted with Protagoras, that he had spent many years in corrupting of youth.

Having taken his Degrees, he returned into the Country, and for a while preached and taught a private School, at the Chapels belonging to Kings-Norton. But as yet he was a Foe and no Friend to God's Truth and People, whom he opposed under the notion o • Puritans. But as it was with St. Augustine (who before was vicious in manners and erroneous in judgment) going to hear the Eloquence of Ambrose, was reduced from his Errors : so it fared with him, being about that time a diligent frequenter of the learned Lectures of sundry Orthodox Divines at Burmingham; he had here a sure and safe foundation laid of the true Religion; and from that time, he favored the sincere Milk of the Word of God, and entirely loved those that were born and begotten unto God thereby.

Not long after he was called to supply the Cure at Kings-norton, under his Brother Mr. John Hall, who had it annexed to the Vicarage of Bromsgrove, and a while after gave it frankly to him; the Free-School was also added to it, for his further encouragement; (for though it were a large Parish, yet the great Tithes being impropriate) he had but a small Salary, and could scarcely have subsisted, had he not embraced a single life for this cause chiefly as he said. Yet after God had set a seal to his Ministry, this great people were much upon his heart (whoever sought Work rather than Wages) that he would never be persuaded to leave them, though solicited with a promise of far greater preferment, and was in the time of War often accused, cursed, threatened▪ with death, plundered many times, and five times imprisoned at the least.

He was a very hard Student, though of a cold rheumatick Constitution; he would impallescere Chartis, even hazard his life to get Learning and the choice Observations he met with in good Authors, he inserted into his Commonplace Book, and by his great industry he acquired a good measure of knowledge in Arts and Sciences, especially in Divinity; of God and his Word, and Works; of himself and his Duty; Perire omne tempus arbitrabatur quod studiis non impertiretur.

He took great pains in his Pastoral Charge, and would not offer to God that which cost him nothing: he constantly preached twice on the Lord's day, and kept Lectures in other places; besides his Exposition of Scripture, and Catechizing, which last he used when the days were of any length, and always before the Sacrament; and many of his Hearers sent in their Children and Servants to be instructed: To which he added private Admonition, Prayer and Examination to many that were willing to partake of that Ordinance, yet were unwilling to appear in public: by all which means he did much good, and laid such a foundation that few of his Hearers were leavened with the loose opinions of those times.

And so great was his repute amongst the godly, that many came to hear him from far, and not a few desired his advice in their fears, doubts and temptations; and several persons of Quality sent their Sons to table in the house with him, that they might partake of his prayers and precepts for the orderly regulating of their lives and seasoning their tender years; especially such as intended them for the Ministry, to the intent that they might get Learning, a right Method in their Studies, and learn to divide the Word of Truth aright; whose pains hath been to so good purpose, that many of his Scholars have proved able Ministers of the Gospel.

Neither was his Good confined to a particular Congregation; for he seemed with the Apostle to have a care of all the Churches; and it might be said of him, as of Calvin, That he was no otherwise affected towards the Churches of Christ though remote, than if he bore them upon his shoulders. How pathetically would he pray for the Churches abroad, and sympathize with them in their sorrows and sufferings! and when he heard good news from far of any Church of Christ planted, the Gospel propagated any-where, How would he rejoice and praise God! and even particular Churches at home in many places have tasted of his good will, by his preaching and prayers.

But to speak of him more expressly and particularly.

1. He was a man of great integrity and single-heartedness in his Ministry, especially, wherein he had no worldly or base affection, no carnal design or selfinterest, mainly seeking the glory of God, the good of his Flock, preferring always this, before any earthly gain or advantage whatsoever: in simplicity and godly sincerity he had his Conversation in this present world. He earnestly coveted the best things; and if any worldly thing, it was Books; as Dr. Smith would say merrily of himself, Nullius rei preterquam Librorum avarus; he coveted nothing but Books: and not Books neither so much for himself, as for the public good : Witness the Library at Burmingham and Kingsnorton: The Latter of which that he might procure the Parish to Build, he gave his Study of Books to it in his lifetime : to the former he was a good Benefactor, and gave several Volumes that he bought, and prevailed with many of his Brethren to do the like.

2. He was of a free and liberal heart, never thinking the things that he possessed were his own, or that he was born for himself, but for his Country and the Church of God. In his lifetime he made his own hands his Executors; like Noble Arawna he would give like a King, or as the Macedonians, according to his power; yea, even beyond his power; and always he gave his Heart with the Gift: if he beheld a poor man that wanted Cloaths for himself and his Family, How would his very bowels yearn towards them! and he he hath been seen to pluck the very Coat off his own back to clothe such.

And though he usually denied not such as asked an Alms of him in the Name of Christ, yet the nearer any were to God, the more they tasted of his bounty; knowing it was his duty to do good to all, especially to the household of Faith.

3. He was a just man, and lived much by Faith when outward Comforts failed; for when he had expended most he had upon charitable uses, his usual saying was, enough; enough: And in his last sickness, when he had but six pence in his Purse, and a Friend offered to lend him Money, he refused it; and not long after God so enlarged the hearts of his people towards him, that he had several sealed Papers of Money sent him, as I am credibly informed, he knew not from whence; So that he had enough indeed, and to spare. Esau could say he had enough, but Jacob had more, or had all, because God was his Portion; he had enough to give Legacies to certain Friends after his Burial. It fared with him, as with Pithias a Merchant of Ithaca, who had compassion upon an aged Man taken by Pirates, and redeemed him, and bought the Commodities they had taken from him; the old Man saw that out of mere pity and charity he had done this, he discovered a great Mass of Money hidden amongst certain Barrels of Pitch, that he had bought of these Pirates, insomuch as the Merchant became very rich: So this our spiritual Merchant lost not but gained by laying up his Treasure in Heaven; he thought that depositum better in God's hand than in his own. As the Widows Meal in the Barrel and Oil in the Cruise wasted not, but increased by feeding the Prophet; so he casting his Bread upon the Waters, received it after many days.

4. He was a Man of an holy and unblamable life; so that Malice itself, though it might bark at him, yet could not fasten her Teeth upon him. He was not like some Preachers now-adays, who bid the people do as they say, but not as they do: For what he imposed on the people as a Duty, he made it his study and endeavor to practice. That Holiness that he so excellently displayed from the Pulpit, was not simply notional but affective, and had an influence into his life; you who were of his Charge are Witnesses, and God also; how holily and justly, and unblamably he behaved himself amongst you, how he exhorted, and comforted, and charged everyone as a Father doth his Children, that you would walk worthy of him that hath called you: And when the Book for Sports and Recreations on the Lord's Day came forth, though enjoined to be read by public Authority in the several Churches throughout the Land, he deeming it a great profanation of the Sabbath, and contrary to the Word of God, refused to read it, though he was threatened for it : for which he supposed he had our Savior his Precept, and his Apostles Practice in such a case to obey God rather than Man. And what Erasmus said of Luther, was true of him; Non leve prejudicium est, tantam esse Morum integritatem, ut ne hosts reperiant quod calumnientur; His life was so unblameable that his greatest Enemies could not blemish him.

5. He was of an humble deportment and carriage, easy of access, and easy to be entreated: he had not respect to the rich, because of their riches, nor despised the poor, because of his poverty; but his doors and ears were open to them, and he would be an Advocate for them, and plead their cause with such as were mightier than they; and the meanest Inhabitant of the Parish should as soon have his request granted, if lawful and in his power, as the greatest. He sought not after great things for himself, but was content with mean fare and coarse clothing; and would often use that saying of Mr. Greenham, brown Bread and the Gospel is good fare; and if his Landlady had provided any Dish that he thought superfluous, he could hardly be persuaded to taste of it, but would blame her for it : And it seemed to import his deep humility, he gave order after his decease, That his Body should neither be laid in the Church nor Chapel, but in the Church-yard among the meanest of his neighbors.

6. He was a great lover of peace; and for peace sake hath often parted with his own right, never looking exactly after Decimations, but leaving it to the people many times to do as they pleased, & made compositions with them upon easy terms to their good liking: and when he heard of Contentions in the Parish, he would preach against them, and persuade his Hearers to follow after the things that made for peace: And when any litigious actions have been brought in their own Court, he hath endeavored to stop such procedures, showing the parties that contended, how unchristian a Course it was for them who were brethren to fall out amongst themselves; Esteeming it much better to buy Love than Law, since they might buy much Love for a little, but could not have a little Law for a great deal; yea though he prized peace at so high a rate, he would not part with purity to purchase it.

7. His preaching was plain, but profitable and powerful, not in the enticing words of man's wisdom; and he spake not Phalerata, but fortia, in the evidence and demonstration of the Spirit; never respecting the persons of men, whether rich or poor, but reproved sin in whomsoever he saw it.

8. He was one that was much in Communion with God in public and in private, according to his duty; and as the Churches necessity called for it, observing many days of Humiliation and Prayer with his own Congregation and other private Christians, wherein he would reverently pour out his soul into the bosom of his Heavenly Father, and had much of God's mind made known to him; So that he did foretell what would befall this and our Neighbor Kingdoms for our hating to be reformed; and in particular, that desolation of London by Plague and Fire, before God set up those Comers as Intelligencers to forewarn the Nation. See what he writ in his Epistle to that famous City: Sin (saith he) hath brought down greater Cities than yours; as they had their time of rising, so of ruining; as of building, so of bruning; Witness Nineveh, Noah, Tyrus, Babylon and Jerusalem; Sin hath made them all a desolation. I shall never expect (saith he) that City or State shall prosper, or that your houses should continue when God's House lies wast; all our Buildings will be but Nods and Babels, unsettlement and confusion till God's House be settled and exalted.

9. He was abundant in thanksgiving to God, for calling him to the knowledge of his Will, and for giving him • heart to embrace the Truth in the love of it, who walked before as other Gentiles, whom God hath passed by, though greater in Wealth, outward Worth, Wisdom, Learning; &c. and that he had called him to the work of the Ministry, in a place according to his own heart, and among such a people as bore good will to his person, and acknowledging this to be the mere good pleasure of God, he endeavored to quicken himself and his Flock to a grateful Consideration of the love of God in this respect.

10. He was very careful how he spent his time, which he never did in idleness, unnecessary journeys, or complemental visits, but whithersoever he went, his intention was either to do or receive good: that time that he could spare from his Pastoral Employment, he spent mostly in visiting of Learned men and in writing Books; Thirteen of which he printed in his life-time, besides what he left for the Press after his Death.

Concerning that Commentary of his upon the Second of Timothy, Mr. Ley a very Learned, Godly Man writeth; That it is the better half (not in quantity only, but in quality) of the best Expository Treatises that he had seen upon that Scripture; And doth believe for Congruity of the Truth with the holy Text, pertinency and fullness of profitable matter, (deducted from it or consonant to it) is the best that hitherto hath been Extant in the Church of Christ.

I am now arrived at the last Scene of his Life, and the beginning of his Sickness; no part of which he acted amiss, admitting of common frailties, which are incident to the best of Saints, who should be denominated secundu n meliorem partem, with some Grains of allowance; (As Dr. Fuller saith,) A Pomegranate without any Core, must necessarily be planted in Paradise; And as the Swan is said to sing most sweetly when he is dying and exchanging life for death; Of which Bird Martial hath this Epigram:

So this Saint and Servant of Jesus Christ, as he was profitable in his life; so he was peaceable and pleasant in his sickness, singing and making melody in his heart unto the Lord.

In the year 1664, about the beginning of September, before his last sickness, as he was going up the stairs to his Study, he was smitten as if one had struck him with a Dagger on his back; insomuch that he was not satisfied, till they that were near him looked to see whether there were any visible here; he was nigh fainting upon it, and continued weak: before this he had been visited with a Quartain Ague, the Dregs of which Disease being not wrought out by Physic, brought a lingering Scorbute, and he felt an extreme pain in his back, and had a Flux of Blood issuing from him, which brought him very weak; yet he was strong in the Lord and in the power of his might, and did mightily admire the free Grace of God in Christ, in separating him from his Mothers womb, calling him by his grace, and setting him apart for the work of the Ministry, though unworthy of that high and holy Calling; so many that walked worthy of their profession, and received with the heart the form of Doctrine delivered to them. And in his Sickness, though sometimes he might be heard to groan, yet never to grumble; but would always justify God, and condemn himself; and soon silence any mutinous and murmuring thoughts that might seem to arise in his heart, upon their first sallying forth; In the words of the Prophet, Shall a man receive good from the hands of the Lord, and not evil? He counted his sickness and his sufferings light and momentary, the glory to come, weighty, great, and so joyous, as too big to enter into the soul, that the soul must enter into it; often mentioning that passage of the Apostle; For our light affliction which is but for a moment, worketh unto us a far more exceeding weight of glory.

March 22. 1665, his dear sister Mrs. Eleanor Smith came to visit him, and attended upon him to the very day of his death, and wrote down in her Book the most remarkable passages that she heard from him: Many of which you will have wound up in the ensuing Discourse.

(He said) he had done his work (meaning that he had run the course of his Ministry, and accomplished that last Work of his upon the seventy-first Psalm) and now longed for his Dissolution, and to rest with his dear Lord Jesus; And though he rejoiced much that he had completed his former Works, yet this was the quintessence of all, that he was going to receive his Reward; and counted not his life dear unto him, since he should shortly see the lovely face of his dear Savior. And as St. Augustine, when he meditated of that passage of God to Moses, Thou shalt not see my face and live; Lord (saith he) then let me die that I may see thy face: So this serious and sincere Servant of Jesus Christ, having seen him by the eye of Faith, was now ready to sing old Simeon's Nunc Dimittis; Lord, now lettest thou thy Servant depart in peace. Nothing troubled him so much, as that he was going to a place where he was to have so great Wages for so little Work. And he not only at the last (as it was said to be the Speech of Bellarmine) upon his Death-bed, Tutissimam est iter ad Coelum per merita Christi; but he wholly in his health and sickness, relied on Christ for Justification, Life and Salvation, freely by Faith in his Blood.

He told Mrs. Smith, he much rejoiced at her kind coming to him, especially at the hopes he had of her continuance with him to the last; which might be a means to free him from all scandals that might be cast upon him by the Papists or Quakers, who he knew would spare him no less at his Death, than they had done in his life: he thought they would not stick to say, he died raging, an Atheist, or a Papist, or cast the like Calumnies upon him, as they did upon Luther or Calvin; But (said he) being now in perfect memory, I do declare, I die a sincere Servant of the Lord Jesus Christ, and do detest from the bottom of my heart, all their erroneous Opinions and Practices.

(He said) he thought he had been under as much contest with Satan, the World, and the Flesh, as ever any man for his time; of which he had left a particular testimony to be printed with his other works. This was (I conceive) his Life written by his own hand, which I never had the happiness to see, though I much sought after it, for the completing of this his Narrative.

He often did reflect upon the evil of the times, the reigning sins, whereby God was dishonored; viz. Profaneness, Atheism, Idolatry, &c. were very grievous to him : and he took it as a choice Mercy, that God would take him out of the world (in such a time as this); Lord, (said he) what am I, that thou shouldst think on me, and give me rest in such an evil day?

He much desi • ed to wait upon the Lord without distraction and diffidence, knowing that his time was the best; but rather if it were the Lord's will and pleasure, he desired to be out of the body, that mortality might be swallowed up of life; he would say; O Lord, how long, holy and just, why drive the Chariot-wheels on so heavily? I long Lord, to come unto thee!

And as he was comfortable in his Sickness; so he gave much sweet counsel and encouragement to Ministers and private Christians that came to visit him, especially to such as he had begotten to God by his Ministry, or had fitted for the service of God in his Church. A reverend Doctor coming to see him, and speaking comfortable words to him; he told him he was going to his rest, and hoped the Church of God would have rest; and that God would raise up and refresh his faithful Servants in the Ministry; and though there might be a sharp storm coming, he conceived that it would be but short. He advised his Visitants to stand fast in the Faith and not to shrink, though a trying time should come, he would have them to continue constant to their Christian calling, and not to be carried away with the error of the wicked to forsake their stedfastness, but to grow in grace, &c. prepare for death and judgment.

A young Minister coming to see him, he exhorted him to adorn his Ministry with a holy life; which if he did not, he might do more harm by his Example, than by all the Sermons he should preach.

He called for the four Youths in the Family under his inspection, and gave them wholesome instruction, viz. to remember their Creator in the days of their youth; he warned them to keep God's watch, to abstain from youthful lusts, to observe the Lord's Day strictly, and to be obedient to their Parents; which if they did, it would be well with them, and they should be a blessing to Posterity, and bid them remember these were the words of their dying Master, and so he blessed them particularly in the Name of the Lord.

Ordinarily such of his Parish that came to see him, he would caution them not to procrastinate their repentance, but to be serious in the matters of God and his Service, to break off all delays, and to embrace the tenders of grace, the motions of the Holy Spirit, and set upon the practice of good works, and to do nothing that might interrupt the peace of a good conscience, which would witness for them or against them, testifying that what he had taught them, was the Truth of Christ.

When some came to see him, that he conceived were addicted to scandalous sins, he would endeavor their Conviction, by pertinent Texts of Scripture; as I heard him say to one, Remember to take heed of Covetousness: and so he would say of other sins, telling them, that it was the Counsel of their dying Minister.

I think I shall never forget his valediction and benediction to myself and my dear Brother, with his hearty Prayers and Precepts: it put me in mind when I saw him in that posture, of good old Jacob rearing himself upon his Pillow, or leaning upon a Staff to bless his Children; Oh with what gravity and authority did he speak, as if he were already in the Suburbs of Heaven.

When he perceived some to go away sad from him, as lamenting his loss; he would say, I am now going where I shall have rest from Sin and Satan, from all fear, weariness, watching, and from all the evils and errors of a wicked world; even so (said he) Come Lord Jesus; for I long for thy Coming.

When his pains grew greater, he oft prayed that God would help him to wait upon him without sin.

He was abundant in praises to God, that he was pleased to take him away in that opportunity of time; as to the same purpose a little varied; he said, If God had put a Pen into my hand, and had bid me write the time I would die, I should have wrote for this, before feebleness and disability of old age took hold upon me; now my work is done, and to die in peace is a great mercy.

Come Lord (said he), come away; for my desires are wholly for thee, and the remembrance of thy Name: I am going to keep an everlasting holy day to the Lord, a year of Jubilee is at hand; and here he fell into such an ecstacy of joy, and such seraphical expressions he spake (as were those that the Apostle heard in his rapture) which were hardly to be written, (his Sister said) they were beyond her Pen.

He lay after this very meekly under his weakness, his body decaying apace; and he said, he felt the symptoms of death, and then cried, when Lord, when wilt thou come?

Having some intermission from pain, he affirmed Satan said to him, What dost thou think to escape above all others? but (said he) I prayed the Lord to rebuke him, and so heard no more of him.

And when his Physician would have given him hopes that God might restore him to health, he would not hear of that, but gave him good Counsel, and said, He loved him much for the grace he saw in him, and for his care he had of him, and bid him prepare for a storm, and keep his integrity for Christ, and he would keep him in the hour of temptation.

(He said) I bless God, I am going to better friends, to a better place, and better employment; I long to be in it; When will it once be, Lord? not my time, but thine.

After this, there came a Neighbor-Minister unto him, and said, The Church of God would be a great loser by his Death; he answered, he had done his Work, and God had better to raise up in his stead; and counted himself happy that he was going to his rest, and should see none of the evils that were coming; yet was content that God should serve himself upon him, and then let him depart in peace, as David that served his generation faithfully according to the will of God, slept with his Fathers.

Being asked what he thought of the Church of God, he answered, God was in the midst of her, she should not be moved; God would keeep her, and that right early.

When a friend asked him, how he did (he said) never better; for I am going to God, but never worse as to the outward man: and his Sister offering him a Cordial, he refused it, saying, Give no more now; for it is not fit that I should be feasting my body when I should be continnally in Communion with Christ, and waiting with my Lamp ready trimmed; God feedeth me with better food than the world can afford me with.

He begged much that God would take him to keep an everlasting Sabbath with himself; I know (saith he) that my Redeemer liveth, and that he shall stand at the last day upon the earth: And though after my skin worms destroy this body, yet shall I see God in my flesh. Oh let my life be nothing but prayer and praises, since God hath dealt so tenderly with me. He often comforted himself with the glorious estate he had in hope, and that he had a company of Angels round about him to keep and guard him to his Fathers House.

Come Lord, (saith he) carry me out of this weary house of clay, which is so burthensome to me; When, when wilt thou come, Lord?

He was as full of heavenly comfort as his heart could hold; yet not without some intervals of assaults, and Satan's buffetings; for he said, Sister, Sister, Did not I abhor the Mass? Oh yes, said she, let not Satan tell you otherwise; for you have prayed and preached, and wrote against it, and now abhor it: to which he answered, I do, and do abhor it.

A little after, he said, God was coming to do wonders by the operation of his Spirit, it will be, it will be, go tell it.

Now (said he) I have nothing to do, but to die; and even whiles he lay with death-pangs upon him, he spake this; All the joys of this life are 〈…〉 nothing to the joy I have in Jesus Christ. He closed up his Life, and breathed out his last breath, with these words; Come, Lord Jesus.

He died April 13. 1665. at 4 of the Clock in the Evening.

The Names of the Thirteen Books he Printed in his life-time, viz.

• 1. THE Pulpit guarded, in quarto.
• 2. The Font guarded, 4 to.
• 3. The Schools guarded, or a Defense of H. L.
• 4. The Beauty of Holiness, 8 vo.
• 5. A Treatise against long Hair.
• 6. Wisdoms Conquest, a Transl. of the 13th Book of Ovid's Metamorphosis, 8 vo.
• 7. Phaetons Folly, a Translation of the 2d Book of Ovid's Metamorphosis, 8 vo.
• 8. Hometius Enervatus; or a Treatise against the Millenaries.
• 9. Sal Terrae; or a guard to the Ministers and their Maintenance.
• 10. An Exposition by way of Supplement, 〈…〉 4, 5, 6, 7, 8, 9, chapters of the Prophecy of Amos.
• 11. Samaria's Downfal; or a Commentary by way of Supplement, on the 5 last verses of Hosea 13.
• 12. The Beauty of Magistracy, in an Exposition of Psalm 82. Wherein is set forth the necessity, utility, dignity, duty and morality of Magistrates.
• 13. A Practical and Polemical Commentary, or Exposition upon the 3d & 4th Chapters of the Latter Epistle of St Paul to Timothy.

There is also Treatise a of his against May-poles.

An Elegy upon the Death of that humble and holy Man of God, Mr. Thomas Hall.

An Epitaph upon Mr. Thomas Hall.

Upon the Death of that dear Servant of Jesus Christ Mr. Thomas Hall.

Upon the much-lamented Death of Mr. John Ley, who was Chair-man of the Assembly of Divines, and late Rector of Solyhull. His Character.

Upon the much-lamented Death of Mr. Burdal, Minister of the Gospel at Walshall in Stafford-shire.

Upon the Death of that humble and holy Servant of Jesus Christ Mr. Henry Field, born at Kings-norton, bred up under Mr. Thomas Hall, and sent to Pembroke-College in Oxford, and from thence removed to Christ's-College in Cambridge, where he was Fellow, and so preferred by the Honorable Earl of Manchester to be Pastor of Uttington in Lincoln-shire.

Upon the Death of many Reverend Ministers since Bartholomew, 1662.

De Immortalitate.

An Epitaph on the never-to-be-forgotten Divine Mr. Thomas Hall.

Life's Shortness.

Books to be Sold by Tho. Parkhurst at the Bible and three Crowns in Cheapside.

In Folio.
• SErmons upon the whole Epistle o • St. Paul to the Colossians. By Mr. John Daille, translated into English by F. S.
• 2. An Exposition of Temptation, on Mat. 4, v. 1, to the end of the 11 v.
• A practical Exposition on the third Chapter of the first Epistle of St Paul to the Corinthians, with the Godly Mans Choice, on Psal. 4. v. 6, 7, 8. By Anthony Burgess.
• Forty six Sermons upon the whole Eight Chapter of the Epistle of the Apostle Paul to the Romans.
• 8 Sermons upon the whole fourth Psalm.
• 10 Sermons upon the whole forty second Psalm.
• 19 Sermons upon the whole 51 Psalm.
• 9 Sermons upon the whole 83 Psalm. All Five; by Tho. Horton, D. D. Left perfected for the Press under his own Hand a little before his Death.
• XXVI Sermons upon several Texts of Scriptures. By the Learned and Reverend John Donne, D. D.

Quarto's.
• The Morning-Exercise against Popery, or the principal Errors of the Church of Rome Detected and Confuted in a Morning-Lecture, preached lately in Southwark. By several Ministers of the Gospel in or near London.
• Mediocria, or the most natural and plain understanding according to the Scripture of the great Doctrines of Election, Redemption, Justification, the Covenants, the Law and Gospel, and of Perfection.

Large Octavo.
• Captives bound in Chains, made free by Christ their Surety; or the Misery of graceless Sinners, and their Recovery by Christ their Savior. By Tho. Doolittel.
• The Faithfulness of God considered and cleared in the great Events of his Word; or a second Part of the fulfilling of Scripture. By the same Author.
• Speculum Sherlockianum, or a Looking Glass, in which the Admirers of Mr. Sherlock may behold the Man, as to his Accuracy, Judgment, Orthodoxy.
• The Childs Delight, together with an English Grammar.
• The true way of reading and spelling English. Both by Tho. Lye.

Small Octavo.
• A Religious Family; or a Treatise, in which is, 1. The Beauty and Excellency of a pious and well-ordered Family described. 2. The single Mans Family-Book faithfully prescribed. By Phil. Lamb.
• Index Biblicus Multijugus; or a Table to the Holy Scripture, wherein each of its Books, Chapters and divers Matters are distinguished and epitomized.
• The almost-Christian Discovered; or the False-Professor tried and cast. By Matth. Mead.
• The Godly Mans Ark; or the City of Refuge in the Day of his Distress, with Mrs. Moors Evidences for Heaven. By Edm. Calamy.
• The true Bounds of Christian-Freedom. By S. Bolton.
• The sinfulness of Sin and the Fulness of Christ. By Will. Bridge.
• A Discourse against Transubstantiation; or an Answer to the ordinary Question, whether a Man may be saved in the Roman Catholic Religion. By I. C. D. D.