The Good and Faithful Servant, Sermon
The Good and Faithful SERVANT, Set forth in a SERMON Preached at Hatfield Broad-Oake in Eſſex, Auguſt 2. the day before the Funeral of Mr. JOHN WARREN, Sometime Miniſter of the Goſpel there.
Now Publiſhed with ſome ſmall Additions, and a brief Account of his Life and Character.
By HENRY LUKIN.
LONDON, Printed for Tho. Parkhurſt, at the Bible and Three Crowns, the lower End of Cheapſide. 1696.
THE Good and Faithful Servant.
Matthew 25.21.
His Lord ſaid unto him, Well done, thou good and faithful Servant, thou haſt been faithful over a few things, I will make thee Ruler over many things: enter thou into the joy of thy Lord.
AS it was ſaid of the Woman that came with a Box of Ointment of Spikenard, to pour on the head of Jeſus before his Death, She did what ſhe could, ſhe came aforehand to anoint his Body to the Burying; ſhe took the beſt way that ſhe could think of, to expreſs her affection and reſpect to him, Mark 14. v. 8. So I am come aforehand, anticipating a little the Funeral of our dear Friend, to do what I can to improve ſo ſad a Providence for the benefit of his ſurviving Friends, and to ſpread abroad and preſerve the ſweet ſavour of his Name (which is as a precious Ointment, Eccleſ. 7.1.) when he is gathered to his Fathers. As under the Old Teſtament God multiplied Viſions, and uſed ſimilitudes by the Miniſtry of the Prophets, Hoſ. 12.10. So under the New Teſtament Chriſt ſpake very often to the Multitude in Parables, Matth. 13.34. This being a very uſeful way of teaching. Some call Images Laymens Books, becauſe they ſuppoſe they repreſent things ſo clearly and plainly to the meaneſt capacities; but tho' God is a Spirit, and requires Spiritual Worſhip, yet he hath thought fit to repreſent ſpiritual things by natural; ſo that as it is ſaid, The inviſible things of him are ſeen clearly from the Creation of the World, Rom. 1.20. And if we do underſland that of the time ever ſince the Creation, yet the words following are to be underſtood of the Works of Creation. But not only the things that are made repreſent to us God's Eternal Power and Godhead, but all things that are done or tranſacted in the World ſerve to repreſent ſpiritual things to us: And while we have ſuch a Teacher as Chriſt to inſtruct us in the reſemblance that is betwixt theſe things; they may be of much uſe to us to help our underſtandings and memories, to quicken our affections, and to invite and draw our thoughts to heavenly things; ſo as we can hardly be about any worldly buſineſs, but we may take occaſion from thence to raiſe up our minds to heavenly things; which is a great advantage to us, becauſe we have ſo little command over our thoughts, and becauſe all our actions have their firſt riſe from our thoughts; out of the heart proceed firſt evil thoughts, and thence murders, adulteries, fornications, &c. Matth. 15.19.
Before I proceed further, I will premiſe that in ſimilitudes the Scripture is very brief and conciſe, ſo that there is not only an omiſſion ſometimes of the note of ſimilitude (which doth frequently occur in Scripture) but the Protaſis and Apodoſis, as they are called, are confounded together, and not ſet exactly one againſt another, or explained one by the other, as Prov. 11.22. A fair Woman is not as a Jewel of Gold, but Beauty in a fooliſh Woman, as a Jewel of Gold in a Swines ſnout: So John 3.8. He that is born of the Spirit, is not like the Wind, but in the buſineſs of Regeneration, the Spirit works freely, inviſibly; yet effectually as the Wind blows. Sometimes that only which belongs to the Protaſis or former part of the ſimilitude is expreſſed without that in the latter part of the ſimilitude which anſwers thereto, as Luke 12.35. Let your loins be girded about, and your lights burning. We need not buſie our ſelves to find out what are theſe loins that ſhould be girt, and thoſe lights that ſhould be burning, for thoſe expreſſions belong to the perſons that we ſhould be like to: As thoſe that wait for their Maſter's coming from a Wedding, ſhould not only be up and have their Cloths on, but ſhould have thoſe Garments girded about them, (which were much like Morning Gowns) which they could not well either run in, or do ſervice in, unleſs they were girt about them, as you may ſee by 1 Kings 18.46. and Luke 17.8. So they ſhould not only have their lights or lamps by them, but have them ready lighted, that they might not make their Maſters ſtay when they knocked, till they were prepared to wait on them; but that they might open to them immediately: So we ſhould not only be in a Habitual preparation for Death, by being in a ſtate of Grace; but in an Actual preparation for it, having our Evidences for Heaven ready, our hearts weaned from the World, a clear proſpect of ſuture Glory, and being always ſo employed, as Death may not ſurprize us idle, or doing that which is evil. I have ſpent ſo many words on this thing, becauſe it may be of uſe to us for the right underſtanding of this Parable, out of which the words of the Text are taken, wherein he inſtructs his Diſciples how they thould carry themſelves in his abſence; the time of his Departure from them being now at hand. We have this Parable differently ſet down here, and in Lu. 19.12. For it is here in the Evangeliſts, as it is in the Books of Samuel, Kings and Chronicles in the Old Teſtament; what is omitted in one Book, is ſet down in another; ſo that put together, they make the Hiſtory more compleat; therefore the Greek Tranſlators of the Old Teſtament call the Books of Chronicles, Paralipomena, or praetermiſſions, becauſe many things are added in them, which were omitted in the foregoing Books. In Luke he plainiy foretells what he ſhould meet with from the Jews, and how he ſhould be rejected of them: But in both he is compared to one going from home, and leaving his Servants. Luke ſaith a Noble man going to receive a Kingdom: He muſt indeed be a great Man that gave ſo many Talents to his Servants to Trade with, till he came back again. The Parable plainly ſhews that he gave to ſome more, to ſome leſs, according to their places and abilities. Luke ſaith, Pounds, but the Evangeliſts have regard rather to the ſenſe and meaning of Chriſt, than to his words; they both imply that he gave different ſumms of money, or portions of goods: Now when they come to give an account of the improvement of what he had committed to their truſt, the firſt had doubled his Stock, or what he was truſted withal; and here in the Text we have his Lords approbation of what he had done, and his liberal rewarding of his diligence and faithfulneſs. It was but little in compariſon which he had truſted him with, but he ſhould be Ruler over much; as he that had been faithful in the adminiſtration of the Affairs of the Houſhold, ſhould be made Steward of all his Maſters Eſtate, Mat. 24.47 In Luke it is, Have thou Authority over ten Cities; having reſpect, as I ſaid before, rather to the meaning of Chriſt, than to his words, and therein it is likely he alludes to the Honour wherewith Princes or Conquerours uſe to recompence the ſignal and eminent ſervice of thoſe that have acquitted themſelves well under them, preferring them to the Govenment of ſome great Places or Cities, and ſuch an one ſhould have Rule over many Cities; ſtill obſerve that theſe expreſſions have reſpect to the Protaſis, or former part of the ſimilitude.
4. As for thoſe words, Enter thou into the Joy of thy Lord, if they be referred to the Protaſis, they only ſignifie that he ſhould enter upon or take poſſeſſion of that honour or preferment which he ſhould promote him to, or delight to confer upon him, as Ahaſuerus would know what ſhould be done unto the man to whom the King delighted to honour, Eſt. 6.6. I come now to the ſpiritual meaning of this Parable, or that which is hereby ſignified. Now it is agreed on by all that the ſcope of the Parable is to ſhew, That Chriſt being gone to Heaven, hath given variety of gifts to men, which they are to improve for him in his ſervice for his glory, which he will require an account of when he comes to Judgment. Men have from this Parable learned to call them Talents in their ordinary ſpeech, but in ſtrictneſs they might as well have called them Pounds from the Parallel place in Luke, yet I diſlike not the uſe of the word in this caſe, becauſe it is not ſo common a word as pound, nor uſed in ſo many caſes, and the uſe of this word may put men in mind of the end and uſe of thoſe various gifts which they have received. Now by theſe gifts we do not underſtand only thoſe gifts which he gave unto men at his Aſcenſion, Eph. 4.8. The various kinds whereof the Apoſtle mentions, Rom. 12.6. 1 Cor. 12.4, &c. but thoſe manifold gifts of God, or graces which are but gifts freely given, as they are called, 1 Pet. 4.10. whereby we are capable or qualified to do good to others or ſervice to God. The Philoſophers uſe to diſtinguiſh them into the goods of the body, of the mind, and of fortune. By the goods of the body they mean, Health, Strength, outward Senſe, as, Seeing, Hearing, and a good Temper or Conſtitution, ſo as it may be moſt ſerviceable to the mind. The Goods of the Mind are ſuch as quickneſs of apprehenſion, good Judgment, a firm and faithful Memory, Learning, Knowledge; by the Goods of Fortune they mean, Riches, Honour, Authority, Intereſt. Now tho' we do not approve of their calling them the Goods of Fortune, [Auſtin was not pleaſed that he had ſo oft-uſed that word, yet ſhews in what ſenſe it may be uſed, Retractat. Lib. 1. Cap. 1.] yet by what I have ſaid we may ſee under what general Heads we may reduce thoſe various gifts which are committed to our truſt; and I will now ſhew you,
Firſt, That we receive all theſe from God; and theſe things may indifferently be ſaid to be given by God the Father, or by Jeſus Chriſt, as Mediatour. For all power is Originally from the Father, to whom it muſt be again reſigned, when Chriſt hath fulfilled his Mediatory Office, 1 Cor. 15.24, &c. But in the mean while all power in Heaven and Earth is committed to Chriſt, Matth. 18.16. for the good of his Church, Eph. 1.22. and in order to their Salvation, John 17.2. Now it is God that giveth to all, Life, and Breath, and all things, Acts 17.25. It is he that did form and faſhion us in the Womb, and did not fail of making any one part of the body, but did faſhion us as perfectly as if he had a model or a receit in a Book to make us by, Pſa. 139.16. And as the Painter mixes his Colours ſo as to give the right complexion to a picture; God doth ſo temper the ſeveral humours of the body as they way be ſerviceable to the mind in ſuch manner and meaſure as he pleaſes, and hence proceeds the different temper of men whereby they are fitted for ſeveral buſineſſes and employments: and it is God that makes to differ even in our natural Temper and Conſtitution; If there be in one foreign or any good natural Inclination, and in another ſuch an ill Temper, as Socrates acknowledged himſelf to have it is God that makes the difference; and hence it is that one hath quickneſs of apprehenſion and preſence of Mind, another ſolidity of Judgment, another a curious Fancy, another a ſtrong Memory; and hereby they are fitted and qualified for Buſineſs and ſeveral Employments. So thoſe that they call the Goods of Fortune are from God, who gives us all things richly to enjoy, 1 Tim. 6.17, &c. Both Riches and Honour come of him, and in his hand it is to make great and to give ſtrength to all, 1 Chron. 29.12. It is God that gives us all things pertaining to life and godlineſs, 2 Pet. 1.3. So that we have nothing but what we have received, 1 Cor. 4.7.
Seondly, We are but Stewards of theſe manifold gifts of God, 1 Peter 4.10. Thoſe words of the Apoſtle may have reſpect both to what goeth before and what followeth after; We are not only to Miniſter of our Subſtance with thoſe good women, Luke 8.3. But of thoſe ſpiritual gifts which we have received, as we have occaſion and opportunity: he that is Steward to another, if he have any thing of his own, may imploy it as he ſees good, but thoſe things which belong to him, that he is a Steward for, he muſt improve for his advantage; or he that is Factor for another muſt Trade with what he hath ſent to him, for the beſt advantage of him that truſts him, and muſt not let his money or ſtock lye dead; and there will a time come that we muſt be called to a reckoning, and have that Summons ſent to us, Luke 16.2. Come give an account of your Stewardſhip, for you muſt be no longer Stewards. Now therefore we ſhould conſider what we have committed to our truſt; they that have moſt have but little in compariſon, as it is ſaid to him here that had the five Talents, that he had been faithul in a few things: As it is ſaid of thoſe extraordinary gifts which they had in the primitive times; to one was given the word of Wiſdom, to another the word of Knowledge, to another Faith, to another the gifts of Healing, to another working of miracles, to another Prophecy, 1 Cor. 12.8, 9, 10. So now, ſome have Health and Strength; ſome abilities of Mind, ſome Riches, ſome Power and Authority, ſome Intereſt in great Perſons whereby they may obtain favours for others; now we ſhould (as it is ſaid, The Liberal man deviſes Liberal things, Iſa. 32.18.) caſt about what we ſhould do with what we have in our power, as Peter ſaid, Silver and Gold have I none, but ſuch as I have I give thee, Acts 3.6. Some now have Silver and Gold, tho' they have not the gift of Healing; Some, tho they have neither of theſe, are capable of doing good ſome other way: The Prophet was inquiſitive what he ſhould do for the Shunamite, and he would know whether ſhe would be ſpoken for to the King or the Captain of the Hoſt; by reaſon of the Miracles which he wrought, he had an Intereſt in them, 2 Kings 4.13. Job had ſeveral Talents (as we ſpeak) committed to him, he was a great man, he had Riches, Authority, Intereſt, Wiſdom and Underſtanding, and he improved them, ſo that when the Ear heard him, it bleſſed him, and when the eye ſaw him, it gave witneſs to him, he delivered the poor that cried, and the fatherleſs and him that had none to help him; the bleſſing of him that was ready to periſh came upon him, and he cauſed the widows heart to ſing for Joy. This he might do by his Authority and Intereſt; by his Riches he was eyes to the blind and feet to the lame; either taking care of thoſe who were really ſo, to make a ſupply to the defect of their ſenſes or limbs, or he was a guide to the ignorant, directing and counſelling them in thoſe things which they had not an inſight into, Rom. 2.19. and ſupporting them when they were ready to fall, or to be caſt down by others; By his Wiſdom he ſearched out the cauſe which he knew not, and by his Authority he brake the Jaws of the Wicked, and plucked the ſpoil out of his teeth, Job 29.11, &c. that is, he reſcued the prey from them, alluding to Dogs or ravenous Creatures that muſt ſometimes have their teeth broken to prevent their doing miſchief, or to get the prey out of their mouth, ſee Pſa. 3.7. and 58.6. One had five Talents committed to him, another two, another one: So we may not have ſo much committed to our truſt as Job had, yet ſomething we may have whereby we may ſerve Chriſt, and do good to others; we may, if we have Riches, relieve others in their ſtraits, diſperſe Bibles and good Books, encourage and promote the Preaching of the Goſpel, and ſo be helpers with the Miniſters of the Goſpel in the work of Chriſt, Rom. 16.3. If God have given us knowledge, we may inſtruct others in our ſeveral Relations and Capacities; as Husbands, 1 Pet. 3.7. as Parents, Prov. 1.8.6.20. as Chriſtian Friends inſtructing others in ſome things, who in other things may know more than our ſelves, Acts 18.23. If we have any intereſt in others, we have the greater advantage for doing them good, as we have the greater obligation thereto.
I come now to ſpeak of the favour they ſhall find with God, and the reward which they ſhall receive from him, that have well improved their Gifts; Well done good and faithful ſervant, then ſhall every man have praiſe of God, 1. Cor. 4.5. That is, all that have praiſe: Men muſt not then put in to paſs their cenſures, but we ſhall depend upon God, for our final Sentence, which ſhall determine our Eternal State. But what are we! that God ſhould ſhew us ſuch favour, or what are our Services that he ſhould approve of them? we muſt ſay as David in another caſe, 1. Chron. 29.14, 16. Of thine own have we given thee, all this Store cometh of thine hand, and is all thine own; So we are nothing, 2. Cor. 12.11. And whatever we have done, it is not we, but the Grace of God, which is with us, 1. Cor. 15.10. If God promiſe any favour to any Grace, or to any Perſon qualified therewith: As to thoſe that fear him, Mal. 3.16. To thoſe that love him, Rom. 8.28. He doth not therein ſhow the reaſon of his beſtowing ſuch favours, but the order in which he be ſtows them: It is he that puts his fear into our hearts, and circumciſes our hearts to love him, Jer. 32.40. Deu. 30.6. And in this reſpect we may be ſaid to receive grace for grace. I have before ſhewed you what the literal meaning of thoſe words may be, I will make thee Ruler over many things. And doubtleſs the ſcope of the Parable is to ſhew how liberally and bountifully God will recompence any Service which is done for him above our deſert.
Thoſe words, Enter thou into the joy of thy Lord; expreſs more particularly what ſhall be done to thoſe whom God doth delight to honour. An entrance ſhall be miniſtred to them abundantly, into the everlaſting Kingdom of our Lord and Saviour Jeſus Chriſt, 2. Pet. 1.11. The Scriptures do not diſtinguiſh ſo critically as the Philoſophers, who call ſenſual delights, Pleaſures, and intellectual or Spiritual delight, Joy, for according to the Scripture there is in the preſence of God, fulneſs of Joy and Pleaſures for evermore, Pſal. 16.11. Now the joy of our Lord may be either that joy which we have from him, as the praiſe of God, is that praiſe which we have from God, Joh. 12.43. Or it may be that joy which our Lord himſelf hath or is entered into; for He, for the joy that was ſet behim, endured the Croſs, and deſpiſed the ſhame, Hebrews 12.2.
Firſt, I ſay it is that joy which we have from God, and this is enough to commend it to us, and raiſe up our minds to great expectations of it: Ahaſhuerus called in help to contrive what ſhould be done to the man whom the King delighted to honour, Esth. 6.6. and the faithful Servants of Chriſt are ſuch as God doth delight to honour; and as Ahaſhuerus in the feaſt that he made for his Nobles and Princes, would ſhew both his favour to them, and the riches of his glorious Kingdom, and the honour of his excellent Majeſty, and ſo gave them drink in Veſſels of Gold diverſe one from another (it is likely of different faſhions) and royal Wine in abundance, Eſth. 1.4, 7. So God will ſhew the riches of his Glory on the Veſſels of mercy which he had afore prepared unto glory, Rom. 9.23. as he will ſhew the riches of his grace in his kindneſs towards us in Chriſt Jeſus, Eph. 2.7. As it is ſaid, Araunah gave as a King to David in reſpect of his bounty and munificence, 2 Sam. 24.23. ſo God will be a God to his People, 1 Chron. 17.24. Heb. 8.10. dealing as a God with them in magnificence and munificence; and as none knows the power of his Anger, which is according to his fear, Pſal. 90.11. ſo none knows the riches of his Glory, which is according to our moſt raiſed hopes and expectations, yea far exceeding them; as the Queen of Sheba found the Glory of Solomon far to exceed the report of it in her own Country, tho' that report was above her belief, 1 Kings 10.67. Chriſt and Heaven ſuffer no Hyperbole, nothing too great can be ſaid of them: God needs not to take counſel of any to know what ſhall be done to thoſe whom he delights to honour; that manifold Wiſdom which could find out a way to ſave Sinners without any injury to his Law or Juſtice, Eph. 3.10. can prepare that happineſs for them, which will make him to be glorified in his Saints, and admired in all thoſe that believe 2 Theſ. 1.10. There are two ways whereby we may make ſome conjecture at the Joy of Heaven. Firſt, By the Joy or Pleaſure which we ſee men take in theſe worldly ſenſitive Objects, when there is an innate inſtinct, deſire, appetite and ſenſes ſuited to that goodneſs which is in any Creature, then it is to us as the Loadſtone to the Iron, which draws it to it. We could not enjoy the fragrant ſcent of a Flower without the fence of ſmelling; and thoſe that want that ſence, may well wonder what it is that makes men delight ſo much in ſweet ſmells; and (to uſe a plain ſimilitude) if ſuch an one were to buy but a pair of Gloves, they would obſerve the matter of them, the faſhion or making of them, and the colour of them, but they could not value them for their rich perfume, which doth ſo much enhance or raiſe the price of them: So others are entranced in Pleaſure, by the raviſhing melody of Muſick, which is nothing to thoſe that want the fence of hearing; and ſo the moſt charming Beauties are nothing to thoſe that want the fence of ſeeing, or where deſire fails, as the wiſe man ſpeaks, through the decays of Nature and declining Age, Eccleſ. 12.5. But all the Glory of this World is no more to the Joy of our Lord, than the Husks which the Swine fed upon was to the Entertainment which the Prodigal had in his Father's houſe, there we ſhall have the moſt excellent Objects, and we ſhall perfectly enjoy them, when our underſtandings are perfectly enlightened to know what is the Riches of the Glory of his Inheritance in the Saints, Eph. 1.18. and our affections perfectly renewed ſo as to follow hard after God, Pſ. 63.8. as one ſaid, not panis Domini, but panis Dominus, ſo there will be not only Gaudium Domini, the joy of the Lord, but Gaudium Dominus, the Lord our exceeding joy, Pſal. 43.4. and there will not be only Glory prepared for us, but we ſhall be prepared for Glory, Rom. 9.23. we ſhall be made meet to be partakers of an Inheritance with the Saints in light, Col. 1.12. There were two things which made Solomon a competent Judge of what was to be found in theſe Earthly things, His Riches, whereby he was able to purchaſe or procure the beſt of what this world could afford, and his Wiſdom, whereby he was able both to draw out the quinteſſence or vertue of every thing and to make a Critical Judgment of it, Eccl. 2.1,—9. So in Heaven there will be the moſt excellent Objects, as Mr. Baxter ſaid a little before his death; that place, Hebr. 12.22, &c. did deſerve a thouſand thouſand thoughts, there we ſhall ſee God as he is, 1 John 3.2. We ſhall be fit to be admitted into that general Aſſembly, and to joyn with them in that Divine ſervice wherein they ſerve him day and night, Rev. 7.15. without ſaying, What a wearineſs is it, our hearts will be fixed to ſing and give praiſe, Pſ. 108.1. We ſtrive ſometimes to wind them up to make melody to the Lord, Col. 3.16. but as when a Lute or Viol is tuned, the pegs will looſen and the ſtrings ſlacken and ſpoil the melody; ſo when we would lift up our hearts to God, they ſink down again, but they will not only be prepared but fixed.
Secondly, We may make ſome conjecture at this joy by the fore-taſts which we have of it here, where we walk by faith and not by ſight, 2. Cor. 5. ver. 7. but tho' we ſee him not, yet believing we rejoyce (with joy unſpeakable, and full of Glory, 1 Pet. 1.8. It is that which we cannot expreſs, and is full of Glory, as that power whereby a Chriſtian is ſtrengthened to all patience and long-ſuffering with joyfulneſs, enabling him to bear long affliction with joyfulneſs is a glorious power, Col. 1.11. If we may be filled with all joy and peace in believing, Rom. 15.13. what will it be to ſee, as we are ſeen? If theſe are ſuch ſtrong conſolations that ſome drops of them will revive our languiſhing Spirits in the greateſt afflictions, 2. Cor. chap. 8.2. what will it be to drink of the River of his pleaſures, Pſal. 36.8. when we ſhall have no affliction to allay the ſweetneſs of it? The joy that Chriſtians have had here, hath been ſometimes as much as they could bear, but here we are but as perſons which begin to recover their health, and ſo find ſome ſavour and reliſh in what they eat and drink, but in Heaven we ſhall be as thoſe, that having more fully recovered their health and appetite, take pleaſure in eating and drinking, and taſte the ſweetneſs of their meat and drink. Further as I told you, it is the joy of our Lord, or that which was ſet before him to encourage him againſt his ſufferings, and he will not only come again and receive us to himſelf, that where he is we may be alſo, Joh. 14.3. that we may behold the Glory which the Father hath given him, but he gives the ſame Glory to them which the Father hath given him, Joh. 17.22.24. as they ſuffer with him, ſo they ſhall be glorified together, Rom. 8.17, 18. To him that overcomes, Chriſt will grant to ſit with him in his Throne, as he alſo overcame, and is ſet down with his Father in his Throne, Rev. Chap. 3.21. We have a glimpſe of this Glory, in the transfiguration of Chriſt, Matt. 17.2, &c. his face did ſhine as the Sun, and his whole body was ſo illuſtrious, that it darted a brightneſs through his garments, and there were two of the general Aſſembly with him; Peter was ſo taken with it, that he thought it was good for them to be there, but this continued only a little while, it is liketheir joy was allaid by the diſcourſe about his deceaſe duplicate page duplicate page which he ſhould accompliſh at Jeruſalem, Lu. 9.31. but now this is already accompliſhed; He hath ſuffered & isentered into his glory, & we ſhall go & bewith him which is far better than to be here, Phi. 1.23.
For the Application of this, let us obſerve and conſider what we have received; formerly in the Apoſtles times, all were not Apoſtles, nor all Prohpers, nor all Teachers, nor all workers of Miracles, all had not the Gift of healing, all did not ſp…k with Tongues nor all Intepret, 1. Cor. Chap. 12.29, 30. So now all have not Riches, Power, Intereſt, Learning, Wiſdom: But every one hath ſomething, wherewith he may ſome way promote the Service and Intereſt of Chriſt, and do good to others When the Tabernacle was made Bezaleel was filled with the Spirit of God in wiſdom, in underſtanding, in knowledge, and in all manner of Workmanſhip, to deviſecunning works, to work in Gold, Silver and Braſs, Exod. Chap. 31.2, 3. But the Women alſo that were wiſe hearted did Spin with their hands, and brought that which they had Spun of blue, purple, ſcarlet and fine Linnen, Exod. 35.25. Paul was as a wife Maſter-builder, 1. Cor. 3.10. but Aquilla and Priſcilla, Tent makers, were his helpers in Chriſt Jeſus, Rom. 16 3. and there were Women which laboured with him in the Goſpel, Phil. c. 4. v. 3, not by Preaching, but by Teaching good things to younger perſons, Titus 2.3. to their Children, which is a great help to Miniſters, and ſuch as are more fit to hear the Word with profit (as Petty Schools fit Children for Grammar Schools) ſo they may relieve, encourage, protect ſuch as are capable of doing other ſervice, 1 Tim. 5.10. Rom. 16.4. and hereby we may be fellow-helpers to the Truth, 3 John v. 8. And Miniſters could do little in City or Country in propagating the Goſpel, if they had not others to help with them: As the liberal man deviſes liberal things, Iſa. 32.8. ſo we ſhould deviſe and caſt about what we may do any way, or in any capacity for the furtherance of the work of Chriſt: We ſhould not only honour the Lord with our ſubſtance, Prov. 3.9. but we ſhould ſay in truth to him, what is ordinarily ſaid in complement to others, that all that we have is at his ſervice; as all things are of him, ſo it is fit all things ſhould be to him, Rom. 11.36. As it is ſaid, Exod. 31.6. In the hearts of all that are wiſe-hearted, I have put wiſdom, that they may make all that I have commanded th…e. What any have is from God, and it is that they may imploy it in his ſervice. He that had but one Talent, was puniſhed becauſe he did not improve it; he did not ſpend it as the Prodigal did his Portion among Harlots, or in riotous living, but hid it in the Earth, and returned it to him again, Match, 25. verſe 25. It is not enough that we do not embezel our Lord's goods, or that we do no hurt therewith; as it is ſaid, Celata virtus paulo diſtat abinertiâ, unknown or concealed Virtue differs little from ignorance, or idleneſs; and I do not account it much to a man's praiſe, to have it ſaid of him, that he is a Man of unknown worth. It is true, ſometimes as folly is ſet in great dignity, ſo the Rich ſit in low place, Eccleſ. 10.6. Where the oppoſition teaches us to underſtand it of thoſe that are Rich in Virtue, Wiſdom, Noble Endowments; this is an evil under the Sun, and an Errour that proceeds from Princes, not to advance men according to their worth, and in ſuch a caſe men have not occaſion or opportunity for putting forth themſeles, or ſhewing what is in them. If ſome very Learned man were confined to ſome obſcure Country Village, he would not have much occaſion to ſhew his Learning; or if a man have Prudence, Courage, Conduct to qualifie him for ſerving his King and Country in Councel or Camp, but by Law is made uncapable thereof, he may be as a lighted Candle under a Buſhel, and ſometimes again a mans modeſty may over awe him that he doth not put forth himſelf, which is better than boaſting of a falſe gift, Pro. 25.14. or through vain glory to take all occaſions to make oſtentation of our own worth or ability, trading for our ſelves with our Lords gifts, as Gehazi that would get ſomething by the Cure which was wrought on Naaman, 2 Kings 5.20. We muſt take heed of thinking the ſervice loſt that we do for God, wherein we do not pocket up ſome applauſe or praiſe for our ſelves. Remember the Leproſie that cleaved to Gehazi, and the end of Herod that gave not glory to God, Acts 12.23. Thoſe that Miniſter muſt do it, as of the Ability which God gives them, that God in all things may be glorified, 1 Pet. 4.11. We muſt not do as Iſrael that truſted in her beauty, and plaid the Harlot becauſe of her renown; for that beauty which was perfect through that comlineſs which God had put upon her, Ezek. 16.14. But on the other hand we muſt not through a ſly and ſecret pride refuſe to trade becauſe we have but one Talent, or to put forth our ſelves, becauſe we have no more to make ſhew of; there is a good ſenſe of that, ſcire tuum nihil eſt niſi te ſcire hoc ſciat alter, what thou knoweſt is nothing unleſs others know that thou knoweſt it, for we have not received it for our ſelves, as the manifeſtation of the Spirit is given to every man to profit withal, 1 Cor. 12.7. and as the ruſt of ſilver and gold will be a witneſs againſt thoſe that have treaſured it up, James 5.3. So the hiding of mens gifts, that is, not improving them, will be charged upon them. But what then will the end of thoſe be that abuſe their gifts? in this Caſe, he that is not with Chriſt is againſt him, Mat. 12.30. becauſe he hath received his gifts to imploy and improve in his ſervice, as he that is liſted in a Princes ſervice, and receives his pay, is againſt him, if he ſtand neuter or does nothing, much more if he fights againſt him. If God give a man Riches, and he make uſe of them to oppreſs the poor, Jam. 2.6. or to make proviſion for the Fleſh to fill the luſts thereof, Rom 13.14. ſpending it on Pride or Voluptuouſneſs: If God have given men Power or Intereſt, that is, if they either be in Authority themſelves, or can make an Intereſt in ſuch as are ſo, and take advantage thereby to cruſh the Fatherleſs or the poor; it is that which Job durſt not do, for deſtruction from God was a terrour to him, and by reaſon of his highneſs he could not endure, Job 31.23. If God give a man Learning and Knowledge, and he ſet himſelf therewith to oppoſe the Truth and Cauſe of Chriſt, and to maintain and ſupport an evil Cauſe againſt Chriſt; If be give a man quickneſs of wit and parts, and he make uſe of it to ridicule Religion, and expoſe thoſe that are moſt ſtrict and conſcientious in the profeſſion of it, or to defraud and over-reach his Neighbour; If he give a man ſtrength and ability of body which he might have uſed to good purpoſes in the ſervice of God or of his Country, and he ſpend his ſtrength in Luxury and debauchery, Pro. 5.11, 23, 29. We may ask them as Cyprian doth thoſe that uſed Painting and ſuch Arts, how they can look upon God, when they are not as he made them, but as their own luſts have deformed them: This is like taking the Corn and Wine, and Oyl, and Silver, and Gold, which God had given to Iſrael, and preparing it for Baal an abominable Idol, Hoſea 2.8. And if the unprofitable Servant that hid his Talent ſhall be caſt into outer Darkneſs; ſure the wicked Servant that abuſes his Talent to the diſ-ſervice and diſ-honour of God ſhall have Hell made, as Nebuchadnezzar's fiery Furnace, ſeven times more hot than it was wont to be, Dan. 3.19. In this caſe there is not only lucrum ceſſans, but damnum emergens, not only a loſs of what night have been gained by a good improvement of what men are truſted with, but a further dan age accrewing by miſimploying of their Talent: As if a Perſon ſhould leave a Steward to look to the affairs of his houſhold, and leave him money to buy and make an advantage for his Maſter, and he ſhould with his money Drink, and Game, and keep Company ſo as to neglect his Maſters buſineſs, and let that ſuffer for want of looking after. Or, as if a man ſhould be at charge to bring up his Son in the ſtudy of the Law, that he might get an Eſtate and be a ſupport and ornament to his Family, and when he hath attained ſome skill in the Law, inſtead of getting an Eſtate thereby, ſhould uſe it only to winde himſelf into his Fathers Eſtate and cheat him of it. Rules are made more plain by Examples, therefore I ſhall to illuſtrate what I have ſpoken, give an inſtance of a good and faithful Servant in him, whoſe death hath given occaſion of the foregoing diſcourſe: I do not intend to give an account of his Life, but only to give a brief account of ſome things which may ſhew what Talents he was truſted with, and what uſe he made of them. God who preſides over our forming in the womb (as I have already ſhewed) gave him foreign, Temperamenti, foreign, ingenij, a good Craſis or conſtitution of body, and a good temper of mind both of which did much fit him for the work which he was called to. He had ſomewhat a deep tincture of melancholy, yet not ſuch as to dull or cloud his mind, but rather to poiſe it, and ſo tempered as he had both a quick apprehenſion, and ſolid judgement; He had ſo much of it as to make him ſuſpicious, and cautious of obtruding any crude or indigeſted notions on others, and it will be found as ſoon as any of his labours are made publique, (which an exceſs of modeſty hath hitherto kept from the view of the world) that they do Demorſos ſapere ungues, according to the advice of the Poet, ſaepe ſtylum vertas iterum quae digna legi ſint Scripturus, well weighing and conſidering what ever proceeded from him; He entered early indeed on the work of the Miniſtry, but he was not more apt to teach, than apt for teaching: He was none of thoſe that Beza ſpeaks of, which are Doctores, but Aptiores ad ſtivam, fitter for the Plow, than for teaching: While young, he was not only a Titular but real Maſter of Arts; when Mr. Vines (a competent Judge of mens abilities) heard him preach, he ſaid, He looked like a Boy, but ſpake like a Man: He came to London in forty two, and did deſign to go beyond Sea with ſome Merchants, but meeting occaſionally with Sir Thomas Barrington, he was ſo pleaſed with his Converſe, that he prevailed with him to go to Hatfield in the begnning of forty three; their Lecturer being newly dead, whom he ſucceeded in that place, when he was but in the two and twentieth year of his age, being born on September 29th one thouſand ſix hundred twenty one. There he continued till he was forced away, and though he had invitations to ſeveral more publique places, where he might have had far greater worldly advantage, I heard him ſay above fifty years ago, that he would not leave Hatfield-Chriſtians for any place in England; There being then many Eminent Chriſtians, moſt of which are long ſince admitted into the General Aſſembly amongſt he Spirits of juſt men made perfect, whither he is now gone to them. At his firſt coming thither, he only preached the weekly Lecture, (which had continued there many years) and on the Sabbath daies in the afternoon, but after ſome time the Miniſter of the place having another Living in Norfolk, was obliged to reſide there and quit Hatfield, and then the whole work did devolve upon Mr. Warten; So that he preached conſtantly three times a week at home, and took his turn in ſeveral other Lectures, which were kept by a Combination of Miniſters; Yet his frequent Preaching did not make him ſlight therein, his Lecture was frequented by many of the Neighbouring Miniſters, his Sermons were chiefly deſigned and accommodated to the uſe of ſerious experienced Chriſtians, of which there were many then; his Sermons were not as ſome things which are Compoſitions indeed, wherein ſeveral things are put together, and the ingredients appear in groſs lumps; and they do not incorporate together, and ſo the virtue of them is loſt, whereas when they are well mixed they do not ſo obviouſly appear, but there is the virtue of them. So learning doth little good in Sermons, where it appears in long quotations, School terms and diſtinctions, exotick or foreign words; but then it doth moſt good in Sermons when Miniſters make uſe of it to inſinuate or work things ſo into the affections of their hearers, that they may e're they are aware be made as the Charets of Aminadab, Cant. 6.12. or come upon them with that power and evidence of Truth, that they may not be able to withſtand the wiſdom and ſpirit wherewith they ſpeak, Acts 6.10. But beſides this ordinary work, there were then monthly Faſts, which he uſually kept without the help of others; wherein he did not huddle over the duties of the day in compliance with the weakneſs of thoſe that ſay of ſuch days as the Jews of their new Moons and Sabbaths, when will they be gone? Amos 8.5. And of the duties thereof, what a wearineſs is it? Mal. ch. 1. ver. 13. But he kept them with Solemnity as days of afflicting the ſoul, and with ſuch fervency and perſeverance in prayer as the condition of the Nation did then require: And beſides theſe his aſſiſtants was frequently deſired in days of Solemn prayer and humiliation, on particular occaſions, he being an Iſraelite indeed, not only as without guile, but as one that had power with God in prayer, and did oft prevail; for which reaſon I have ſeveral times been deſired by Chriſtians to engage Mr. Warren to pray for them, and have ſince his death received Letters from ſome lamenting the loſs of ſuch a praying Friend, and he hath oft put me in mind of the words of Mr. Welſh concerning an eminent Chriſtian in Scotland: Happy is that City, yea happy is that Nation, that hath an Hugh Kennedy; and adds (what I may truly ſay concerning Mr. Warren I have my ſelf certainly found the Anſwers of his prayers from the Lord in my behalf.
And beſides all this, there was a monthly Meeting of ſome Miniſters, which he was the firſt promoter of, that continued many years, wherein there were Diſputations and Latine Sermons, wherein I have oft heard Poſitions, and Determinations, which might well have become the Divinity-Schools, or have entertained an Academical Auditory. All theſe things required much ſtudy, which he had need be a good Husband to find time for, amidſt ſo much buſineſs, eſpecially conſidering how much Acquaintance and Company he had; all that knew him, being ſo deſirous of his Converſation, which was ſo pleaſing and profitable, and ſo many having recourſe to him for ſatisfying their doubts, he having (according to the Proverb) an Eagle's Eye, and a Lady's Hand, in dealing with wounded Conſciences; that is, a deep and piercing in ſight into matters of that nature, and much of tenderneſs and compaſſion towards ſuch perſons. And further (as was obſerved of Mr. Joſeph Mede, that profound Scholar, that he ſeemed moſt delighted with thoſe Studies which might ſtrain the ſinews of his Brain, and therefore did ſet upon the moſt difficult places of Scripture ſo.) Mr. Warren did Preach long upon the Song of Solomon, and the Revelation. As that pious learned judicious Man Mr. Durham in Scotland likewiſe did, though Mr. Warren did not undertake to determine any thing upon the Prophetical part of the Revelation. I know thoſe are charged with arrogance and over-weening, that will attempt to explain ſuch difficult places of Scripture; yet there is a bleſſing promiſed to him that reads, and to him that hears the words of the Revelation, Chap. 1.3. There are many things therein that muſt be kept, and therefore underſtood; and certainly there are many things in both theſe Books that at firſt ſeem very obſcure, which (by prayer, ſtudy, and comparing them with other places of Scripture) may be made more plain than could at firſt be imagined. As a learned Man ſaith of Mr. Durham's Lectures on the Revelation, that divers of the moſt obſcure Texts of that Book, which he underſtood little of at the beginning of his Lecture, before he cloſed his Exerciſe, were made ſo clear to him, that he thought he might well acquieſce in his Expoſition without much more debate. Though he was thus employed, yet he redeemed ſo much time for Study, that he was a General Scholar: And when there was once a ſuſpicion ſuggeſted (where there were many perſons of Quality together) that ſome of the Non-Conformiſts might be Jeſuits, (too great an honour to that Order, as if, though Learning do not die with them, yet it brings Learned Men, whom others are not on all accounts ſatisfied with, under a ſuſpicion that they belong to them) one in the Company replied, that the fitteſt perſon that he knew to make a Jeſuit, was Mr. Warren, not that he had any ſuch ſuſpicion of him, for I know he gave an high Character of him, both for Piety and Learning: But he accounted him a Perſon of ſuch quickneſs and acumen, which he gave an inſtance of in his ſo baffling a Doctor in his hearing, which was known to ſome of the Company. There are ſome living who can ſtill remember, that about fifty years agoe there was a perſon of competent Learning (as appears by a Viſitation Sermon, long ſince printed) but of greater confidence, that Preached a Lecture at a place in this County, wherein he took upon him to maintain Ʋniverſal Redemption, and ſtill after his Sermon he made a general challenge, as Goliah did to the Hoſt of Iſrael, Give me a man that we may fight together, 1 Sam. 17.10. He was ready to diſpute with any that ſhould queſtion what he had preached. Now there was a weekly Lecture not far off, where ſeveral Miniſters met, and upon conſulting together, they thought it fit for them to accept of his challenge, leſt by their ſilence they ſhould ſeem to conſent to his Doctrine, or at leaſt that (as the Hoſt of Iſrael was diſmaid and greatly afraid at the words of Goliath ſo) they were afraid to encounter him; So it was agreed amongſt them to go the next Lectureday to hear him, and to diſpute with him; and Mr. Warren was deſired to be there with them.
So they went, and he made his challenge as he uſed to do; and tho' Mr. Warren was much younger than moſt of the other Miniſters, they put him upon accepting the challenge, which he did, and at the firſt on-ſet put him quite beſide his play; which did non plus him for a time; but after a little while he recovered himſelf ſo far as to ask Mr. Warren a Queſtion, appealing to him, Whether he thought in his Conſcience that the interpretation which he gave of thoſe places of Scripture which he had alledged for the proof of his Doctrine, was the true ſenſe of them; to which Mr. Warren made him preſently ſuch a reply, that he came down from the Pulpit as a man confounded, and quitted the field, came thither no more to make any further challenge. Indeed Mr. Warren did in ſome ſenſe acknowlede a general Redemption, yet not that conditional Redemption, which is contended for by ſo many Learned men; but ſuch a Redemption whereby Chriſt did obtain an Univerſal Dominion over all, ſo as not only to be the head of his Chriſt, but to be head over all things to his Church, or for their good, Eph. 1.22. and whereby he had power over all fleſh that he might give eternal life to as many as the Father had given him, Joh. 17.2. Amyrald who was a great Abbetor of this new Hypotheſis of Redemption might (I think) ſay of it as he once did of the new Philoſophy: when two happened to come to viſit him at the ſame time, and fell into a very warm debate about the old and new Philoſophy: Amyrald after he had heard their ſeveral exceptions on one ſide and the other, crys out, difficulte pour difficulte, le vicil vaut autant que le nouveau; Difficulty for difficulty, the old is as good as the new. I doubt the new Aypotheſis of Redemption will do no more to extricate us out of pretended difficulties than the old.
Some ſuppoſe that the four Beaſts mentioned, Rev. 4.7. are Emblems of the Miniſters of the Church; that Zeal and Courage; that Patience and Induſtriouſneſs; that Prudence in managing the Affairs of the Church; that inſight into the Myſteries of the Goſpel that ſhould be in Miniſters, and which are in them in different degrees, ſome excelling more in one, ſome in another. Mr. Warren did not want Courage and Patience under Affliction, ſuffering joyfully the ſpoiling of his goods, (and of his induſtriouſneſs I have already ſpoken) but he was Eminent in prudence, and inſight into the Myſteries of the Goſpel. His prudence was ſuch that he was of great uſe to his Friends in adviſing them in ſeveral Caſes, even about worldly things, though he minded them ſo little that he might ſeem to ſome to be a meer Scholar: But he was none of the Philoſophers which the Greek Comaedian complains of that were wiſe in words only, but in managing buſineſs very fools; for managing affairs he was ſo fitted, that a Conſiderable Congregation of Chriſtians of a different perſuaſion from him, would have choſen him to be a Teacher in their Congregation, that they might have the benefit of his preaching and of his prudence in managing the affairs of their Church, deſiring there might be a mutual forbearance between them in ſuch things wherein they could not be of one mind. And his writings (ſomething of which is now come out of the Preſs, and more may I hope ere long) are ſuch whereby (that I may borrow the Apoſtles words, Eph. 3.4.) when ye Read, ye may underſtand his knowledge in the myſtery of Chriſt. He was of a very peaceable temper, and did ſtudy to be quiet, and as much as in him lay to live peaceably with all men: yet would not jurare in verba magiſtri, or (in our Saviours ſenſe, Matt. 23.9.) call any man Father on earth, reſigning up himſelf to him by an implicit faith. Mr. Baxter was his antient friend, and they lived together in the ſame houſe, when Mr. Baxter preached at Bridgworth, yet when he put forth his Aphoriſms, Mr. W. being diſſatisfied with ſome things therein, was his ingenious friend that he ſpeaks of in the poſtſcript to his book of Infant-Baptiſm, and names in his Catholick Theology, who attempted ſomething at firſt, which we do not meet with indeed in his Polimical writings, becauſe Mr. W. did engage him not to draw him into a publick conteſt, by publiſhing any thing which he wrote to him: But it was that which Mr. Baxter did not ſlight nor anſwer unâ liturâ with one daſh, for he wrote him an anſwer to it of one and forty Sheets. To draw toward a Concluſion, he was a ſhining and burning light, and might give that for his Motto, Lucendo pereo. He waſted with giving light to others.
I never heard him wiſh (with Dr. Whitaker) that he could purchaſe that health in his old age, which he empared by his night-Studies in his youth; or repent him of any pains which he had taken in his Lords work. His ſtrength failed him for ſometime before he died, ſo that he was carried to the Pulpit conſtantly (as his Predeceſſor likewiſe at Hatfield was) what a difference is there betwixt looking on a Body worn out in the ſervice of mens luſts, and mourning at laſt when their body and fleſh are conſumed, and ſaying, how have I hated inſtruction! Prov. 5.11. and looking upon a poor decayed body worn out in the ſervice of Chriſt. At length more than three months before he died, his ſtrength was ſo far decayed, and his memory did ſo fail him, that he was forced quite to diſiſt from his pleaſing work, which he had taken ſo much delight in, and God did hereby make him not only willing, but deſirous to die. Then, as one ſaid, He had vitam in patientiâ mortem in voto, was content to live in ſubmiſſion to the will of God, but having a deſire to be diſſolved and to be with Chriſt, Phil. 1.23. As a Servant wearied with work earneſtly deſires the Shadow, and as an Hireling looketh for the reward of his work, Job 7.2. This you may ſee by this paſſage in a Letter to me ſometime before he dyed, when he found his ſtrength much decaying, viz. my inability for ſervice to God, and his dear people (whom my Soul loves) makes me weary of this world, and willing to be gone to the remaining reſt.
The Lord prepare me for it, and quicken my motion towards it, and bleſs your labours who have yet time and opportunity to work in his Vineyard. As for me, my Fleſh fails, and my Heart fails: But be thou, O God! the ſtrength of my Heart, and my portion for ever. And hereby God likewiſe brought his Friends to be willing to part with him: Many years agoe when he was near to death thro' a ſore ſickneſs, and underſtood that (as it is ſaid of Peter, Acts 12.5.) Inſtant and Earneſt prayer was made of the Church unto God for him; he wiſhed that God and his People were agreed to let him go. Now his people were willing to let him go, he could be no more uſeful to them, and his ſtrength was but labour and ſorrow, having almoſt finiſhed the ſeventy fifth year of his age.
If he had been taken away in his ſtrength, and while he was buſied in his Maſters work, how great lamentation would have been made over him? for the loſs of his publick labours which had ſo oft been ſo great a comfort and refreſhment to them, for the loſs of his prudent Counſels, Spiritual Conſolations, ſympathy in Afflictions, pathetical and earneſt Interceſſions, and for my ſelf, I may ſay, as David for Jonathan, I am diſtreſſed for thee, my Brother, very pleaſant haſt thou been to me, and thy love to me was wonderful, 2 Sam. 1.26. I may without vanity ſpeak it, for when above forty years ago he ſeemed to himſelf and others to be leaving the world, he was ſpeaking to his neareſt Relation which was with him, of ſeveral of his friends, and when he ſpake of me, brake off abruptly only with theſe words, I loved him. Sir Fuk Grevil (afterwards Lord Brook) deſired when he dyed that he might have inſcribed on his Grave, Here lies a Friend of Sir Philip Sidney; and I ſhould think it honour enough to have it inſcribed on mine, Here lies a Friend of Mr. Warren.
I lived in intimate Friendſhip and Familiarity with him forty five years; and ſpent many precious hours with him to my great comfort and advantage: And if I might have my choice (as Eliſha had at the tranſlation of Elijah, 2 Kings 2.9.) it ſhould be that a double meaſure of the Spirit of Mr. Warren might be upon me. Yea, I ſhould account my ſelf happy if I had but his meaſure of Gifts, and Parts of Learning, Grace, Temper; How quick was he to apprehend? Of what a profound Judgment? How inquiſitive in the purſuit of Truth? How diligent to dive into the depth of things, or (as we ſay) to ſift them to the bran? of a tender Spirit, weeping, like Job, for thoſe that were in trouble, and his Soul was grieved for the poor, Job 30.25. How great a meaſure had he of that wiſdom that is from above? which is pure, peaceable, gentle, eaſie to be entreated, full of mercy and good fruits, without partiality, without Hypocriſie, James 3.17. (if I may ſpeak impartially and unfeignedly) I never knew any in whom theſe things were more plainly exemplified than in him. How tender, indulgent and prudent an Husband and Father he was? How affectionate and faithful to his Friends, how able to adviſe them? how ready to pity them, ſympathize with them, and pray for them? Thoſe only know that were acquainted with him, who lament the want of him. For tho' I hope his prayers may be anſwered, (which he made while he lived, for his Friends) now he is dead; for we pray that both our ſelves and others, whom we pray for, may find Mercy and obtain Grace to help in time of need, that an anſwer may be given in (not preſently but) as the matter requires, when it may be moſt ſuitable and ſeaſonable, Heb. 4.16. Therefore tho' Abraham did not obtain an anſwer when he prayed, God remembred him ſoon enough to deliver Lot, which ſeems to be the chief thing he aimed at in his prayers, Gen. 19.29. Yet many dearly miſs ſuch a Friend to go to both to ſympathize with them, and adviſe them as their condition requires; and tho' there be a reſidue of the Spirit with God, to raiſe up, and ſend forth ſuch Labourers into his Harveſt; yet the want of ſuch is much lamented, now the Harveſt is ſo plenteous. But for the Inhabitants of Hatfield Broad-Oake, Stortford, and other his Chriſtian Friends, whom he had a continual Remembrance of in his prayers, and who have fully known his Doctrine, manner of Life, Purpoſe, Faith, Long-ſuffering, Charity, Patience, 2 Tim. 3.10. and are witneſſes how holily, and juſtly, and unblameably he behaved himſelf among them, 1 Theſ. 2.10. As they deſire his prayers may come up for a memorial before God; ſo let them endeavour to have theſe things always in Remembrance after his deceaſe, which he was not negligent when living to put them in mind of, 2 Peter 1.12, &c. And which others have taken care (by publiſhing ſome of them) that they may be kept in their minds, and be followers of him, and mark them which walk ſo, as they have him for an enſample, Phil. 3.17. For he taught by his life as well as by his Doctrine, according to the charge which Nazianzen gives to Miniſters, not to teach at all except they teach by their Converſation.
FINIS.