A PEARL IN AN Oyster-shel: OR, Pretious Treasure put in pe­rishing Vessels.

The Sum or Substance of two Sermons Preached at Withall-Chappel in Worcestershire.

Wherein is set forth the Mightiness of the Gospel, the meanness of its ministration.

Together with a Character of Mr. Thomas Hall, His Holy LIFE and DEATH.

By Richard Moore, a willing, though a most un­worthy Servant of God in the Gospel of his Son Jesus Christ.

London: Printed by A. M. for Tho. Parkhurst at the Bible and three Crowns, near Mercers-Chappel in Cheapside. 1675.

To my much-honoured Friend Thomas Jolly, Esquire, High-Sheriff for the County of Stafford, Justice of the Peace for Worcester-shire, and Captain of the Train­band in the same.

Worthy Sir,

THE Dedication of Books to Persons of Integrity & Autho­rity, hath been of antient ac­count in the Church of Christ. Saint Luke had his Theophilus, a man of Luke 1. Acts 1. power and preheminence, whose Name he prescribeth to his Books of the New Testament. Indeed few such Stars have remained fixed in the Churches Firmament; Piety being often over­born by State-policy: too many are of Gallio's mind, they care not to inter­meddle with these things; or as the [Page] King of Navar said, They will go no further in this Sea than they can come safe to Land. Hence not many Wise, not 1 Cor. 1. 26. Mr. Bolton. many Noble are called; And some great by Birth, and Noble by Blood are a no­torious blemish to an honourable House. Like Sepulchers they are painted with­out, Tacitus, l. 1. c. 10. yet have putrefaction within; or like the Apothecaries Pills, are gilded Nobilitas Heroica est Emi­nentia quaedam notabilis, &c. per quam ho­mo fit per adoptio­nem Fi­lius Dei, Sponsa Christi, Templum Spiritus Sancti, Gres. Tract. de Nobil. Joh. 1.33. Mr. Bolton in his Ser­mon of this Sub­ject, p. 214 on the outside, but have poyson within. Intus Nero, foris Cato, Loquitur hic ut Piso, vivit ut Galonius.

That is ever the best in this kind, when God is the top of the kin, Religion the Root, the holy Scriptures the Rule: when the person is made by Adoption the Son of God, the Spouse of Christ, the Temple of the Holy Ghost; this is that Heroica Nobilitas, without which all other is little worth. It is not of blood, nor of the will of the flesh, nor of Man, but of God. Hence it was that Beatus Laudovicus, would be called Lodovicus de Pisciato, rather than to take greater Titles to himself; Why? there he became a Christian; and for this cause the Bereans are said to be more Noble than the Men of Thessalonica, bet­ter born, more Gentlemen, more No­ble [Page] by birth or blood: this was not by Act. 17.11. [...] gene­rosiores, Beza. reason of Naturals or Morals, but for their spiritual Regeneration, readiness to receive the Gospel, and their search­ings into the Scriptures daily.

Now (Noble Sir) the Kings Majesty hath conferred a double Honour upon you in making you his High Sheriff of his Counties of Worcester & Stafford for two years together. It put me in mind of what was said concerning Mordecai; What shall be done to the man that the King Hesth. 6.6. delighteth to honour? Since therefore Pro­motion comes not by Purchase, but by Psal. 75.6. Providence; and all Dignity confer­red by God, calls for Duty from Man; Go on, Sir, to do worthily in Euphra­tah, and be famous in Bethlehem; like a true plant of Renown growing in the Ruth 4.11. Churche's Garden, and gathering strength by being incorporated into this Body, and by receiving nourish­ment from the true Root; walking in the fear of God, growing in favour with your Prince, and getting further friendship with his People, by your rea­diness to do good, and by being rich in good works, willing to communicate; thereby, laying up for your self a good 1 Tim. 6. 18. [Page] foundation for time to come; And in a word, improve your power against Im­postors, who go about to impugn and oppose the Divine Authority of the Ho­ly Scriptures.

Antisthenes the Philosopher, was wont to say, that a man should lay up such provisions as in a shipwrack might swim Plut. out with him, such Treasures as may pass and be current in another world, and will follow a man thither: So treasure up the Word of God contain­ing precepts, promises and prohibitions in the table of your heart, that you may with that good Housholder bring forth out of your treasury things new and old.

And this was one end I proposed to Mat. 13. 52 my self, in the Dedication of these my mean first-fruits to you; which come abroad, not so much by a voluntary choice, as by a kind of necessity to mid­wife (I may so speak) a poor Em­brion, that otherwise would have lien as dead in its Mothers womb; As also to stir up your pure mind, to a serious search and enquiry into the Holy Scrip­tures. which are the invariable Canon of Truth, the Cubit of the Sanctuary, [...], Irenaeus. the wise mans Star to lead to Christ.

[Page] Basil saith, the Bible is a Physitians [...]. Athanasius In the life of Basil. Shop of Preservatives against poyson­ous Heresies, a patern of profitable Laws against rebellious Spirits, a Trea­sure of costly Jewels against beggarly Elements, and a Fountain of most pure water springing up unto Everlasting Life.

Men of Noblest Birth and Royal Blood, recorded in History Sacred or Civil, have highly prized the Word, and preferred it before their outward Priviledges and Possessions.

King David counted it more to be desired than refined Gold, and Honey Psal. 19. 10 Psal. 119. 72. Job 23. 12 from the Honey-Comb. Job the great­est man of the East, esteemed it more than his daily Bread and bodily Food. Our King Edward the Sixth, when he was Crowned, they put three Swords into his Hand; he said, there was one yet wanting, the Word of God, the Sword of the Spirit.

Charles the Great, was said, to set his Crown upon the Bible. Theodosius the Elder, to write the New Testament with his own hand, which he counted a choice Jewel. Theodosius the Younger, learned much of the Scripture by heart; [Page] as also the Lord Thomas Cromwel did. Queen Elizabeth of blessed Memory, kissed the Bible presented to her, and laid Speeds Chron. c. 24. p. 838. it to her breasts, and said, it had ever been her delight, shew would frame her Go­vernment according to it. The Lady Jane Grey in her Letter that she left her Sister Katharine, saith of the Greek Testa­ment, this is a Book which though it be not garnished with Gold, yet it was See her Letter. Acts and Monum. in wardly more pretious than Rubies; It is the Law of the Lord, the Testa­ment left to us wretches, which will lead you in the paths of eternal Life, &c.

Time would fail me, if I should go about to shew you what account the Fa­thers, Confessors and Martyrs of Jesus Sacrae Scripturae tui sunt sanctae de­liciae mei, Augustin. Christ made of the Scriptures; As also our famous Orthodox, Modern Di­vines; Dr. Prideaux left these Verses behind him, written upon his Bible.

This sacred Volume in whose precious leaves
The Mysteries of Heaven in treasures lie;
The Object and the Subject of each Christian eye,
Who lives by this, by death shall never die.
Here shines the Sun of grace diffusing wide,
[Page] His quickning rays on all from side to side.
Here God and Man do both embrace each other,
Met in one Person, Heaven and Earth do kiss.
Here a pure Virgin doth become a Mother,
Who bore that Son, who the worlds Father is.
Here true bliss cometh flying from on high,
To hawl Man out of Hells dark Empiry.

John a Wigord.

Take one taste of those few among the many famous verses written by Mr. Clark. See his Di­vine Poem or Poeti­cal Medi­tation, p. 622. In his Mir­ror.

This Book, these Sentences, these Lines,
Each Word and Letter,
To me is better,
Than Chains of Pearl and golden Mines.
'Tis Heaven transcrib'd and glory pen'd,
Gods Truth no doubt
Was copied out,
When he this Gift to man did send,

J. C.

You see, Sir, with what a Cloud of Witnesses you are compassed about, for your conduct & incouragement in your way towards Canaan your heavenly Country, that you may taste of the hid­den [Page] Mannah, and read and rumina [...] upon this Bread of Life, and Food [...] your Faith: And as by much porin [...] and pondering upon the Statute-Law [...] of the Land you may become a wise an [...] able Justiciary; so hereby a true an [...] intelligent Christian, and the better acquainted with your own heart: For th [...] Scriptures are so penned (as Athanasiu [...] saith) that every man may think the [...] speak, de se in re sua, of him in hi [...] Affairs. Indeed there is little good [...] be got by reading the Scriptures cursorily and carelesly, but if you do it duel [...] and diligently with attention, affectio [...] and supplication, they will have such a [...] influence upon the Soul, and such a [...] Erasmus in his Pre­face upon Luke. efficacy, as is to be received from no other Book that can be named: hereb [...] how hath the proud heart been humbled the hard heart softned, those boisterou [...] and predominant passions and affection subdued, and every thought captivate [...] into the Obedience of Christ; so tha [...] the Man hath become of a Lion a Lamb [...] of a Leopard a Lamb, of a Swine [...] Sheep.

Who sees not at this day, that th [...] nauseating of this Bread of Life hath [Page] brought many men to spiritual leanness, set them upon dangerous precipices of pride, till they have fallen into the dead sea of practical Atheism; whereas a se­rious searching out of the Will of God revealed in his Word, is an effectual Dr. Stil­lingfleet in his Epist. to Origin. Sacrae. means for the maintaining a powerful sense of Religion in the souls of men. Be sure therefore to make a diligent search into the mind of God, as it is here manifested; For the dignity of the Scriptures, and the Majesty of Christ, who is the Author and the matter of them, mutually look one upon another as the Sun doth on the Stars, and the Stars on the Sun: for as the excellency of the Sun appears by the glory of the Stars, to which it giveth light; so the Majesty of Christ is manifest in the Scri­ptures, to which he giveth credit: And as the Pearl by the often beating of the Sun-beams upon it, becomes glorious; so we by beholding, as in this Glass, the Glory of the Lord, are changed into the same Image from Glory to Glory. 2 Cor. 3. 18.

It happily may be expected from some, according to the Custom of such 2 Cor. 9. 10, 11, 13. Dedications, that I should speak of your [Page] personal worth; but I well know your modesty would by this means be [...] [...]o the blush, and some disaffected persons might count me a parasite: I shall there­fore turn such Praises into Prayers, that he who is able to make all grace abound in every good Work, would multiply your Seed, and increase the Fruits of your Righteousness, that others may glorifie God for your professed subje­ction to the Gospel of Christ; this is, Sir, and shall be the hearty Prayer of

Your Servant in the same Saviour, Richard Moore.

To the Candid, Christian Reader.

WIse Solomon saith, There is no end in making Books. In Eccles. 12. 12. 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 assoon (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 thy self; 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 [Page] Divine, who was illustrious in his genera­tion, one that thundred in his Doctrine, and lightened in his life; who was a holy President to his Flock, and left many whol­some 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 anothers 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 As Nazian­zen of A­thanasius. 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 poyson in their whole body. The Devil desires to be adorned with these counterfeit Pearls and Bristoll-stones. [Page] 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 Justin Martyr. non in verbis sed in fac­tis res Re­ligionis dependet. Hesiod. so ready to strive about words, would strive to imitate him in good works: to imitate Vertue, is a Vertue to be imitated; and herein that is truly excellent wherein we strive to excel [...], 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 knowledg 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 publickly spoken of, I was perswaded to print these plain Ser­mons, [Page] 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 [...] of 1 Cor. 4.3. August. cont. Fass. l. 22. c. 34. mans day. Non curo illos Censores, qui non intelligendo reprehendunt, vel re­prehendendo, non intelligunt: My Comfort is this, That how mean soever the undertaking is, yet the intenton of the Au­thor is to bring honour 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 thy self, 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. Farewel

Horace his Epistle. —Si quid novisti rectius istis Candidus imperti, si non his utere me-
Thine in the dearest Lord. Richard Moore.


2 COR. 4. 7.‘But we have this Treasure in Earthen Vessels.’

THe great Apostle of the Gen­tiles, begins the Chapter withv. 1. a Remonstrance of Gods meer 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 suspi­cionv. 2. of arrogancy, in that they sought not their own Gain, their own Glory, butv. 5. 2 Cor. 1. 24. Christs; 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 [Page 2] charge him as if he had not light and 2 Cor. 10. 10. sight to fit and qualifie him for the dis­pensation of the Gospel. To this St. Paul answers;

1. By way of Assertion; God hathv. 6. shined into our hearts, and given us out of his rich Treasure, Wisdom and Knowledg.

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 intrusted 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 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 Calvin in loc. [Page 3] 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 rendred 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 Embassadours are Earthen Vessels intrusted 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 [Page 4] shall shew 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 Souldiers.

And it is either,

1. An Earthly Treasure, as Gold and Silver, Pearls, and precious Stones, Jam. 5. 3. which worldly men heap up for the last day, wherein they place their chief hap­piness; yet which shall be as fewel to put on fire the Wrath of God against them. These have their Names writ­ten Jer. 17.13. c. 41. 8. 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 Luk. 12.33 upon Exchange doth his Money that he may receive it with advantage in another Country; so Christians that are trading in, and travelling towards Phil. 1.27. c. 3.20. [Page 5] another Country, are laying up and lay­ing out for that, where they have [...] their Burgess-ship, they live by the Laws of that Country which is Psal. 119. 11. 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 Psal. 19.10 than gold, yea than much fine gold. More precious than jewels; the price of it is Job 28.16, 17, 18. above rubies.

The Gospel is that Treasure hid in the Field, which cannot be too far Mat. 13, 44 fetcht, or too dear bought.

1. It is a precious Treasure to be pre­ferred before thousands of gold and sil­ver; Psal. 119. 72. it's better than precious Stones; Prov. 8.11. M. Bolton Job 28. 15, 16. 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, Humane or Divine: since it Eph. 3.10. [...]. comprehends totum hominis & bonum hominis; it contains in it abundance of [Page 6] 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 Col 2. 3. Treasures of Wisdom and Knowledg which are hidden from the wise and prudent men of the world, who have principium laesum, a crackt brain, that they cannot perceive things spiritual. 1 Co. 2.14. 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 knowledg in the Gospel; The Depth Job 28. 12, 14. 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 meer strangers to it, they know not how to dig for, or to draw out this Treasure.

4. The Gospel hath an attractive vertue in it, when preached in the power of the Holy Ghost, to penetrate the heart, and to draw it after Christ: [Page 7] 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 Mat. 6.21. & 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 Knowledg, whereby the Saints are inabled to lay up 1 Tim. 6. 19. a good Foundation for themselves, to lay up their Treasure in Heaven, and to Phil. 2.16. lay hold of eternal Life. 1 Tim. 3.9 Tit. 1. 9.

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; [Page 8] 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 inferiour rank: So in Books, those which are rare and fetcht from far; As 2 Sam. 18. 3. it is said, That Plato gave for three choice Books 30000 Florens; 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! Dr. Pri­deaux.

The Object and the Subject of each Christian eye;
Who lives by this, by death shall never die.

3. All other Creatures, how excel­lent soever, consume in time. Gold and Silver is subject to the rust and Jam. 5. 3. 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 for ever. Isa. 40. 8.

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

[Page 9] That's a mans 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: Job 2. 4. He counts Life his chief Treasure.

Alphonsus King of Arragon 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 mans 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 Gen. 30.1. 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 it self.

[Page 10]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 2 Cor. 4. 4. hearts: As for Example, The Sun is a glorious Body, full of light and lustre, yet blind eyes perceive it not; So the Gospel is a Light shining in darkness, but the blind and bruitish 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 Nicostra­tes. eye thou wouldst no less admire it than I do; So had the world but an illumina­ted eye, they would judg of the Word as the Saints do.

2. In respect of the Object. They make not the Word of GOD, [Page 11] 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 Jam. 5.3. 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 for ever; and Psal. 119. 11. therefore takes it for a greater Treasure than Chains of Pearl and Mines of Gold.

Ʋse 1. Serves to refute the folly of a generation of Men, who are wiser for Luk. 16.8. 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 Luk. 12.21. 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 [Page 12] 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 easie Rom. 10. 8 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 Psal. 140. 10. as it is, such as you have laid in, and laid up for your selves, even Treasures of Wrath against the day of Wrath, and the Revelation of the righteous Judgment of Rom. 2. 5. God.

Ʋse 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 [Page 13] 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 some one 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 Omnis cu­piditas in illum ten­datur. and Sea; The Merchant, the Mariner, the Mathematician, the Mechanick, the Souldier, 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 Joh. 5.39. those hidden Treasures of Wisdom and Knowledg in Christ.

St. Chrysostom saith to this purpose, In his Ho­mil. Super Orat. An­nae. Such as dig Treasures out of the Earth, though they get infinite Wealth, [Page 14] 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 endeavour to know the Read the Lady Jane Grays Let­ter writ­ten to her Sister. whole mind of Christ contained in the Gospel, lay out our selves about it, and labour in it day and night.

The Gospel is a pure Treasure, very pure, purity it self, free from all dross. Such as dig in Mines for Gold and o­ther Psal. 119. 140. 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. Psal. 12.6.

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 Deut. 12. 32. Earth, even all Mettals have their mixture, which doth somewhat debase them; but the Word of Christ is per­fect Psal. 19.7. of it self, and compleat without the additions or traditions of men; He that addeth to, or diminisheth any thing Rev. 22. 18, 19. from it, shall have no part in the Book o [...] [Page 15] 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 Job 28. Psal. 119. 72, 127. 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 2 Tim. 3. 16. things, to correct, and to instruct in righteousness. Gregory calls it the heart and soul of God. Athanasius, the food [Page 16] 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 publick or private capacity. 2 Tim. 3. 17.

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 Phil. 4. 11. to want, and how to abound; and as one that had nothing, yet possessing all 2 Cor. 6. 10. things. A strange hyperbolical Speech, a Riddle to the world.

5. It is a pleasant Treasure, sweeter than Honey, yea, than the droppings Psal. 19. 10 Psal. 119. 103. Hos. 13.15. of the Honey-combs. Ephraim who was a pleasant Child in Gods account, Jer. 31. 20. yet he had the Treasure of all his pleasant things spoiled: but here is a sweetness, wherewith, as the Soul [Page 17] 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.

Ʋse 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 your selves? 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 [Page 18] 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. 2 Cor. 4.4

3. Beg of God by frequent and fer­vent Prayer, that he would give you inlightned understanding, so as you Psal. 119. 18. may see a singular vertue in, and may set a superlative value upon this excel­lent Treasure, the Gospel; which is a manifestation of Gods 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 Vertue, may much more truly be said of the Gospel; If moral Vertue could Aeneas Sylv. in his Epist. to Sigis­mond. be beheld with mortal eyes, it would work a strange admiration in the Be­holders. But behold here you have Divine Vertue pointed out to the life Majesty and Mercy, Vertue and Verity, Righteousness and Peace kissing each o­ther; a far greater Treasure than the Ishmaelitish Merchants had of Joseph Psal. 85. 10 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 Mat. 13 17. [Page 19] righteous men desired to see, and have not seen them; Paulum in Ore, Christum in Carne revelatum, were two of St. Au­gustin'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 Embassadours 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 Luk. 2.14. 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 Prov. 1. 21▪ 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 Mat. 22. 5. in the Fields, and will hardly step over their thresholds to gather this Man­nah.

[Page 20] Could we but once perswade you to get inlightned 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 labour! you would not with the hungry man barely long for this food, but labour 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 Acts 3. 2, 10. of the Temple, and your main request to Christ would be that of the blind Man, Lord, only that mine eyes might be Mark 10. 51. opened, saith he.

Ʋse 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, [Page 21] who have a Treasure made up Psal. 119. 14. 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 Baptist John 5. 35. his Hearers. And indeed, what Reve­rend Moulin saith of his Countrymen, we have cause to say of ours; Time was Moul. Theoph. 2. 278. (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 Mannah 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 [Page 22] it, with Faith believe it, with their Heart embrace it. But let all that are Gods Jewels rejoice in it more than in Corn and Wine, and all earthly Comforts.

Ʋse 5. Let us come to the Preach­ing of the Gospel as unto a Treasury and Store-house of all good things, Isa. 55. 1. the Common Mart and Market of all spiritual Provision, even Treasures of Wisdom and Knowledg; Here is Bread for the hungry, Water for the thirsty, Milk for Babes, strong Meat for 1 Cor. 3.2. Psal. 104. 15. Men, Wine to make glad the Heart and Oyl to make his face shine: Her [...] you may have Gold to enrich you, [...] Rev. 3.18. Garment to cloath 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▪ [Page 23] Here you may have a Supply from Jesus Christ, In whom doth all fulness dwell; and from whose fulness we receive Grace for Col. 1.19. Joh. 1.14. Grace.

Are you poor in spirit? here are du­rable Prov. 8.10. Riches for you; sick? here is Physick for you; sorrowful? here's Comfort for you; tempted? here's suf­ficient Strength for you; Are you in 2 Cor. 12. 9. 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 softning Oyl 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 Rom. 8.26. Eph. 6. 1, 2, 3, 4, 5. know how to behave your selves in the House of God? in your own Houses, as Husbands and Wives, Parents and Children, Masters and Servants? Come Isa. 55. 1. [...]o this publick 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 Job 3. 21. [Page 24] Apostle minds young Timothy of this, Eccles. 1. 13. who had made it his trade from his youth, Meditate of these things, and give thy 1 Tim. 4. 15. 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 Prov. 2.4, 5. the fear of the Lord, and find the knowledg of God.

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

Answ. You must be sure to seek it Nihil quaeritur nisi per viam su­am. in Gods 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 Heb. 4. 2. preached, profiteth not them that hear it, who mix it not with Faith. Faith in the heart is like the sweet confection of Oyntment poured upon Christ his Head; it casts a sweet scent and savour into all the parts and powers of the Soul: it is Oyl to these wheels, and [Page 25] makes them go with agility in the ways of God.

2. Pray unto God that he would Psal. 119. 18. pour upon you the eye-salve of the Spirit; for this Treasure lyes deep, and our shallow capacities cannot com­prehend it, our understandings being not only blind, but blindness it self. Eph. 1.18. Domine velamen amove, Volumen evolve. Pray therefore that your understandings may be unvailed, 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 pretious dew from Sion into the fertile vallies: This is the Indies where this Treasure lies; These Preachers lips preserve know­ledg, and you must seek the Law at Cant. 1.8. their mouths, feeding your kids besides the shepherds Tents. Such who are used to dig in Mines, know by the colour 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 [Page 26] care is (as it was said of Chrysostom) In vita Christ. 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 John 5. 3. 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 Psal. 1. 2. 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 Job 28. 1. Horace his Epistle. 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 Dan. 12. 4. Amos 8. 12. Sermon to another, inquire and retire [Page 27] into themselves and converse with o­thers, Luke 24. 17.

Lastly, Learn from hence to prefer the Gospel before the most pretious things in the world, since it affords a truer Pleasure, a more induring 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 Solinus, c. 68. 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 pretious, sure and certain, established for ever in Heaven: Psal. 119. 89. Mat. 6. 19. Lay not up therefore for your selves a Trea­sure on the Earth, where rust and canker do corrupt, but lay up for your selves a Treasure in Heaven, &c.

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


2 COR. 4. 7.‘But we have this Treasure in Earthen Vessels.’

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 Christs Embassadours are Earthly Vessels.

A Vessel is an Instrument of use in which we do keep or carry any neces­sary 2 Tim. 2. 20. Commodity that concerns life's good.

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

[Page 29] 1. Either of Gods Election; 2. Or of his Rejection.

1. Of his Grace and Glory; Or 2ly. Rom. 9. 21. of his Anger and Indignation; For, the Potter hath power over the Clay to make one Vessel to honour, and another to disho­nour.

1. Vessels of Wood and stones, and such as are hypocrites in the visible v. 22. Church.

2. Vessels of Gold and Silver, viz. v. 23. The Elect.

Moreover, the Word is used in a ge­neral signification for any one that God 2 Tim. [...]. 22 designes to do him service in a publick 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 Acts 9.15. 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 Gen. 3.19. 1 Cor. 15. 47. their making: Adam of Adamah, red Earth; The first man was of the Earth, earthly.

[Page 30] 2. In respect of their Corruption that cleaves to them whiles they remain in the earthly house of this their Taberna­cle; 2 Cor. 5.1. Acts 14. 15. being subject to many perturbati­ons and passions, and infirmities of flesh and blood; you may see it in E­lias, 2 King. 15. 14. 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 Luke 22. 31. 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, Za [...]. 1. 5. like water spilt 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. Budaeus:

4. They are obnoxious to crosses and changes in their outward estate in the world; they pass from prosperity to [Page 31] adversity; they suffer imprisonment, ba­nishment, Psal. 123: 3, 4. contempt and scorn, and are counted the very scum and off-scouring of all things. God is pleased many 1 Cor. 4. 13. times to empty these Vessels, and to pour them forth as Wine out of a Jer. 48.11. 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 Isa. 51. 16. 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 Lords use, to call home the Ves­sels Deut. 5. 24, 25. of Mercy than men like themselves? The Israelites would not hear of it that Exod. 20. 19. 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 2 Cor. 11. 29. weak? Who is offended, and I burn not? Likeness breedeth liking, and our own weakness, feebleness, afflictions, stir [Page 32] up affection, as it did in Calvin; of whom it is said, He was no otherwise af­fected towards the Churches, than if he Beza in vit. Calv. 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 2 Cor. 12. 7. are intrusted with, we may seem low, and little in our own eyes, and esteem of our selves Coniah, a Vessel wherein is Isa. 13. 3. Jer. 22.28. 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 im­becillity, 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. 2 Kings 6. 5.

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 honourable Calling of the Ministry, because of the meanness of mens persons, parts, pa­rentage, trials, or temptations; since Gods Prophets, and even Christ and his Apostles were liable to the like.

[Page 33] Amos was neither a Prophet, nor the Amos 1.1. Son of a Prophet, but a Herd-man of Tekoah. Jesus Christ before he entred upon his Ministry, served in the mean employment of a Carpenter, his Apo­postles Mark 6. 3. were many of them, poor Fisher­men; And the Apostle Paul was sometime a Tent-maker, though indeed brought Acts 18.3. up at the feet of learned Gamaliel; and yet for all the trials and temptations that he indured, the Galatians were nothing the less indeared to him; you know, saith he, How that through the infirmity of the Gal. 4. 13, 14. 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, Jude 16. excellency of Learning, strength of Me­mory, &c. Since they are but Men, and of like passions, and the Lord is pleased Acts 14. 15. many times to hide the great mysteries Mat. 11.25 1 Cor. 1. 26. 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 honour, especially [Page 34] if they labour in the Word and Do­ctrine: 1 Tim. 5. 17. 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: 1 Cor. 1. 12. 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 2 Cor. 12. 5, 6. 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 Lords intent in this dispensa­tion may be to puzzle and perplex the great Wits of the world, who rest, and relie upon their carnal wisdom, and think thereby to fathom the depth of these 1 Cor. 3. 18. Mysteries; but such must empty their Vessels of this Earthly Treasure, and count it trash, before they be capable of Phil. 3. 7. conceiving of, or receiving in the Trea­sures of Wisdom and Knowledg in Christ; for, Intus existens prohibet alie­num; If any man among you seem to be wise in this world, let him become a fool 1 Cor. 3. 18, 19. that he may be wise.

[Page 35] Ʋse 1. Admire the goodness and gracious condescention 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 Exod. 20. 18. thunder, lightning, and sound of a Trumpet, the Mountain burning, and covered with blackness, darkness Heb. 12.18. and tempest, so full of terror, that, not only the People, but, even Moses him­self Exod. 19. 16. trembled: But God was pleased to deliver his will to you, by men formed of the same clay, cut out of the same Job 33.6, 7. lump with your selves, Earthen Vessels. Well may we say with the Psalmist, Lord, What is man, sorry, sickly, mortal, misera­ble Psal. 8. 4. man, that thou shouldst be thus mindful of him? to leave thy mind to us, and Heb. 1. 1. deliver it by the Ministry of Men, As the Disciples said!

Ʋse 2. If the Apostle who was so e­minent an Instrument of Christ, and laboured more abundantly than the rest; 1 Cor. 15. 10. yet makes himself equal with others, as an Earthen Vessel; nay, in some sense in­feriour, the least of Saints, the last of A­postles, How doth this reprehend the Eph. 3.8. Pride of the Pope, who takes to him [Page 36] the most magnificent Titles, such as no meer man, without the highest blas­phemy may arrogate to himself; such as that Pastor of the Catholick Church, which he blasphemously calleth his own Ceremon. b. [...]. sect. 2. 2 Thes. 2.3 Bellarm. de Sum. Pont. l. 2. 23. 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 patern of humi­lity have we here, who are the Pastors of Christ's Flock, not to lord it over 1 Pet. 5. 3. them, but to allure them by love; shew­ing Tit. 3. 2. meekness to all men, and instructing those that oppose themselves to be very 2 Tim. 2. 25. tender of them, and apt to compassio­nate them in their sorrows and suffer­ings, since we are of the like frailty our selves! This should make us say with Moses, Who am I? If there be any Hea­venly Treasure in us, it is Christs Gift, he gave it, and let him have the glory of it; Not I, but the Grace of God which is 1 Cor. 15. 10. in me. The more any man beholds the Suns body, the less he sees, when he [Page 37] 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 Psal. 115. 1. selves; Non nobis Domine, non nobis; sed nomini tuo da gloriam.

4. You should not value the Gospel the less vertually, 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 cloathing: So or­dinarily, Jam. 2. 3. men shew esteem to such things that are gorgeous and glorious in the eye of the world, and to such Men, such Ministers, as shew forth in their Ser­mons much humane 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; [Page 38] but the abuse of it when men darken the Truth through the mists of Philosophi­cal speculations, and preach, Magis ut Col. 2. 8. St. Aug. Multi propter arborem scientiae amittunt arborem vitae. 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 2 Thes. 5. 13. that labour 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 honourable, divine and heavenly; the preparation to it, the execution of it is so, if you consider 1 Tim. 3. 1 the worth of a precious soul, by the price that was payed to purchase it; not Gold nor Silver, but the pretious Blood of Jesus Christ, and the Reward that 1 Pet. 1. 18, 18. 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 Jam. 5.20. [Page 39] in the Flesh, yet hereafter they shall shine as the Stars in the Kingdom of their Father for evermore. Dan. 12.3.

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 Satans 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 2 Cor. 2. 16. things? We are not sufficient of our selves to conceive, to perceive, what is our Duty, what is the Dignity of the 2 Cor. 3.5. 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, 1 Sam. 18. 18. 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, Judg. 7. 16 [Page 40] 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 Rom. 11. 33. both of the wisdom and knowledg of God! Here is a depth indeed, wherein a man might dwell. As Chrysostome 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 Gods Cabinet Counsel; we have not David's Key to open this Secret, and it is not safe to be prying into this Ark; Mirari Rev. 3. 7. Mallem ignorare sine cri­mine quam sci­re cum discrimi­ne, Eucli­dis. 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.

Ʋse 6. Endeavour 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 [Page 41] 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 know­ledg, no wisdom in the grave whither we Eccl. 9.7, 10. 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 John 9. 4. 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 Labourers, and must not loyter; Souldiers, 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 to day barden not your hearts. Be not like little children that consume their Candle in play and Psal. 95.8. Heb. 3.8. [Page 42] 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 hapned to the Inhabitants of this Parish and to my self, as concerned herein this present Month of April.

1. The first was the Lords 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 com­pleat, 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 Acts 20. 23, 24. 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 brests, or a miscarrying womb. My preach­ing I well know, hath been in much weakness, and in fear and trembling; 1 Cor. 2.3. [Page 43] 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 mans 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 publick good: Yet having this Treasure in an Earthen Vessel, the Lamp of [Page 44] his Life went out by enlightening o­thers; yet without waste; for the sa­vour of this Ointment hath yielded a sweet perfume in the CHURCH of GOD.

The End of the Second Sermon.


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 Souldiers, 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 cloaths he wore, were rather coarse than costly; his carriage and behaviour, courteous [Page 45] [...]nd attractive; his temper and consti­ [...]ution inclined him to choler, and he would break out sometimes into passion; [...]ut would soon recal 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 Psal, 25. 14 fear him. He could see more in these sacred Riddles by Prayer, than by his Learning, and much labour in Read­ing.

[Page 46] 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 knowledg he I can wit­ness that he gave a Legacy at his death to one who was of a con­trary judgment to him in Discipline and Church-Order. had a Catholick 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: [Page 47] And as he was jealous over this hous­hold of God, with godly jealousie; so Prov. 4.23. 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 publick imployment he had, he spent in writing Books: In composing of which, he studied very hard & sate 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 [Page 48] him instead of Physick, and he chose rather to spend himself in Labour, than to consume with rust and sickness. See more in his following Life.


The Substance of an Anniversary SERMON, Preached at Withall, April 26. 1674.

Whereunto is annexed certain dy­ing Speeches of many Modern DI­VINES, especially of Mr. THO­MAS HALL, late Pastor of Kings-Norton.

HEB. 11. 4. And by it he, being Dead, yet speaketh.

LONDON: Printed by A. M. for Tho. Parkhurst, at the Bible and three Crowns, near Mercers-Chappel in Cheapside. 1674.

To my much esteemed Friend, Mr. William Turton of Aulderways in Stafford­shire.

Worthy Sir;

YOƲ may wonder at my boldness, in presuming to prepose your Name to this popular Sermon, and im­perfect draught of the Life and Death of Mr. HALL, who may seem a stranger to you: and in­deed I do not remember that I saw your Face, since the time, that the Lord (who sets the bounds of our habitations) had cast our Lot toge­ther in a pleasant place, in a time of Jacob's troubles; where we only heard the Voice of Christs Turtle-Dove, and had not those dreadful [Page] Allarums of War, under which other parts of the Kingdom trembled, and the very pillars of it tottered.

That which now encourageth me to this Attempt, is, that I took no­tice of your constant attendance upon the Ordinances of Christ, and your readiness to sympathize with the sufferings of Sion, and the respect you had to the godly Pastors of the Church; in particular to the person spoken of in the ensuing Narrative, betwixt whom and your self, it is said, there was a near alliance; but doubtless, there was an intimate friendship and alose familiarity con­tracted; the remembrance of which, I hope, still liveth in your heart, hap­pily no less than Jonathans did in the breast of Davids, or Basils in Nazianzens.

As therefore Epaminondas de­fended the body of his fast Friend Plutarch. Pelopidas, whom he supposed was slain and saw lying upon a heap of [Page] dead men: so I supposed you would be ready to defend this poor Piece written concerning your deceased Friend, of whom, though I have said somewhat, yet not the one half that I might. Tou would not think me to be partial, should I say of him what Nazianzen did of Basil aforesaid; Antiqua probitate, sim­plicitate (que) praeditus & eruditis pie­tate, & piis erudition is laude ante­cellens; Some that were more emi­nent for Learning, he excelled in Piety; and some that were more See Mr. Leys Epi­stle to his Com. up­on 2 Tim. as also Mr. Cala­my's Epi­stle. famous for Piety, he excelled in Learning: And indeed, he was held to be by such as well knew him, and were able to judg of mens parts and piety, both learned and religious.

I have no more to say concerning him in this place; I only beg your pardon and Patronage, together with a share in your prayers, that what is said in the ensuing Leaves, may [Page] find acceptance with God, and fa­vour in the eyes of his people.

And my earnest desire and prayer to God for you, is, that he who holdeth your soul in life, and hath lined it out to or beyond David's span, would give you much joy and peace in believing; That whilst your Body is descending towards the Common Mother the Earth, your Soul may ascend as towards the top of Pisgah, to descry the Holy Land; that the nearer you come to the pit of corruption, the more pre­pared you may be for that place of perfection; and like a Tree plan­ted in the Courts of Gods House, you may bring forth Fruit even in old Age; This, (I say) Sir, shall be the prayer of

Your Servant in our dearest Saviour and Redeemer, Richard Moore.


HEB. 11. 4.‘And by it he, being dead, yet speaketh.’

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 Gods Promises.v. 1.

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 [...], the ground or confidence by putting that [Page 56] 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 thev. 2. 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, whichv. 3. was formed and fashioned by the Word of God, without appearance of a pre­existing matter; yet hereby having respect to Gods 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 Floud.

The first sort of Witnesses were, E­noch, Noah, and Abel here in my Text; v. 5.7. who was the Proto-Martyr of the world, as Cain was the first Murtherer. 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 [Page 57] in the Fruit of Paradise: So here he, and especially Eve was in the Fruit of Gen. 4. 1. c. 3. 15. 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 Gen. 4. 2. 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 Josephus Antiq. b. 1. c. 2. 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 it self 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 Abels person [Page 58] justified by Faith, and so to his perfor­mance Gen. 4. 4. and to his Sacrifice as a Fruit of his Faith; testifying of his Gifts, by Levit. 9. 24. some token of his favour and confirma­tion in his Faith, probably by Fire fal­ling Judg. 6. 21. upon the Sacrifice; but he had not so to Cains, which was all the ground 1 King. 18. 3. of the grudge he had against him.

This Faith of Abels is further illustra­ted:

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

2. By the recompence of it; he was rewarded and regarded of God by his Faith; the Lord took care of him, a­venged Calvin up­on the Text. his Death, reputed him among his Saints, whose death is precious in his sight; His Blood cried to God, and Psal. 72. 14 Gen. 4. 10. the ground that received it, uttered a Voice, and was clamorous against the Murderer; [...], by it he, being dead, yet speaketh; or rather, as the Learned Criticks translate it, is yet spoken of, Nempe in Scriptura, saith Beza. Where-ever Abels 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 [Page 59] him, as if he were yet alive, as was said of that Woman in the Gospel by our Lord and Saviour, Where-ever this Gospel shall be preached in the whole world, Mat. 26.13 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 recompenced and rewarded after their death.

The righteous shall be had in everlasting Psal. 112.6 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. Prov. 10.7.

Abels Sacrifice shall have a savour of acceptance Maries Ointment shall smell sweet in the Nostrils of God and good Men, and Demetrius shall have a John 3. good report of all, and even of the Truth it self. When Cains Murder▪ Judas his monstrous Treason, and Ab­soloms [Page 60] 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. Hab. 2. 4.

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 Gal. 2. 2. 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 my self, 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 Hab. 3. 17. Promise, in the failure of outward pro­vision, and to draw out from thence [Page 61] supports and supplies to bear up the spi­rit Heb. 10. 38. 11. 38. 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, Heb. 11.39 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 sute.

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 Psal. 16.6. Gal. 4. 1. sealed with the holy Spirit of Promise, [Page 62] which is the Earnest of the Inheritance Ephes. 1. 14. until the Redemption of the purchased Possession. Every Believer is an Heir of God, and a joint-heir with Christ, and Rom. 8. 17 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 Heb. 12. 24 speaks peace, pardon, remission and re­conciliation with God; but the Blood Gen. 4. 10. of Abel cries and calleth for punishment, revenge and vengeance.

The glorified Saints cannot be said Rev. 6. 10. Rom. 12. 19. 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 1 Cor. 10. 6, 11. Jam. 5.10. dead. So the Apostle, Take my Bre­thren [Page 63] 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 heroick 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 induring 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 Isa. 26. 19. in Heaven and Earth, and in the Grave; by virtue of it many received Heb. 11. 35. 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 [Page 64] Christ is the Prince and Principle of Life, and his People are the only Heirs together of the Grace of Life, and all 1 Pet. 3. 7. such as believe in him, though they were dead, yet shall they live; nay, John 11. 25, 26. 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 Mnemonis Saxea Ef­figies vo­calem so­num red­dit. 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
    Mat. 21. 22.
    not ask in Faith.
  • 2. You cannot profit by the Word preached, except you mix it with
    Heb. 4.2.
    Faith in your hearts.
  • 3. The Sacramen is received without
    2 Cor. 13. 5.
    [Page 65] Faith are unfruitful. Cyprian was used to call upon those that went to the Lords Table, Non parare fauces sed fidem; Not to sharpen their Teeth, but to quicken their Faith.

Ʋse 1. It serves to shew 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 Gen. 16.4. lives did bespeak them bruitish; so their death shall be abominable, and their Psal. 9. 6. 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, Jer. 22. 18, 19. 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 Psal. 52.4. mighty, now so miserable; that made not God his strength, but trusted in thev. 7. [Page 66] 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 car­kasses, 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 Sepulchres will be opened, and your rottenness will be discovered before God, Angels and Men; not so much by the shew 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 Gen. 4.10, 14. 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 relie upon him in the use of lawful means, or in the want of Creature-comforts. Hab. 3.17.

Oh! that the blind and bruitish [Page 67] world were convinced once of the truth of this, who are apt to think that they live by their Lands, and by their Labours 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 perswaded that they are dead even whiles they live; as the prodigal and her that lived in pleasure, Luke 15. 24. 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 [Page 68] it is to live by Faith, how contentedly would you acquiesce under Gods 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 Oyl 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 Figtree blossometh not, nor the Vine doth not yield her fruit, and the labour of the Olive fail, &c.

For this Abraham was honoured with God and Man; he for this cause was called, The Father of the Faithful. The Gen. 23. Hittites counted him a Prince of God and Jacob likewise was one that had princely power with God; and our Sa­viour Mat. 8. 10. not only admires and wonders at, but even commends the Faith of the Centurion, and that of the Woman o [...] Canaan; Mat. 15. 28. 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 [...] [Page 69] a good report behind them in that they lived by Faith.

Faith is as a sweet savour 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 dunghils; it chears 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 Prov. 15. 30. 3 Joh. 12. Truth it self.

Fabrianus the Martyr said, first bitter and then sweet; first battel 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 chear­fully to prison, said; Oh you have ne­ver tasted the bitterness of death: No, (saith she) nor never shall; For Christ bath [Page] 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 errours of a wicked world; for I know that my Redeemer liveth, and that he shall stand at Job 19. 26. the last day upon the earth, &c.

Oh let my life be nothing but prayer and praises, since God had dealt bounti­fully [Page 71] 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 labour 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 laboured for a thing of nought? I hope better things of you; and I am perswaded 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, [Page 72] viz. one that is esteemed as dead, And will you not credit such a Witness?

It was the request of Dives to Abra­ham, Luk. 16. 30, 31. 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 Humane, can beget but a humane 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 your selves daily in your holy Faith, by Argu­ments drawn from the Doctrine of your Salvation, that more sure Word of Pro­phesie; and so your Faith will stand not on the Wisdom of Men, but on the Power of GOD. 1 Cor. 2. 5

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

THomas Hall was born in St. An­drews 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 antient Family; but that which truly ennobled her was with the Bereans, she Acts 17. 11. 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) 1 Tim. 2.5. a careful Instructer in their Youth and lived to reap the Fruit of her endea­vours in her old age (Magnum est Dei beneficium pios nancisci Parentes, ac prae­sertim [Page 74] Matrem qua pene tota filio­rum A lapide. educatio dependet), like another Bathsheba she did bathe them with her Tears and Instructions, and with her Prov. 31. 2 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 Colledg; whence (through the neglect of his Tutor) he removed to Pembroke, and became Pupil to Dr. Lushington, a good Scholar; but whose Principles As Plato saith of him. were so poysonous, 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 Chappels belonging to Kings-Norton. But as yet he was a Foe and no Friend to Gods Truth and People, whom he opposed under the notion o [...] Puritans. But as it was with St. Augu­stine (who before was vitious in man­ners and erronious in judgment) going to hear the Eloquence of Ambrose, was reduced from his Errours: so it fared [Page 75] 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 favoured the sincere Milk of the Word of God, and intirely 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 franckly to him; the Free-School was also added to it, for his further encouragement; (for though it were a large Parish, yet the great Tyths being impropriate) he had but a small Sallary, 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 (who ever sought Work rather than Wages) that he would ne­ver be perswaded to leave them, though solicited with a promise of far greater preferment, and was in the time of War often accused, cursed, threatned▪ [Page 76] with death, plundred 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 know­ledg in Arts and Sciences, especially in Divinity; of God and his Word, and Works; of himself and his Duty; Plin. Sec. de Avun­culo suo Epist. l. 3. 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 Lords 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, [Page 77] yet were unwilling to appear in publick: by all which means he did much good, and laid such a foundation that few of his Hearers were levened 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 [Page 78] 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 expresly 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 2 Cor. 4. 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: [Page 79] and not Books neither so much for him­self, He made not him­self the center of his acti­ons. as for the publick 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 Acts 2.44. 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 2 Cor. 8.3. 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 T. H. His true Chri­stian Cha­rity. he he hath been seen to pluck the very Coat off his own back to cloath such.

And though he usually denied not such as asked an Alms of him in the As it was said of Mr. Fox. Name of Christ, yet the nearer any [Page 80] were to God, the more they tasted of his bounty; knowing it was his duty to do good to all, especially to the hous­hold Gal. 6.10. of Faith.

3. He was a just man, and lived much by Faith when outward Com­forts Heb. 10. 38. 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 in­form'd, 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 meer pity and [Page 81] 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 Gods hand than in his own. As the Widows Meal in the Barrel and Oyl 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 it self, 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 endeavour to practise. That Holiness that he so excellently displayed See his beauty of Holiness. 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; 1 Thes. 2. 10, 11, 12. how holily and justly, and unblamably he [Page 82] behaved himself amongst you, how he exhorted, and comforted, and charged every one 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 Lords Day came forth, though en­joined to be read by publick Authority in the several Churches throughout the Land, he deeming it a great pro­phanation of the Sabbath, and contrary to the Word of God, refused to read it, Mat. 22. 4. though he was threatned for it: for which he supposed he had our Saviour his Precept, and his Apostles Practice Acts 5.29. in such a case to obey God rather than Man. And what Erasmus said of Lu­ther, Acts 4. 19. was true of him; Non leve preju­dicium est, tantam esse Morum integrita­tem, ut ne hostes 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, easie of access, and easie to be intreated: 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 [Page 83] 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 assoon 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 cloathing; 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 perswa­ded 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 Chappel, but in the Church-yard among the meanest of his neighbours.

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 easie terms to their good liking: and when he heard of Contentions in [Page 84] the Parish, he would preach against them, and perswade 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 endeavoured to stop such pro­cedures, shewing 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 Mr. Dod. 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 inticing words of mans wisdom; and he spake not Phalerata, but fortia, in the evidence 1 Cor. 2. 1. 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 publick and in private, according to his duty; and as the Churches necessity called for it, observing many days of Humiliation [Page 85] and Prayer with his own Congrega­tion and other private Christians, Gen. 18.17 wherein he would reverently pour out his soul into the bosom of his Hea­venly Father, and had much of Gods Psal. 25. 14. mind made known to him; So that he did foretel what would befal this and our Neighbour 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 Before his Samaria's Downfal. 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, Noe, 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 Gods House lies wast; all our Buildings will be but Nods and Babels, unsettlement and confusion till Gods House be settled and ex­alted.

9. He was abundant in thanksgiving to God, for calling him to the know­ledg of his Will, and for giving him [...] [Page 86] heart to imbrace 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 meer good pleasure of God, he endeavoured 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; [Page 87] 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 fulness 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 Aristotle. for death; Of which Bird Martial hath this Epigram:

Dulcia defecta modulatur Carmina lingua,
Cantator Cygnus funeris ipse sui.
Sweet strains he chanteth out with's dy­ing tongue,
And is the Singer of his Funeral Song.

[Page 88] 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 Physick, brought a lingring Scorbute, and he felt an ex­tream 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 [Page 89] 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 justifie 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 momen­tany, 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 2 Cor. 4. 17. 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.

[Page 90] (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, Psal. 71. and to rest with his dear Lord Jesus; And though he rejoiced much that he had compleated 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 Saviour. 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 Tunc mo­riar ut te videam. 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 Si­meons 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 [Page 91] wholly in his health and sickness, re­lied on Christ for Justification, Life and Salvation, freely by Faith in his Blood. Rom. 3.24.

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 [Page 92] sought after it, for the compleat­ing of this his Narrative.

He often did reflect upon the evil of the times, the reigning sins, whereby God was dishonoured; 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 Lords 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 [Page 93] 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 errour 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 wholsome instruction, viz. to re­member their Creatour in the days of their Eccl. 12.1. youth; he warned them to keep Gods [Page 94] watch, to abstain from youthful lusts, to observe the Lords 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 endeavour their Conviction, by pertinent Texts of Scri­pture; as I heard him say to one, Re­member to take heed of Covetousness: [Page 95] 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 my self 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, Gen. 47. 31. 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 [Page 96] 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 extasie 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 2 Cor. 12. beyond her Pen.

He lay after this very meekly under his weakness, his body decaying apace; April 20. 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 [Page 97] 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 imployment; I long to be in it; When will it once be, Lord? not my time, but thine.

After this, there came a Neighbour-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 Acts 13.36 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.

[Page 98] 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 Job 19. 25, 26. 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?

[Page 99] He was as full of heavenly comfort as his heart could hold; yet not without some intervals of assaults, and Satans buffettings; 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, 4to.
  • 3. The Schools guarded, or a Defence of H. L.
  • 4. The Beauty of Holiness, 8vo.
  • 5. A Treatise against long Hair.
  • 6. Wisdoms Conquest, a Transl. of the 13th Book of Ovids Metamorphosis, 8vo.
  • 7. Phaetons Folly, a Translation of the 2d Book of Ovids Metamorphosis, 8vo.
  • 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 Prophecie 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.

WHat ayl'd pale Death in hast to Hall away
Our reverend Pastor to a bed of Clay! Tell me (blest Saint) in sooth, how couldst So great a Master in Divinity?
Could not (at least) our sighs, our pray'rs thou die
Prevail, that thou might'st live old Nestors and tears
Injurious Fate! because thou couldst not get years?
The Pearl, Would'st therefore spoil the Ca­binet?
What wilt thou put no diff'rence 'twixt faces?
Not spare th' Saints for their transcendent graces?
Sure thou art neither blear'd, nor brib'd, nor blind,
Thou tak'st the best and leav'st the worst behind.
T'should seem from Death ther's no pre­scription then,
The Preacher dies as well as other men.
[Page 102] Had I but tears to spare, that are not spent
Upon my sins! I would give Sorrow vent;
I'd drench the earth wherein his body lies,
And fill the air with Lamentable cries!
I'd wet his Coffin, and would wash his Tomb,
Till I another Niobe become!
But stay (my Muse) what means this Lamen­tation?
Sure his was not a Death but a translation;
H'walk'd with God, and he hath took him hence,
Not to his loss, but to his recompence:
And yet he lives, methinks I see him still,
In's doing good, eschewing what is ill;
'Specially in th' works he hath left behind,
The pious product of's Prophetick mind.
London look to't, he foretold thy burning,
Thy Plague and poverty for not returning;
If Gods House be not built within th' Na­tion,
Yours, and ours will be desolation.
Seeing those City-Comets that God sent,
As in fiery Chariot t' Heaven he went:
Were't not Ambition, I could wish that he,
Had lay'd the lap of's Mantle on me.
Richard Moore.

An Epitaph upon Mr. Thomas Hall.

WIthin the period of Davids Span,
Behold the Sepulture of this Grave man;
Who whiles he liv'd, fear'd not th'face of any
Good counsel living, dying, gave t' many;
And though he chastly led a single life,
Held his School's Children, and his Church his Wife:
To which he did impart most liberally,
His Books in's life unto her Library;
The residue almost of what he had,
He gave the poor to make their faces glade.
Th' heaven born Jewel's gone; the Grave contains,
Within her womb, only those few remains,
Which though entombed now, abide they may,
Unto the last resurrection day;
The Soul will then again resume this dust
To the habitation of the Just.
R. M.

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

THou need'st no Trophees to adorn thy Herse,
Thy virtues serve t' imbalm thy Name in Verse;
And this I'll say, since death hath stopt thy breath,
Thy life was Priest-like, Prince-like was thy Death.
In Truths defence thou wast a brazen wall,
'Gainst execrable heresies a Mawl:
Witness thy Guards, which still unrouted stand
'Gainst Tom Collier, and that sooty band:
What Guard the Font, the Schools, and Pul­pit too,
Which of your Mothers Sons have done like you?
But yet thy Comments writ on sacred story,
Most justly may deserve the greater Glory;
On th' Prophets those thy Lucubrations,
And those on Paul Doctor of th' Nations
Live, and thy other works of Charity,
Now thou art dead, & with God, follow thee.
Those thou hast begot, cry out, my Father!
Which by Sage advice to God did'st gather,
Some of all sorts of these, it doth them ease,
To trail a tear at thy sad Obsequies.
[Page 105] With blubred cheeks and countenance wan,
They sit and sing this Epicedium:
Let sad April cease her wonted showers,
And mornful May forbear t'yield its flowers,
Since this fair Flower's cropt, and with dry eye,
So many do slight this sad Destiny.
Richard Moore.

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

THe grace of God which in thy name did shine,
Was a Divine Spark, like generous Wine,
Which was infus'd in thee without asswage,
Into thy heart and parts even in old age;
Which shews to all impartial Judges how,
That thou hast kept the good wine until now.
How many Learned within the Nation,
Like Conduits run wine at th' Coronation,
Whose parts soon flag, grow flat, and faint, and wast,
Whil'st thine like wine on th' LEE, when old do last.
Like M [...]ason an old Disciple's, rather
[Page 106] Like Moses was this Reverend Father;
For in old age, he had a Sp'rit like him,
His strength did not abate, nor's eyes wax dim;
His Pentateuch in th' tipes was partly seal'd,
Till by this Pen unvail'd, the truth reveal'd.
The Christian Sabbath was by him main­tain'd
Against all sorts, who would have it pro­phan'd.
A learned Schoolman, much for moderation,
One able to give Laws for disputation;
He was skill'd in th' Tongues, curious at his Pen,
A most just Censor, both of Books & Men:
He was a Load-stone in's lovely Carri'ge,
An Adamant for unconquer'd courage:
He'd speak the truth where ere he had bin,
And lov'd the person but reprov'd the sin:
More than most are, from passion h' was free,
More mov'd to pity, than most are was he.
He weekly made provision for th' Poor,
That constantly attended at his Door:
He'd sympathize with such as were in bonds,
And had great skill in setting broken bones:
A rare Casuist, and hath been sent for far
Toth'sick, to see what their distemperswere,
And how to heal them, by his heav'nly Art
H'hath powred balm to many a broken heart:
[Page 107] And that which crowns the rest, is yet be­hind,
H' was high in parts, and lowly in his mind.
Like God he had respect to men,
After the Good he saw in them;
This was the chief ingredient for which,
He prized any person poor or rich;
And such as these, if they had need of them;
Should have his heart, his horse his purse, his pen.
I wish no worse to's Successor than he,
Just such another Rector there may be.
Richard Moore.

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

WHat art thou dead too, another Burgess, a healing Barnabas, and Bo'nerges;
Who could'st convert thy self to every form
Of sp'rit and speech, thy flock to reform?
When Rhet'rick and Metaphysicks would not do't,
Thou sought'st by sound words, to woo them to it:
Thy Speech was above Books or humane Art,
[Page 108] Thou melt'st the stone in many frozen heart,
More hard than that thou fear'dst would thee torment,
Till thy last sand was run and breath was spent.
These pains did not prevent thy powr'ful Preaching,
Or travel of thy mind in th' constant teach­ing;
And as thou trad'st with God in pray'rs and tears,
He gave thee a return above thy fears.
Thou dy'd'st in th' fiftieth year, with little pain,
And an eternal Life in Heaven did'st gain.
Richard Moore.

Ʋpon 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-Colledg in Oxford, and from thence removed to Christs-Colledg in Cambridg, where he was Fellow, and so preferred by the Honourable Earl of Manchester to be Pastor of Uttington in Lincoln-shire.

GReat was the Jewel hid within this field,
A Pearl more precious, than the earth doth yield;
One grace surpasseth Gold and Gems as far,
As the Sun shining doth the brighter Star.
This parti-colour'd coat wrought such de­bate,
And caus'd thy brethrens envy, & their hate:
That from thy place and people thou wast sent,
To suffer sharp and severe 'prisonment:
Far worse than that of Joseph in the pit,
Who afterwards was sold to th' Ishmaelite;
And by that Merchant-man, who came from far,
To the Kings Provost-Martial Potiphar;
Where he was prosperous, yet by the wile
Of her, who would by sin his soul defile,
[Page 110] Was stript of's coat, to keep his conscience▪
His feet were fettr'd for his continence.
Tell me (bless'd Saint) what, was not this thy fate,
If thou wast not far more unfortunate?
For in his bonds, good Joseph was more free,
Who favour found, & was loos'd honourably
But't was otherwise with thee (dear brother)
Who wast sent from one prison to th' other,
'Till death by a Habeas Corpus did remove
Thy flesh to th'earth, thy soul to heaven a­bove.
In those thy bonds thou wast so comfortable
As made adversity amiable;
For Divine Truth was girdle to thy loyns,
And uprightness the brest-plate of thy reins;
A Faith most firm, a shield of thy defence,
And an incomparable patience:
Hope was the only helmet of thy head,
The Gospels peace did light thee to thy bed.
Thy feet thus shod, thou fearest no surprize,
But could'st defend thy self 'gainst injuries.
Thou having gotten these to good degree,
Obtain'st a conquest over Calamity.
Sore were thy life's troubles, sweet thy rest,
Thy smel's as of a Field that God hath blest.
Richard Moore.

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

IF passion be a spur to poetry,
Sure it should teach me for to verifie,
Were there but Sympathy, who can but weep,
To see so many Pastors laid to sleep?
What shall the poor Sheep do, now these are dead,
But dread likewise they shall be scattered?
The Lord hath smitten many Cedars tall,
How should poor poplars chuse but fear a fall?
Are Israels chariots and horsemen gone?
How should we chuse but weep, and make great moan?
Old Ash foreseeing what a dearth would be,
Of Sions Seers, fell, fell down suddenly?
Although it proved his death, yet would he grieve,
And buried was on Barthol'mew Eve.
As father Ely bowed his aged head,
First when the news came, thy two sons are dead:
But when he heard once that the Ark was lost,
It brake his heart, his neck, his life it cost.
[Page 112] Vines, Naulton, Cawdry, Calamy went hence,
Like Nard and Camphire, trees of Frankincense;
Still sending forth their aromatick scent,
Till twice extinct from us, to Heaven they went:
Learned Vines went away as in a sleep,
And Zealous Naulton, who was wont to weep;
Calamy for London he loved so well,
When in the Fire he heard her passing-Bell.
Cawdry crowded on, Caryl, White and Strong,
Gouge, Gataker, Hill, whitaker and Young,
Gravely, judicious Burges and Hall,
Who was Tom-tell-troth, Baker and Burdall;
Pale death, why do'st thou make such haste,
And the true Churches Treasure waste?
Tell me in truth, what is there no reprieve,
That such renowned Worthies might survive?
See that a Supersedeas thou grant,
That such the Clergies benefit may'nt want:
Though thou accostest them with swiftest wing,
I'me well assured thou hast lost thy sting;
They're now made more than conquerors since dead,
And are triumphant, who were conquered:
Their Captain Christ hath got the Victory,
And soon (O Death) will make an end of thee;
In the mean time, thou canst not surely kill
A Child of God, but cure him of his ill:
His Soul's above thy reach, and in a trice
When once dismiss'd shall mount to Paradice,
Nor hurt the Body, only lay't to bed
In th' Grave or Coffin, where it's buried.

De Immortalitate.

BRight Marble, nor the gilded Monu­numents
Of valiant Heroes, nor the rare Contents
Of wealthy Monarchs shall out-last thy fame,
Immortal Scholar of eternal name:
Neither shall time, thy praises e'r divide,
As learned yet as e'r was on our side.
Fierce Mars his Sword may Statues over­turn,
And wealthy Cities into Ashes burn,
Spoil and deface the works of costly plates,
High Spires and Temples prized at dear rates;
Yet cannot blur, nor these thy Works o'return
Immortal Hall, who sleepest in thine Urn:
Art dead, do'st speak by Books thou'st left behind,
Sight to the faithful, eyes unto the blind,
Bright Orient Pearls, to light through misty vales,
[Page 114] O're gloomy Mountains, and obscurest dales.
When Kingdoms are o'return'd like Troys sad Town,
The brightest Gem thy lofty front shall crown,
Posterity Halls learned Name shall boast▪
When this our Isle and Europe quite is lost.
Aeternitati Comparatum omne tempus breve.
Popham Gardiner.

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

STay Passenger in this cold dusty Urn,
Read carefully, in reading see thou learn
Life's brevity, the shortness of mans days,
How soon his glory fadeth and decays;
How soon his honour's brought unto the Grave,
How soon the worms their satisfaction have:
What does his Learning him at all avail,
When once his vital Spirits dying fail.
If literature could free learn'd Men from death,
[Page 115] This Golgotha and dormentorious earth,
Halls Skeleton should never yet have found,
Who did with copious works so well a­bound:
Genius of art, thy loss we do lament,
Mellifluous Orator who still time spent
In reading, seeking, hearing sapience;
But now alas from us he is snatcht hence:
That makes us weep, weeping we do de­plore,
Tears blur our writings, we can write no more.

Life's Shortness.

Life's a bubble
Full of trouble,
And a vapour
Or a tapour:
Life's a flower
Lasts an hour,
Soon it blasteth
Sooner wasteth.
Then think how soon Mans pleasures fly away,
Since all his life-times but a winters day;
Like to the flower that with the Suns uprise
His bud unfolds, and in the ev'ning dies;
His swift concurrent motions like th' Sun
With winged paces suddenly are gone.
Then think on God, on grisly death's strong hand,
How thy poor soul at Gods just bar must stand;
Therefore prepare, his aid see thou im­plore,
When that thou com'st his bar to stand before.
[...], Solon.
[Page 117] Have God in mind, him serve with filial fear,
And think how soon thy dying time is near;
Lord shall my soul when body it doth die
Lord-liking climb the heavens Canopie?
Then farewel Earth,
Place of my Birth,
Adieu vain Pleasures,
Heaven yieldeth Treasures,
Far better than this tottring Stage doth yield,
Where we can't act, but presently are kill'd.
O grisly pale-fac't death why so unkind,
To take him hence, and leave me here be­hind;
Because I am not ripe, too green of years
To full this Corn-field of destroying tares;
If t' were not so, thou wouldest take me hence
To Heaven above, thy dear's ones re­compence;
Where Saints do triumph when the prize they've won,
When this my body may out-shine the Sun,
When Moses-like I view the three in one.

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.
  • [Page]The Morning-Exercise against Po­pery, or the principal Errours 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 Saviour. 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.
  • [Page] 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. Moores 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 Catholick Religion. By I. C. D. D.

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