A funeral sermon for that faithful and laborious servant of Christ Mr. Richard Fairclough (who deceased July 4, 1682 in the sixty first year of his age) by John Howe.

A Funeral SERMON:

MAT. XXV. 21.

His Lord said unto him, Well done good and faithful Servant, thou hast been faithful over a few things, I will make thee Ruler over many things: enter thou into the Joy of thy Lord.

IT may seem somewhat Incongru∣ous, and an indecency that this Memorial of our worthy Friend, should be now Solemniz'd so long af∣ter his very remains are gone from off the face of the Earth. But two things concurr'd to make the delay necessary, and unavoidable, viz. That his own

desire, exprest in his Will, limited the Performance of this Office to the Per∣son upon whom it now falls. And that my own great Infirmities, before the time of his Sickness and Death, (which made it more likely he should have done this part for me, than I for him) had obliged me to begin a course, for the repairing of languishing Health, which required some Weeks attendance abroad, and which could not be soon∣er over.

But, if our business were only to Mourn, and lament our own, and the more common Loss, it were not yet too late. The mention of his Name, The worthy Mr. Richard Fairclough is enough to Open fresh Springs, calling to remembrance such a Brother, such a Friend, such a Preacher of the Word of Life as he was.

And it should do it most of all up∣on the most common account: whom would it not induce to Mourn over this forlorn World, to see that every thing that is more excellent, more pure, more desirable, more capable of being

useful in it, God is gathering up out of it? O how much of Spirit and Life is gone from it, when one such man dies? how are we to mourn over the World as dying, gradually, the worst sort of Death, when the Holy, Divine life is thus exhal'd out of it, and is ex∣piring by degrees?

But come, we have somewhat else to do than Mourn; all this tends to make a glorious Heaven, one bright Star the more is now added to it; there is nothing of this holy Life lost; what∣soever of Excellency, Purity, Goodness, Life, Loveliness, and Love of that Di∣vine kind vanishes from among us, is but transferr'd to its own native place, returns to its proper Element, as the forsaken Dust hath to its own. Hea∣ven hath its part out of every such Person, the seat of all Life, Purity, and Goodness; as the Earth draws into its Bosom its own terrene part, (not with∣out a Sacredness, and a rich Perfume adhering to that also.)

And as it is not our only, or more principal business to Mourn, so nor is

it to relieve, and fortifie our selves a∣gainst Mourning. We have somewhat to do, divers from them both, and that is more considerable than either of them. We are chiefly so to consider his Death, as may best serve the pur∣poses of our own yet-continuing Life, which was the scope of that desire of his signified by his Will, that an Instru∣ctive Sermon might be (upon that occa∣sion) Preacht to the People. We are to set our selves to learn from it, what doth most concern our own daily pra∣ctice and hope; So to acquit our selves as not to neglect the duty of good and faithful Servants to our common Lord, nor to come shott of their Reward.

And to this purpose we are more to consider his life than his death. The Life which he hath liv'd on Earth, and the Life which (we have reason not to doubt) he doth live in Hea∣ven.

Nor could my thoughts reflect upon any portion of Scripture more fit for our purpose, or that was more sutable to him and us, i. e. that could more

aptly serve to describe him, and In∣struct our selves; nor have I known any person to have left the World, within my time, to whom this Text of Scripture might more fitly be ap∣ply'd.

I shall only observe and Insist up∣on these two Heads of Discourse from it,

The Character of such a Servant. And,

The Treatment which he finds at last from his Heavenly Master.

First, His Character. He is said to have done well, or 'tis said to him •• well, (no more is there in the Greek Text.) And then he is further bespo∣ken as a good and faithful Servant, more generally, and particularly his fidelity is commended in reference to the special trust and Charge which is imply'd to have been committed to him: Thou hast been faithful in a few things; I have not over-charg'd thee, and thou hast acceptably discharg'd thy self.

Some think this (and the whole Pa∣rable) to belong only to the Ministers

of the Gospel, the Servants of Christ in that special sence. I do not see a reason for that restriction. The words are of themselves capable of being ex∣tended further, to the faithful Servants of Christ in whatsoever capacity; thô being spoken to the Disciples, as from the continuation of the Discourse (with this Evangelist) from the beginning of the foregoing Chapter may be Collect∣ed, it seems not unfit to allow them a more particular reference to their spe∣cial Office and trust.

And here we must note that these words of Commendation [Well done good and faithful Servant] do speak both the Truth of the thing and the Judg∣ment and estimate which his Lord makes thereof accordingly.

We are now to consider them under the former notion, as they express the truth of the thing, the matter of Fact, whereof we cannot have a more cer∣tain account, than (as here we have it) from his Mouth, who imploy'd him, was his constant Supervisor, must be his final Judge, and will be his boun∣tiful Rewarder at length.

We shall here, in opening his Cha∣racter, Note,

• First, Some things leading and Intro∣ductive, or that belong to his en∣trance into this Service. And,
• Secondly, Some things that belong to his performance afterward.

First, For the Introductive, supposed part of his Character. He is

1. One that hath Disclaimed all former and other Masters: All in Coordinati∣on, for of such, no man can serve two: Other Lords had Dominion over him, but by their Vsurpation, and his unjust Consent, who was not his own, and had no right to dispose of himself. The faithful Servant Repents, and retracts those former engagements, as Bonds of Iniquity, by which he will be no long∣er held, renounces any former inconsist∣ent Master or Service: A truly subor∣dinate Master he must own for the same reason upon which he acknowledges the Supream, and do all that such de∣rived Authority challenges, by his di∣rection who gave it; Otherwise, he hath learned to call no man Master on Earth.

2. He is one that hath by Covenant surrender'd and resign'd himself to this great Lord and his Service: Some Re∣lations have their foundation in Nature; this of Servants to a Master, (we ex∣cept Slaves) in their Consent, or in mu∣tual contract; and thô this general Re∣lation between God and Man, have the most deeply natural foundation imagina∣ble, whereupon all are his Servants; yet the special Relation must have the other ground, viz. That of Consent, or Contract superadded; not to give God a right to our Service, but more expresly and effectually to oblige our selves to it, and that we may have a right to his Re∣wards. 'Tis but acknowledging and re∣cognizing his former Right in us, which is part (and the initial part) of our Duty to him. He requires and justly insists upon it, to be acknowledged as our only rightful Lord; which till we do, we are in Rebellion against him, and in the Condition of Servants broke away from their Masters, Run-aways, Fu∣gitives, and who keep our selves out of the Family; and thô that cannot,

however, destroy his Right, yet it is inconsistent with our Duty, for our Ser∣vice must be throughout voluntary, and with our Reward, for nothing that is not voluntary, is Rewardable. Therefore the good and faithful Servant in the Text, is one that affects and chooses the State, first, and sayes with the Psalmist (Psal. 119.38.) — Thy Servant who is devo∣ted to thy Fear: And (Psal. 116.16.) Oh Lord, truly I am thy Servant, I am thy Servant, the Son of thy Hand-maid; thou hast loosed my Bonds. He doth as is required, Rom. 6.13, 19. Yields him∣self to God, and all his parts and Pow∣ers Servants of Righteousness unto Holi∣ness. He reckons it neither Dutiful to∣wards God, nor Comfortable to himself, to do him only occasional Service, but ad libitum, and as an unrelated Person: He thinks it not Honourable to the great Lord of Heaven and Earth but to Borrow (as it were) anothers Ser∣vant, nor can he satisfie himself, not to be of the Family, therefore he consents first to the Relation, and enters him∣self his Covenant-servant. Faithfulness

supposes having Covenanted, and hath the same reference to our part of the Covenant, that Gods faithfulness hath to his.

3. He is one that hath thereupon made it his earnest Study to know his Lords will: His first enquiry is, What wilt thou have me to do, Lord? he is solicitous to understand the Duty of his Station, Psal. 119.125. I am thy Servant, give me Vn∣derstanding, that I may know thy Testimo∣nies: To enter one's self the Servant of another, without any concern to know the business of his place, shews an in∣sincere mind, and argues he hath more a design to serve himself upon his Ma∣ster, than to serve him.

4. He is one that hath an inclina∣tion to the work he is to do when he knows it, a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an inclining bent of mind to it. That which the Scripture means by having the Law of God written in the heart. Spoken of our Lord him∣self in reference to that peculiar Ser∣vice he was to perform. Lo I come to do thy will, O God, thy Law is in my heart. Psal. 40.8. Who thô he were a

Son, yet taking the form of a servant, apply'd himself to that severe part as∣sign'd him, with a most willing mind; and had, hereupon, the highest appro∣bation imaginable. Isa. 42.1. Behold my servant whom I uphold, mine Elect in whom my Soul delighteth. And it is spoken of all the inferiour true servants of God besides, Jer. 31.33. I will put my law in their inward parts, and write it in their hearts. 'Tis the same thing with being Gods workmanship, (Ephes. 2.10.) created unto good works; and with that readines to every good work, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) Tit. 3.1. If a mans heart be not so framed to Gods Service, how awkward∣ly and untowardly, does he go about any thing that is enjoyn'd him, he is habitually disobedient, and to every good work reprobate. Tit. 1.14.

Secondly, And for that part of the Character, which being a good and faith∣ful servant, includes

1. He is one that endeavours to ex∣tend his obedience to the whole compas of his duty; hath an universal respect to all Gods commandments. Is not partial in the Law.

2. He peculiarly minds the work most, of his own station. Thinks it not enough, or possible, to be a good Christian, and at the same time an ill Magistrate, Mi∣nister, Parent, Master of a Family, or Servant in it, if it be his lot to be in any of these capacities.

3. He is diligent in all the Service that belongs to him any way; not slothful in business, fervent in Spirit, serv∣ing the Lord, Rom. 12.11.

4. He is with most delight exercised in the most spiritual part of his work. In the great, vital acts, of faith, love, self∣devoting, and those most immediately proceeding from them, meditation, pray∣er and praise.

5. He balks not the most hazardous or more costly part. Thinks it mean to serve God at no expence, or with what costs him nothing. Measures not his duty, by the advantage, or safety of his own secular Interest. So as to de∣cline it when nothing is to be got by it, or if any thing be in danger to be lost.

6. He grudges not that others are less

expos'd to danger in their work, than he. And have that liberty of serving God which he hath not.

Let me seriously recommend this Pro∣perty and Disposition of a faithful Ser∣vant to my Brethren in the Ministry. While some have Opportunity of serv∣ing our great and common Lord with∣out fear of the interruption and suffer∣ing, to which we are liable, and when we have reason to judge they do it with sincerity (thô we may think they gained their greater liberty by their mistake) there can be no more genuine expression of our fidelity, and sincere de∣votedness to our Masters Interest, than to behold, with complacency, all the good which we observe done by them. If the great Apostle rejoyced,* 1.1 and decla∣red he would rejoyce that Christ was preached, thô not sincerely (and whether in pretence or truth) much more should we, when we ought to judge that he is sincerely preached. And if he envy'd not those that preached Christ even of envy, How horrid would it be, should we behold with envy, what we are

to suppose done out of love, and good will. They are great admirers of them∣selves, and lovers of some Interest of their own more than his, that cannot endure to see his work done by other hands, than theirs. Or that have no∣thing of that disposition in them which those words expresse, Let him increase and me decrease.

7. He is much less apt to smite his fellow-servants, or hinder them in their work, unles they will work by his rule and measure, unprescribed by their Lord himself. He takes no pleasure to see the hands ty'd up of useful Labourers in the harvest, wishes not their num∣ber diminisht, but because the harvest is really plenteous, but the labourers are few, rather prayes the Lord of the har∣vest to send forth labourers into his har∣vest. Mat. 9.37, 38.

If any of their own private Inclina∣tion, would have the necessary work of their Lord hindered, and take Pleasure in the exclusion of industrious Labou∣rers, for their conscientious disuse of things, by their own Confession, not ne∣cessary.

Good Lord! What Spirit are they are of? I understand it not; nor Let my Soul enter into their secret! I had rather a thousandfold bear their Anger, than be of their Spirit! Would any faithful Servant rather wish his Masters work should be in any part undone, than done by those he dislikes, upon no more important reason than that their Cloaths perhaps are not of the same colour with his?

But thanks be to God that among those that differ from each other in the lesser things there are so many that rejoyce, being under restraints them∣selves, for the Liberty of others, and that mourn, while they enjoy them∣selves an ample Liberty, for others re∣straints, and among whom there is no other contention, but who shall think, and speak, and act, with most kindness towards one another: And that not whole parties, but an ill mind and Spi∣rit only in some Persons, can be charg'd with what so much unbecomes faithful Fellow-servants.

8. He is less at leasure to mind what

others do or do not, than what he is to do himself. Is above all things solicitous to prove his own work, that he may have rejoycing in himself, and not in another, Gal. 6.4.

9. He esteems the utmost he can do but little; and counts when he hath done his best, he is an unprofitable Servant.

10. He approves himself in all that he doth to the eye of his great Master. Here we cannot serve too much with Eye-service, or be too apprehensive of the constant Inspection of our heaven∣ly Lord. One may be too much a pleaser of Men, but no man can too much Study to please, and approve himself to the eye of God.

11. He laments lost time, and labours to redeem it.

12. He greatly rejoyces in the success of his Work. If, for instance, it be his business to bring home Souls to God, nothing is more grateful to him than to prosper in it. My Beloved, my Joy, and my Crown, — (Philip. 4.1.) So he counts such as he can make Prose∣lytes to Christ: I have no greater Joy,

than to hear that my Children walk in truth: Joh. 3.4. 'Tis said of Barnabas, (a great number believing and turning to the Lord,) Acts 11.22, 23. that, When he saw the Grace of God, he was glad; For ('tis added) he was a good Man, and full of the Holy Ghost.

13. He loves his work and his Master, is willing to have his Ear bored and serve him for ever. If any thought arises of changing, he presently re∣presses it by some seasonable check, and counter-thought † 1.2, and confirms his Resolution of cleaving to him unto the end.

14. He puts the highest value upon such present encouragements from his Lord, as are most expressive of peculiar favour. The blessed God knows what is most suitable to the Genius and Spirit of his own New Creature: They who are his sin∣cere Servants, are his Sons too, born of him, and to the divine and heavenly Nature in them, those things are most

agreeable that are most Spiritual, and whereof others of terrene minds, no more know the value, than that Dung∣hil-creature did of the Gem it found there: They must have great Stores of Corn, Wine and Oyl. His better born servants are of a more excellent Spirit, and better pleased with the light of his Counte∣nance; he differently treats them accor∣dingly. As that victorious Persian Mo∣narch * 1.3, entertaining at a Feast, the princi∣pal Men of his Army, gave among them costly Gifts;* 1.4 but for Chrysantas, a more peculiar Favourite (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) he only drew him near to him, and gave him a Kiss; which was intended by the one, received by the other, and en∣vy'd by a † 1.5 third, as an expression of more special kindness. And of the Di∣vine love, which that borrowed ex∣pression signifies, Pious Souls, upon all occasions, shew their highest value, Cant. 1.2.

15. He trusts his Master for his final Reward, and is content to wait for it, as long as he thinks fit to defer. St. Paul professes himself a Servant of God, and

an Apostle of Jesus Christ, in hope of Eternal life, which he that could not lye had promised, and hereupon resol∣vedly encounters all the difficulties of that hazardous Service.

II. The Acceptance and Reward which such a Servant finds above. His Ac∣ceptance is exprest in the same words, (as was said) which have generally given us his Character, not only shew∣ing what he was, and did, but that his Lord esteem'd, and passes an approving judgment of him (as it was not to be doutbed he would) accordingly.

Concerning this Judgment we are to note, both what it supposes, and what it includes.

It supposes both an account taken how this Servant demean'd himself, and a Rule according whereto the matters to be accounted for, were to be examin'd and judg'd of.

1. That our Lord calls his Servants to an account; so we find it expresly said vers. 19. After a long time, the Lord of those Servants cometh, and reckoneth with them. And here 'tis imply'd, when he

sayes, Well done— it implies he takes Cognisance, and enquires whether they have done well or ill, he is not indiffe∣rent or regardless how they quit and behave themselves; nor doth he▪ pro∣nounce rashly, and at randome, with∣out searching into the matter. So then every one of us shall give an account of himself to God, Rom. 14.12.

2. That there is some certain stated Rule, by which their doings must be measured. Well doing stands in con∣formity to some Rule or other; and what is the next and most immediate rule of our Duty, is also the rule of Gods Judgment: Such a Rule it must suppose as according whereto a true Judgment is possible, of our having done well. That cannot be the Law of works, according whereto no flesh can be Justified in his sight, It must therefore be the Law of Grace: And so this Servant is only said to have done well according to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Evangelica, The Indulgence of the Gospel can say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is well, to that which the rigour of the Law would con∣demn. Bonum orit•••• ex causis integris, &c.

Well doing arises out of the concurrence of all requisites; Evil from any the least defect; and so indeed whatever the rule be, all things must concur that are requisite to acceptance by that rule. But here simply every thing of Duty is requisite; so that the condition of ac∣ceptance and life was not to be distin∣guisht (as a thing of less latitude) from meer Duty in its utmost extent. Jam. 2.10. For whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all. Cursed is every one that continueth not in all things which are written in the book of the Law to do them, Gal. 3.10.

2. This Judgment includes,

1. Well-pleasedness: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 'Tis well, q. d. I like well thy way and work, it plea∣ses and is grateful to me, and so art thou.

2. An acknowledgment of his Title to the designed Reward, according to the Gospel constitution. 'Tis said to be well not only according to the absolute and abstract consideration of what was done, but according to its relative con∣sideration

and prospect to what was to ensue; and therefore follows in the subjoyned words, the collation of the Reward, of which Reward we have here a twofold expression, I will make thee Ruler over many things; enter thou into the Joy of thy Lord.

1. I will make thee Ruler over many things:] In the Evangelist Luke's ac∣count of this Parable (if his account refer to the same thing, as spoken at the same time, which some of old, upon the ma∣nifold diversity, have doubled, how rea∣sonably I shall not here dispute) 'tis said, Have thou authority over so many Cities. Either expression represents the remu∣neration here vouchsafed by a Meta∣phor, which nearly approaches that ve∣ry usual one, by which the Felicity of Saints is represented under the no∣tion of a Kingdom, q. d. Thou shalt have an honourable Prefecture, be a glo∣rious Viceroy, shalt according to thy capacity, share with me in the dignity of my Royal State; If we Suffer, we shall also Reign with him, 2 Tim. 2.12. This I pass, and shall stay a little more

upon the other Expression which is plainer, and without a Metaphor.

2. Enter thou into the Joy of thy Lord.] Wherein, as Expositors observe, our Lord slides insensibly out of the Parable, into the thing designed by it, using words indifferently applicable to either, but such as wherein he might be easily un∣derstood, ultimately to mean the Joyes and Glories of the other World or State. Expressions serving to signifie, as an Ancient speaks, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.6 the summe of all Felicity, as what can more fitly signifie that than Joy, the Joy of his Lord, and whereinto he was to enter?

Let us consider these severally, thô but briefly.

1. Joy.] q. d. The laborious part is over with thee, now follows thy rest and Reward. Joy, the very notion whereof is rest,* 1.7 quies appetitus in appe∣tibili; (as it is aptly defined;) They that sow in tears shall reap in joy. When the dark shady Vale is past over, with much toyl, the Path of Life leads into that Presence where is fulness of joy,* 1.8 and plea∣sures for evermore. The fulness of joy

speaks the purity of it; that is pure which is plenum sui, &c. full of it self, and without mixture of any thing else; which hath so entirely all degrees of it self, as not to admit the least de∣gree of its contrary: Such is this, 'tis joy and not sorrow with it; Perfect and most compleat Joy. This cannot there∣fore be meant of a slight and momentary Act, but a perfect and permanent state of joy: which state is made up by the con∣tinual concurrence of a twofold everlast∣ing perfection,

• Viz. Objective,
• Viz. Subjective.

1. Objective, That there be a per∣fect, and never failing good to be en∣joy'd.

2. Subjective, That there be a per∣fect and immutable contemperation, or a through undecaying disposition of the subject to the enjoyment of it.

From these two cannot but result a most permanent, everlasting state of Joy.

And of the concurrence of these two, the holy Scripture sufficiently assures

us, when it makes God himself to be the object of our eternal vision in that other state; and tells us that in order thereto, We shall be like him, for we shall see him as he is; signifying all that proportion and agreeableness of the blessed Soul to the beatific Object, which is requisite to a most pleasant, perfect and perpetual enjoyment.

2. This Joy is more expresly speci∣fi'd by being called the joy of our Lord; which signifies it to be not only, 1. The joy wherof he is the object, a Joy to be ta∣ken in him, (as before:) But 2. Whereof he is the Authour;* 1.9 as he now puts glad∣ness into the Heart, in this our imper∣fect state, he is not less the Authour of our most perfect Joy. And 3. Also that whereof he is the possessour, q. d. Enter into that Joy that is now to be com∣mon to me and thee, and wherein thou shalt partake with me. So one glosses the words;* 1.10 Be thou partaker of the same Joy with thy Lord, enjoy thou the same Joy that thy Lord enjoyes. Ama∣zing thought! yet so Scripture speaks. Where I am there also shall my Servant be.

Joh. 12.26. The glory which thou gavest me I have given them; and vers. 24. Fa∣ther, I will that they also whom thou hast given me, be with me where I am, that they may behold my glory which thou hast given me; and that beholding cannot mean a meerly contemplative but a frui∣tive intuition. If so be that we suffer with him, that we may be also glorified together, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Rom. 8.17. Other joyes are in comparison mean and sor∣did, this is the highest and most ex∣cellent, for it is the Divine Joy.

3. 'Tis that they are to enter into, which notes both the plenitude of their Right; Their Lord bids them enter: and the plenitude of this Joy it self; they are to enter into it, and the dominion it must for ever have over them, they are to be absorp't of it, lose themselves in it, not so much to possess it, as be possest by it. And the perpetuity is intimated of that possession. We are told of their entrance into it, nothing of their passing out of it any more. The last thing we hear of them is that they are gone into Joy.

Now let us see what brief useful reflections are to be made upon all this.* 1.11 And,

1. How blessed a thing is it to be a faithful Servant of Christ! if any have not yet learnt to value his service for it self, let them make their estimate by the end of it, and by what is even at present most certainly annexed to it. To be accepted with him! to appear gra∣cious in his eyes! An Euge from such a mouth! Where the word of a King is there is power. How joyful a sound do these words carry from the mouth of God, Well done good and faithful Servant! The Persic version (as it is render'd) most significantly Paraphrases this Passage; The owner of the Money received him pleasantly,* 1.12 and uttered words to him grate∣ful to his Heart, saying, Well done, O thou good and faithful servant, &c. What can be more grateful and revi∣ving to the heart of a good man, than that the glorious Lord of Heaven and Earth should say to him, Well done? To have him say to us as to Moses, Thou

hast found Grace in my sight, Exod. 33.12. To have gained this Testimony, as Enoch did, Heb. 11.5. That we have plea∣sed God; and that our Case might true∣ly admit of such an Angelical Saluta∣tion, (thô upon a less peculiar account) Hail thou that art highly favoured? how great a thing is it! So great a thing in the Apostles account, that living or dying, being in the body or out of the body, seem'd little things to him in com∣parison of it: He was willing rather to be absent, but is more solicitous whether present or absent, that he might be ac∣cepted of him, 2 Cor. 5.8, 9. Yea, and the more abject spirit of a very Cain, resents so deeply his not being accepted, tha•• his troubled mind imprints Characters of Sorrow in his Face, shews it self in a fallen Countenance, and dejected looks.

What ingenuous mind but knows how to value, even the (unprofita∣ble) kindness of a mean Friend: Can the Love of a God seem little with us? it addes greatly to the value of meer Kindness, abstracted from Beneficence,

if it be born me by a judicious, wise person, such a one honours whom he loves; we less esteem the love of a Fool; there can be no greater contempt of God, than to make light of being ac∣cepted with him.

But how transporting a thing should it be, besides the present sence of such acceptance, which (with more or less expresness) accompanies diligence and fidelity in his Service, to have it judi∣cially declared with solemnity, and pub∣lickly said to us, before Angels and men, Well done good and faithful Servant? when so great consequences depend and are to ensue upon it; as that it should be further said, Come, be thou Ruler over many things, Inherit the Kingdom prepared for you; Enter into the Joy of your Lord. Who would think mean∣ly of being the accepted Servant of the most high God? They that finally de∣spise so Priviledg'd a State, will see it with their eyes, (exemplifi'd in others) but shall never tast the sweetness of it.

2. How easily accountable is it why

our Lord lets his Servants suffer hard things in this World a while? He may permit it to be so, who hath it in his Power to make their Sorrow be turn'd into Joy: It is not strange if Weeping endure with them for a night, unto whom such Joy is coming in the morning; it is unworthy to repine in this Case. 'Tis want of foresight that makes any won∣der and censure. Consider well those weighty words, 1 Pet. 4.12, 13. Belo∣ved, think it not strange concerning the fiery trial, which is to try you, as thô some strange thing happened unto you; But re∣joyce, in as much as ye are partakers of Christs sufferings, that when his Glory shall be revealed, ye may be glad also with ex∣ceeding Joy.

3. How wicked and foolish a thing is it to refuse this Service? 'tis horrid∣ly unjust towards our most rightful Lord, and most imprudent for our selves: Do men know what they do in this? whose right they invade and resist? and what Cruelty they use towards their own Souls?

4. How much to be lamented is the

condition of the sinful World, who so generally decline this Service, and make themselves Slaves in the mean time to the worst of Masters? how do men drudge to the Devil? what Slaves are they to themselves and their own vile Lusts? As indeed no man serves him∣self, but hath a Fool and a mad Ty∣rant (as one well sayes) for his Master. We do not enough live up to the Prin∣ciples of our Religion, while we consi∣der not with more compassion the con∣dition of infatuated Mankind in this respect.

5. What may be expected by un∣faithful negligent Servants that hide their Talent in a Napkin? The others Joyes serve to measure their Sorrows; what a killing word will it be, when instead of Well done good and faithful Servant, it shall be said, Thou wicked and slothful Servant! and instead of En∣ter thou into the Joy of thy Lord, they must hear and feel, Cast ye the unprofi∣table Servant into outer darkness, there shall be weeping and gnashing of teeth, (vers. 30.)

6. See what estimate we are to make of the nature of God, especially of his large, munisicent goodness (which is his nature, God is love:) For consider the various emanations and discoveries of it, which may here be taken notice of.

1. That he should seek to have a∣ny for servants (which the text suppo∣seth that he doth) in this world of ours: A world of Apostate, Degenerous, Im∣pure, Impotent creatures, disaffected to him and his Government, hating him, and (as in themselves they are) hate∣ful to him. He who hath so little need of servants for any real use! who can do all things with a word! And if he thought it fit to have them for state, and as a thing becoming his majesty and greatness, is attended, above, by so excellent God-like Creatures! So suit∣able, and obsequious! So powerful and agile! Those ministers of his that do his pleasure, hearkening to the voice of his word. A World of ministring Spi∣rits that might be used for purposes less kind to us than they are! That he

should seek Servants among us! (for his having them implies it, who ever serv'd him unsought unto?) invite men into his service with so importunate solicitation! whom he might despise for their vileness, and destroy for their rebellion, which he can in a moment! And that he should seek such to become his Servants, not with indifferency, but with so great earnestness! and use af∣terwards so various endeavours to re∣tain them in his service! When they gradually decline, that he so graciously upholds them; when ready to break faith with him, and quit his service, that by so apt methods he confirms them; when they actually wander and turn Vagabonds, that he should be so intent to reduce them! How admira∣ble is all this! View the whole case at once. They neglect his first Invi∣tations, he repeats and inculcates them; They faint, he encourages and sup∣ports them; They revolt, he follows to bring them back: The cause of our admiration still rises higher and higher. How much is it, in this last instance

above all humane measures! Most men would disdain so to sue to Servants that forsake them, and are loath to confess their real need and want of them (were it never so great:) The Cynick scorn'd to look after his servant that left him, counting it a disgrace when Manes thought he could live without Diogenes,* 1.13 that Diogenes should not be able to live without Manes. The All-sufficient Deity stoops to that which in∣digency and wretchedness think even too mean for them!

2. Consider the frankness of his ac∣ceptance, even of the best: for how ma∣ny omissions, how much lazieness and sloth, how many incogitancies and mistakes, how much real disservice must he forgive when he accepts them, and says (yet) 'Tis well done? How little is it they do at the best? and how un∣profitable to him? and yet that little also he forms and even creates them to, and continually succours, and assists them in it; Works in them to will and to do. Otherwise nothing at all would be done, and yet how full, how com∣placential

his acceptance is!

3. Consider the largeness and bounty of his rewards, too large for our expressi∣on or conception. So that we even say most to it, when (even lost in won∣der) we only admire and say no∣thing.

4. Consider the kind of the Service which he thus bespeaks, accepts, and rewards. The best and most acceptable service any are capable of doing him, is when they accept him, take and chuse him to be their portion, and blessedness. Trust, love and delight in him as such, live upon his fulness, and (according to their several stations) perswade as many as they can to do so too. They that in the most peculiar sence are his Ministers or Servants, as they are more earnestly intent upon this, and win more Souls, are the more amply and gloriously rewarded. They that turn many to righteousnes, shine as stars. And for all the rest of his Servants, wherein do they serve him most, but when by their converse and example, they in∣duce others to entertain good thoughts

of God, and Religion, and thereupon to make the same Choice which they have made, and become seriously Religious, which is most certainly connected with their being happy, and indeed in greatest part, their very Hap∣piness it self. And when they re∣lieve, support, encourage, and help on those that are in the way, or whom they are endeavouring to bring into the way to final blessedness! We as much need our servants, as they can us; they are our living, reasonable, but most ne∣cessary instruments. The whole universe of created beings subsists by mutual de∣pendencies; the uncreated being with∣out any. Creatures are made to need one another. Infinite self-fulness, not capable of receiving additions, is most highly gratified by our chearful reception of its communications.

Let us learn now to conceive of God answerably to all this: We do him not right, that we consider not his admi∣rable goodness, in so plain instances of it, with more frequent seriousness and intention of mind and Spirit, and shew

our selves stupid, unapprehensive Crea∣tures; have we a thinking faculty a∣bout us? a power to use thoughts? and can we use it upon any thing more evident, more considerable, or that more concerns us? or do we never use it less pertinently?

7. How unreasonable is it either to quit the Service of our blessed Lord, or to serve him dejectedly? Quit it! Who hath more right in us? or where will we mend our selves? O the treache∣rous folly of Apostacy! and how se∣verely is it wont to be animadverted on! 2 Chron. 12.1. 'Tis said Rehoboam forsook the Law of the Lord, and all Is∣rael with him: And what followed? Shishak the King of Egypt comes against them with a great power, and God sends them this Message by Shemaiah the Prophet, that Because they had for∣saken him, (vers. 5.) therefore he also had left them in the hands of Shishak: and afterwards that thô upon their hum∣bling themselves, he would not quite de∣stroy them, but grant them some delive∣rance; yet he adds, nevertheless ye shall

be his (i. e. Shishak's) Servants, that ye may know my Service, and the Ser∣vice of the Kingdoms of the Countreys, vers. 8. Since they would abandon God and the true Religion, he would by a very sensible instruction, and costly ex∣perience teach them to distinguish, and understand the difference, and make them know when they have a good Master; and if we serve him despon∣dingly, and with dejected Spirits, how causeless a Reproach do we cast upon him and his Service? 'tis a greater ini∣quity than is commonly considered, im∣plies dislike of his work, and the rules and orders of the Family, impatiency of the restraints of it, distrust of his Pow∣er to protect, or Bounty to reward us; and we may expect it to be resented accordingly; so we sometimes find it hath been, Deut. 28.47, 48. Because thou servedst not the Lord thy God with joyfulness and with gladness of Heart, for the abundance of all things; therefore shalt thou serve thine Enemies which the Lord shall send against thee, in hunger and in thirst, and in nakedness, and in want

of all things, and he shall put a yoke of Iron upon thy neck, until he have destroy∣ed thee.

8. How are we concern'd to follow the Example, and expect the acceptance and reward of any such faithful Servant of Christ.

And that we may imitate such a good and faithful Servant, let me briefly set the example of such a one before you, in this excellent person lately taken from among us; which were it possi∣ble to represent entirely, were one of the fairest Copies to write after, that this, or perhaps many former ages could afford us.

That indeed, which it is fit should first, be noted of him, is least of all imi∣table. I mean his natural temper (with its more immediate dependencies) which no man can have the priviledge to choose. His indeed was one of the happiest that I ever knew: And did so set off all that was superadded and inserted into it, by humane culture or divine Grace as an advantageous setting

doth the lustre of a Diamond. He had all the advantages of Education from his Childhood, which the pious care of an affectionate, prudent, learn∣ed Father could give him, that were proper, and preparatory to the Functi∣on he was intended for: viz. that of the sacred Ministry. An Office whereof his excellent Father (the eminent, ho∣ly, heavenly, reverend, ancient Mr. Fair∣clough of Suffolk, whose Name in that Countrey hath still a grateful savour with all good men of whatsoever perswa∣sion,) shewed his high esteem and love, not only by the most diligent discharge of it himself, but by dedicating all his Sons (which were four in number) to it, and giving his two Daughters in Mar∣riage to such also. So that he was the Father of a Sacred Tribe, an Off∣spring and Race of Ministers, or that (even naturally) united with such. This was the eldest of his Children, and of whose Education the first care was to be taken. Scarce any Mind could be more receptive of the proper impressions from an ingenuous Institu∣tion.

About twelve Years he conti∣nu'd a Student (whereof divers, a Fel∣low) and great Ornament of Emanuel Colledge in Cambridge, as he was also much adorned by it. He went from it furnished with such a stock of ra∣tional, substantial, as well as polite Li∣terature, that shew'd him to have been no Loiterer there. He was a man of a clear, distinct understanding, of a very quick, discerning and penetrating Judgment, that would, on a sudden (as I have sometimes observed in dis∣course with him) strike through knotty difficulties into the inward Center of Truth, with such a felicity that things seem'd to offer themselves to him, which are wont to cost others a troublesome search. Nor were his Notions meerly Book-learnt, borrowed from Systems, and taken on trust, but formed by a due (but more speedy) comparing of things, as if Truth were more a-kin, and connatural to him than to most others, sooner digested, made his own, and inwrought into the temper and habit of his Mind, which afterwards▪

he liked not to muddy and discompose by busie agitations with others about that Truth which he found himself in a pleasant secure possession of, nor to contend concerning that which he had not found it necessary to contend for; he declined Controversie, not from ina∣bility but dislike; for as he less need∣ed it for a further good end, so he was most remote from loving it for it self; he was satisfy'd to have attain∣ed his end, and was better pleased to know, than to seem to others that he knew; he was of a curious sublime Fancy, and a lofty Style both in speak∣ing and writing, even in his most fa∣miliar Letters, thô he industriously de∣prest it in his popular Sermons, and other Negotiations with those of meaner ca∣p••city.

But his Moral, and holy Excellencies were his chief Lustre, being in them∣selves of a more excellent kind, and shining in him in a very eminent de∣gree.

The bent of his Soul was towards God; I never knew any man under the more

constant governing power of Religion, which made it be his business both to exercise and diffuse it to his uttermost; he was a mighty Lover of God and Men; and being of a lively active Spi∣rit, that Love was his facile, potent mover to the doing even of all the good that could be thought (in an ordina∣ry way) possible to him, and more than was possible to most other men: To give a true succinct account of the complexion of his Soul, he was even made up of Life and Love. Such was the clearness and sincerity of his Spirit, his constant Uprightness and Integrity, so little darkned by an evil Conscience, (and indeed, little ever clouded with melancholy Fumes) that he seemed to live in the constant sence of Gods fa∣vour and acceptance, and had nothing to do but to serve him with his might; whence his Spirit was formed to an habitual Chearfulness, and seem'd to feel within it self a continual Calm. So undisturb'd a Serenity hath to my ob∣servation rarely been discernable in any man; nor was his a dull, sluggish

Peace, but vital, and joyous; seldom hath that been more exemplify'd in any man, Rom. 8.6. To be Spiritually minded is Life and Peace: Seldom have any liv'd more under the Government of that Kingdom which stands in Righte∣ousness, Peace, and Joy in the Holy Ghost, Rom. 14.17. His Reverence of the Divine Majesty was most profound, his thoughts of God high and great, that seem'd totally to have compos'd him to Adoration, and even made him live a worshipping life; he was not wont to speak to God or of him at a vulgar rate; he was most absolutely resigned and given up to him; Devo∣tedness to his Interest, Acquiescence in his Wisdom and Will, were not meer Pre∣cepts with him but Habits. No man could be more deeply concern'd about the affairs of Religion, and Gods Interest in the World, yet his solicitude was temper'd with that stedfast trust, that it might be seen the acknowledg'd Ve∣rities of Gods governing the World, su∣perintending and ordering all humane af∣fairs by wise and steady Counsel, and

almighty Power, which in most others are but faint Notions, were with him turn'd into living sence and vital Prin∣ciples which govern'd his Soul: where∣upon his great Reverence of the Maje∣sty of God falling into a conjunction with an assured trust, and sence of his Love and Goodness, made that rare and happy Temperament with him, which I cannot better express than by a pleasant seriousness: What friend of his did ever at the first congress, see his face but with a grave Smile? when unexpectedly and by surprize he came in among his familiar Friends, it seem'd as if he had blest the room, as if a new Soul, or some good Genius were come among them.

I need not tell them that survive who were nearest to him, how plea∣sant a Relative he was. Nor doth any man need to tell me how pleasant a Friend! No man ever more understood than he the ingenuities and delights of Friendship, especially the high plea∣sure of gratifying and obliging another. The relishes whereof were so delicious

to him, that no Festival could be so grateful to any man as the opportunity was to him of making another tast, and feel his Kindness. Nor did I ever observe any thing so like a frequent fault in him, as an aptnes to overvalue his Friend.

He was a man of most punctual, scrupulous fidelity. His word was ever with him so strictly Sacred, that in the smallest matters his appointments, thô numerous, were, through his great prudence, so sure that one might, with∣out the intervenience of extraordinary Providence, as certainly expect them, as the returns of Day and Night. So that they that knew him, thô most de∣lighted with his Society, were never wont to urge for his stay with them beyond his prefixed time (which he commonly mentioned at his first en∣trance) knowing it would be in vain.

He was of a large and great Soul, Comprehensive of the Interests of God, the World, the Church, his Countrey, his Friends, and (with a peculiar con∣cernednes) of the Souls of men. Ready,

to his uttermost, to serve them all. Made up of compassion towards the distressed. Of delight in the good, and of general benignity towards all men. He had a Soul, a Life, a Name darkned with no cloud but that of his own great humility, which clouded him only to himself, but beautifi'd and bright∣ned him in the eyes of all others. An humility that allowed no place with him to any aspiring design, or high thought, that could ever be perceived by word, look or gesture. Except the high thoughts and designs which nei∣ther ought to be excluded nor represt. His greatest ambition was to do good, and partake it in the highest and best kind of it. To make the nearest ap∣proaches he could to the pattern and fountain of all goodnes.

And now looking upon so qualify'd a person, as engaged by Office in a pe∣culiar sort of service to Christ, to ga∣ther and draw in Souls to him, and prepare them for a blessed Eternity: How great things may we expect? What do we not find?

Mells in Sommersetshire was his first, and only (publick) Station.

Thither he was brought by so pecu∣liar a conduct and direction of Provi∣dence, as seem'd to carry with it some signification what great use he was after∣wards to be of in that place.

The very reverend Dr. Whitchcot, being, also, at that time Fellow of the same Colledge in Cambridge, and present∣ed to a Living in that Countrey, that was in the disposition of that Colledge, obtained of him to accompany him in a Journey to visit, and make some trial of the People he had been design'd to take the Charge of. Where that so ac∣complisht Person exprest a Resolution fit to be exemplary to others of pro∣foundest Learning (and which was strictly afterwards followed by this his chosen Companion) Preaching his first Sermon (as himself was pleas'd to tell me) upon those words, I determined to know nothing among you, but Jesus Christ and him crucify'd.

After some time spent together here, the Doctors affairs recalling him, for

the present, to Cambridge, he prevailed with our worthy Friend to stay behind, and supply his absence among that People.

What followes I was inform'd of by another hand, but one so nearly rela∣ted to this our deceased Friend, and so well acquainted with the more consi∣derable occurrences of his Life, as not to leave me in doubt concerning so mo∣mentous a thing, as how he came to be settled in a Countrey so remote from his own, and where he was so meer a Stran∣ger. And it fell out thus.

During his abode upon this occasion in those parts, a noted Gentleman, the Patron of the Rectory of Mells, being at that time High Sheriff of the County, sent to Mr. Fairclough (of whose worth, Fame had not let him long be ig∣norant) desiring him to Preach the Assize-Sermon. Some circumstances ha∣ving also brought the matter with∣in so narrow a compas, that the straits of time made it necessary to press the request with more importu∣nity than could admit of a denial. That

Performance was so highly acceptable, and so newly over when the Patron was surprized with the tidings of the former Rector of Mells his Death, that he immediately told our worthy Friend, he could not otherwise so fitly gratifie him for his Sermon, as by conferring upon him such a Living, which, if he pleased to accept it, was his.

The Opportunity of stated Service, in a Calling to which he had most seri∣ously devoted himself, more than the emolument (as did afterwards suffici∣ently appear) soon determin'd his thoughts, and fix't him in this Stati∣on: There he shone many years a bright and a lively Light, a Burning as well as a Shining one; it was soon ob∣serv'd what a Star was risen in that Horizon, and a confluence was quick∣ly gathered, of such as rejoyced in the light of it, which made an obscure Countrey Village, soon become a most noted place; from sundry Miles about, thither was the great resort, so that I have wondered to see so throng an

Auditory as I have sometimes had the opportunity to observe in such a place, that did usually attend his most fruit∣ful Ministry. And O how hath that Congregation been wont to melt un∣der his holy Fervours! His Prayers, Sermons, and other Ministerial Perfor∣mances had that strange pungency, quickness, and authority with them, at some times; that softness, gentleness, sweetness, alluringness at others, that one would think it scarce possible to resist the Spirit and Power wherewith he spake. And the effect did in a blessed measure correspond; they became a much enlightned, knowing, judicious, convinced, reformed, even somewhat generally, and in good part, a serious∣ly Religious People; his Labours here were almost incredible; besides his usu∣al exercises on the Lords-day, of Pray∣ing, Reading the Scriptures, Preach∣ing, Catechising, Administring the Sa∣craments; (as the occasions or stated seasons occurr'd) he usually five dayes in the week, betimes in the morning, appeared in publick, Pray'd, and Preach't

an expository Lecture upon some porti∣on of the Holy Scriptures, in course to such as could then Assemble, which so many did, that he alwayes had a considerable Congregation; nor did he ever produce in publick any thing which did not smell of the Lamp. And I know that the most eminent for quality and judgment among his Hearers, valued those his Morning-Ex∣ercises for elaborateness, accuracy, in∣structiveness, equally with his Lords-dayes Sermons. Yet also he found time not only to visit the sick, (which opportunities he caught at with great eagerness) but also in a continual course, all the Families within his charge; and personally, and severally to converse with every one that was capable, labouring to understand the present state of their Souls, and apply∣ing himself to them in Instructions, Reproofs, Admonitions, Exhortations and Encouragements suitably thereto; and he went through all with the greatest facility and Pleasure imagina∣ble; his whole Heart was in his

work. Every day for many years to∣gether he used to be up by Three in the Morning or sooner, and to be with God (which was his dear delight) when others Slept. Few men had ever less hindrance from the Body, or more dominion over it, a better habited Mind and Body have rarely dwelt together. No controversies arose among his Neigh∣bours, within his notice, which he made it not his business to get pre∣sently compos'd, and his help and ad∣vice was wont to be sought by Per∣sons of eminent rank, and in matters of very great difficulty and importance for that purpose; his own Love of Peace always inclining him, and his great Prudence well enabling him to be exceeding useful in any such Case.

Nor were his Labours confined with∣in that narrower verge; his Name and worth were too well known abroad to let him be engross'd by one single Pa∣rish: in how many places did he scat∣ter Light, and diffuse the Knowledge of

God, wheresoever, within his reach, the opportunity of a Lecture, occasional or fixt did invite!

The state of things in those dayes making it necessary (and not hinder∣ing) that what was to be done for the preservation of Common Order, must be by the spontaneous Associating of the Pastors of many Congregations; how did he inspirit those Assemblies! The deference that was given to him even by very reverend Persons of great value, and much exceeding him in years, with the effectual influence he had upon all their affairs (manifestly aiming at no∣thing but the promoting of Religion, and the common good) were only ar∣guments of the commanding Power of true worth: And the good effects up∣on the People shew'd, how much could be done by a naked, undisguised re∣commendation of ones self to mens Con∣sciences in the sight of God: Nor would his Brethren of greatest value (and di∣vers there were in those parts of ve∣ry great) think it any detraction

from themselves to acknowledge much more to the wise, modest, humble acti∣vity of his Spirit in their common con∣cernments, than I shall be willing to arrogate to him. He was, upon the whole, a very publick Blessing in that Countrey while he kept his publick Station in it: And when the time ap∣proached of his quitting it, he emi∣nently shew'd his constant, great Mo∣deration in reference to the contro∣verted things that occasioned his doing so in all his reasonings with his Bre∣thren about them. And it further ap∣peared in the earnest bent of his en∣deavours to form the minds of his People, as much as was possible, unto fu∣ture Vnion under the conduct of whoso should succeed him in the serious care of their Souls; and to a meek, unre∣pining Submission to that present Sepa∣ration which was, now, to be made be∣tween him and them; whereof the extant abridgment of sundry his later Sermons to them, are an abundant Te∣stimony; (thô such a repression of their Sorrows, it was not possible to them

to receive othewise, than as dutiful Children are wont to do, the Exhor∣tations of an affectionate dying Father, not to mourn for his Death:) In the Substantial things of Religion no man was more fervently zealous, about the Circumstantials none more cool and tem∣perate.

But he could in nothing prevaricate with his (once settled) Judgment, or depart in his Practice one Ace from it; yet such was the candor and soft∣ness of his Spirit, that nothing could be more remote from him, than to pass any harsh Censures upon those that received that satisfaction in the scru∣pled points, which he could not: But he continued a most entire undiminisht Friendship with many of them (and several of eminent note, by whom also it was equally cherisht on their parts) even to the last.

His great contempt of the world, and remoteness from making the sa∣cred Office subservient to secular Inte∣rest,

a design of enriching himself by it, or more than to subsist, too soon appeared in the mean condition, to which he was brought by that depri∣vation. For thô the Annual profits of his Living were very considerable, yet his free (but well regulated) hospi∣tality, and large, diffusive Charity (where∣in his excellent Consort, one of the most pious, prudent, well accomplisht Matrons I ever knew, most readily con∣curr'd with him) kept them from be∣ing superfluous, or flowing into Cof∣fers. He had laid up no Treasure but in Heaven. And was the Son of a no way unlike Father, from whom the expectancy of a patrimonial Estate could not be great; and whom (to his no small Joy while he continued) he survived but a little. So that for some Years (as I have heard him say) he did owe much of his Subsistence to the Bounty of some worthy Citizens of London, whose temper it is, to take more pleasure in doing such good, than in having it told the World who they were.

His Usefulness was such since his deprivation, (not in serving a Party, a thing too mean, and little to be ever thought of by him without dis∣dain; but) in pressing the great, and agreed things that belong to serious, living Religion, that it even melts my Soul to think of the overwhelming Sorrows wherewith the tydings of his Death must have been received, by Multitudes in the West, that were often wont with greatest delight and Fruit to enjoy his most lively, edifying La∣bours.

His Decease confirms it to us, once more, that nothing belonging to this World of ours is too good to die.

But it is a great Argument of Gods kind propensions towards it, and speaks much of his good will to men, that now and then such heavenly Creatures are permitted to inhabit it, and such Specimina and Efforts of the divine Life, to appear and be put forth in it.

It shews God hath not forsaken the Earth, and that his Tabernacle is with men, when any such are to be found here.

It ought to be reckon'd very Monito∣ry, and a great Rebuke, when such are (earlier than according to natural course) taken away.

It should make us love Heaven so much the better, that such as he are gathered thither; not that it needs any thing to better it in it self, but that we can now, better relish the thoughts that arise out of our own present knowledge; and having seen true good∣ness exemplify'd, may thence, more ea∣sily, take our advantage to apprehend what that State is, wherein there will be so vast a collection of excellent Creatures, so perfectly good, by most liberal eternal participations from the first and uncreated good. How taking is this notion of Heaven! I especially pronounce this holy man blessed (saith a great man in the * 1.14 ancient Church,

speaking of an excellent person De∣ceased † 1.15) for that he hath passed from one order to another (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and leaving our City, hath ascended to ano∣ther City, even that of God himself, and leaving this Church of ours, is gone into the Church of the First-born who are written in Heaven, and hath left our solemn Conventions for that of Myriads of Angels: Referring to that of the Apostle, Heb. 12. and magnifying (that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) that glorious conventi∣on not for the multitude of the powers above only, but for the Confluence of the good, with a perfect vacancy of envy, and an abounding perpetual Joy and sa∣tisfaction of Mind — Love, Peace, Goodness, &c. and every fruit of the Spi∣rit in most plenteous fulness. (To this purpose he speaks;) And what an ami∣able Heaven is this!

Yea, and it may encline us to have somewhat the Kinder Thoughts of this our meaner native Element, and less to regret that our earthly part should dissolve and incorporate with it; to think what rich Treasure, what

Shrines of a lately inhabiting Deity (now become Sacred Dust) it hath from time to time received and trans∣muted into it self. How voluminously have some written of Roma Subterra∣nea * 1.16! of the Tombs of Martyrs, and other excellent persons (as many of them were) collected in one little spot of this Earth? And if there were as par∣ticular an account of the more refined part of Subterraneous London, much more of all places, where just and holy men have dropt, and depos'd their earthly Tabernacles, how would our Earth appear ennobled (and even hallowed) by such continual accessi∣ons to it, in all times and Ages? What a glorious Hoast will arise and spring up even out of one London? Is not the Grave now a less gloomy thing? who would grudge to lye obscurely a while, among them with whom we expect to rise and ascend so gloriously?

It should make us diligent in the remaining time of our abode here: what should not the expectation of

such a Welcome carry us through? Well done good and faithful Servant, &c. How studious should we be so to acquit our selves as he hath done? Blessed is that Servant whom the Lord when he comes shall find so doing: Let us then be sted∣fast, unmoveable, alwayes abounding in the work of the Lord, as knowing our labour shall not be in vain in the Lord.

THE END.

Notes

• * 1.1

  Phil. 1.15, 16, 17, 18.
• † 1.2

  As Holy Mr. Her∣bert.

  —Well, I will change the Service, and go seek Some other Master out. Ah my dear God! tho' I be clean forgot, Let me not love thee, if I love thee not.
• * 1.3

  Cyrus.
• * 1.4

  Xen. de Ped. Cyr.
• † 1.5

  Artaba∣zus who had a gol∣den Cup given him at the same time.
• * 1.6

  Chrysost. in lo••.
• * 1.7

  〈◊〉〈◊〉
• * 1.8

  Psal. 16.
• * 1.9

  Psal. 4.
• * 1.10

  Esto par∣ticeps, &c. L••••. Bra∣gens•• in 〈◊〉〈◊〉
• * 1.11

  USE.
• * 1.12

  Dominus pecuniae il∣lum blan∣dè exce∣pit, & cor∣di verba grata de∣dit; Eug••, inquit, O bone & 〈◊〉〈◊〉 &c.
• * 1.13

  Sen.
• * 1.14

  Chrysost. Panegyr.
• † 1.15

  Philogo∣nius.
• * 1.16

  Jo. Seve∣ranus,

  P. Aring∣hus, &c.