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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28344	Vindiciæ foederis, or, A treatise of the covenant of God enterd with man-kinde in the several kindes and degrees of it, in which the agreement and respective differences of the covenant of works and the covenant of grace, of the old and new covenant are discust ... / [by] Thomas Blake ... ; whereunto is annexed a sermon preached at his funeral by Mr. Anthony Burgesse, and a funeral oration made at his death by Mr. Samuel Shaw.	Blake, Thomas, 1597?-1657.; Burgess, Anthony, d. 1664.; Shaw, Samuel, 1635-1696.	1658 (1658)	Wing B3150; ESTC R31595	453,190	558

continued That such a one is established appears First By the work that they have to do given them in commission by Christ Jesus Matth. 28. 19 20. Go Disciple all Nations baptizing them in the Name of the Father the Sonne and the Holy Ghost teaching them to observe all things whatsoever I have commanded you Here is commission given for the dispensation of the Word and Sacraments That of the Word is either for laying the first foundation or for the superstruction either for their work of planting preaching where Christ was never known by name or else for watering to carry on that happy beginning Their first work in laying the first foundation is given in charge in these words Disciple all Nations which was not the work of one age Though Egesippus as he is quoted by Doctor Andrews Preface to the Decalogue page 7. saith That there was no known Common-wealth in any part of the world inhabited but within fourty years after Christs passion received a great shaking off of Heathenish Religion yet the whole work after so many Centuries of yeeres is not yet done Those that are learned in Geography say that there is not above the nineteenth part of the inhabited world that beares the name of Christian and a great part of those so over-runne with Barbarisme that they have little more than a name that they live when yet we beleeve the work shall be more universal that as God was once knowne in Jury his Name great in Israel So it shall be from the rising of the Sunne to the going down thereof Mal. 1. 11. And that the Kingdomes of the world shall become the Kingdomes of our Lord and of his Christ Revel 11. 15. Their work of superstruction or building up of Disciples is given them in charge in these words teaching them to observe all whatsoever I have commanded you As long as homage is due to Christ so long a Ministery is to be continued to call for it and give directions in it which we finde farther held out Ephes 4. 11 13 14 15. There is an enumeration of Ministerial functions extraordinary and ordinary as there is an appointment of Apostles Prophets Evangelists So also of Pastors and Teachers their work is there pointed out for the perfecting of the Saints for the work of the Ministery for the edifying of the body of Christ as also their duration and continuance till we all come in the unity of faith and of the knowledge of the Sonne of God unto a perfect man unto the measure of the stature of the fulnesse of Christ. When in the world all are Saints and no imperfection can be found in these Saints nor any thing wanting in the Mystical body of Christ when there is not an errour to be found either in judgement or practice nor a seducer or false teacher feared then and not before a Ministery may be spared This will not be as long as there is a Devil in Hell and a man with corruption upon earth There is not a man that opposeth a Ministery but the being of that man is an unanswerable argument for the establishment of it Their work for dispensation of the Sacraments is given in charge explicitely in those words Baptizing them c. as implicitely in that charge Teaching them to observe all that I have commanded This of Baptisme answers in duration to that other Sacrament of the Lords Supper 1 Cor. 11. 26. As oft as you eat of this bread and drink of this cup you shew forth the Lords death till he come Secondly It appears in the promise of Christ Jesus annext by way of encouragement in this work verse 20. Lo I am with you alwayes even unto the end of the world This is we see to the uttermost extent of time alwayes even all dayes to the worlds end And howsoever some quarrel may be raised about the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saeculi being taken in so various an acception in the holy Scriptures yet the subject matter whereon it is spoken is a work of more lasting as hath been observed than one age together with the phrase annext The consummation or finishing plainly signifies that this promise is for perpetuity till Christs coming at the end of ages That which puts a period to the Lords Supper must alone put a period to this work And for any to make a promise to a dying man ready to yeeld up the ghost for help for many years who is but to live few yeares were a strange promise And to settle a function of the Ministery with a promise of assistance through all ages when it must be extinct in that age were as strange a promise A promise to a Non-entity or meere Chimara Ministers then are in the Church as Starres not as Meteors they grow as Plants not as Mushromes their duration is not for a yeare for an age but through all ages Thirdly this appeares by the Apostles care for a succession Being not suffered to continue by reason of death they took care for others to fill up their places in the Churches which they had planted Therefore Paul called not by man but by a vision and voice from heaven gives order for a Ministerial call by Ordination Giving charge to Titus Tit. 1. 5. to ordaine Elders in every City and this by laying on of the hands of the Presbytery 1 Tim. 4. 14. to whom the care of Church-inspection was by him committed Acts 20. 17. compared with verse 28. And Paul and Barnabas in their journal Acts 14. 23. Ordained Elders in every Church and recommended them to God with prayer and fasting of which more afterwards Fourthly this appears in the setled Pastors which were found in constituted established Churches Epaphroditus in Philippi Philip. 2. 25. Archippus in Colesses Col. 4. 17. Those of Ephesus which gave the Apostles meeting at Miletum Acts 20. 17. John who lived longest of the Apostles and wrote his Revelation towards the ending of his dayes in the Issle of Pathmos Rev. 1. 9. in his banishment there for the testimony of Jesus Christ writes several Epistles to the Angels of the several respective Churches in Asia which Angels were to be his survivors and are not denied by any to be Ministers of those several City-churches there mentioned Whether these Churches were such as have been called Diocesan Presbyterial or Congregational is not here to be questioned but that they were Ministers appointed over their several charges is out of question Fifthly This appeares by the charge given for respect and esteeme to be given to those who thus stood up in succession in such established Churches 1 Thes 5. 12 13. We beseech you brethren to know them which labour among you and are over you in the Lord and admonish you and to esteeme them very highly in love for their works sake Phil. 2 29. Receive him therefore in the Lord with all gladnesse and hold such in reputation Obey them that have the rule over you

this covenant between God and his people which is to be spoken to elsewhere As the being of a covenant is thus plentifully proved by Scripture-testimony so we might as amply prove it by arguments drawn from thence The Churches of Christ are espoused unto Christ Hos 2. 19 20. And I will betroth thee unto me for ever yea I will betroth thee unto me in righteousnesse and in judgement and in loving kindnesse and in mercies I will even betroth thee unto me in faithfulnesse and thou shalt know the Lord. 2 Cor. 11. 2. I have espoused you to one husband that I may present you to Christ and Spouses are in covenant with their Bridegroom The Churches of Christ are married to Christ Isa 54. 5. Thy Maker is thine Husband the Lord of hosts is his Name and thy Redeemer the holy One of Israel the God of the whole earth shall he be called And wives are in covenant with their husbands Their sinnes against God are branded with the names of Adulteries Whoredomes and these are not barely dis-obedience of a Command or neglect of a favour but breaches of covenant The Churches of Christ are servants of Christ Levit. 25. houshold servants Ephes 2. 19. and servants are their Masters by covenant Their sinnes in this relation are not barely obstinacy stubbornness or ingratitude but they are charged with treachery falsehood dealing falsely in covenant and their hearts being not stedfast in covenant It is above me to conceive how man can be a covenant-breaker not alone respective to man but God as he is frequently charged when there hath past no covenant between God and him They may question whether there were ever any such thing as a covenant in the world that deny this to be a covenant in the proper nature of it some objections raised in their due place will be answered CHAP. IV. The Covenant of Grace is between God and man and not between God and Christ. HAving asserted a covenant in the proper nature of it it is necessary before I proceed further on to give differences between this covenant of Works and the covenant of Grace to speak something by way of Explication covenant being taken in so various and ambiguous senses or at least so many senses put upon it which I take to be a misunderstanding of the Scripture-covenant I shall lay down certaine Explicatory Propositions for clearing of the thing in question And the leading on shall be this The Covenant of grace is between God and man between God and those of fallen mankinde that he pleases to take into covenant God and man are the two parties in the covenant It is not made between God and Christ. This is so plain that a man might think there needed no words about it but that there are some that will have man to be no party in it and that it is entred onely with Christ on behalf of those that God hath chosen in Christ to himself To this I shall speak first by way of concession yeelding to them of this opinion these three things that follow 1. That there is such a covenant of which they speak which was entred between God and Christ containing the transactions which passe between the Father and the Sonne the tenor of which covenant we find laid down by the Prophet Esay 53. 10 c. and commented upon by the Apostle Phil. 2. 6. There we see first the work that Christ by covenant was to undergo To make his soul an offering for sinne that is as elsewhere is exprest to give his life a ransome for many and as he covenanted so he did He became obedient to death even the death of the crosse Phil. 2. 8. and that upon account of this covenant entred Christ himself speaking to it and of his work in it saith John 10. 18. This Commandment have I received of my Father Secondly the reward that he was to receive which is laid down by the Prophet in many words 1. He shall see his seed ver 10. As Isaac being received from the dead in a figure saw a seed had an innumerable posterity so the Lord Christ who was received from the dead in truth hath his seed in like manner beleevers innumerable which are called his seed in resemblance to the seed of man 2. He shall prolong his dayes not the dayes of his seed as some would have it making this one with the former and rendring the words videbit semen longaevum being delivered from death he shall live and reign eternally Revel 1. 18. 3. The pleasure of the Lord shall prosper in his hand he shall irresistibly do whatsoever is the Fathers pleasure to be done in the work of mans salvation 4. He shall see the travel of his soul and shall be satisfied upon this work done he fully enjoys the whole of all his desires 5. Therefore will I divide him a portion with the great and he shall divide the spoile with the strong He obtains a perfect victory hath a plenary and full conquest over every adversary 2. We yeeld that the whole of these covenant-transactions between God and Christ was on our behalf Making his soul an offering for sinne he offers it for those that are fallen by iniquity All is as is there said for the justification of many Whatsoeve it is that upon the work done redounds to himself yet the reason of undertaking was for us Vnto us he was borne unto us he was given He was wounded for our transgressions he was bruised for our iniquities he was delivered for our offences and raised again for our justification He endured the mulct and we reap the benefit 3. We confesse that it is the work of Christ that we enjoy a being in covenant as it is his gift that we enjoy the blessing of Ordinances But when all these are yeelded the truth must be asserted that there is a covenant to which Scripture constantly speaks which is entred of God with man and not with Christ which me thinks with much ease might be made to appear 1. There are frequent testimonies of Gods entry of covenant with his people 1. With the leading persons in the covenant which stand as the root of many thousand branches which are their off-spring in covenant He entred covenant with Abraham Gen. 15. 18. Gen. 17. 2. The like he enters with Isaac Gen. 26. 3. with Jacob Gen. 35. 11. and therefore he is so frequently called the God of Abraham Isaac and Jacob. And the covenant of God is alike known by the name of the covenant with Abraham Isaac and Jacob. 2. He enters covenant with the whole body of the people of Israel Deut. 5. 1 2. Hear O Israel the statutes and judgements which I speak in your ears this day that ye may learn them and keep them and do them The Lord our God made a covenant with us in Horeb the Lord made not this covenant with our fathers but with us even us who are all of us alive

inflicts the Lord 4. His way of dealing as a Father in love and not in vengeance Now turne to Heb. 12. 5 6 7. and there we shall see the Apostle 1. Quoting this Scripture 2. Checking them for not heeding it 3. Commenting upon it Ye have forgotten the exhortation which speaketh unto you as unto children My sonne despise not thou the chastening of the Lord nor faint when thou art rebuked of him For whom the Lord loveth he chasteneth and scourgeth every son whom he receiveth If ye endure chastening God dealeth with you as with sonnes for what sonne is he whom the Father chasteneth not These words of the Apostle confirm all the Old Testament proofs before mentioned give a shrewd check to all those that would cast them off and are a full New Testament-proof of the point in hand our aversaries tell us that the children of God in New Testament-times have that great and happy priviledge to be free from all chastisements for sinne The Apostle on the other hand sayes that it is their happinesse to be chastised and would be their sorrow if they were without chastisement For this cause saith the Apostle many are weak and sickly among you and many sleep 1 Cor. 11. 30. There we see judgements inflicted the persons suffering and the cause of suffering assigned The judgements are set out 1. By the quality or kinde such as were visible on the outward man as their sinne was open so was their suffering 2. By their several degrees in which they suffered some weak languishing under infirmities some sick taken with diseases some fallen asleep surprised with death The persons suffering are set out 1. By their multitude many 2. By the application of the stroke Corinthians had sinned and Corinthians suffered The cause is implyed in the illative particle For and exprest in the foregoing words their unworthy addresses unto the Lords Table sinfully eating and drinking they eat and drink their own judgement and though it cannot be said that all were in grace that thus suffered yet there were some at least in grace among them in that the Lord chastened them in the world that they might not be condemned with the world The Lord Christ speaks fully to this in his letter from heaven to Laodicea the Church of Rev. 3. 19. As many as I love I rebuke and chasten As Scripture expresly holds out this truth so it is also clear in reason if God should not hold up his Sovereignty in this way of exercise of discipline upon his children his love could not be continued to them but would be withdrawn from them as we see in Christs words but now mentioned Rev. 3. 19. as also in those words of Solomon and the Apostle Pro. 3. 11. Heb. 12. 5 6 7. The love of God is such to his children and such a league of friendship is past between them say our adversaries that it will not suffer him to strike them We say his love is such that he cannot forbear to strike and will not suffer that they should sinne and carry it with impunity There are indeed some such parents that are so indulgent that children must neither have check nor stroke from them what course soever they take they scarce hear words much lesse do they suffer stripes These call this love but a wiser then they calls it by the name of hatred Prov. 13. 24. He that spareth the rod hateth his sonne but he that loveth him chasteneth him betimes Pity will not suffer to make children smart But it is greater pity that the want of smart should bring them to the condemnation of hell Prov. 23. 13 14. With-hold not correction from the childe for if thou beatest him with the rod he shall not die Thou shalt beat him with the rod and shalt deliver his soul from hell A childe in sinne must either be beaten or spared Beating will not be his death but sparing tends to his condemnation The similitude is not ours but the Holy Ghosts One of the most terrible texts in all the Bible may be found as one sayes Hoses 4. 14. I will not punish your daughters when they commit whoredome nor your spouses when they commit adultery He spares not some that he may for ever spare them chastening them in the world that he may not condemn them with the world He spares some and everlastingly destroys them 2. Otherwise God would be reconciled to the sinne of his people and in league not only with their persons but with their wickednesse which is most abhorrent to his holinesse We read of Gods reconciliation to the world but never to the wickednesse of the world God may be at peace with those that have sinned not imputing their trespasses but he will never be at peace with sin 3. It will not stand with his honour to suffer his to go on in impunity in these ways Their wickednesse will be said to be by his allowance Men in sin are ready to say as the Psalmist observe that God is such a one as themselves Psalme 50. 21. and that because they sinne and he keeps silence And men of the world will say the same if his people go on in sinne and prosper This the Lord sees and takes care this way to prevent Ezek. 39. 23. And the heathen shall know that the house of Israel went into captivity for their iniquity because they trespassed against me therefore hid I my face from them He will make it appear that he is no patron to them in that which is evil 4. God hath given in charge to Magistrates his vice-gerents for to punish They are revengers to execute wrath upon them that do evil Rom. 13. 4. they are sent of God for the punishment of evil doers 1. Pet. 2. 14. They have no commission to spare upon supposal of any interest in God or grace when they are found in any acts that are wicked What they do God does they acting by his command and by vertue of his commission For further clearing of this point and if it may be to work a right understanding I shall lay down severall Positions 1. God considered in his absolute Sovereignty may inflict sufferings without injustice on his innocent creatures there is no absolute necessity that sinne should go before all manner of trouble Punishment cannot be without a fault that alwayes implies guilt where justice is followed Yet such is Gods Sovereignty that he may lay affliction where there is no transgression We do it upon our fellow-creatures we tread upon wormes that never did offend us God may much more do it upon his creatures yea God does it How much do bruit creatures suffer in the world and unwillingly suffer as the Apostle speaks Rom. 8. 20. and that from Gods hand that hath made them subject to these suffering that which God doth unto one creature he may do unto any creature that which he doth to the meanest he may do to the most noble creature As a potter may

is not unfitly called in instrument of God p. 128 See Faith Justification Ishmael In Covenant when circumcised p. 296 Not to be branded with bastardy ibid. He and his seed cast out of Covenant p. 298 Justification Mans concurrence in it necessarily required in it as an acceptant not as agent p. 127 It is a transient act of God not an immanent p. 132 It is not from eternity p. 131 c. A justified man an an fitted for every duty to which God calls p. 135. See Faith Instrument K. Kingdome of Heaven IN what sense taken Matth. 19. 14 c. p. 399 The Hinge of the contraversie concerning infants interest in Covenant hangs not on the interpretation of those words ibid. Anabaptists reasons not sufficient to prove it to be meant of the Kingdome of Glory p. 400 Though understood of the Kingdome of Glory it serves not to discovenant or dischurch infants p. 401 L. Law COnsidered as a Covenant to give life is inconsistent with the Gospel p. 55 Moral-Law hath a commanding power over Beleevers ibid. By Arguments asserted ibid. Objections answered p. 58 In what sense a dead husband p. 59 See Moses A rule of our duty not of our strength p. 151. Life What in Scripture it implies p. 100 The same in substance in the Covenant of Works and the Covenant of Grace ibid. A Medium may be concieved and is by some assigned between life and death in Scripture acceptation p. 123 Lord. The acceptation of Christ as Lord doth not justifie p. 125 Love To do a thing out of obedience to the Law and by love not opposite p. 61 Love cleaves to Christ for communion but recieves him not for justification p. 125 M. Master Marshal VIndicated p. 435 Mediatour A foure-fold work respective to the Covenant incumbent on the Mediatour p. 93 c. See Christ Moses Metaphor God's entring Covenant with man no Metaphor p. 10. 37 Ministers Must bring their people up to the termes of the Covenant in pressing the necessity of Faith and Repentance p. 188 c. They must not sever the promise from the duty p. 189 Ministry The necessity of a Ministry to bring me into Covenant and to bring them up to the termes of the Covenant p. 160. Reasons evincing that God hath appointed such a Ministry to be perpetuated through all ages p. 162 c. Reasons evincing the necessity of such an established Ministry p. 165 c. Objections answered p. 168 169 An orderly call from God into the Ministerial function necessary p. 180 Reasons assigned p. 181 182 Several wayes of calling to the work of The Ministry p. 182 See Ordination Ministry-maintenance p. 442 Moses The Law as delivered by Moses bindes Christians p. 73 74 75 He delivered a Covenant to the Jewes p. 210 He delivered a Covenant of Grace to the Jewes p. 210 211 In his time commands were frequent and full the directive and maledictive part for discovery of sin were open and clear but promises for eternity little known p. 213 He was a Mediatour in type N. Nature TAken for Birth-priviledge or descent from Ancestors p. 307 Taken for qualifications of nature ibid. Jewes by nature had priviledges above Gentiles p. 307 308 O. Obedience See Righteousnesse Olive THe whole universal Church visible Rom. 11. p. 325 Fatnesse of the Olive glory of Ordinances p. 326 Ordination An orderly call by way of Ordination into the Ministerial function necessary in all not gifted by immediate revelation p. 182 Ordination described ibid. Men in Ministerial function are to act in Ordination p. 182 183 They are to set men apart as Presbyters and Elders p. 184 Ordination not to be passed but upon examination and tryal p. 140 To be solemnized with fasting and prayer p. 185 186 Imposition of hands to be used p. 187 Objections answered ibid. P. Pardon NAtional and personal p. 343 My People That phrase applied in New Testament-Scriptures to those that stand invisible relation to God p. 258 Places for worship In New Testament-times have their warranty In what sense holy p. 441 Places holy by divine institution by divine approbation p. 439 Positions concerning places for worship in Gospel-times p. 441 Not in equipage with the Temple and Tabernacle ibid. Temple and Tabernacle had the pre-eminence in four Particulars ibid. Our places of meeting by good warranty called Churches p. 441 c. Position This Position that the Moral Law hath no commanding power over Believers examined p. 58 That position concerning the Old Covenant to be both a Covenant of Works and a Covenant of Grace examined p. 210 Power Necessary in the call of Nations to a visible Church-state p. 330 Priviledge See Birth Professors Who to be accounted so before men p. 450 Promises Made to the wiked made good to the believing and penitent p. 190 Absolute promises yield not peace to him that is wanting in the conditions of God required ibid. p. 47 Objections answered p. 190 Spiritual promises rare and obscure under Moses his administration p. 213 Scriptures evincing the spirituality of Old Testament-Promises p. 222 Temporal promises annexed as appendants to spiritual in the Old Covenant p. 226 Children of Promise All the seed of Abraham by Isaac born by vertue of that miraculous promise p. 298 Q. Quaeries PVt to those that restraine the New Covenant to the Elect regenerate p. 234 c. Put to those that put a limit to the New Covenant respective to the issue p. 317 R. Reconciliation GRadual or total of persons of Nations p. 331 Repentance A distinct grace from faith p. 136 A condition of the Covenant of grace ib. Considered in the prae-requisites p. 137 In the essential parts of it ibid. Privative part which is cessation from sin is required in Covenant p. 140 Positive part which is a returne to God and an holy walk with God is required in Covenant p. 142 See Righteousnesse Objections answered p. 144 c. Reprobation No cause of unbelief or sin p. 341 It leads not to condemnation without merit of sin as Election leads to Salvation without merits of works ibid. Righteousnesse What degree of righteousnesse is required in the Covenant of Grace p. 148 Perfection of degrees is not so required that upon the defection of it the penalty is incurred p. 149 Perfection of degrees is not required and sincerity accepted p. 151 Reasons assigned ibid. c. Objections answered p. 153 Our Evangelical righteousnesse is imperfect p. 155 c Sincerity is required and accepted p. 112 c. Root and Branch Denote parent and childe Rom. 11. 16. p. 325 Root Abraham Isaac and Jacob. ibid. Every natural parent a Root p. 338 Every natural believing Parent an holy Root ibid. Abraham a Root by communication not by example p. 399 S. Sacraments ARe Gospel mysteries p. 446 Sacriledge Defined p. 440 With-holding infants of believing parents from Baptism is Sacriledg p. 437 c. Saints Vnregenerate persons have the name and outward priviledge of Saints p.

to you on the Sea without a Pilate To you Orphans without a Spirituall Father and first you see what cause there is for our constant expectation and preparation for death Gods own Ministers and servants must dye God needeth no mans labours or parts Moses Joshua Paul Peter must die sola mors non habet fortasse said Austin only Death hath no may be It may be thou mayest be rich it may be thou mayest thrive in thy trading it may be thou mayest have comfort in thy Children and friends but thy death hath no may be Oh! let not the world let not your Shops let not trading take off your hearts from this Meditation but think you hear God speaking to you set not your house but your souls in order for thou must die And secondly here is some comfort though there be cause of much sorrow that though your Faithfull Pastor he dead yet the chief Pastor of your souls is not He that setteth Pastors and Teachers in the Church he that sendeth forth labourers into his harvest he liveth for ever as one in the Ecclesiasticall History when newes was brought him that his father was dead Desine blasphemias loqui saith he pater enim meus immortalis est cease to speak blasphemy for my Father is immortall Thus let this honey fall into your gall this Wine into your water The great and Chief Shepheard of your souls is not dead Lastly now the will of God is done concerning our deceased Brother your duty is to be much in Prayer to God that there may be a Joshua after Moses That God would joyne your hearts together as one man to seek out a Pastor for you which shall feed you according to his holy will The Lord hath made a great breach upon you be sensible of it and seriously consider how all your soul-comforts and advantages are bound up in this matter Ministers are compared to the Sun and Salt nihil sole sale ut●lius can you be without the Sun in the heavens without bread for your body so neither without this bread of life for your souls or without this light to guide you in the wildernesse of this World to eternall happinesse FINIS A Funerall Oration at the Death of the most desired Mr. Blake By Mr. Samuel Shaw then School-master of the Free-School at Tamworth WIth a face sadder then usuall with an heart sadder then my face but upon an occasion sadder then them both I who was deputed to this work by him to whom I now perform it am here rather to receive the expressions of your sorrow then tell you the resentments of mine own Being sensible of my stupefaction caused not through the want of my affections but the want of their object I desire out of a pious pollicy to supply my drynesse by taking your Tears and putting them into my pump so hoping to revive mine own which yet I judge are rather drowned then dryed up And yet when I have done this I know that all my expressions will fall short of the greatness of my grief as much as my grief does of the greatness of its cause This numerous Company of Pious groaners these so many blacks not made but occasioned to be Mourners badges of profession becomming badges of that grief which for its greatness can be equal'd by nothing but their former happiness which they once enjoyed the universall gloommess of this day represents to me rather the funerall of a Town then a man and the fall of a Church rather then a single pillar and rather induces me to think that ye are come to quench the unmercifull heat of a feaver then only to bedew that which was the subject of one But if it may be hold a little and suffer your eyes a while to a new employment even to see where you are what you are doing whose Obsequies you are solemnizing with so great devotion and take the dimensions of your losse if it be capable of any which indeed is so great that they only can know it who knew not him and they onely can feel who never enjoy●d him I speak not to aggravate your loss but the sense of it as for the cause of it it admits of no addition Whilst he lived it was as impossible for him not to love you as it was for you ad●quately to return his love His care answered his love and if his successe had answered his care we might happily have this day wanted an object of so great sorrow in enjoying him His writing were not read without satisfaction His Sermons were never heard without an approving silence seldom without a following advantage His kindness towards you could ●ot be considered without love his awfull gravity and secretly-commanding presence without reverence Nor his conversation without imitation To see him live was a provocation to a godly life to see him dying might have made any one aweary of living When God restrains him from this place which was alwayes happy in his company but now he made his chamber a Church and his bed a Pulpit in which in my hearing he offered many a hearty prayer for you And his death made him mindfull of you whose life made you unmindfull of him And I did not see that any thing made him so backward to resign up his ●ure soul to God as his unparalell'd care for you and your proficiency in godliness which seemed as little to him in comparison of what he desired as it does great to others in comparison of what they finde so that I sate by him and I only when with as great affluency of Tears as words he prayed Lord with some ingeminations charge not on me the ignorance of this people And indeed your ignorance had not been so remarkable had not his Knowledge and desire still to communicate it been so With what a grace and majesty have you heard him Preaching who is now alas confin'd to a worser wood Could you ever resist the power by which he spake or find in your hearts to contradict any thing that ever he said but when on his sick-bed he said I am a dying man Ah! who would not there have contradicted him if they should not have contradicted Gods Decree His Wisedome Justice and Tenderness were such predomin●nt Graces in him that it is as much my inability to describe them as my unhappinesse not to im●tate them And truly to think to expresse them were infinitely to injure their greatness It is a sad thing that so many resplendent graces should never be so truly nor so fully discovered as by the loss of him that had them and that we should not so justly consider that he had them till we have not them But yet your losse might be the better borne if ye were sure it had nothing of a Judgement in it But I fear that within a short time it will appear as truly that God hath taken him away in anger as now it appears sadly that he hath taken