concerned have not been present) to magnify and adore | can it be needful to acquaint the world, who have volumes the grace of God; which he would do most pathetically, and with great affection; for keeping us out of the way of temptation; which he thought was too little considered by Christians; and thereby saving us from the entanglements and perplexities of spirit, as well as from the scandals that befel many. I never knew any more frequent and affectionate in the admiration of Divine grace, upon all occasions, than he was; or who had a deeper sense of the impotency and pravity of human nature.

of his discourses or sermons in their hands? Or tell them of their singular excellencies, who can as well tell me? I can speak to none of his great worth and accomplishments, as a richly furnished, and most skilful dispenser of divine knowledge, and of the mysteries of the Gospel of Christ, an instructed scribe, able to bring forth of his treasury things new and old; but who may say to me, as those Samaritan Christians, We believe him to be such, not because of thy saying, for we have heard (or read) him ourselves. And they may say so with judgment upon this proof, that shall consider both the select, choice, and most important matter of his tractates and sermons, published or unpublished. And the peculiar way and manner of his tractation thereof.

His discourses were usually (as our rule directs) savoury, as seasoned with salt, and such as might minister grace to the hearers. He was frequently visited by persons of higher rank, and that made no mean figure in the world. Of whom, some have acknowledged, that going abroad upon hazardous employments, they have received from him such For the former: the choice of subjects; and of such wise and pious counsels, as have stuck by them, and they materials of discourse as are to be reduced and gathered have been the better for afterwards. Though in his com- into them, discovers as much of the judgment, spirit, and muning with the many friends, whom he irresistibly con- design of the compiler, as any thing we can think of. When strained to covet his most desirable society, he did not we consider what sort of things a man's mind hath been exclude the things that were of common human concern- exercised and taken up about, through so long a course ment, he still discovered a temper of mind most intent and tract of time; we may see what things he counted great, upon divine things. He did not look with a slight or care-important, necessary to be insisted on, and most conducing less eye upon the affairs of the public; but consider, and to the ends, which one of his calling and station ought to speak of them as a man of prospect, and large thought, design and aim at. And are thereupon to appeal to ourwith much prudence and temper; not curiously prying selves, whether he did not judge and design aright, and as into the arcana of government, or reasons of state, which he ought? As what could be of greater importance, than it was necessary should be under a veil; much less rudely to discover the harmony of God's attributes, in the work censuring what it was not fit should be understood: but of saving sinners? the final happiness of man? the four what was open to common view, he was wont to discourse last things, &c.? What more important than that of spiritof instructively, both as lying under the direction of Pro- ual perfection? Which last he dropped, as Elijah his vidence, and as relating to the interest of religion. mantle, when he was to ascend into that state, most perfectly perfect; wherein that which he had been discoursing of finally terminates. Read it, and invocate the Lord God of Elijah, saying, Where is he? Nor were his discourses of less consequence, that, in his stated course, he delivered to his constant hearers. They were always much allied to the lamp, and did not need to fear the brightest light. His last sermon in this place (who of us thought it the last! hearing it delivered with so much life and spirit?) challenges our re-consideration over and over. 'Twas about sins against knowledge, from Luke xii. 47. A warning to the age, uttered (though not faintly) as with his dying breath. O that it could have reached ears and hearts, as far as the concern of it doth reach! The sins of our days, of professors, and of others, are more generally sins against knowledge, than heretofore, and may make us expect and dread the more stripes that text speaks of.

Nor was he wont to banish out of his conversation the pleasantness that fitly belonged to it; for which his large acquaintance with a most delightful variety of story, both ancient and modern, gave him advantage beyond most; his judicious memory being a copious promptuary of what was profitable and facetious, and disdaining to be the receptacle of useless trash. To place religion in a morose sourness was remote from his practice, his judgment, and his temper. But his discourses, taking in often things of a different nature, were interwoven with religion, and centred in it; especially such things as were most intimate and vital to it; of those things he was wont to speak with that savour and relish, as plainly showed he spake not forcedly, or with affectation, as acting a part; but from the settled temper and habit of his soul. Into what transports of admiration of the love of God, have I seen him break forth! when some things foreign, or not immediately relating to practical godliness, had taken up a good part of our time. How easy a step did he make of it from earth to heaven! Such as have been wont, in a more stated course, to resort to him, can tell, whether, when other occasions did fall in, and claim their part in the discourses of that season, he did not usually send them away with somewhat that tended to better their spirits, and quicken them in their way heaven-ward? With how high flights of thought and affection was he wont to speak of the heavenly state! Even like a man much more of kin to that other world than to this! And for his ministerial qualifications and labours, do I need to say any thing to themselves, who had the benefit thereof? Either them, who have so many years lived under his most fruitful, enlightening, quickening, edifying ministry? Whether week by week, as his beloved, peculiarly privileged charge at Hackney, that mournful, desolate people! who have been fed with the heavenly, hidden manna, and with the fruits of the tree of life that grows in the midst of the paradise of God; so prepared, and presented to them, and made pleasant to their taste, as few besides have ever had: but now sit in sorrow, hopeless of full, or any equal relief, but by transportation into that paradise itself, whence all their refections were wont to come! Or do I need to inform such inhabitants of London, as in a doubled three monthly course, have for many years, in throng-assembly, been wont to hang upon his lips? To whose, if to any one's in our days, the characters belonged, of thei wise, and the righteous man's lips, which are said to disperse knowledge; and (which is therefore most agreeable) to feed many. Or

i Prov. xv. 7. chap. x. 7.

As for his manner and way of handling what he undertook, we may use the words which he recites from the incomparable Bishop Wilkins concerning Mr. Baxter; which, no doubt, if there had then been the occasion, he would have judged not unapplicable here also: That he cultivated every subject he handled, and had he lived in an age of the fathers, he would have been one. His method, in all his discourses, might be exposed to the most critical censurer. What could be more accurate! And for his style, it was even inimitably polite, and fine; but to him so natural, that it was more uneasy to have used a coarser style, than, to others, so neat a one as his was. Nor is it to be thought strange, that there should be in this a peculiarity; style being to any man, as appropriate upon the matter, as his visage or voice: and as immediately depending on the temper of the mind, in conjunction with fancy, as that is, more or less, brisk, lively, and vigorous; as the other do on the complexion of the body, or the disposition of the organs of speech. They that would in this case attempt to force nature, would, I suspect, be very awkward at it, would bungle scurvily, and soon find, they had better be content to creep on all four, than aim to fly and soar with borrowed wings, or stolen feathers. If God with a man's nature gives a disposition of this kind, it may, in his younger years, admit of innocent improvement: but that which is most peculiar to any, in this respect, is what one insensibly slides into, with no more design than one hath to walk after this or that manner; by which yet many persons are known, and distinguishable from other men.

But I doubt not, that excellency in any such kind, as hath been anciently observed of poetry and oratory, must

its disappearance? Yet not without hope. O! the unconceivable loss of his domestical relatives! who in respect of his most private capacity and conversation, are deprived of such a head, father, and guide! Yet in this lies their advantage, that since nothing that is mortal can fill up his room, they are under a necessity to betake themselves thither, where the surest and fullest relief is to be had. Having in the mean time among mortals a far greater number of fellow-sufferers, and fellow-mourners, to bear a part with them in their sorrows, and ready to afford them all suitable consolation, than most in this world can be capable of expecting in such a case. Let those of his own peculiar charge, let those that were wont, though not so often, in a stated course, to hear him in this place, with all other his more occasional hearers, mourn, that they are to hear no more his weighty sentences, his sweet honeydropping words: let them mourn that never heard to purpose, that were never allured, never won, that were always deaf to this charmer, though charming so wisely. Let those that have got good by him mourn, that in this way they are to get no more; those that have got none, that they have lost so much of their day; that they are to be addressed by this persuasive advocate for Christ and their own souls no more. Let his brethren, all of us, mourn, that we have lost so prudent, so humble, so instructive, so encouraging a guide, so bright an ornament from among us.

have its foundation in nature; and they that will strive | season rejoiced in this light, and are we not to mourn for against that stream, will soon perceive, that such proverbial sayings were grounded upon prudent observation and long experience, That a Mercury is not to be made of every log; and that Nothing is to be attempted invita Minerva, or against one's genius, and natural inclination. Therefore that monition, Lege historiam, ne fias historia, one may vary and say, Cave, &c. Take heed of a proverb, lest thou become a proverb. That is easy and pleasant which is natu- | ral. And now when the grace of God supervenes, and doth exalt and sublimate nature, it makes that mean beginning, and its progress into use and custom, which is said to be a second nature, subservient to very high and excellent purposes; as is eminently conspicuous in the Doctor's peculiar way of preaching and writing: especially in his frequent most apt similitudes and allusions, to be attributed to a brisk and vivid fancy, regulated by judgment, and sanctified by divine grace, so as greatly to serve his pious purpose; to illustrate the truth he designed to recommend, and give it the greatest advantage of entering into the mind with light and pleasure; and at once both to instruct and delight his reader or hearer. And so much more grateful have his illustrations been, by how much the more they have been surprising, and remote from any forethought in them that read, or heard. And I may here freely put his most constant attentive hearers upon recollecting, whether he have not usually pleased them, by surprising them? (For I know there are surprisals ungrateful enough.) And in most sermons, whether they did not meet with what they did not expect from him; and might in vain have expected from any body else.

But let none of us mourn without hope. God will be a husband to the widow trusting in him, and the father of the fatherless, taking God in Christ for their father and Some, it is possible, may find fault with that in this kind, their God. He hath not forgot the titles he hath assumed. to which they can do nothing like themselves; who yet, I He can also find or make for his widowed church, a pastor hope, may admit of conviction of their own fault herein, after his own heart: and the great Shepherd and Bishop by gentler means, than by being put in mind of the fable. of souls, that gave his life for the sheep, though he was They might upon the matter as well find fault, that God dead, is alive, and lives for evermore. All his hearers, had made him a taller man than the most, perhaps than though they are no more to hear his pleasant human voice themselves; or of a more comely complexion, or that all sounding in their ears, if they attend and listen, may hear were not of one stature, size, or feature. If any do, 'tis a most probably such, to whom one may truly say, they blame what they could not mend, nor he help; at least, without much pain to himself, and to no purpose. One may venture to say, that in that fine way of expressing himself, which was become habitual to him, he much more pleased others than himself. For in the excellent Mr. Baxter he highly commends much another way, saying of him, "He had a marvellous felicity and copiousness in speaking. There was a noble negligence in his style: for his great mind could not stoop to the affected eloquence of words." Very excellent men excel in different ways: the most radiant stones may differ in colour, when they do not in value.

His judgment in ecclesiastical matters was to be known by his practice; and it was such, that he needed not care who knew it. He was for entire union of all visible Christians, (or saints, or believers, which in Scripture are equivalent terms,) meaning by Christianity what is essential thereto, whether doctrinal, or practical; as by humanity we mean what is essential to man, severing accidents, as not being of the essence; and by visibility, the probable appearance thereof: and for free communion of all such, of whatsoever persuasion, in extra-essential matters, if they pleased. And this design he vigorously pursued, as long as there was any hope; desisting when it appeared hope. less, and resolving to wait till God should give a spirit suitable hereto; from an apprehension that when princíples on all hands were so easily accommodable, and yet that there was with too many a remaining insuperable reluctancy to the thing itself, God must work the cure, and not man. Accounting also, in the mean time, that notwithstanding misrepresentations, it was better to cast a mantle over the failings of brethren, than be concerned to detect and expose them: knowing that if we be principally solicitous for the name of God, he will in his own way and time take care of ours. And in this sentiment he was not alone.

But now is this great luminary, this burning and shining light, (not extinct, but,) gone out of our horizon. We for a

divine voice crying after them, This is the way, walk in it. And let them know that the Gospel he preached is immortal, and never dies, though all flesh is grass; and his own books, though he is dead, yet speak. We his brethren were to follow him, as he followed Christ; who will himself be with us always to the end. The work wherein he was engaged was common to him and us. Herein if we follow him, though not with equal steps, faithfully endeavouring to turn many to righteousness, we shall shine as he doth, like the stars in the firmament, we need not be solicitous, though not with equal lustre; as one star differs from another in glory.m

The cause wherein he was engaged unto his death, and from which no offered emoluments or dignities could ever draw him, was not that of a party; for he was of none, and was of too large a mind to be of any, but that noble cause of union and communion with all Christians that hold the head. That cause is not dead with him. Now that he is dead, we are to say, as that is the voice of the Christian faith, of divine and brotherly love, Let us die with him, but not as it is the voice of despondency or despair. Let us covet to be with him in that blessed state; the reality whereof we believe, and of which our faith is to be to us the substance and evidence.

I know no good man that knowing him would not say, Let me die with him. I very well know who would: and if breasts could be laid open to inspection as by a glass, do know in whose breast this sense would be found, engraven as with the point of a diamond: O! that my soul were in his soul's stead; or if the Supreme Disposer had thought fit, or seen an equal fitness for translation, that I had died with him. But, knowing his much greater usefulness in this world, O! that I had died for him. For since 'tis expressly said, we ought to lay down our lives for the brethren," a life that could regularly and effectually have redeemed his, had been laid down for many, in that one of holy, prudent, heavenly Dr. Bates. This is the sense of one not weary, blessed be God, of the business of life, and that enjoys as much of the comforts of life as any man can reasonably wish, scarce any one more. But it

A FUNERAL SERMON,

FOR THAT VERY REVEREND AND MOST LABORIOUS SERVANT OF CHRIST IN THE WORK OF THE MINISTRY,

MR. MATTHEW MEA D,

WHO DECEASED OCTOBER 16, 1699.

TO THE

RIGHT HONOURABLE JOHN AND FRANCES, THE LORD AND LADY HAVERSHAM.

MAY IT PLEASE YOUR HONOURS,

THE request of the mournful widow, and other relatives of the worthy person deceased, concurring with my own inclination, left with me no room to deliberate concerning this inscription. I easily apprehend how quick and deep a sense you both have of the loss of such another valuable person from off this earth; having so lately borne your part, in lamenting the decease of one you much valued also. Upon which account I put into your hands a discourse on those words, John xi. 16. Let us also go, that we may die with him.

Such persons leave this world so fast, that it grows a more difficult choice with whom to live, than with whom to die. When on that sad occasion I did set myself to consider that passage of Holy Scripture, I had seen some expositors that made it a doubt whether that were meant of Lazarus, or of our Lord himself. Some of good note thought the latter: for which, was plausibly to be alleged what we find v. 8. and that in this verse 16. the words were spoken not to Christ, but to the fellow-disciples. That doubt was not to have been moved in an assembly, where was neither time nor a fit season to discuss it. And though I might more conveniently, I shall not say much to it now; only I judge, that without necessity the present coherence was not to be torn. When by the series of discourse the same him seems plainly to be referred to, in the close of the 15th verse, and of this 16th-Lazarus is dead, v. 14-nevertheless, let us go to him, v. 15.-Let us also go, that we may die with him. It was little needful to say to Christ, Let us go, whose mind appeared set upon going already; but to the disciples who drew back. Besides, that reverence might restrain from saying this to our Lord, when what was to be proposed was matter of hortation, not of inquiry. Though sometimes they feared even to ask him a question also; as Luke ix. 45. And they might the rather be now under a present awe, from the rebuke, or expostulatory answer, he had given them, for their objecting against going into Judea. Especially, so as not to signify a remaining fear, which he had so newly checked. Therefore Thomas's speech, directed to his fellow. disciples, but not out of Christ's hearing, (for we have no reason to suppose that he separated them from him, that he might say this to them apart,) is so ordered, as not to import fear of death, but love to the deceased.

If any should object, that Thomas could not mean dying with Lazarus, when he was told he was already dead. That scarce deserves answer to any one that understands the latitude of the particle rendered with, especially, that it frequently signifies after, and not always with. And very often notes nothing of time at all. And therefore may here mean no more, than let us go that we may die too, or die as well as he. All this I say, not that I have heard any person in our days object against, or plead for, this or that sense of these words; but knowing they have been differently understood, and this being the first opportunity I had to take public notice of the difference, I am not ill pleased that I have now this occasion of representing it to so competent judges, partly to prevent objection, or at least to show with what temper of mind any such different apprehensions, in matters of no greater moment, ought to be looked upon. Nor shall I here vie authorities of commentators that have gone this way, or that, in this matter. Therefore I name none: only some, of as great name as any, have judged this the more probable opinion, which I have followed.

Many instances might be given, wherein, when matters extra-essential to the sum of our religion, are delivered, one sense must be pitched upon, though another, very divers (of which there cannot be two) is not to be demonstrated impossible. In which case, I must prefer a tacit following that which one chooses, before a conceited confidence, and crying down of the other. For confident clamour neither admits light, nor tends to enlighten any body.

In the present case, it makes no difference to any disadvantage. For if we desire to be united in death, or in that state to which it introduces, with this or that holy man; to be with our blessed Lord in that state, must be much more desirable. But the departure of the excellent ones of the earth from it, leaves us less here of present attractive, and gives us a very threatening prospect and presage of what we are to expect for the future.

Your lordship's great respect to this servant of Christ, was even hereditary, and descended to him, by you, from your family; as I have often heard him acknowledge, with great sense of obligation. And, Madam, your ladyship's great value of him, though it might take its first rise from so near and judicious a relative, could not but receive a great increase from his known worth, and your own discerning judgment. I pray, not doubting it, that with whatsoever kindness you have received any prophet, or other servant of Christ, in that name, you may have a proportionable reward; and am, my most honoured lord and lady,

Your most obliged, humble servant,
in the work of the Gospel,

JOHN HOWE.

1 Tim. iv. 16.

-Thou shalt both save thyself, and them that hear thee.

pleasure of God have pitched upon, for the carrying on a saving design in this world; to make use of such for the saving of others as do need to endeavour the saving of themselves. And here I shall briefly show-1. How it is to be understood;-2. How the fitness of this course may be evinced.

As to the former, we shall briefly note; that we must be cautious to understand aright, how, and in what sense, any one can be said to save himself, or another. Therefore, (1.) It must be understood so, as to keep at a remote and awful distance from intrenching upon a divine prerogative. It being most expressly said, Isa. xliii. 11. I, even I, am the Lord, and besides me there is no Saviour; and chap. xlv. 21, 22. There is no God beside me, a just God and a Saviour, there is none beside me. Look to me, and be ye saved, all the ends of the earth; for I am God, and there is none else. Which plainly signifies, that in the highest sense, to save, is most appropriate to Deity, especially with an everlasting salvation, as 'tis expressed, ver. 17. of this chap. xlv. Israel shall be saved, in or by the Lord, with an everlasting salvation. And that to be so a Saviour, is equally incommunicable, as to be God. How gloriously doth he triumph in this excellent peculiarity of the Godhead, in his expostulations with Job, chap. xl. 9. Hast thou an arm like God! q. d. "Come, let us compare; stretch out that weak, withered, ulcerous arm of thine, Deck thyself now with majesty and excellency, array thyself with glory and beauty; try if thou canst make thyself shine in God-like splendour; cast abroad the rage of thy wrath; behold every one that is proud and abase him. Try thy power upon thy fellow-mortals. See if thou canst crush all the haughty ones of this world, bring them down, and bind their faces in the dust of the grave. And (to recall thee to the greater things mentioned before) try if thou canst form me such another earth as this, establish its foundations, lay its corner-stone. If thou canst countermand the motions, bind up the influences, of the stars in the heavens;" then will I confess unto thee, that thy own right hand can save thee, ver. 14. It is, it seems, as much above created power to be a Saviour, as to be the Creator or Ruler of the world. And how should we dread to think of usurping the title and office of the great Immanuel, the Saviour, who is therefore called Jesus, because he was to save his people from their sins, Matt. i. 21.

THESE Words I principally design to insist upon at this time, and on this sad and mournful occasion; but not without retrospection to the foregoing verse, and the former part of this; which runs thus: verse 15. Meditate upon these things, give thyself wholly to them, that thy profiting may appear to all. Ver. 16. Take heed to thyself, and thy doctrine; continue in them, for in doing this thou shalt both save thyself and them that hear thee. This whole foregoing context contains precepts, which, reduced to practice, afford an eminent example and pattern of a true Gospel preacher, or, as the words are, ver. 6. Of a good minister of Jesus Christ, nourished up in the words of faith, and of good doctrine. As these last words show the blessed end and issue of such a one's ministry, i. e. that he shall save himself; which must be looked upon as certain: and them that hear him; i. e. as much as in him lies, he shall herein do his part, and what is incumbent upon him, to the saving of his hearers. These latter words hold forth the double end which a minister of Christ is to pursue, the saving his own and his people's souls. The foregoing words, considered in reference to these, contain the proper means he is to use in order to this two-fold end. i. e. He is to meditate much on the great things of the Gospel. He is to be wholly in them, as the words literally import which we read. He is to give himself wholly to them. He is to be continually increasing in the knowledge of God, and that so as not to know only to himself, but so as to make known what he knows. He is especially (though that be the common duty of Christians) to turn all to the use of edifying, Eph. iv. 29. that his profiting may appear to all. For though Timothy was at this time a young man, yet the most grown did always need to be still growing. None have here attained their ne plus ultra, but may still write for their motto, plus ultra, all their days; even Paul the aged, as he writes himself to Philemon, tells the Philip pians, (both those epistles being dated from Rome, and supposed to be written about the some time, when he was first there,) that he had not yet attained, in point of the transforming knowledge of Christ, chap. iii. 10, 11. And unto what pitch soever he grew, it was still in order to communication. He writes to the Corinthians, that he deter-power are otherwise and very variously ascribed. Somemined to know nothing among them;b which is so to know, as to make known, nothing but Jesus Christ and him crucified. And to the Ephesians, that he would have them understand his knowledge in the mystery of Christ; no doubt that their salvation might be promoted thereby. And hereupon, in great part, depends a minister's own salvation; as hereafter will further appear. But besides, he is to take heed to himself, and see to the good state of his own soul; he is to take heed to his doctrine, not to corrupt, or handle deceitfully the word of God, but represent it sincerely, and as the truth is in Jesus. He is to continue in them; i. e. in the things he before exhorts him to meditate on, and be wholly in them; to continue in the faith of what was to be believed; and the practice of what was to be done, and in pressing and insisting on both. And all for the mentioned ends, that he might both save himself and those that hear him. And it is this two-fold end of a minister's care and labour, that will take us up at this time. This is that therefore, which, as God shall help, I am to evince and apply, viz. That a minister of Christ is to make it his business, both to save himself and his hearers.-I am, as the text directs, to speak of these two ends conjunctly. And here I shall not spend time, or use a liberty beyond what is obvious and useful, in inquiring into the counsel of God, why he makes use of such in order to the saving of others, as need to be saved themselves also. But shall principally insist, that since it appears to be God's pleasure to make use of such, they should therefore most earnestly concern themselves, and be very intent upon carrying on this design, viz. of their own, conjunctly with that of their hearer's salvation. Yet as to the former of these,

I. Somewhat it may be requisite to say, concerning this course and method, which we find the wisdom and good a 'EV TOUTOLS 109. In a better than the Poet's sense, scire tuum nihil est.

(2.) Yet there is a true sense wherein the saving act and

times to faith, Luke vii. 50. Thy faith hath saved thee. Sometimes to hope; We are saved by hope, Rom. viii. 24. Sometimes to baptism, 1 Pet. iii. 21. Baptism doth also now save us, not the putting away the filth of the flesh, &c. Sometimes to husbands and wives in reference to one another, 1 Cor. vii. 16. So is the Gospel called the Gospel of our salvation, Eph. i. 13. And to you is the word of this salvation sent, Acts xiii. 26. So are we exhorted to save ourselves, Acts ii. 40. And others, Jude 23. Others save with fear. Thus in lower matters, is the act of writing, for instance, ascribed to the pen, to the hand that uses it, and to the writer himself, that moves both, and we have no difficulty to understand those different forms of speech: nor is there a greater difficulty in the present case, so to ascribe to the creature the low subordinate agency, which in distinct capacities may belong to it, as in the mean time to reserve to God and Christ the supreme agency, which is most peculiar and appropriate to divine power and grace, 1 Pet. i. 5. Eph. ii. 8.

2. We now come next to show, that it was very manifestly agreeable to the most accurate wisdom of God, to employ such in the design and work of saving others, as were themselves concerned, and needed to be saved too, that were to be upon the same bottom themselves with the rest; and to venture their own souls, and their everlasting concernments, the same way, and into the same hands. And this we shall labour to clear and make evident by degrees.

(1.) It was fit, since creatures were to be employed in this work, to make use of intelligent creatures, such as could understand their own errand, and act with design in pursuance of it.

(2.) Mankind was universally lost, so as all do need being saved themselves.