Section 13
He discharged his duty as the master of a family conscientiously and well; where he had a tent, God had an altar, on which the morning and evening lamb were duly offered; and with the burning of the incense in prayer and praise, the lamps were lighted in the reading and expounding of the Scriptures ; he was also constant in singing psalms with his family. The sermons he preached in public were repeated in his family, and a great deal of pains he took to teach his children and his household the way of the Lord, and to make religion and the service of God pleasant to them.
His whole conversation in the wofld was blameless, and harmless, and vrithout rebuke, and like Demetrius, he had a good report of all men, and of the truth itself He was of a peaceable spirit, bearing and forgiving; and if sometimes a provocation ruffled him a little, he soon recovered himself with such a thought as this, " What have we grace for, but to enable us to practise those duties which are most cross to flesh and blood."
He was a very good scholar, and very communicative of his knowledge, and delighted even from his youth in that communication which was good, and to the use of edifying. He was one of those wise men, who not only lay up knowledge, but use it aright, and whose lips feed many. He had a peculiar dexterity, which I have often admired in him, and been ready to envy him, in drawing on discourse with young scholars, that he might have opportunity of giving them instraction, which was always pertinent, and without affectation.
The year before he died he was providentially drawn in, as I may say, (partly by having a son of his own at home with him, after he had been some time at Glasgow, and partly to gratify two or three other very hopeful young men, who came and tabled near him in the town, for the benefit of his conversation,) to read university learning, both philology and philosophy, and he not only took great delight in it, but made it to appear, as did the proficiency of those ho read to, that he was well qualified for it, as I always thought him to be. And this made his death to be sorrow upon sorrow that we lost one who was not only an excellent minister himself, bm was just then beginning to be useful in training up ministers; and what he did he did gratis.
He constantly attended the meetings of the Cheshire ministers twice a year, and was much beloved and respected by them; was often chosen moderator, and his advice in any matter hearkened to as much as any one's.
In his non-conformity, he was considerate and conscientious; he was so far from being determined to it by custom and education, and from being prejudiced in its favour, that if he could have been satisfied with the lawfulness of conformity, he would gladly have conformed; and he was tempted to it by some good preferment offered him in the church, which would have been more than double or treble to his temporal advantage. He studied the point with the greatest impartiality imaginable, bat he could not conform vrithout wronging his conscience, and therefore chose rather to suffer than to sin. But in his nonconformity he always expressed himself with great moderation, and a truly Christian temper, and was very careful to preserve his hearers from heat and bigotry, and to possess them with principles of catholic charity.
He was much confirmed in his nonconformity by the late act against occasional conformity; and though he did not use to meddle with such things in the pulpit, yet upon occasion of that act, preacbin,? then in course of Christ's kingly oflice, he said. " That was it which the dissenters were bearing their testimony to." And so it is; for they believe, that though the church has a judicial power to see that the institutions of Christ be observed, and kept pure and entire, like the power of the judges and justices in the state, yet a legislative power to decree rites and ceremonies, like that of the sovereign and parliament in the state, is the prerogative of our Lord Jesus; and that no man, or company of men, in the world has any such power.
It was but the day before he fell ill of his last sickness, that he happened in discourse to fall upon the question of nonconformity, and he expressed his admiration and lamentation, (as the learned Dr. Whitby does in his Protestant Reconciler, which he referred to,) that the peace of the church should be broken by the imposition of that which the imposers themselves acknowledge not to be necessary, nor required by Christ or his apostles; and that the imposition should be continued with an inflexible resolution not to part with those indifferent things, which they cannot but own they might lawfully do, when it would put an end to that which they call a damnable schism, and so (in their judgment) prevent the everlasting ruin of thousands; " surely," says he, '* never were precious souls so undervalued."
Thus he stood fast in the Christian liberty wherewith Christ has made us free, and witnessed against
1071 mpositions in the thioga of God, though his con-;tancy herein was much to the prejudice of his secu-ar interest, and he would sometimes say, ** If our .^anse be not just and good, surely we are the gpreat-sst fools in the world.'' But yet, in the things that ure Caesar's, no man pressed more the duty of subjects to the powers that God has set over them. He usually observed the 8th of March, the day of the Queen's accession to the crown, and took that Mcasion to preach of the mercy of government, and particularly of the government we are under, and to press people under it to live quiet and peaceable lives in all godliness and honesty.
The afflictions he met with he was careful to get good by; they are sent (so he wrote to a friend on occasion of a pressing trouble he was under) to soften a hard heart, to humble for sin, the procuring cause of them, to quicken us in our duty, to show us the vanity of the world, to remind us of our own death, and quicken us to prepare for it; if sanctified they are wholesome to us. O that these ends may be attained ; that our griefs may have this kindly work upon us; that one affliction may fit us for another.
He lived in a lively apprehension of death approaching ; and kept up such a constant expectation of it, that sodden death was no surprise or terror to him. Nay, he sometimes pleased himself with this thought, that at death he should go to see and enjoy God, and to admire him in all his works of creation, providence, and especially redemption, which, said he,'' I shall then see in the light of eternity."
Many other things worthy of notice might be said of him, but I shall here add nothing more, only that he finished well. Though he had no strong constitution at all, jet he enjoyed a good state of health for the most part. On the Lord's day, (April 13,) he preached on that branch of Christ's priestly office. Seeing he ever lives tnaking intereeesian ; and exerted himself vdth more than ordinary vigour and liveliness, so that some of his hearers took notice of it, and asked him, when he had done, how he bore that day's work, little thinking it was his last
The Wednesday following he sickened of a fever, >vhich at first did not seem at all threatening; on the Lord's day he said he hoped he should be able to preach by the next Lord's day. He had very good advice and assistance, but that night the distemper seized his head, and he was sometimes delirious; but when he spoke what was foreign and incoherent, yet it showed that his heart was in heaven, for in his deliriums he would pray, and sometimes in Latin.
When he had his understanding, he said he had good hope through grace that he should go to heaven. And some of the last words he was heard to say were,'' I do not fear, I do not fear." He died the 9th day of his fever, on Thursday, April 24,1712, about ten at night, in the 61st year of his age. He was buried in the chancel of Nantwich church the Monday following, and was followed to his grave by a great many true mourners.
He left behind him a sorrowful widow, and three sons by his first wife, and two daughters by his second, and a dear and tender mother, in the 80th year of her age. And many good friends he left behind in a vale of tears, bat is himself gone to a world of everlasting joy.
A SERMON
PREACHED AT HABERDASHERS' HALL, JULY 13, 1712,
ON OCCASION OF THE
DEATH OF THE REV. RICHARD STRETTON, M. A
WITH A CONCISE ACCOUNT OF HIS LIFE.
2 Corinthians viii. 16.
But thanks he to God, which put the same earnest care into the heart of Titus for you.
A THANKSGIVING text may seeiu very improper for a faneral sermon; especially for one who was so ose-fal in his generation; who lived justly respected, and dies justly lamented. I confess it would have been very seasonable dpon this occasion to call you, for God by this and other the like providences calls us all, calls us aloud, (whether we will hear, or whether we will forbear,) to weeping and to mourning; not for those who are gone to the regions of bliss and joy above, weep not for them, but for ourselves and for our children, that are left behind in these lower regions of sin and woe. Even when our Saviour said, with an air of triumph, iVbic; lam no more in the world, he said with an air of tenderness. But these are in the world; to teach us, though not to envy those who have got the victory, yet to pity ourselves, and one another, who are yet in the conflict. And such an instance of stupidity it is, that God is justly and highly displeased at it, if when righteous and merciful men perish, and are taken away from our world, we do not consider it, and lay it to heart; for though it is a good to come in the other world that they remove to, a promised good, it is an evil to come in this world that they remove from, a threatened evil, in the apprehension of which it becomes us to humble ourselves under the mighty hand of God. The removal of good men may be looked upon as an ill omen; when they are commanded off who stood in the gap, we have reason to fear the breaking in of a deluge of judgments upon us; and God hereby gives fair warning to a careless world, to prepare accordingly. We know what followed the calling of Lot out of Sodom, and of Noah into the ark.
But is it our duty in every thing to give thanks, whatever the will of God's providence is, this is the will of his precept in Christ Jesus concerning us; and it is such a duty as will well consist with all the instances of holy gracious mourning—even when we sorrow for sin, our own and others Syet we must rejoice in God, and have our heart disposed to bi$ praises. That mourning is either not from a right principle, or exceeds due bounds, and is the sorrow of the world, that puts ui out of tune for thanksgiving. When we are ever so much burtbened with the sense of guilt, we ought to say. But thanks he ta God, there is rest in Christ; when we mourn for our afflictions, we may say. But thanks he to God, we are out of hell; nay, and thanks he to God these afflictions are designed to further us in our way to heaven. The truth is, we never want matter for praise, if we did not want a heart; and our comfort in God would be more abundant, if we did aboid more in thanksgiving to God. And, therefore, I hopeyoa will not think this text at all unsuitable to thii solemn occasion. Holy Job in his griefs blessed the name of the Lord, who had graciously given that which he had now taken away. Job i. 21. and who, even in taking away, he was sure neither did him any wrong, nor meant him any hurt And our blessed Saviour, when he wept over the grave of Lazarus whom he loved, lifted up even his weeping eyes to heaven, and said, Father, I thank tkee, John xi. 35, 41.
Upon such an occasion as this, the removal of good men and good ministers by death, such as while they lived were blessings to the world, and instni-
A SERMON, &c.
1073 ments of good to as, we may find matter for praise and tbankflgi Ting, upon the account both of their present happiness and their past usefulness.
I. We may look up, and give thanks to God for what they are. For those who sleep in Jesus, we have reason to sorrow not only not as those who have no hope, but as those who have much comfort and satisfaction, to be a balance and allay to the sorrow. We have lost a useful good man, you here have lost a faithful minister, I and many others have lost a faithful friend; but, thanks be to God, our loss is his gain, for so death is to them to whom to live is Christ, it is great gain, quick gain, everlasting gain ; it is his blessedness, for so death is to them who die in the Lord. He rests from his labours, from the toil both of services and sufferings; with the body all its burthens are put off, and the soul has obtained its discharge from that work-house, from that prison-house, is set at liberty, is at peace, is at rest, and its business is no longer, as it was here, its labour. The best employments of the best souls, while tbey are here in the body, are their labours, like Adam's tilling the ground, after he had sinned, in the sweat of his face; but the employments of holy souls in their separate state, are, like Adam's dressing the garden in his innocent estate, which he did without labour, and with complete and constant pleasure. But that is not all; thanks be to God, he not only rests from his labours, but his works follow him; now he is freed from the toil of them, he receives the reward of them. They who work in the Lord's vineyard, and there bear the burthen and heat of the day, when the evening comes, not only retire to their repose, but receive their penny. Poor Job puts both together when he speaks of the servant's earnest desire, both of the shadow and of the reward of his work. Job vii. 2.
Look up therefore, and see with an eye of faith that joy of oar Lord, that fulness of joy into which this good and faithful servant is now entered, that glory, that far more exceeding and eternal weight of glory, with which he is now crowned ; and then you will see reason to rejoice with him, and to glory with him, and to say. Thanks be to God, who has given him the victory. If we loved him we would rejoice, and bless God for tho happy exchange he has made, because he is gone to the Father; and as Christ said. My Father is greater than /, that is, my state with my Father will far excel my present state in glory, so we may say of him and others who have fought the good fight, and finished their course, it is better with them where they are than where they were.
It is more a matter of thanksgiving when the lives of good men, though still geat blessings to others, yet are become, through the decays and infirmities of
burthens to themselves, and their souls begin to
S">w weary of them; which was the case here.
Though old age carries with it both dignity and opportunity, though the hoary head be a crown of glory, yet, even when it is found in the way of righteousness, the days are called evil days, and the years such as a man has little pleasure in. When the light is darkened, the clouds return after the rain, the keep-ers of the house tremble, and the strong men bow them'-selves; then io put off the earthly house of this tabernacle, when it is thus gone out of repair, and remove to the building of God, the house not made with hands, eternal in tlie heavens, is a blessed exchange: thanks be to God, that one we loved so well has made that exchange. You lately heard him groaning being burthened, but now he is triumphing in his release, now he is singing Hallelujahs to him who sits on the throne. You lately saw him even dragging the chain of life, compassed about with infirmities, and full of pains; but now he is eased, now he is comforted, now he is full of delights, and is made to drink of the river of divine pleasures. You lately saw him weak, and scarce able to set one foot before another, but now he is among those who mount up with wings like eagles, who run and are not weary, who walk and are not faint.
This is the more to be rejoiced in, because it is a satisfaction to the longings of a gracious soul; it is what it has often wished for, what it has been long waiting for; and the longer it has continued in the body, the more welcome will the release, the exchange, be. It has often looked through the lattice, and cried. Why are his chariot wheels so long a coming ? Bow then does it triumph now, as that good man did, *' He is come, he is come!" Canaan was a pleasant land indeed to those who had been forty years wandering in a wilderness. Though hope deferred, hope of heaven deferred, maketh the heart sick, yet when at length the desire comes, it is so much the more a tree of life. Now, thanks be to God, for the happy removal of our Christian friends from darkness to light, from sorrow to joy, from the remainders of sin to the perfection of holiness, from the toilsome and hazardous services of Christ's camp on earth, to the pleasant and glorious services of his court in heaven. And, especially, thanks be to God for the good hope we any of us have through grace that we shall be with them shortly, shall be for ever with them. And if we have this hope in us, let us purify ourselves as they are pure.
2. We may look back, and give thanks to God for what they were. And that is the matter of thanks giving which the text leads us to, and which therefore I must enlarge upon.
When those who have been in their day and place useful to us, to others, to many, and serviceable to the glory of God, are removed, and we see the end of their conversation, one of the great duties required of us is to give thanks to God that ever we had such friends, that by his grace they were made blessings
A SERMON ON THE DEATH OF
to us, and that they were continaed to us so lon^^. This is a duty we are apt to forget, when God in his providence has made breaches upon our comforts, and to think that oar sorrow for the death of our dear relations will be our excuse for the omission; whereas, if at such a time we would intermix thanksgivings for former mercies with our complaints of present losses, it would redound very much both to God's glory and to our own comfort.
We have now parted with one who faithfully served his generation according to the will of God, that in the sphere wherein divine providence had placed him was long a burning and shining light; of whom it might be said, as of Jehoiada, (who for this reason had honour done him at his death,) ihat had done good in Itrael,2 Chron. xxiv. 16. Now, thanks be to God for him, and for all that good which God wrought in and by him.
But there is something more particular which I had an eye to in the choice of the text on this occasion : all who knew good Mr. Stretton, know this of him, that he was a very zealous active man to promote works of charity; that he was very liberal himself, and industrious to excite and engage the liberality of others; he was one who devised liberal things, and laid out himself in them, who had cases of compassion much at heart, relating both to the souls and bodies of men, and with pleasure took pains to get suitable relief for them. This was the grace, this the service, in which he was eminent, in which he excelled, and which made him a very great blessing to many. Now this is that for which Titus is here praised, that be was an active man among the Corinthians to press and promote a charitable collection and contribution, that now was going round among the churches of the Gentiles, for the relief of the poor saints in Judea; who were at this time great sufferers, both by the iniquity and in the calamity of their country: or rather, Grod is here praised, who made Titus instrumental in that good work among the Corinthians; as others were in other places.
I. It is here mentioned to the praise of Titus, that he had in his heart an earnest care for the Corinthians, and for their well-doing.
II. It is mentioned to the praise of God, that he put into his heart an earnest care for them; and so made him a blessing to them.
Now these two will very much consist together, the praising of Titus, and the praising of God for Titus. There is a debt of honour owing to those whom God makes use of as the instruments of his providence or grace in kindness to us or others; Do that which is goody and thou thdlt Jiave praise of the same. St. Paul was far from giving flattering titles to any, and yet in this chapter he calls the brethren who were employed in this service, The messengers, the apostles, of the churchesy and the glory of Christ, And often iu his epistles he takes occasion to give a good chanc-ter, and a good report, of those who had done well. If the good report Demetrius has, be founded in truth, St. John also is ready to bear record, and to attest it. But this must not intrench npon the honour due to God only; the praise must pass through the instmments to God, and in him all roust centre, as the apostle here takes care it should; Tkanhs be to God, which put this earnest care into the heart of Titus for you.
I. It is mentioned to the praise of Titos, that he had in his heart an earnest care for the Corinthians.
Observe, what service be did, was from a principle within, from something in his heart; there is the treasure, there is the fountain, whence the words and actions are fetched, or rather, flow; if that be well fixed, and well furnished, all is well done. What is said of the servants of men, is true of all the servants of Christ, when they do the will of God acceptably, when they do it from the heart, for then with good will they do service. It was St. Paul's comfort that he served God with his spirit in the gospel of his Son, Nor is any work of piety or charity properly a good Vork, unless it be a heart work ; if I give all my goods to feed the poor, and have not loee seated in my heart, it profits nothing.
It was a principle of care that actuated him in this service. The word Zirs^^ signifies a close appiiemtiem and intention of mind to the business he was employed in, a concern to have it done well, fear lest there should be any mistake or miscarriage in it, di-ligce, industry, and expedition, in the prosecution of it. What Titus found to do for the glory of God, and the good of the souls of men, he did it with all his might, and made a business of it We translate it an earnest care, his heart was npon, and he left no stone unturned to bring it to a good issue.
It was the same earnest care; some copies read it Toaavnpf — such an earnest care, so great, so active, so constant; such a care as you were witnesses of the fruit of. But most copies read Tipr avrnv mnt-iffv — the same earnest care; he had the same care for them that he had for other churches to whom he was nearer related, and with whom he was better acquainted ; or he had the same care that St PaqI himself had, who therefore calls him his partner, v. 23.
Now in the care, the earnest care, that Titus had for the churches, we arc to consider him both in general, as a minister of the gospel, and in particular, as an agent in the work of charity.
I. Let us consider him as an evangelist, for so Timothy, and he, and many others were. He was an assistant to the apostles, both in planting churches and in watering those that were planted, in forming them, and setting in order the things that were wanting in them; not fixed to one place, for then we should not find him employed in the same work in so many places as we do; but like Paul, like Christ
THE REV. MR, RICHARD STRETTON.
1075 himself, he went aboat doing good, and he gave himself wholly to it; be did it with an earnest care both to do mach good, and to do it well, and to do it effectaally, and to gd purpose. Paul commends Timothy, another evangelist, for this, that he did naturally care for the state of toylef for the state of the churches; and Epaphroditus, another evangelist, for this, that he longed after them all,^ and had a great zeal for them.^ They were men who had their heart in their work, and laid the success of it near their hearts.
That which Titus is here commended for, is the earnest core he had for those of the church of Corinth, and for their spiritual welfare. And concerning this we may observe,
(1.) Though Titus was not under any particular obligation to the Corinthians, as their settled pastor, yet he had an earnest care for them, and they were very much influenced by his care, and were very observant of what he said to them. He did not ask, What are they to me ? nor was he asked, what he had to do to concern himself about them. For our Saviour has taught us in the parable of the good Samaritan, that we must look upon him as our neighbour, whom we have opportunity of showing kindness to, or receiving kindness from, without distinction of nations in the world, or congregations in the church, further than prudential considerations, and the rules of good order, may direct. God is no respecter of persons in his bounty, nor must we be so in ours. Titus has an earnest care in his heart to make himself a blessing wherever he comes, and such should we have; we must study to serve some good purpose in every place where providence casts our lot; which is the meaning of Solomon's similitude. If the tree fall towards the south, or towards the norths in the place where the tree falls, there it shall be, and be of some use or other. The more extensive our usefulness is, the more it resembles his goodness whose tender mercies arc over all his works. Wherever we see a human face, we may conclude there is a human soul, and if we can do any thing, we mast have compassion upon it, and help it, remembering who it was Ihat said, Am I my brother's heep-er f Did we duly consider the worth of precious souls, we would have an earnest care for them. We should look upon those about us, though they be all of them strangers to us, as our fellow-creatures, and partakers of the same nature with us, as our fellow-christians, and partakers of the same grace with us; they are or may be so, and then remember that our rule is, As we have opportunity, to do good to aU men, but especially to them that are of the household of faith.
(2.) Though Titus had many to take care of, many charches that he visited and interested himself in a Pbll. tt. 20.
3 z
b Phil. U. to.
the affairs of, yet his care for each of them was an earnest care. The stream of his pious concern run broad, and yet it run deep; he loved many, and yet he loved much; and herein he walked as he had blessed Paul for an example, who took upon him daily the care of all the churches, and yet had such a tender affection for particular believers, that ^f any one were weak, it weakened him, if any one were offended, it made him burn. The extensiveness of his care abated nothing of the earnestness of it. When Paul said, that he would gladly spend and be spent for the Corinthians, he immediately adds concerning Titus, that he walhed in the same spirit, walhed in the same steps.
Some are made remiss and careless by the greatness of their undertaking, they gasp at too much, and then think that will excuse them in their neglects ; but the more Titus had to do, the more closely and vigorously he applied himself to it; that though he could not be in two places at once, yet he might do two days' work in one by a double diligence. What a great deal of good work may a good man do in his place, if he go on in it with an earnest care, like that of Titus here; a care to time things aright, to improve opportunities, to do the work of God with as little noise as may be, and to avoid every thing that is foreign to our business, or diverting from if. We should have an earnest care to husband well the thoughts of our heart, and the minutes of our time, that neither of them be idled away, and suffered to run waste, and then what a great deal of good might we bring about. Though a wise man would not thrust himself into a hurry of business, nor have more irons in the fire than he can look after, yet a good man would covet a fulness of business, according as his capacity is, that whenever his Master comes he may be found doing.
(3.) Though there were others who had the care of the Corinthians, and whose business it was to direct, exhort, and quic Len them, yet Titus showed the same care for them that they did; not that he would intrude into other men's office, or take their work out of their hands, but he would strengthen their hands, and carry on their work, would second what they said, and add thereto many like words. He saw there was need of all the help that might be for the furtherance of the gospel there, and all little enough, and therefore was vnlling to lend a hand: and he did it with so much bomility and love, as made it a great encouragement, and no disparagement, to those who were statedly employed in the service of their souls. It becomes ministers thus to be fellow-helpers in the work of God, to carry it on with united force, joining hands and hearts in it: and the industry of others should not supersede but quicken ours; their activity should not be an excuse
A SERMON ON THE DEATH OF
to us, and that they were continued to us so long. This is a duty we are apt to forget, when God in his providence has made breaches upon our comforts, and to think that our sorrow for the death of our dear relations will be our excuse for the omission; whereas, if at such a time we would intermix thanksgivings for former mercies with our complaints of present losses, it would redound very much both to God*s glory and to our own comfort.
We have now parted with one who faithfully served his generation according to the will of God, that in the sphere wherein divine providence had placed him was long a burning and shining light; of whom it might be said, as of Jehoiada, (who for this reason had honour done him at his death,) thate had done good in Israel, 2 Chron. xxiv. 16. Now, thanks be to God for him, and for all that good which God wrought in and by him.
But there is something more particular which I had an eye to in the choice of the text on this occasion : all who knew good Mr. Stretton, know this of him, that he was a vety zealous active man to promote works of charity; that he was very liberal himself, and industrious to excite and engage the liberality of others; he was one who devised liberal things, and laid out himself in them, who had cases of compassion much at heart, relating both to the souls and bodies of men, and with pleasure took pains to get suitable relief for them. This was the grace, this the service, in which he was eminent, in which he excelled, and which made him a very great blessing to many. Now this is that for which Titus is here praised, that he was an active man among the Corinthians to press and promote a charitable collection and contribution, that now was going round among the churches of the Gentiles, for the relief of the poor saints in Jndea ; who were at this time great sufferers, both by the iniquity and in the calamity of their country: or rather, God is here praised, who made Titus Instrumental in that good work among the Corinthians; as others were in other places.
I. It is here mentioned to the praise of Titus, that he had in his heart an earnest care for the Corinthians, and for their well-doing.
II. It is mentioned to the praise of God, that he put into his heart an earnest care for them; and so made him a blessing to them.
Now these two will very much consist together, the praising of Titus, and the praising of God for Titus. There is a debt of honour owing to those whom God makes use of as the instruments of his providence or grace in kindness to us or others; Do that which is good, and thou shalt have praise of the same, St. Paul was far from giving flattering titles to any, and yet in this chapter he calls the brethren who were employed in this service, The messengers, the apostles, of the churches, and the glory of Christ, And often iu his epistles he takes occasion to give a good character, and a good report, of those who had done well. If the good report Demetrius has, be founded b truth, St. John also is ready to bear record, and to attest it But this must not intrench upon the honour due to God only; the praise must pass through the instruments to God, and in him all must centre, as the apostle here takes care it should; Tlkanhs be to God, which put this earnest care into the heart of Titus for you.
I. It is mentioned to the praise of Titus, that he had in his heart an earnest care for the Corinthians.
Observe, what service be did, was from a principle within, from something in his heart; there ia the treasure, there is the fountain, whence the words and actions are fetched, or rather, flow; if that be well fixed, and well furnished, all is well done. What is said of the servants of men, is true of all the servants of Christ, when they do the will of God acceptably, when they do it from the heart, for then with good will they do service. It was St. Paul's comfort that he served God with his spirit in the gospel of his Son, Nor is any work of piety or charity properly a good'work, unless it be a heart work ; if I give all my goods to feed the poor, and have not lete seated in my heart, it profits nothing.
It was a principle of care that actuated him in this service. The word Zithv signifies a close app KemHon and intention of mind to the business be was employed in, a concern to have it done well, fear lest there should be any mistake or miscarriage in it, diligence, industry, and expedition, in the prosecution of it. What Titus found to do for the glory of God, and the good of the souls of men, he did it with all his might, and made a business of it. We translate it an earnest care, his heart was upon, and he left no stone unturned to bring it to a good issue.
It was the same earnest care; some copies read it Toffaorifv— such an earnest care, so great, so active, so constant; such a care as you were witnesses of the fruit of. But most copies read Ti|v avriiv <m-dify— the same earnest care; he had the same care for them that he had for other churches to whom he was nearer related, and with whom he was better acquainted ; or he had the same care that St Pal himself had, who therefore calls him his partner, v. 23.
Now In the care, the earnest care, that Titus had for the churches, we arc to consider him both in general, as a minister of the gospel, and in particular, as an agent in the work of charity.
1. Let us consider him as an evangelist, for so Timothy, and he, and many others were. He was an assistant to the apostles, both in planting churches, and in watering those that were planted, in forming them, and setting in order the things that were wanting in them; not fixed to one place, for then we should not find him employed in the same work in so many places as we do; but like Paul, like Christ
THE REV. MR. RICHARD STRETTON.
1075 himself, he went ahoat doinj good, and he gave himself wholly toit; he did it with an earnest care both to do maoli good, and to do it well, and to do it effectually, and to good purpose. Paul commends Timothy, another evangelist, for this, that he did naturally care far the state of souls ;^ for the state of the churches; and Epaphroditus, another evangelist, for this, that he longed after them all,^ and had a great zeal for them.^ They were men who had their heart in their work, and laid the success of it near their hearts.
That which Titus is here commended for, is the earnest care he had for those of the church of Corinth, and for their spiritual welfare. And concerning this we may ohserve,
(1.) Though Titus was not under any particular obligation to the Corinthians, as their settled pastor, yet he had an earnest care for them, and they were very much influenced by his care, and were very observant of what he said to them. He did not ask, What are they to me ? nor was he asked, what he had to do to concern himself about them. For our Saviour has taught us in the parable of the good Samaritan, that we must look upon him as our neigh* bour, whom we have opportunity of showing kindness to, or receiving kindness from, without distinction of nations in the world, or congregations in the church, further than prudential considerations, and the rules of good order, may direct. God is no respecter of persons in his bounty, nor must we be so in ours. Titus has an earnest care in his heart to make himself a blessing wherever he comes, and sach should we have; we must study to serve some good purpose in every place where providence casts oar lot; which is the meaning of Solomon's similitude. If the tree fall towards the south, or towards the north, in the place where the tree falls, there it shall be, and be of some use or other. The more extensive our usefulness is, the more it resembles his goodness whose tender mercies are over all his works. Wherever we see a human face, we may conclude there is a human soul, and if we can do any thing, we must have compassion upon it, and help it, remembering who it was that said. Am I my brother's heep-er? Did we duly consider the worth of precious souls, we would have an earnest care for them. We should look upon those about us, though they be all of them strangers to us, as our fellow-creatures, and partakers of the same nature with us, as our fellow-christians, and partakers of the same grace with us; they are or may be so, and then remember that our rule is. As we have opportunity, to do good to all men, hut especially to them that are of the household of faith.
(2.) Though Titus had many to take care of, many churches that he visited and interested himself in
• Pbll. U.30.
bPhiLlf.96L the affairs of, yet his care for each of them was an earnest care. The stream of his pious concern run broad, and yet it run deep; he loved many, and yet he loved much; and herein he walked as he had blessed Paul for an example, who took upon him daily the care of all the churches, and yet had such a tender affection for particular believers, that if any one were weak, it weakened him, if any one were offended, it made him bum. The extensiveness of his care abated nothing of the earnestness of it. When Paul said, that he would gladly spend and be spent for the Corinthians, he immediately adds concerning Titus, that he walhed in the same spirit, walhed in the same steps.
Some are made remiss and careless by the greatness of their undertaking, they grasp at too much, and then think that will excuse them in their neglects ; but the more Titus had to do, the more closely and vigorously he applied himself to it; that though he could not be in two places at once, yet he might do two days' work in one by a double diligence. What a great deal of good work may a good man do in his place, if he go on in it with an earnest care, like that of Titus here; a care to time things aright, to improve opportunities, to do the work of God with as little noise as may be, and to avoid every thing that is foreign to our business, or diverting from it. We should have an earnest care to husband well the thoughts of our heart, and the minutes of our time, that neither of them be idled away, and suffered to run waste, and then what a great deal of good might we bring about. Though a wise man would not thrust himself into a hurry of business, nor have more irons in the fire than he can look after, yet a good roan would covet a fulness of business, according as his capacity is, that whenever his Master comes he may be found doing.
(3.) Though there were others who had the care of the Corinthians, and whose business it was to direct, exhort, and quic Len them, yet Titus showed the same care for them that they did; not that he would intrude into other men's office, or take their work out of their hands, but he would strengthen their hands, and carry on their work, would second what they said, and add thereto many like words. He saw there was need of all the help that might be for the furtherance of the gospel there, and all little enough, and therefore was willing to lend a hand: and he did it with so much humility and love, as made it a great encouragement, and no disparagement, to those who were statedly employed in the service of their souls. It becomes ministers thus to be fellow-helpers in the work of God, to carry it on with united force, joining hands and hearts in it: and the industry of others should not supersede but quicken ours; tiieir activity should not be an excuse
• Col. iv. 13.
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for oar sloth, but rather a spor to oar diligence. Others are busy, let not as be idle; though we have but two talents, though we have but one to trade with, if we be diligent and faithful, we shall have as sure a reward as those who are intrusted with five.
You here have lost a minister who had a care, an earnest care, for souls, and for their welfare in both worlds.
[1.] His care began at the right end, for it was in the first place about his own soul, and the prosperity and salvation of that. This charity must begin at home. Paul's charge to Timothy is, Take heed to thyself first, that thou mayst tare thytelf, I Tim. iv. 16. and those arc not likely to do any thing to purpose for the souls of others, who are regardless of their own, to show others the way to heaven, who walk not in it themselves. In vain were we made keepers of the vineyards, if oar own vineyards we have not kept You are witnesses for hii who is gone, and God also, how holily, and justly, and nnblamably he walked among you; that his conversation in the world was in simplicity and godly sincerity, with plainness and integrity, and, as became an Israelite indeed, without guile; not with fleshly wisdom, but by the grace of God, as one whose earnest care it was, and the top of his ambition, to approve himself to God, and to be accepted of him. Of him his praise was, and not of men.
His concern for his own spiritaal and eternal welfare expressed itself very much when he saw the day approaching, in his earnest desire to make sure work for another world : after serious inquiries into the state of his own soul, he said with a pleasing earnestness, to one who found him musing, and it seemed to be the result of many thoughts, " Well, if we stand in a covenant relation to God as ours, all is safe and well." He often expressed the admiring sense he had of the free grace of God in Christ to his soul; ascribed all the glory of his comforts and hopes to that grace, and in a depend-ance upon that, enjoyed a holy secarity and serenity of mind. Though he sfill maintained a godly jealousy of himself, and a humble fear lest he should seem to come short, yet he finished joyfally with this word, and it was one of the last words he was heard to say, / hnoWf the Lord is my rock, and my God. The assurance of this was it that enabled him to bid death welcome, and even in that darksome valley to fear no evil. Those cannot sink who have the Lord for their rock, to stay themselves upon; those cannot but be happy, eternally happy, who have him for their God. And can you say, my brethren, can you say upon good grounds, that the Lord is yoar rock, and your God ? Have yoa covenanted with him, and devoted yourselves to him, and do you make it your constant care and business to please him? Your ministers have souls to save as well as you, and upon the same terms; and they call you to build upon no other foandfition, bat what they build upon themselves; to venture in no other vessel, but what they themselves venture in, into another world. O that the comfort which those have found in their dying moments, who have by faith made the Lord their rock, their God, might engage you all this day to avouch him for yours, and now to commit your spirits into his hand, to be sanctified and ruled by the word and Spirit of bis grace, and then you may cheerfully at death commit your spirits into his hand to be received into everlasting habitations, may doit with a triumphant confidence, knowing whom you have believed, even one who is able to keep what you have committed to him against that day; if the Lord be your rock, and year God, he will be so to death, through deatli, and beyond death, and you may gloiy in him.
[2.] He had an earnest care for that particular congregation which was under his charge; yoa here can witness for him that he had a concern for your souls, and greatly longed after you all, even frawt/-ed in birth again to see Christ formed in you. He bad indeed eiiram animarum — the cure of souls and did not make his charge a sinecure. Yoa know how constant he was with you, how rarely he was absent from you, scarce one Lord's day in a year; how he was in his element when he was in your service, and how solicitous to do all things, dearly beloved, for your edifying. You know how he laboared among you, even when he laboured under the burthens of old age, and how lively he was in praying and preaching, even when in other things his natnral force was so much abated. He had sometimes observed to his friends, that his work and his strength kept pace together; when he went into the pulpit he seemed to have fresh supplies of strength and vigour, and to forget his weakness, but when he had done his work he became as at other times; which, as it was an evidence that his heart was in his work, so it was an instance of the fulfilling of the promises. As the day, so shall the strength he; and They who wait vpon the Lord shall renew their strength; shall still bring forth fruit in old age, even when the youths faint and are weary, to show that the Lord is upright. What other proofs he gave of his earnest care for your souls, in visiting you, conversing with you, and watching over you, you would do well to recollect, that now you have lost him, you may still bo gainers by his laboors < f love among you.
[3.] He had an earnest care for other congregations, and for the progress and success of the work of God in them. He had an earnest care for many congregations in this city, for their supply, their order, and the preservation of peace and love in them. One instance that I must not omit is, the earnest care he took about the morning-lecture, every day.
THB REV. MR. RICHARD STRETTON.
1077 kept up a fortnight at a place, and then removing to another: he has been long (as I have beard) the principal person who has concerned himself about it, and been active in it, to put it into a method, and to direct the removals of it; wherein he has done good service to the interests of religion in your city ; for I hope wherever it comes it brings a blessing along with it, and many souls have had cause to bless God for it. And I trust, now he is gone, God will put the same earnest care into the heart of some or other for the keeping up of that good work, that it may not suffer damage by his removal. Nor did his care confine itself to this city, and the congregations here, but he had an earnest care for many places in the country, at a great distance, to see them well provided for, and ministers conveniently settled. And though, being indisposed to travel, he seldom went in person into the country, yet by letter and applications here in this centre, he showed what a ctmfliet he had, as Paul speaks, for many who never saw hi* face in the flesh, that their hearts miffht he eomfariedp and hnit toffether in love. He was always ready to advise young ministers, and assist them with his interest, many of whom, therefore, with good reason called him Father, and will bless God who put such a care into his heart for them. Thus he did good at a distance, thus he did lasting good, the fruit whereof remains; and such good, large souls will covet to do. Those who have opportunity of helping young people into the world, of helping them into business, and do it, do good service not only to their own, but to the next, generation; much more do they so, who forward the best employment, wherein the honour of Christ, and the welfare of the souls of men, is so nearly interested, and so help to preserve the best entail.
Let as now see what improvement we may make of this part of Titus's care as a minister, thus in some measure copied out.
1. It sets a good example before ministers, whose hearts should in like manner be full of earnest care about the work they have to do, and the great trust committed -to them; and happy were it for the church, if they were all thus. The ministry requires an earnest care, so great .and important is the undertaking, and so many the difficulties that are to be grappled with, and got over: nothing will be brought to pass in it by a loose, careless, desultory mind, that has a habit of trifling.
Let those who enter upon the work of the ministry seriously examine themselves, whether they can and will take care, and take pains, for if not, they will have reason to fear lest the work suffer by falling into their hands. The Hebrew phrase for being consecrated is, having the hand filled: those who are employed to minister in holy things, Exod. xxviii. 41. have their hands full of work, and therefore need to have their heads and hearts full of care. Let those who are engaged in this work, make a business of it, or they make nothing of it. Mr. Perkins took it for his motto, Minister verbi es, hoc affe — Remember ' this, thou art a minister of the word. We must take heed to the ministry we have received, that we fulfil it; must be in care to pray well, and preach well, and live well, in care to find out profitable matter, and acceptable words, words upon the wheels; in care to find out the truth, to understand it ourselves, to deliver it aright, and accommodate it to the capacities of those we speak to, must be in care to give good instructions, to set good examples, and at all times speak and act with circumspection. There is need of an earnest care in watching over ourselves* and over the flock, that we may approve ourselves to our Master, may guard against the tempter, that none of the souls committed to our charge may perish, or if they do, that their blood may not be required at our hand. The charge we have received, the necessities and worth of souls, the shortness and uncertainty of our opportunities of service, the many eyes that are upon us, especially his who is all eye, and aove all, the account we must shortly give to the chief Shepherd, forbid us to trifle, and oblige us to go on in our work with an earnest care.
2. It lays an engagement upon people, who have been or are under the care, the earnest care, of faithful ministers. You here have long been well taken care of, and well provided for, the dresser of your vineyard has, through grace, done his part, and now he is removed, suffer the word of exhortation.
(1.) Examine yourselves how you have improved under his care, his earnest care, for you, and whether your profiting has appeared in any proportion to the opportunities you have enjoyed; whether your growth in knowledge and grace has been answerable to the care that has been taken of you, and the pains that hfLS been taken with you. What are you the better for all the good sermons you have heard here, all the sacraments you have received, and all the helps you have had for your souls, in season and out of season ? You have had among you an aged witness for Christ, and his truths and ways; to 3'ou days have spohen, and the multitude of years has been teaching you wisdom, wherein yon have had advantages above most of your neighbours; and it may justly be expected, that you should be above others a solid, serious, judicious people: and is it so? Many times three years God has come among you seehinff fruit, and what has he found ? Seeking fruit in your closets and families, in your callings and converse, the fruits of righteousness, and have yon not frustrated his expectations ? With some, perhaps, when he looked for grapes, behold wild grapes. Consider now with yourselves, whether you were the joy of your minister that is gone, or his grief. Whether by your fruitfulness you recompensed his care of you, or by your loose and careless walking you ill.
A SERMON ON THE DEATH OF
requited him for it. Are any of yoa yet barren in this vineyard, yet eumbering the groond? O that you would be alarmed by the death of your minister ! You are alf strangers to me, but you are known to God. And O that his word, which is quick and powerful, might take hold of your consciences! While your minister was with you he interceded for you, as well as laboured with you, Lwrd let the barren fig-tree alone this year also, till I shall dig about it and dung it: and is it yet barren ? Know then, that the death of your minister is a call to you to bring forth fruit at length, and then all shall be well; but if his life and labours having been in vain, his death be so too, yon will have the more to answer for when the day comes that you vrill be cut down. He is now gone to give up his account; let each of you think, what account can he give of me? If he give up his account with grief, that will be, as the apostle speaks, ynproJUable for you. But I hope there are those, there are many among you, in whom he saw the fruit of his labour, and his earnest care, whom he thanked God for, as they for him, and who will be his crown of rejoicing in the day of the Lord. And what a joyful meeting will there be between him and them in that day.
(2.) If ministers have and should have snch an earnest care for your souls, should not you much more have an earnest, a more earnest, care for your own souls ? Yon are nearest to yourselves, and this is one talent yon are each of you intrusted with; yon have a precious soul to take care of: and what care do you take of it? What provision do you make for it? for its present cure and comfort, and for its future bliss ? What care do you take to secure it from the enemies and evils to which it is exposed, and to supply its necessities ? This is the charge given to every one of you, Taheheed to thyself, and heep thy soul diligently, •—Keep thy heart above all keepings. Be in care to get necessary food and clothing for your souls, rest and refuge for them, and a portion for them that will last as long as they must last. Commit the keeping of them to Jesus Christ, as those who are in care to have that done for them which none but he can do. The care your ministers have taken, and do take, for your souls, though they are accepted of God in it, if they be sincere, yet it will be no advantage to you, if you take not care for your own souls, nay, it will come into the account against you, as an aggpravation of your carelessness.
(3.) If ministers must have this earnest care for the souls of those under their charge, surely parents and masters of families ought to have some care, to have an earnest care, for the spiritual welfare of those under their charge, their children, their servants, to restrain them from that which would be to the prejudice and ruin of their souls, and to provide that for them which is necessary to their well-being. You are in care for their bodies, to provide what is fit for them, you would think yourselves worse thai infidels if you did not; and are not their souls more precious, and is not provision for them more necessary ? Nature has put into your hearts an earnest care for their temporal lives, O that grace miht in like manner principle you with a concern for their spiritual lives ! Be in care to teach them the knowledge of God, that they may not perish throoh ignorance, in care by the most proper methods to drive out the foolishness that is bound up in their hearts; in care to make good your undertaking for them when you presented them to baptism, which was to bring them up in the nurture and admonition of the Lord; in care that they may not perish through any default of yours. There are many who are forward to condemn ministers for their neglects, who therein do but condemn themselves; who are nonresidents in their own houses, or are blind and dumb there in the things of God, and are in no care that they and their houses should serve the Lord. But you, I hope, are of those who look well to the ways of their household, as those who must give an account of that stewardship.
2. We now come to consider Titus as an active instrument at this time in a work of charity that was on foot: and though ordinarily it was not fit that they who gave themselves to the word and prayer should serve tables, and therefore the collection and distribution of the church's alms was committed to the deacons, who, to speak in the language of the Old Testament, had care of the outward hunness of the house of God; yet in an extraordinary case the apostles themselves were employed in service of that kind. We read of relief sent to the brethren who were in Judea, sent to the elders or ministers of the respective congregations, by the hands of Barnabas and Saul, Acts xi. 29, 30. and of a oontribntion made by them of Macedonia and Achaia, for the poor saints [at Jerusalem, Rom. xv. 26. It was in the promoting and carrying on of this good work that Titus discovered (his earnest care for the Corinthians.
(1.) It is easy to apprehend, that herein he showed an earnest care for the poor saints at Jerusalem, for whose use this collection was made, and a great concern for them, that they should be speedily and plentifully relieved in their present distress; and they would have reason to say, Thanhs be to God, that put into the heart of Titus this ears for us, and our families, for otherwise we might have perished. Titus heard what straits they were reduced to, and as one who put his soul into their souls' sload, laid out himself to get supply for them. Though Titas was a Greek, and was never circumcised, as Timothy was, and upon that account the saints at Jerusalem (many of whom retained too great an affection for the ceremonial law) were perhaps cool towards him, yet he was active to do them service, as Paul also
THE REV. MR. RICHARD STRETTON.
1079 was, thongh he was the apostle of the Gentiles, and saw some reason to doobt whether the service he had for Jernsalem would be accepted of the saints there; for as our love, so oar liberality, mast not be confined to those who are jastof oar own sentiment and way, bat in this instance, as well as others, we mast be governed by a catholic charityt and as we have opportunity, mast do good to all men, hat must in a particalar manner distribate to the necessities of saints. We may suppose, that this relief being sent to the elders, was intended chiefly for their support, because the people were poor, and persecuted, and in many places but few, and could not maintain them; ao that it seems to have been not only an act of charity to the poor, but an act of piety towards God, being intended for the support of the gospel, and the recompence of those who had suffered loss for Christ's sake; for they were the believing Hebrews who had taken joyfully the spoiling of their goods, Heb. x. 34. This was the good work that Titus had this earnest care to help forward.
And it was good work of this kind that our deceased friend and father did abound in, did abide in to the last. He was himself ready to every good work, and willing to communicate to his power, yea, and beyond his power; what he did himself in charity he concealed, as much as possible* from those about him, and was so far from boasting of it, that, according to our Sariour's rule, his left hand knew not what his right hand did: and he was not only liberal, but he derised liberal things, and had projects for doing good; his head was still working that way, as one who looked not on his own things only, or chiefly, but on the things of others; of others* souls, of others' bodies. I have been told that it was very much by his influence and management, that the fund which is kept up by many of the well-disposed congregations in this city, for the assistance and encouragement of ministers in tlie country, whose congregpations are poor, was first set on foot: and there are many in all parts of the kingdom whose loins, nay, whose souls, bless him, and the many others, both ministers and people, who promote and suppty it, and bless God for him and them. If a cup of cold water given to prophets, to disciples, in the name of disciples and prophets, shall in no wise lose its reward, what a full reward shall be given from the Lord our God to those by whose generous liberality families of prophets are helped with food for the body, and congregations of disciples with food for the soul. And I have had opportunity of observing (and I think it was praise-worthy, and very exemplary) his diligent and constant attendance, not only upon the meetings for the prudent and regular distribution of that charity, but upon the week-day lecture, where he could have oppor-
* I Cor. I. 7.
tonity of meeting with ministers, to whom, or by whom, he might be serviceable; which showed how much his heart was upon it to do good. He was very active, as I am informed, in furnishing poor ministers, and candidates for the ministry, with useful books: a great deal of money, and time, and pains, he bestowed this way; and herein bis earnest care reached as far as the north of Scotland, large sums being procured by him for the erecting of libraries there: and an excellent method it was, both for the diffusing of knowledge to distant places, and the preserving of it to future ages. In his labours for carrying on that and other pious designs, he was indefatigable to the last, and bis diligence kept pace with bis earnest care. He had had an acquaintance with divers parts of the kingdom ; was born in Leicestershire ; the first fruits of his ministry were at Petworth in Sussex; from that place he was thrown out (from a curacy there) at the Restoration. But upon that. Providence cast his lot in Yorkshire, where he continued about seventeen years, and then removed to this city. And what a blessing he was to that county, by bis extensive beneficence, and care for them, after his removal hither, I am told, there are many who will witness, who never saw his face.
(2.) It is as true, though not so easily apprehended, that Titus showed as earnest a care for the Corinthians, whom he persuaded to do good, as for the saints at Jerusalem, whom he desired that this good might be done to. He appeared in this matter no less solicitous for those whom he applied himself to, than for those whose cause be pleaded. The churches of Macedonia had been very forward in bringing in their quota to this contribution, even their deep poverty abounded to the riches of their liberality ; and this is called the grace of God bestowed upon the churches of Macedonia. The good work they did for God, was the effect of a good work he wrought in them, and that was an evidence of his good will towards them, and therefore is called his grace bestowed on them; for it is certain, instead of making God our debtor by any service we do to him, the more we do for him the more we are indebted to him for putting us into a capacity, and goring us an opportunity, to honour him, and especially for inclining our hearts to do it, and accepting of us in the doing of it.
Now Titus had an earnest care for the Corinthians, that they who came not behind in any gift, might not come behind in this gift;** he was in care that they should not be slow in their contributions, because Paul had boasted of them, that Acliaia was ready a year ago ,** and in care that they should not be illiberal in tbem, but that what was gathered should be considerable: he was in care that they should give like themselves.
A SERMON ON THE DEATH OF
The Corinthians were generally a rich people, and lived great; whence it became a proverb, Non cuivis homini cof Uinpit adire Corinthum — Evety man cannot pretend to live at Corinth. Now Titus was jealous of them, lest they should pinch their charity to feed their luxury, and therefore laid out himself among them, to persuade them to give handsomely upon this occasion, that it might not be said they had much, but they spent it upon themselves; they were rich in wealth, but poor in good works. He was in care they should give like other churches, and so preserve their reputation, and keep up the figure they made among the churches. The particular kindness he had for this church of Corinth, did not put him upon contriving how he might excuse them from this good work, or make it easy to them, that it might be the more kind to him; but on the contrary, because he loved them, he was very earnest with them to do more than otherwise they would have done.
And thus this good man whom we have parted with, besides the good works he did at his Awn expense, laid out himself to provoke others to love and to good works, to persuade them to it, and to bring about great designs of good by the assistance of many, which could not be compassed by one. He had an acquaintance with many considerable families, both in city and country, and an interest in them; which he improved not for himself, but for the public good. AH who knew him valued him for his tried integrity, and that great plainness and sincerity which was remarkable in fiim; whatever he did, like Gains, he did it faithfully, both to the brethren and to strangers; and, therefore, what was put into his hands for the carrying on of any good work, was deposited with an entire satisfaction. He used to say, that he kept up his acquaintance with persons of estate and figure as long as he could improve it for the doing of good, and when it would no longer be made to serve that purpose, he let it drop; '^ for," said he, ** I'll never adore a gilded post"
Now my text leads me to observe, that herein appeared his earnest care for those whose assistance he procured in works of charity; as much for their doing well, as for the well doing of those whom he procured assistance for. All agree that those he begged for have lost a friend, but 1 must tell you, that those he begged of have a great loss of him too; they have lost one who, even in that, was a true friend, and one who had an earnest care for them. I doubt it will be hard to convince people of this. I fear there are many to whom their friends and ministers are scarce welcome, when they come to recommend objects of charity to them, and press them to give liberally where the case is urgent; they are glad to see them, but not when they come on that errand. If they come to visit them when they are sick, to advise them when they are in distress, or to be any ways helpfal to them, they take it as an instance of their earnest care for them; bat if they come to them as Titus did to the Corinthians, to beg money of tbem for the poor saints, they are so far from looking npoo it ss an instance of their care for them, that they receive them with a stiffness and shjrness, as if they came to impose upon them, and to pick their pockets; and if they do give, it is not with that cheerfalness that God delights in.
I would endeavour therefore, for the amending of this matter, to make it out that those are to be ae-counted yonr friends, who, with prudence and discretion, propose to yon proper objects of charity, and press you to give liberally to them, or for the encouragement of any work of piety; you are to take it kindly, and to reckon it an instance of their earnest care for yon. Consider, it is not for themselves that they are thus solicitous, nor in hopes to make any advantage of it to themselves or their own families; nay, on the contrary, it may be a loss and damage to themselves; for with some, at least, the ' more they implore their interest for others, the less ' they have to implore upon their own account. They ' do not herein seek their own things, but as the apostle here did, they studiously avoid that which might gve occasion to any to blame thenii, in this abundance which is administered by them: they hope indeed to obtain an interest in God's blessing, and the saints' prayers, in both which they desire yon may come in for a share. It is no pleasure to them to be troublesome to you, and those for whose supply they do solicit you, many times they are no more obliged to than yon are, nor more concerned for than you ought to be, so that you have no reason to take unkindly the application they make to yoo. Nay, it is really for you, that they have this earnest care. Do they propose to you a pressing opportunity to do good ? Do they follow it with a pressing importunity ? You ought to take it as a kindness to yourselves, and to thank God that he has put that earnest care in their hearts for you. For,
[1.] They would have you to do that which is your duty, a plain, necessary, and great duty, which God requires of all those whom he has intrusted with this world's goods. To love mercy is the good you are as much obliged to as to do justly. To relieve and succour the widows and fatherless in their affliction, is an essential branch of pure religion and undefiled. It is a necessary proof of the love both of God, and of your neighbour, dwelling in you. You are God's tenants, and this is the rent you have to pay, a quit-rent, not a rack-rent, and yon are to account it a kindness to have your rent called for, for you will get nothing by going behind-band. You are stewards of the manifold grace of God, and you must lay out your Lord's goods among your Lord's servants, and as he directs, and whoever assists you
THE REV. MR. RICHARD STRETTON.
J081 n doing so, is your friend, and lias a care for you. It s yoar duty to honour the Lord with your substance, ind thus you are put into the way of doing it.
Ministers must charge them that are rich in this vorld, who have more than just a necessary subsist-mce for themselves and their families, with what they have to spare to do good, and to communicate.-Toa ought to give alms of such things as you have, ind to be ready to every good work. Put us not to prove that it is your duty to give just so much, and to such a person, when it is plain it is your duty as jTou have opportunity to do good to all men, and to give God his dues out of what he has given you; of irhich under the law he appointed the priests and the poor to be his receivers. Now those who devise liberal things for you, are in care for yon, that you may not omit your duty, or be found in the neglect of it; because omissions are sins, and must come into ludgent, and particularly the omission of this duty; for yon know very well, those who in the great day are bid to depart with a curse, have this charged upon them, I was hungry, and you gave me no meat J Iwat thirsty, and you gave me no drinh. And are not they kind to you, who do all they can to prevent your falling under that charge, and perishing under that doom? Say not, if they did not trouble you with their representations, you should not know it, and that would serve for an excuse; for if you do not know who are objects of charity, because you would not, but discountenanced those that recommended them to you, it is ail one as if you did know it, and would not relieve them; If thou sayest. Behold, we hnow it not, doth not he thai pondereth the heart consider it, and he that heepeth thy soul, doth he not hnow it ?
The duty of giving to works of piety and charity, is what we are naturally backward to; we would willingly keep what we have, and our corrupt hearts can easily find out excuses to shift it off; and therefore we have the more need to be called to it, and to have even pure minds stirred up by way of remembrance, and provoked by the zeal of others, and their forwardness. Those who have themselves an earnest care to do their duty, will reckon those their best friends who have an earnest care to quicken them to it, and to help them to overlook those winds and clouds by which they are in danger of being driven off from sowing and reaping. It is a care for your precious souls, that they may not lie under gnilt and wrath; a care like that of Paul's, lest by fome means the tempter have tempted you, and a spirit of worldliness prevail over you, and so the labour of year ministers among you should be in vain. We have reason to be as thankful to God for their advice who excite us to duty, as David was for Abi-^il's, when she was instrumental to prevent his sin.
[2.] They would have you do that which will be your honour, and which will put a reputation upon I you, and therefore it must be looked upon as an instance of their earnest care for your preferment. In acts of bounty and beneficence you resemble God, who is good and doeth goodt and therefore does good, because he is good. None come nearer being perfect as your Fatiier in heaven is perfect, than those who are merciful as our Father in heaven is merciful. Hereby you become blessings to your generation, and ornaments to the profession you make of religion; you give occasion to your ministers and friends to boast of you, as Paul did of these Corinthians, and to give thanks (2 Cor. ix. 2,11.) to God for you: this is a virtue that is as much a praise as any other. It seems to have been a common saying of our Saviour's, It is more blessed to give than to receive; it is more honourable, and more comfortable; and therefore you are to reckon those your friends who would have you put in for a share in that blessedness.
You think you do yourselves honour with your abundance, when you lay it up in rich clothes, furniture, and equipage, or in splendid entertainments; with these you think you gain and keep up a reputation; but you would do yourselves much more honour with your abundance, if you spared something from those things, and laid it out in works of piety and charity, if you thus honoured God with it, and did good to others. I appeal to yourselves, which is the more honourable and desirable character, to have it said concerning you, ** Such a one is a fashionable man, and lives great;" or, *' Such a one is a charitable man, and does good.'' You reckon those have a real care of you who help to support and advance your credit in the way of trade and business, though it may put you to some expense ; and is it not the fruit of a much more earnest care for you, to help to maintain your credit in this best and most gainful way of merchandise ? If you forfeit the character of being ready to do good, you lose the opportunity of enriching yourselves with the true and most durable treasures.
[3. J They would have you do that which you will have comfort in, and advantage by, in this world, and therefore you are to reckon them your friends, who have a care for you. When you review your expenses, surely there is nothing you reflect upon with more pleasure and satisfaction, than that which you laid out in works of piety and charity; you may look upon it, not as upon that which you spend in housekeeping, it is gone, and you will hear no more of it, but as upon that which you have put into the best fund, ventured in the securest vessel, and set out to the best interest upon the best security, as bread cast upon the waters, which you ah Mftnd again after many days. Read Mr. Gouge's book, which he calls, " The surest and safest way of thriving," and yon vrill look upon those as your truest well-wishers who forward you in any work of piety
A SERMON ON THE DEATH OP
or charity, as yon do upon those who contribute any thing towards your outward prosperity.
Your liberally contributing to any good work will, perhaps, increase what you have in the world, will double it; what is so given is lent to the Lord, and he has given his promise that he will pay it again; and if he expects at his coming to receive his own with usury, no doubt he will so return us our own. However, it will make what we have clean to «#, it will make it comfortable. Job mentions it as one of the brightest instances of his prosperity, that the blessing of him tluA was ready to perish came upon him, and he caused the widow's heart to sing for joy. Many a prayer will be put up for you, by those who have an interest at the throne of grace, which you will have the benefit of, and yours, perhaps, when you are gone. It is used as an argument with the people to be kind to the priest, thai he may cause the blessing to rest on thine house,^ may do it by his prayers with and for thy family. Those therefore have an earnest care for you, who would not have you, for the saving of a little money, to forfeit that blessing, or come short of it.
4. They wouM have you do that which will be fruit abounding to your account in the day of recom-pence. If works of piety and charity be done from a pious, charitable principle, in faith, and in dependence upon Christ for the acceptance of them, though they cannot merit any thing at God's hand, for of his own we give him, yet he has graciously assured us, that they shall be rewarded in the resurrection of the just, for God is not unrighteous to forget them. You know when, and upon what account, it will be said, J was hungry and you gave me meatf I was thirsty and you gave me drinh. If it be not repaid in this world, tliere is the more behind; the heavenly inheritance will make amends for all. Those who press you to good works are in care that you may not miss of this recompence, may not lose this good bargain, which will be so much to your advantage. They would have you to use your estates, 80 that with them yon may make to yourselves friends, that when ye fail, ye may be received into everlasting habitations.
This was St. Paul's care for the Philippians; they were well-disposed to be kind to him, but they lach-ed opportunity, they wanted some friend to do that for them which Titus here did for the Corinthians, to make a collection among them for Paul's assistance, and to convey it carefully to him. Now Paul shows himself well pleased that at length Epaphro-ditus bad done it; but he professes it was not so much upon his own account, that he might hereby be enabled to live the more comfortably in prison, Not that I desire a gift, I could live very contentedly without it; but chiefly upon their account, that they fEzek. xUv. 30.
might have the eomfort and reward of it, in that day when all we now say and do will be called over again. I desire fruit that may abound to your account, that may be reckoned among the fruits of your righteousness, which shall be repeated in life eternal; when not a cup of cold water given to a disciple in the name of a disciple, to a prophet in the name of a prophet, shall be left out of the account.
Now lay all this together, and then tell me whether those are not indeed your friends, and have not an earnest care for you, who call upon yon to do good and to communicate. Look upon tliem then as your friends, and look pleasantly upon them wheo they come upon this errand; thank them that they will take the trouble of a good work so mach upon themselves, and yet bring you in for sharers in the honour, comfort, and reward of it Those who would so manage for you, in some advantageous undertaking for the world, so that you might have nothing to do but to pay in your money, and receive it again with great increase, you would reckon yourselves exceedingly obliged to. Nor think it enough to be courteous and civil to your almoners, and to gve them a good look when they come a begging to you, but be free and generous in your almsgiving, and in what you contribute to every good work, that you may encourage those who have this earnest care of you to come to yon again. God gives liberally and upbraids not; and so should we, that we may be like him. Remember, it is seed sown, and observe the husbandman's rule in sowing his gronod, *' Gire it seed enough; for if you sow sparingly, you will reap accordingly." And now you have lost one who used to recommend objects of charity to you, be the more inquisitive after them yourselves; that yoa may in no wise lose your reward.
II. It is mentioned to the praise of God, that be put this earnest care into the heart of Titus for them; and thanks are given to him for it Now thanks be to God, who by his providence brought Titos to Corinth, and by his gce excited and enabled him to do this good office tliere.
See how solicitous blessed Paul is upon all occasions to ascribe the glory of all the good that was done, whether by others or by himself, to the grace of God, and to own in it the influences and operations of that grace; / laboured, others laboured, yet not /, yet not they, but the grace of God which woi with me, and was with them ; for by the grace of God I am what I am, and they are what they are. The doctrine of free grace, which is pure gospel, he not only inculcates in his preaching and writing, but applies it, and speaks as one who did himself believe it, and was full of it; for he takes care to cast efery crown at the feet of free grace, in that he boasts ail
THE REV. MR. RICHARD STRETTON.
1083 le day loDg, so as to exclude all other boasting; 1 that he is made always to triampb; Not tmto us, ^ Lord noi unio ui, hui to thy name $we glory, Nov bsenre here,
1. That God can fmt things into men's hearts, be-ond what was expected. He is the Sovereign of be heart, not only to enjoin it what he pleases by bis iw, bat to influence it, and to infase into it by his irovidence and grace as he pleases. He has access 9 men's hearts, knows what is in them, what would « in them, and can expopge and insert according D his own will, and they themso Wes not be aware if it. He can extinguish the sparks of wrath he inds there, and restrain them, can blow ap the sparks »f love he finds there into a flame. They are all in lis hand, as the clay in the hand of the potter, and le fashioned them so as to serve his own purposes by hem. The way of man is not in himself, he cannot hink what he will, but the wise God can overmle lim. If the hearts of kings are in the hand of the Lord, to be tamed as the rivers of water which way never he pleases, thoagh their hearts, of all men's, ftre most absolate, and arbitrary, and unsearchable, ai Dch more the hearts of inferior persons. Let no man boast of his free thought, when whatever devices are in men's hearts, it is not their counsel, but the counsel of the Lord, that shall stand. See in this how God gOTcms the world, by the hold be has of the consciences of men, and his power to put things into their hearts, so that they shall accomplish his designs, as hU hand, though ihey mean noi io, neither do their heart think *o,
2. That whatever good is in the heart of any, it is God that puts it there. If Titus haye in his heart an earnest care for the spiritual welfare of the Corinthians, though he is a Tcry good man, and one vhom much good may be expected from, yet even this is not of himself, it is not to be called a natural affection, it is a gracious one, for the grace of God wrought it there, that grace which worketh in good men both to will and to do that which is good. Perhaps Titus was steering his course another way, when God put it into his heart to come to Corinth; or, when he came thither on this errand, perhaps he did not design to press the thing with any importunity, but only to propose it, and leave it to them to do as they would: but, quite beyond his own intention, God put it into his heart to be urgent in the matter, which had a wonderful good effect; put zeal into his heart for the carrying on of this good work, and then put words into his mouth wherewith to press it
If we have an earnest care for our own souls, and for their spiritual and eternal welfare, it is God that pota it into our hearts, that gives it to us, so the word here used signifies, it is he that plants it in us; if we have an earnest care for the souls of others, particularly of 'theirs who are under our charge, we have it from God, for we are not sufiicient of ourselves so much as to think a good thought, much less fix a good principle, or form a good project, but all our sufficiency is of God. Whatever evil there is in our hearts, it is of ourselves, it is, like weeds io the garden, the spontaneous product of the corrupt soil; this God sees there, he foresees it, and can tell the sinner long before. At eueh a time ehaU things come into thy mind, and than shalt thinh an eml thought; but it Is not of his putting there; no, it is the good that is found there, all that, and only that, that God puts there. He will own that, and we must own him in it.
3. That Christ's ministers are in a particular manner all that, and that only, to his churches that he makes them to be. They are stars that shine with a borrowed light, and shed no other benign influences, but what are derived from the Sun of Righteousness. If they have a care, an earnest care, a natural care, for the souls conunitted to their charge, it is God who has put it into their hearts, it is his grace in them that makes them blessings to the places where they are, whether statedly or occasionally ; if they bring a seasonable word that reaches the conscience, and does good, it is God that puts it into their mouths, and gives them what they shall speak. Paul, that master-workman, says nothing of what he has wrought, but of what Christ has wrought by him. Wherefore look we then at Peter and John, and Paul and Apollos, Acts iii. 12. as though by their own power they did what they do ? No, they are no more, no better, than what the free grace of God makes them. The most able, the most active, ministers, and the most famed for industry and success, if they were left to themselves, and to their own wisdom and strength, would be the unprofitable burthens of the earth; would be like Samson when his hair was cut, and the spirit of the Lord was departed from him, weak as other men, nay, and worse than other men, like salt which has lost its savour. We must therefore look up to God, by prayer, for that grace which is necessary to make the stewards of the mysteries of God both skilful and faithful; and lament the case of those careless ministers, who, like the ostrich, are hardened against the souls under their charge, as though they were not theirs, for it is a sign that God has deprived them of vrisdom, and has not imparted to them understanding.
4. That the grace of God is particularly to be seen and owned in the progress and success of any work of charity, as this here, which Titus was active in among the Corinthians. In this we may be tempted to think there needs no more, but that common concurrence of the divine Providence which is necessary to the negociating of every other affair; but it seems by this we have as much need of the working of the Spirit and grace of God, to enable us to give
A SERMON ON THE DEATH OF
alms well, as to enable us to pray and preach well. What is necessary to an act of beneficence, must be pot into our hearts from on high, as well as what is necessary to an act of devotion. It is God who pnts it into the heart of all the parties concerned to do their pUrt in it: he pats an earnest care into the hearts of those who manage a work of charity, and a generous, liberal disposition into the hearts of those who contribute to it. And therefore the apostle concludes his account here of the liberality of the churches of Macedonia and Achaia, with praises to God, not only for giving them estates wherewithal to do good, but mucb more for giving them hearts to do good with them; Thanki he to God for hit unspeakable gift, Grace to use what we have in the world to the glory of God, is an unspeakable gift, for which we ought to be very thankful. And we are taught the same by the example of David, who, when he found the princes and people generous in their subscriptions for the building of the temple, blessed God for it, as an admirable instance of his favour and grace, by which he put a great deal of honour upon them: but, Who am /, says he, and what it my people that we should he able to overcome that selfishness and narrow-spiritedness which is in our corrupt natures, and should offer so much, and so willingly, and cheerfully, after this sort ;for all things come of thee. Those therefore who have any good project upon the wheel, should look up to God for his grace to carry it on, otherwise it will be abortive. Those we persuade to do good, we should pray for, that God would incline their hearts to it, and then only our persuasions will prevail.
Let us now close all, with some inferences from these observations.
1. If this be so, then those who do good have nothing to glory in ; for whatever good they do, it was God that put it into their hearts to do it, and therefore he must have all the glory. Boasting is hereby for ever excluded, for in the Lord alone we have not only righteousness for the remission of our sins, but strength and sufficiency for the performance of our duties. How absurd, how unjust, is it for us to be proud of any good we do, when without Christ we can do nothing; we cannot so much as be content with such things as we have, but through Christ strengthening us, much less do good with them.
This forbids us to trust to our own good works, as if by them we could merit any thing at the hand of God; we must not entertain such a thought, not only because none of our goodness extends to God, but because all our goodness is derived from him; and the more good we do, the more we are indebted to him for that grace by which we are enabled to do it, and the honour he pnts upon us in employing us for him. We never speak a good word, or do a good work, but it comes from that good which God first put into our hearts, so that all being from him, all must be to him ; he planted he wateradf and he gmn the increase, and therefore his must all the Crait be, and to his honour it must be devoted.
This obliges us, when we have done all, to sav. We are unprof Uahle servants, not only becaase wc have done no mora than what was oar daty to do, but because we have done no more than God enabled us to do. It obliges ns also to say, that God is a good master, who works in us what be requires of us, and then graciously accepts and rewards his own work, as if it had been ours, so far is be frooi bein that hard man who reaps where he had not sows. And then our services turn most to our boooor, when we take care to transmit the honour of tbem to God. Nehemiah could not have put a greater repatatioa upon his undertaking to build up the walls of Jerusalem, than he did, when he said, it was what God had put in his heart to do at Jerusalem Neb. iL It. and it magnifies Cyrus's proclamation of liberty t» the captive Jews, more than the policy or tbe generosity of it, that the Lord stirredup the spirit of Cynu to issue out that proclamation Ezra i. 1.
This holy, good man we are now speaking of, whose works praise him in the gates, took care thai the praise should not terminate in himself, but be transmitted to God, the Father of lights, and giver of every good gift. When a friend of his wbo visited him in his sickness, mentioned to him bis great usefulness, and what comfort he might now have in reflection upon it, he humbly replied, '' Alas, I ba%e done but little service for God in my generation ; I wish I had done more: but God is good and gracious." Whence I observe, that the comforts and hopes of dying Christians are founded upon God's goodness, not upon their own. Thus, when Nehemiah had done abundance of good service to the bouse of God, and the offices thereof, his prayer is, not Reward me according to the greatness of my merit, bat Spare me according to the greatness of thy mercy. '* I was but a pen in God's hand," (said good Mr. Baxter,) " and what praise is due to a pen t" Thoj as God gives grace to the most humble, so be gives humility to the most gracious.
2. If this be so, then those who have any good done them, either for soul or body, must give thanks to God for it, who raised up those wbo were tbe instra-ments of it, and put it into their hearts to do it, and perhaps to do it with an earnest care. We ought indeed to acknowledge their kindness, and to be grateful to them, but that must be in token of oar gratitude to God, who, in making them his agents, made them his receivers. But we must look above and beyond them, and give God thanks for them, and for all the kindnesses they have done us. Ezra has no sooner registered and enrolled the ample commission which Artaxerxes gave him in favour of the Jews, but immediately he adds. Blessed be tit Lord God of our fathers f who has put such a thing es
THE REV. MR. RICHARD STRETTON.
1085 kit into the king's heart. Which teaches as, to see Ad own all the hoanty and benefit, all the service nd supply, that comes to us by the hands of our fiends, flowing originally from the hand of God. iDd it is the more to be observed, if it come by the land of those who were nnlikely, and unthought of, lod that we least expected it from. If Elijah be iotertained by a poor widow who has but a handful tf meal for herself and her son; if the wounded man, rho is looked upon but overlooked by a priest and iievite, from whom charity and compassion might lare been expected, and was commonly had, be at engtb taken care of by an honest Samaritan, it must le said, This is the Lord's doing, God put it into their learts; and therefore let ns give God thanks for our benefactors, and all their benefactions.
When those are removed from us, who have long )een upon any account blessings to us, good parents, (ood ministers, good friends, instead of murmuring ind quarrelling with God, as if he had done us wrong, ire ought to be very thankful to him that ever we had them, that they were so many ways useful to us, and irere continued to us so long, though we were un-vorthy of the benefit and comfort we enjoyed by them, and had a thousand times forfeited it. And by these thanksgivings for their lives, let us balance uid alleviate our sorrow for their deaths. Thanks be to God, who fitted them for service, and inclined them to it, and put into their hearts an earnest care for as, though perhaps there was nothing in us either deserving or promising, to recommend us to their care. God, who himself does good to the unworthy, puts it into the hearts of good men to do so too; to him therefore we must give thanks.
And these thanksgivings should sometimes look far back; and we should bless God for those who were in the days of old, either by their lasting writings, or by their lasting charities, blessings to posterity; they may not be prayed for, as our living benefactors may, and must be; they are not to be prayed to, as our ever-living Benefactor may, and must be; but the benefit we and others receive by the grace given to them, we may and must give thanks to God for, who put into their hearts an earnest care for those who should come after them. If vAa/11 wintten, if what is done, he fir the generation io come it fitly follows, the people which shall he created shall praise the Lord,
3. If this be so, let us hereby be engaged and quickened to do all the good we can in our places; to do the good the Corinthians did, that is, to contribute larsely and freely for the support and encouragement of poor saints and poor ministers, according to the ability God has given us; to do the good Titus did, that is, to solicit the cause both of the necessi-toQs, and of the deserving, and to procure assistance for them; to recommend works of piety and olijects of charity, as factors in that blessed merchandise; to bring the rich and poor to meet together: according as our capacity is, let us lay out ourselves to do good.
Hereby we shall evidence that God, by his grace, has put some good into our hearts, which the good we do is the fruit and product of, and by which the tree is known. If we be truly charitable, from a good principle, and for a good end, it will turn to us for a testimony, that the Spirit of God has been at work with our hearts, making us acceptable to our father in heaven, and making us meet for our home in heaven : and how can what we have be made to turn to a better or more comfortable account.
Hereby likewise we shall give occasion to many to praise God for us, and for the good which by his grace we are inclined and enabled to do. And how can we better serve the glory of God, and the comr fort of his people, than by furnishing our friends with abundant matter for thanksgiving, (that sweet duty,) in which when we are employed, we have, if any where, a heaven upon earth. This was one thing for which Paul reflected with comfort upon his own conversion, that those who heard that a persecutor was become a preacher, glorified God in him. And therefore we must let our light shine before men, that others may see our good works, and glorify our Father who is in heaven. If it be an encouragement to charity, to think that we shall have the prayers of the poor, much more is it so to think that God shall have their praises. And so the blessing of him that was ready to perish shall not only come upon us, but shall return, as it ought, to him who is the fountain of all blessing; and when the widow's heart is made to sing fir joy, it shall sing to the praise and glory of God,
4. This may be matter of comfort and support to us, when useful instruments are removed from us. That which made them useful was, that spirit of wisdom, holiness, and love that God gave them, and we are sure that he has the residue of the Spirit, the excellency of the Spirit, (so the word is,) with himself, and he can raise up men with the same spirit, with the same excellences of spirit, that shall do him as much service, if he pleases, and do it as well in their day, as those who are gone did in theirs. If God make the spirit of Elijah to rest upon Elisha, he shall be as much the chariots of Israel, and the horsemen thereof, as ever Elijah himself was. And therefore let us not say. The glory is departed from Israel, though the hoary heads, who were so much a crown of glory to our tribe, be now in a manner all departed; no, while Zion's God is her everlasting glory, he will take care that Zion's sons shall some or other of them be in their turn a glory to her; Instead of the fathers shall be the children. When God has work to do, we are sure he will never want fit instruments to do it with.
It is certain, our fathers, the best and greatest of
LIFE OF THE REV. MR. RICHARD STRETTON.
them, were no more, no better, than what the pace of God made them, they took all occasions to own it themselves; and it is as certain, there is the same overflowing falness of grace in Christ that ever there was, grace for grace, and the same way of deriving from it; as the oHve-tree is not withered, so the golden pipes (Zech. iv. 12.) are not stopped np. We have therefore reason to hope, that the same God who pat an earnest care into their hearts, will put the same into the hearts of those who are entered into their labours; and that gce which was sufficient for them, to carry them through the services and sufferings of their generation, will be sufficient for us too, who have the same work to do, and the same temptations and difficulties to grapple with; and will enable us at length to finish our course, as they did, with joy.
It was a petition which (as I am told) Mr. Stret-ton frequently put up to God in his prayers with his family, *' Lord, grant that we may be useful while we are here, and that we may not be wanted when we are gone/' God did make him useful while he was here, many ways useful, useful to the last; and continued long in his usefulness. A great gap is made in our hedge by his death ; but may we hope that m many others shall be spirited to do the same voik< with the same earnest care, that in a little time ve may be able to say, that in answer to the other part of his petition, he is not wanted? If God has meiry in store for your city, for the land of oar nativity, he will raise up such men of serious piety, and catholic charity, who shall lay oat themselves to do good in the world: I trust he has raised up some such; and that the mystical gloss which one of the rabbins pots upon those words, (I Sam. lii. 3,4.) Ere the lamp of God went out, the Lord catted Samaei has its accomplishment; " That is," says he, *' ere God makes the lamp of one prophet to set he kindles another.^' God grant it may be so at this day in oer land, and it would be a token of good to os, that God woald not depart from as. Nay, if it be tnie, as certainly it is, that while the earth remains Christ will have a church in it, we may be sure that as one generation of such passes away, another generation, somewhere or other, shall come, to sap-port the interests of pore and nndefiled religion, that thus the name of Chnst may endare for ever, and his throne as the days of heayen.
A CONCISE ACCOUNT
OF THE
LIFE OF THE REV. MR. RICHARD STRETTON.
He was the son of Mr. William Stretton, of great C leybrook, near Lutterworth, in Leicestershire, where he was bom; but was descended from the Strettons of Stretton, in that county.
He was born about the year 1032, but the exact time of his birth could not be recovered for this reason ; his father being a puritan, and the minister of his parish such a one as he could not with satisfaction bring his child to bo baptized by, he procured one Mr. Moor to baptize him, who was a puritan minister in the neighbourhood; and so he was not registered in the church book.
He often spoke of it as an instance of God's goodness to him, that he enabled hiy father, though he had many children, to bring him up a scholar.
He had his academical education at New College in Oxford, and was chaplain of the college, as the noted Bishop Gunning had been some time before.
He commenced Master of Arts, July 9, 1658, Cprastitis exercitiis per statuta requis Uis — having performed the requisite exercises,) as appears by a testimonial under the hand of the university register.
In the beginning of that year, having passed through not only his time, but his studies, in the university, he went to be assistant to Dr. Cheynel. at Petworth in Sussex, a great living.
Soon after his settlement there he was pablicly and solemnly ordained, and ** set apart to the office of a preaching presbyter," (so the testimonial of his ordination runs) " and the work of the ministry, with fasting, prayer, and the imposition of the hands of six presbyter, in the parish church of Amndel, Oct. 26, 1668. He having given sufficient testimony of his competent age, of his unblamable life and con* versation, of his diligence and proficiency in his studies, and of his fair and direct calling to the fore-mentioned place; and they upon examination finding him to be duly qualified and gifted for that holy ofiice and employment.''
He continued at Petworth till Michaelmas, 1660. when Dr. Cheynel was put out to make room for Dr. King, Bishop of Chichester. Mr. Stretton however staid and preached there till NoTember, (aa Dr. Calamy's account is,) having two friends, yiz*
XIFE OF THE REV. MR. RICHARD STRETTON.
1097
Captain Taylor and Mr. Bernard, who were very great with the Bishop, and prevented his sending down any other. The Bishop by them offered Mr. Stretton an hundred pounds per annum, and the choice of any prebend he had that was vacant, if he would be his curate at Petworth; but Mr. Stretton not being satisfied to conform, declined it; and upon the Bishop's sending another down to the place, he quitted it.
Coming to London, quite at a loss how to dispose of himself, Mr. James Nalton providentially met him in the street; and having been spoken to by the Lord Fairfax to recommend a chaplain to him, he presently brought Mr. Stretton to him; and upon his recommendation, my Lord accepted of him, and took him down with him to his seat in Yorkshire, and soon found himself and his family very happy in having such a skilful faithful helper in the things of God.
While he was chaplain to my Lord Fairfax, he married Deborah, daughter of Mr. Robert Moreton, that excellent, pious, useful man, who was some time minister at Church Lawford, near Coventry and sister to Dr. Richard Moreton, who was turned out at Kinver in Staffordshire, and afterwards was a very eminent physician in London, and one of the college. By her he had a child or two bom while he was in my Lord's family; and great respect was shown him by the whole family.
He continued there till my Lord Fairfax died, and preached his funeral sermon, which is in manuscript in many hands; as is also a sermon preached while he was there, on occasion of the marriage of a rela^-tion of my Lord's.
My Lord was so wonderfully pleased with his great piety and prudence and excellent behaviour io his family, that at his marriage he settled a very considerable annuity upon him for his and his wife's life; which was a great support to him all his days. Thus God raised up friends for those who in the way of their duty cast themselves upon his providence.
The respect which was put upon him while he was in my Lord Fairfax's family, gave him an opportunity of being acquainted with most of the considerable families in those parts. Judge Rokeby, who was made one of the blessings and ornaments of the bench at the revolution, was his intimate friend.
Many eminent divines of the church of England he had likewise an intimacy with; particularly Dr. Tiliotson, afterwards Archbishop of Canterbury, who was born in Yorkshire. Mr. Stretton, while he was chaplain to my Lord Fairfax, being called upon some business to London, Dr. Tiliotson would have no denial, but he must preach for him at St. Lawrence's church, as a country minister; but it coming out some how or other that he was a nonconformist, the Doctor had a private reprimand for it from the
I Bishop of London. It appears by divers letters to him, found among his papers, that he had many invitations of that kind in the country; and a very friendly correspondence he kept up with many conforming divines, who reposed a great confidence in him, and testified great respect toward him.
Upon the death of the Lord Fairfax, he removed to Leeds, and settled there with a congregation of dissenters, to whom his ministry was highly acceptable ; and there he continued six or seven years.
While he was there he buried three sons in a little time; two of them of the small-pox, and in a few days one of another. It was an af Qiction that went very near him; and so strong was his natural affection, that it was exercise for all the wisdom and grace he had, to bear up under it. There is found among his papers a letter of condolence and consolation written to him upon that occasion by the Earl of Clare, father to the late Duke of Newcastle, who was then abroad in his travels, dated at Paris, June 16, 1677. There appears in it much of serious piety, and a particular friendship that noble Lord had for Mr. Stretton.
In the year 1677, he removed to London, and several dissenters who were at that time either deprived of their ministers, or otherwise unsettled, sat down under his ministry, and he continued with them to his death.
In 1679, he published a paper called,'' The Protestant Conformist," or, '< A Plea for Moderation," contained in a letter from one conforming minister to another, and his answer to it. It had no name to it, but it met with great acceptance. It was occasioned by a letter from his dear friend Mr. John Thoresby of Leeds, which was likewise printed with it; so I am informed, as likewise of many other things concerning Mr. Stretton, by his son Mr Ralph Thoresby, now of Leeds, that learned antiquary, and Fellow of the Royal Society; who has already obliged the world with the additions to Cambden's Britannia for Yorkshire, and from whom is expected the Antiquities of Leeds; who was a true lover of Mr. Stretton, and was much respected by him.
At the time when the persecution was hot against dissenters, (in 168.3,) he was (he first of ten ministers who were taken up as living in a corporation, and had the Oxford oath tendered them; '' That it is unlawful, upon any pretence whatsoever, to take up arms against the King; which was first contradicted and broken through, and then repealed at the revolution. He had not been at his own house for ten weeks, but the very next morning after his return to it, (so very vigilant were their spies and informers,) by five of the clock in the morning he was seized by the then city-marshal, who secured his papers, and would not suffer him to seal up what he made choice of out of them ; and immediately carried him and
LIFE OF THE REV. MR. RICHARD STRETTON.
them before the king and coaocil. Some present woald have his papers looked over, to see if they coald find any treason in them, bat the king did not encourage it, saying, he believed there was no treason there. As at another time, when a sorry fellow, one Fox, offered to swear that Mr. Stretton, with my Lord Clare, was in the plot then charged upon the dissenters, the king laughed at the information, as altogether improbable and inconsistent with itself.
Bat though he was dismissed from the coancil-board, he was proceeded against upon the Five-mile Act That night the marshal took his word for his appearance next morning, when according to his promise he surrendered himself, and was brought before the Lord Mayor, who carried it with great respect and civility to him, importunately desiring him once and again to withdraw for a little time, and consider whether he could not take the enjoined oaths, which he hoped he might, and so escape the penalty of the law. Mr. Stretton told his Lordship, that he would not gve the court the trouble of waiting for his answer, for he could not expect to get satisfaction in that case, in so short a time as a regard to that court would only suffer him to take, when he had been many years seeking after it, and could not obtain it However, my Lord Mayor persisted in his advice, and in compliance with his Lordship*s kind desire, he withdrew for some time; but when he returned, told his Lordship he could not do it; which his Lordship said he was sorry for, for then there was no remedy, but he must follow the direction of the law; and sent him to Newgate, where he continued a prisoner six full months. In which time he had a son died, who, in his sickness, earnestly desired to see his father, as the father no doubt did to see the child, but all the interest he could make would not procure him that liberty. During his stay in Newgate, Mr. Smith the ordinliry showed him great respect, and called him up more than once into the chapel to assist him in preparing the condemned criminals for their death.
After the expiration of his six months imprisonment he continued still in the city, and preached privately in one place or other among those of his congregation; and never missed any Lord's day, unless now and then it happened that he met with disappointment in the place he was to preach at. And he repeated in his family largely at night, which he sometimes admitted two or three of his friends to the benefit of.
When king James granted liberty by proclamation to protestant dissenters, he made use of it; but he never did or would join in any address of thanks for it, lest he should seem to gve countenance to the king assuming a power above the law, and was instrumental to prevent several addresses.
After the glorious revolution, when the dissenters enjoyed their liberties and opportunities again, be applied himself with fresh vigour to his work, aad with an abundant satisfaction in the clearness of hit call to it as appears by a single sheet which be thea published in the year 1689, which he called, *' The Case of the Protestant Dissenters, represented and argued:" which he told a near relation of his, not long before he died, that he was the aathor of. The whole paper is of such weight, that Dr. Calamy thought fit to insert it at large in his abridgment of Mr. Baxter's Life, page 638 to page 648.
And as be was industrious to justify the dissenters in their practice, so he was to promote every thxog that was good among them. It is observed, before, in the sermon, that he took care to direct the removaU of the morning-lecture, so as might answer the ib-tention of it: a very useful exercise, which has beei kept up for the most part near seventy years, and is now, wherever it comes, for ought I see, well attended.
He was likewise active in accommodating some unhappy differences of opinion that were amoi them, so as to prevent the mischievous consequences of them. The prudent and pious endeavoars which he and others used for that good end, then had, and thanks be to God, still have, a happy effect.
He laid out himself very much to promote works of charity; it was his meat and drink in that way to be doing good. He spared no pains in goin about in the city, and writing letters into the country, to promote good works. He was a principal man in setting up and keeping up a fond for the help of poor ministers and congregations in the country, who had not many like-minded, (though blessed be God some there are,) who naturally cared for their state. He made it his business to find oat the hands who were able to give, and fit to receive, and to bring them together. Those who were intrusted vrith the distribution of charities, applied themselves very much to him to recommend to them proper objects of charity, which be did with great pmdence and fidelity ; and then no wonder if those who needed help applied themselves to him likewise.
He was active to introduce useful books into the world, and to encourage the publishing of them, as Dr. Manton's Works, to the fifth volume, to which he prefixed a preface, and a very ingenious, handsome one it is. And also took a deal of pains to famish libraries in Scotland, and in the private academies in England, with old books; and to supply young students, who were poor, with such books as were proper for them: a great deal of money he laid out himself, out of the little he had, and a great deal more he procured from others, for this good purpose. He knew what books were useful, and how to buy them at the best hand, and by his activity herein, many valuable pieces that otherwise would still have lain buried in dost and cobwebs, have been
1089 sent into bands that are daily making good use of them.
His pioos zeal herein extended itself beyond the seas, as appears by the abstract of a letter which is found among his papers, from that great and good man. Monsieur Frank, Professor at Hall in Saxony, wherein be acknowledges to have received the Polyglot Bible from Mr. Stretton, as a present to their library there, and returns his most hearty thanks to so good a benefactor.
He was very forward to encourage youths that he saw or beard to be ingenious and well disposed, and to assist them in their education for the ministry: he kept up a correspondence for this purpose with tlie universities of Scotland, and was instrumental in sending many thither, and procuring assistance there for some who needed it.
He buried his dear wife in the year 1695, and by her he had left only one son living, who has been many years useful in the ministry.
About the year 1707, the infirmities of age grew npon bim, occasioned by a bad fall he had as he was returning to his house, after preaching on a public fast-day, in which exercise bo had exceeded his strength; yet he continued doing good to the last, and the spirit was as willing as ever, even when the flesh was weak, and not only weak, but much pained. When he could scarce set one foot before another, yet be would attend the lecture at Salters Hall, and the meeting for charitable contributions, very sedulously, though at a great distance from his house; and but a little before he died, when he was so weak and ill that he could scarce mind any thing else, yet he stirred up himself to give advice and direction in an affair of charity, wherein his assistance had been much depended upon.
He kept up his public work, though he struggled with much difficulty in it, till within ten weeks of his death; and often took notice of it with thankfulness to God, that though for some time before he was confined to his house all the week, yet till May 4, 1712, he had strength on the Lord's day to go to bis meeting-place and preach once, and administer the Lord's supper every month.
In his last illness, he expressed a cheerful resignation of himself to the will of God, an entire dependence upon the grace of Christ, and a believing, comfortable expectation of the glory to be revealed.
Some of his sayings in his weakness have been mentioned in the foregoing sermon, and need not to be repeated.
He finished his course, and fell asleep in the Lord, on Thursday, July 3, 1712, and was buried the Monday following in the burying-place in Bunhill-fields. There the weary are at rest.
A SERMON
PREACHED UPON OCCASION OF
THE DEATH OF THE REV. DANIEL BURGESS,
MINISTER OF THE GOSPEL.
WITH A CONCISE ACCOUNT OF HIS LIFE.
2 Corinthians iv. 7.
But we have this treasure in earthen vessels, that the ex-cel Uncy of the power may he of Gody and not of us.
Divine Providence has in the monrnful occasion of this solemnity given os a sensible proof of the truth contained in the former part of my text, that we have the heavenly treasure in earthen vessels; for here is one of those vessels broken and laid by, by which it appears to have been, though a strong one, yet an earthen one. And now, O that divine grace would, by its sanctifying quickening influences upon all our hearts, verify the latter part of the text, and give us a proof, that notwithstanding this, there is an excellency of power going along with the gospel of Christ, which depends not upon dying men, but upon a living God; and is mighty through him to the pulling down of the strong holds of sin, and the setting up of stronger for Christ, that he may divide the spoil, and possess the throne in the soul! And if we have experience of this, that though faithful ministers are removed one after another, yet the Spirit of the Lord is not departed from us, it will be our best support and comfort under all afflictions of this kind; for though our ministers have their strength weakened in the way, and their days shortened, yet Jesus Christ is the same yesterday, to-day, and for ever, the same to his church. They are wearied and worn out, and are gone where the weary are at rest; but the everlasting Ood, even the Lord, the Creator of the ends of the earth, fainteth not, neither is weary; so that, thanks be to God, still we have the treasure, and if it be not our own fault, may make it ours, though still we have it in earthen vessels.
1. By the treasure here spoken of, it is plain we are to understand the gospel of Christ, the glorioiu gospel of the blessed God, in which is set before us, and offered to us, the unsearchable riches of Christ It is this treasure, which the apostle's heart was so much upon, and so full of: this, which in the verse before he had called Me liyht of the knom Udpe of the glory of God, in the face of Jesus Christ. That is the treasure which we Christians have, and glory in. And a noble description it is of the everlasting gospel which is preached to us, and professed bj us.
It is light: it is such a light as in the dawning of the day of the creation shone out of darkness, when the Almighty said. Let there be lights and was the first-born of this visible world: it is such a light as every morning shines out of the darkness df the night, that, as the gospel did, it may take hold of the ends of the earth, which is turned to it as clav to the seal, Job xxxviii. 13, 14. What is more bright and glorious than the light? what more pare? what more self-evident? and what more welcome to them who sit in darkness? Light is indeed a treasure, and we have it from the Father of lights.
It recommends itself to those who would impi Dve their natural reason ; for it gives knowledge, sound knowledge, useful knowledge, the knowledge of duty, the knowledge of salvation by the remission of sins; a knowledge infinitely preferable to that which the inquisitive part of mankind amused and perplexed themselves within the Gentile philosophy, which did but darken counsel by words without knowledge. The light of joy, which the gospel brings, results from the light of knowledge, and that is no Christian devotion which has ignorance for the mother of it.
It recommends itself likewise to those who vooid improve their natural religion; for it gives the knowledge of the glory of Go<U the founder and
A SERMON, &c.
1091 centre of all reiigtou; it sets that glory before us, as the object both of all oar adorations, and of all oar aims. The heavens indeed declare the glory of God, bat they show ns not how and which way we may glorify him,much less be glorified with him: here,therefore, where natural reason and religion both leave as at a loss, the gospel of Christ takes as up, and leads us on, shows us the glory of God shining in the face of Christ, where it shines clearer, and stronger, and brighter, and with more satisfaction, than it docs in the face of the whole creation ; for it declares the glory of God reconcilable to us, and accessible by as, nay, and in Christ reconciling the world to himself, and taking a remnant of the children of men into covenant and communion with himself through a mediator; in it life and immortality are brought to light, are brought to hand. Such a knowledge as this well deserves to be called a treasure, and it is this treasure here spoken of.
2. By the earthen vessels here, it is plain we are to understand the apostles and the ministers of the gospel, here in their present state, while they are in the body. We have this treasure lodged with us for the use of others, whose bodies arc as earthen vessels. These were the gifts Christ gave unto men when he ascended up on high; (and valuable gifts indeed, if we consider the treasure lodged in them;) not only prophets and apostles, but pastors and teachers, whose office and business it is, to preach the glad tidings of redemption, by the Redeemer's offering himself to be a sacrifice for us, Brnd a Saviour to us.
The very same gospel that was preached by the apostles and evangelists then, is preached by the pastors and teachers still; only the business of the first preachers of the gospel was to propagate it to distant nations, to carry it from place to place, that Christ might be known as salvation to the ends of the earth. The business of. the pastors and teachers since has been, rather to propagate it to succeeding generations, to carry it from age to age, that the name of Christ might endure for ever, and his throne as the days of heaven. The former was intimated in the command, Go, disciple all nations; the latter in the promise, jLo, I am with you always, with you and your successors, even to the end of the world. Matt, xxviii. 19,20.
Now those who are employed in this work are here said to be earthen vessels; we have it cv orfkuccvocc tfccuf <n—in vessels made of shells of fishes, so the learned Dr. Hammond thinks it might be read ; the shells of oysters, (which have their name from the word here used,) and other the like, resemble our bodies, in which our souls dwell as a fish in the shell, and are fastened to them; and he observes from Grotius, that the Platonists making two bodies of a man; one roorinward, which the soul was immediately lodged in, which they called "OxQfia ^ciic— ihe chariot or vehicle of the soul, an aerial body ; the other,
4 A 2 which is terrestrial, more gross and carnal, which we see and touch, they call O?pounvov, the word here used, the shell of the soul. But he owns that the word signifies likewise an earthen vessel which has passed the fire, and is therefore brittle, and soon broke, such as that earthen bottle which the prophet broke for a sign before the ancients of the people, Jer. xix. 10.
3. The force of the reason why God has been pleased to put such a treasure in earthen vessels, is also plain, that the excellency of the power may he, that is, may appear to he, of God, and not of us. ** We carry bodies about us'^ (so Dr. Hammond paraphrases it) *' subject to all manner of oppositions, pressures, and afllictions; and this on purpose designed by Ood also, that all the good success we have in our apostleship may be imputed to Christ, and not to us, as it would be if we came with any secular power or grandeur to plant the gospel.'' And a very considerable proof it was of the divine original of the gospel, that though the preachers were not only destitute of all worldly advantages, but laboured under all imaginable disadvantages, yet it made its way, gained its point, and did wonders, which was an evidence that there was an excellency of power above that of any creature going along with it.
Three doctrines we may observe hence:
I. That the gospel of Christ is a treasure indeed, and it is our unspeakable privilege that we have that treasure.
II. Ministers are earthen vessels, in which this treasure is put
III. That God has put the treasure into earthen vessels, that all who are enriched by it may give him the glory of it.
I. In having the gospel of Christ known and owned among us, we have a treasure truly valuable, nay, invaluable. It is our happiness as Christians, that we have the gospel written to us in the Scriptures, which are of divine inspiration, preached to us by a ministry of divine institution, under the direction of a divine warrant, and the influence of a divine promise, and professed in the world by a church called out of the world, and incorporated by a divine charter.
We live in an age of infidelity, when, under colour of opposing bigotry and enthusiasm, (two very detestable things,) the gospel of Christ is ridiculed and run down, and set upon a level with the pagan theology : It is time for thee. Lord, to worh, when men thus make void thy gospel; and it is time for us in our places to appear in defence of that which is the foundation of all our hopes, and the fountain of all our joys, when it is thus virulently, thus violently, attacked. It is pro aris etfoeis—for our God and our country, that we contend, when we contend for the faith once delivered to the saints, and for the common
A SERMON ON THE DEATH OF
sa UatioD, and therefore we oaght to contend earnestly. Upright men are astonished to see such sacred truths and laws treated with such contempt, and the innocent cannot but stir up himself against the hypocrite. When they speak slightly of the gospel who hate its laws, and despise its comforts, wc ought to speak honourably of it; and how can we speak more honourably of it than to call it, ^s the text does, our treasure ? We know it, and believe it to be so, and that, in comparison of it, all the learning and policy of this world is but trash and trifle.
The gospel of Christ is indeed a treasure. For,
1. There is in it an abundance of that which is of inestimable value. If the things themselves be truly precious, and there be plenty of them, Iben we call them treasure; and such things there are, and such a fulness of them, in the gospel of Christ As the merchandise and trade of this wisdom, so its stores and treasures, are better than that of silver, or of fine gold, or precious stones. The iopaz of Ethiopia cannot equal them, the onyx, or the tapphire. Job xxvui. 19.
There are treasures of wisdom and knowledge in the truths which the gospel discovers to us, about which the understanding finds the best employment, the best entertainment. There are treasures of comfort and joy in the offers which the gospel makes us, and the blessings it assures to all believers, in which not only the necessities of the soul are well provided for, but its desires abundantly satisfied, and its true and lasting happiness inviolably secured. There is a treasure of merit and righteousness in Christ, and in his mediation, his sacrifice and intercession for us ; a treasure of grace and strength in the Spirit, and his operations on us; a fulness of grace grace for grace, grace for all gracious exercises, which it pleased the Father should dwell in Jesus Christ, that thence we might receive.
These are things of value to the soul of man, and which every soul puts a high value upon, that truly desires to know and love its God, to serve him, enjoy him, and be for ever happy in them: things which angels themselves put such a value upon, that they desire to look into them; and which Christ himself put such a value upon, that he thought it worth while to pour out his soul unto death to purchase them for us, since they could not be obtained for gold, nor could silver be weighed for the price of them.
And there is an abundance of them, infinitely exceeding that of light in the sun, or water in the sea. In Christ there is enough of that, of all that, which our souls need; enough for all, enough for each, enough for you and me; enough for as many as will come and take of these waters of life. LorH, it is b Luke z. SI.
done as thou hast commanded, and yet there tt n When God entered into covenant with Abraham. (and it was the covenant of grace that he made with him,) he engaged to be to him El-shaddai, a God All-sufficient, Gen. xvii. 1. a God that is enoogb. Justly therefore is that gospel which proclaims this covenant called a treasure, for in the most Talaabie. durable riches it infinitely exceeds the peculiar treasures of kings and provinces. It is an inexhaustible fountain of life and living waters; it is a bottomless treasure; not a treasure in a chest, but a treasure in a mine, continually searched into, bat never wasted.
2. This is safely laid up for a perpetuity, and therefore it is a treasure. It is deposited in good hands, whence we may draw from it, but cannot be deprived of it; it is hid treasure ; not hid from ic#, but hid for us: it is a treasure under lock and key» and it is in the hand of Christ that this key of David is. The riches of Christ, which fill those treasures, are unsearchable riches; are such as eye hath not seen, nor ear heard, nor can it enter into the heart of man tc conceive.
It is hid in God, in his wisdom and counsel, and that eternal purpose which he has purposed in himself, which can never be altered: it is hid in his glorious perfections, which are all made over to true believers for the constituting and ensaring of their happiness by that all-comprehendingr article of the New Covenant, / Ml he to them a God ; which is treasure enough.
It is bid in Christ, and in his undertaking for us: which contain all that we need as sinners, as God's being to us a God, contain all we need as reasonable creatures. He is the treasurer of this treasure, is intrusted, as Joseph was in Egypt, to dispose of it, as he was to lay it up; and in him it is safe. All the promises of God, which are real treasures, and the best securities, are in him yea and amen.
It is hid in the Scripture: there it may be found: thence it may be fetched by faith acting on divine revelation, assenting to it with application and resignation. It is in th parable a treasure hid in e Jield, where it must be digged for; and the Scripture is that field, which we must make oars, and make use of, and then the treasure is ours. The word is nigh us, and Christ in the word.* It is hid from the wise and prudent; ^ the worldly wise, who look with contempt upon the field of the Scripture, as Naaman upon the waters of Jordan, preferring before them Abana and Pharpar, rivers of Damascus ;^ leaving God's fields for a rock, and for the snow of Lebanon,** as the prophet speaks. Bat it is hid for the humble and holy, the willing and obedient; they have an incontestable, indefeasible title to it: in it they have a portion that is safe, which
« 2 Kings v. 13.
a Jer. xviit. ic
THE REV. MR. DANIEL BURGESS.
1093 neither moth nor rust can corrupt, nor thieves break through and steal;« a good part, which shall never be taken away from them.'
It is a treasure; for it is laid up for hereafter. The balk of these riches is that which is reserved in heaven for us; r a glory that is to be revealed in due time. It is a treasure, that will not only suit the present exigences of the soul, but will last as long as it lasts, and run parallel with its never-failing duration. It is an everlasting gospel that is preached to us,'* that word of the Lord which rndares for ever, when all the glory of man is withered as the grass :* it is a treasure, which glorified saints will be living plentifully and pleasantly upon to eternity.
3. It is of universal use to us; and therefore it is a treasure. It is not only valaable in itself, but every way suitable and serviceable to us. He who has a treasure has that which answers all things ;^ and that the gospel does: it is accommodated to the rase of our souls in all respects; and the riches of God's glory in Christ Jesus, will, as the apostle speaks, supply all our need.^
In our contemplations, in our devotions, and in our whole conversation in the world, the gospel of Christ is of constant use to us, does that for us which we need, and which nothing else could do for us. We could have no acquaintance or communion with God, but under the conduct and direction of the gospel; no comfortable enjoyment of ourselves, nor peace in our own consciences, but upon gospel grtends ; nor any sure rule of speaking and acting, but that which the gospel furnishes us with in the law of Christ; nor any powerful principle of welldoing, but what is wrought by the Spirit of Christ.
It is a treasure of food for all those who hunger and thirst after righteousness. It is mannas bread from heaven; not a pot of manna, but a cloud of manna. The bread which the Son of man shall give, is that which endures to eternal life, is the pledge of iU and nourishes believing souls to it. It is a trea-Kore of physic for diseased souls, that apply themselves to Christ as their physician; and there is in It a salve fcH every sore, a remedy for every malady. And the universal cures which Christ wrought when he was here upon earth, were an indication of that inexhaustible fulness of healing virtue that there is in the gospel of Christ; as his feeding thousands with a little food, was of the abundant nourishment that there is in it to them who by faith live upon it, to whom his flesh is meat indeed, and his blood drink indeed.
It is a treasure of arms and ammunition for our spiritual warfare; a divine magazine, whence the good soldiers of Jesus Christ may be furnished with answers to every temptation, and with the whole _„_^.^_^^_^_^_^_^_^_____^__^^^_,^_^_^,^_^^^_^.^,^_____^^_^_^_^____^_^__^_
Blatt vi. 90. f Lake t. 49. r 1 Pet 1 4. h Rev. xiv. & armour of God, with which they may not only secure themselves, but resist and vanquish their spiritual enemies, and become more than conquerors.
It is a treasure in the world; it puts honour upon it, and puts good into it. God's love to the world, in sending his only-begotten Son, that through him righteousness and life might be brought in where sin and death had reigned, is the best treasure that ever was in it, far exceeding the riches of the sea, or the treasures hid in the sand. The enlarging of the borders of the church, by the spreading of the gospel, is called the riches of the world, the riches of the Gentiles; and those parts of the world that have the gospel, have no reason to envy those who have the gold, nor.should wish to change with them.
It is a treasure to any nation or people. Those are truly rich among whom the word of Chrjst's gospel has free course, and is glorified; who have it in its purity, power, and plenty; and Christ in that chariot going forth, and going on, conquering and to conquer. As wisdom and knowledge are the stability of our times, so the fear of the Lord is our treasure. Bibles and ministers are the wealth of a nation; the growth of Scripture knowledge, the increase of the gifts and graces of ministers, their zeal for Christ, and love to the souls of men, may be reckoned the growth of a kingdom's wealth, of its honour, and of its strength.
Let us bless God, that we of this nation, that you of this city, have this treasure, and have it in such abundance; that the gospel of Christ is read, and preached, and professed among us ; O that it were more practised and lived up to! The kingdom of God among us is the treasure of our kingdom; let us see that we bring forth the fruits of it, that we receive not the grace of God therein in vain, lest we provoke him to take it from us, and give it to another nation (for some where or other he will find a place for it) that will make a better use of it. Dread the loss of wisdom's merchandise, more than of any trade; of the liberty of the gospel, more than our civil liberties; and deprecate the threatening inundations of atheism and popery, either of which will rob us of this treasure.
It is a treasure in the heart of every true believer who receives it, embraces it, and is delivered into it, as into a mould. If the gospel of Christ has, as it ought to have, the innermost and uppermost place in our souls, if it command us, if it constrain us, and so if we become interested in its promises and privileges, we are rich, and increased with goods, we are truly rich, rich toward God, rich in faith, and heirs of the kingdom. And out of this good treasure in the heart, a good man upon all occasions brings forth good things, for his own use, and for the service of others: as the good householder, so
1 I Pet i. 36.
k Eccl. X. 19.
1 Phil. Iv. 19.
A SERMON ON THE DEATH OF
the good scribe, who is well instracted concerning the glory of God, as it shines in the face of Jesus Christ, from that treasury produces things new and cldf to the glory of God's grace and truth.
Let us therefore get our hearts enriched with this treasure, by a true and lively faith in Christ and his gospel: we are wretchedly and miserably poor till we do this; and then, and not till then, we begin to be wise for ourselves. There are many who, through grace, can call God theirs in covenant, Christ theirs, all the benefits of the New Testament theirs. Come, O come, and cast in your lot among them; receive Christ Jesus the Lord, and give up yourselves to him, to be ruled, and taught, and saved by him; and as you have received him, and resigned yourselves to him, so walk in him; and you have a treasure which will be your heritage for ever, and in the mean time may be the rejoicing of your heart
IL Ministers are earthen vessels in whom this treasure is put. What is laid up in order to its being used hereafter is laid up in some vessel or other, where it may be ready when there is occasion for it, or to which those who have occasion may have recourse. Now the treasure of the gospel is committed to the preachers of it, as proclamations to the messengers of the government, to be dispersed ; and this is like putting a treasure into earthen vessels.
They are said to have this treasure, not only because they ought to have it, in their hearts themselves, firmly to believe it, and to abide under the impressions and influences of it; for how can they expect to be instrumental in bringing others to the belief and obedience of that which they do not themselves believe and obey ? but because they have the exhibiting and dispensing of it to others. They have (as the Levites under the law) the charge of the holy thingtf because if there were not some to whom this charge were committed, that which is every body's work would soon be nobody's work. The ministers of Christ are said to be stewards of the mysteries of God, and have the keys of the stores committed to them, that they may give to each of the household their portion of meat in due season ; it is a dispensation, not a dominion, that is committed to them. The gospel is said to be committed to their trustf to the use and behoof of the church of God, and all the members of it; yet, blessed be God, not excluding themselves: their concern, therefore, is to pursue the trust, and to be faithful to it.
The preaching of the gospel is put into their mouths, and they are like John Baptist, the voice of one crying in the wilderness crying as to travellers in a wilderness who have lost their way, and if not called to, will wander endlessly; and they ai-e but the voice, God is the speaker. The applying of the seals is put into their hands, the admitting senl, the m Hev. xxii. I.
B I Cor. iii. 5.
confirming seal; by which those are sacrameotallj invested in the privileges of the gospel, who, by the working of the Spirit on their hearts, are become entitled to them: and thus they have the treasare.
1. They are but vessels that afford no more, no other, than what is put into them, nor can give bot just as they have received. God is the fountain of light and life, and living waters, and all oor spring are in him: they are as all other creatures are. (angels themselves not excepted,) that, and all that, and that only, that God makes them to be. It is Christ who is the fountain of gardens Cant. iv. 15. they are but cisterns: it is the commandment that is the lamp, and the law is light; they are but as candlesticks in which this light is set up, and by which it is held forth.
Ministers must remember this, and religioasly adhere to their instructions; and as they mudt dare to declare the whole counsel of God, so they must not dare to declare any thing else under the name and shadow of that; but must be able to say, we have received from the Lard that which we have delivered unto you; for a man can receive nothing which he can depend upon himself, or recommend to others with any assurance, unless it be given him from above. Yon like not the liquor that tastes of the vessel; nor will a gracious soul relish the doctrine that is of man, and by man. It is the pwr river of water of life, clear as crystal, which proceeds out of the throne of God and the Lamb,^ that waters the New Jerusalem, and makes it glad.
People must remember this, and not expect ^gf more from their ministers than from Ycssels: we have a gospel to preach, not a gospel to make: we can but declare the grace of God, we cannot bestow that grace; and therefore why look ye at us, as if we could speak to the heart? What is Paul, or what is Apollos ?" They are but ministers, not masters ; they can but prophesy upon dry bones, but to no purpose, unless a spirit of life from God enters into them; they are but like Gehazi with Elisha's sUfi*, or Elisha with Elijah's mantle; it is the Lord God of both who must do the work.
2. They are but earthen vessels. It was agreeable enough to the external glory of the Old-Testament dispensation, that the lights of the sanctuary should be put into golden candlesticks, of pure gold; bot the glory of the New Testament being spiritual, the exhibiting of the light of that is in earthen lamps, like Epictetus's. Some think here is an allusion to Gideon's soldiers, who, advancing to battle in the night, took lamps in their earthen pitchers, with the glaring light of which, upon breaking the pitchers, the enemy was terrified, and so discomfited.* By such unlikely methods is Christ's cause carried on, and yet is victorious.
• Jttdg. vii. 16.
THE REV. MR. DANIEL BURGESS.
1005
ILiet as see why the ministers of the gospel are here compared to earthen vessels.
(1.) They are made of the same mould with other people. AII the children of men are earthen vessels: the body is the vessel of the seal, and it is of the earth, earthy; and ministers are partakers of flesh and blood, as other men are, hewn oat of the same rock, and digged oat of the same hole of the pit.
God has not sent us his gospel by those raessen-gers of bis who are spirits, and a flame of fire, but by sach as have bodies, and are clods of clay, and worms of the earth J as those are to whom they are sent: they are to yoo in God's stead indeed, and their embassy is high and hononrable; but, as Elihu speaks, they also are formed out of the clay; and God, in compassion to us, chooses to speak to us by men like ourselves, because their terrors shall not make us afraid, as those of angels would, if God should send his errands to ns by them; nor shall their hand he heavy upon 111.
St. Paul has an earthly house, which he expects tbe dissolution of, and finds already in the dissolving ; and St. Peter a tabernacle, which he knows lie must shortly pot off, though they were both great apostles, and one of them had been in the third heavens and the other in the holy mount. And it is not only an honour put upon the human nature, that God is pleased to commit the ministry of reconciliation to those of that nature, but an encouraging token of God's favour and good-will to us, and an evidence to us that he is in earnest in the embassy of peace ; for if the Lord had been pleased to kill us, he would not have showed us such things as these, much less would he have showed them us by those who are our bone and our flesh, who belong to that world which he has justly a quarrel with.
We are not only children of men, as you are, but we are by nature (blessed Paul puts himself into the number) children of wrath, even as others, guilty and corrupt, and as certainly ruined and undone, without a Saviour, as any of you. We are making tbe same complaints that you are, and groaning under tbe same burthens. We have the same need of the merit of Christ for our justification, and of his Spirit for oar sanctification, that you have. We will never lay any other yoke upon your necks, but what we desire to submit our own to; nor wish you to embark for another world in any other vessel, but what we desire to venture ourselves and our own salvation in. We woald deal for yoar souls as for our own ; for your ease is ours; and therefore the priests were taken from among men, that they might deal tenderly with men, Heb. v. 1, 2.
(2.) They are oftentimes, in respect of their outward condition, mean and low, and of small account, as earthen vessels are; not only men, but men of low pJa<^. vl. lb.
q Acts iv. 13.
r GaLli. 11,13.
degree, sons of earthy as the Hebrew phrase is. Their family, perhaps, like Gideon's, poor in Manasseh, and they the least in their father's house,p who have nothing distinguishing in their extraction or parentage, their birth or education ; they have reason to rejoice (as Christ tells his disciples) that their names are written in heaven but they must never expect to have a name like the names of the great ones of the earth.
The first preachers of the gospel were poor fishermen, earthen vessels indeed, bred up to tbe sea, and before they were intrusted with this treasure, were unlearned and ignorant meu.<i Christ's kingdom not being of this world, he did not make use of the princes of this world, not men of honours and estates, not their learning or politics; but as the poor received the gospel, so the poor preached it.
And still they are not many mighty, not many noble, who are called to this work; it is honourable enough itself, and needs not borrow any additional lustre from the glory of this world, which God would thus put contempt upon, and give more abundant honour to that part which lacked, as the apostle speaks with reference to the dispensing of spiritual gifts. The poor in the world arc often made rich in faith, rich in tbe gospel treasure.
(3.) They are subject to many infirmities, to like passions as other mei and upon that account they are earthen vessels; they have their faults, their flaws, their blemishes, as earthen vessels have. John Baptist takes notice of it, that it is Christ only, who Cometh from heaven, and is above all, who is perfectly pure and spotless; but he that is of the earth, is earthly, and speaheth of the earth: the treasure is wisdom from above, it is all heavenly and divine; but the vessel in which it is put, has too much in it of the wisdom from beneath, for it is earthen, and savours of its original.
God has chosen not only the weak, but the foolish, things of the world, by them to carry on his cause, and by them to carry it at last. The law made men priests who had infirmity, and so does the gospel too. Jonah was a prophet of the Lord, and yet peevish and passionate, and often out of temper: Elijah himself was so. St. Peter at Antioch was to be blamed, when he went in with Barnabas into a piece of dissimulation ;' and I doubt St. Paul at Antioch was not altogether to be justified, when he fell out with Barnabas in a heat of contention.* There were those who preached Christ, even of envy and strife ; and many who sought their own things more than the things of Christ;' and yet, as long as they preached Christ, and held forth the gospel treasure, St. Paul rejoiced ^ in it. He was a great apostle, who put himself in, when he said. If we say we have no sin, we deceive ourselves.
• Acts XT. 39.
(PhU.il. 21.
« Phil. i. 15,18.
A SERMON ON THE DEATH OF
Ministers are men, and therefore it cannot be thought they do what they do by their own power; they are sinful men, and therefore cannot be thought to do it by their own holiness. They are pressing toward perfection, but they have not yet attained; they own they have not, they own it to you, and desire you will not think the worse of the treasure that is put into their hands, for any mistake or defect of theirs in other things: you may see a divine excellency in it, though you see much human infirmity in the ves el that keeps it. Bear with them then, and be not severe in judging them, whom you have so often heard going before you in judging themselves.