Farewell Sermon, Text

Farewell Sermon · Text

p. 1John 16.22.

And ye now therefore have ſorrow; but I will ſee you again, and your heart ſhall rejoyce, and your joy no man taketh from you.

My dearly beloved in our deareſt Lord,

I Will ſo far conſent to your troubled thoughts of this unwelcome day as to confeſs that to me as well as you, it ſomewhat reſembleth the day of death. 1. Death is the ſeparation of the deareſt conſorts, Soul and Body: And how near the Union is betwixt us, both that of Relation, and that of Affection, which muſt admit this day of ſome kind of diſſolution, I will rather tell to ſtrangers then to you. 2. Death is unwelcom both to Soul and Body of itſelf; (though it deſtroy not the Soul it doth the body.) So dear Companions part not willingly. Your hearts and Mine are here ſo over forward in the application, that words may be well ſpared where ſenſe hath taken ſo deep poſſeſſion. 3. Death is the end of humane converſe here on earth. We muſt ſee and talk with our friends here no more. And this our ſeparation is like to end that converſe between you and me, which formerly we have had in the duties of our Relations. We muſt no more go up together as formerly to the houſe of God; I muſt no more ſpeak to you publickly in his name, nor ſolace my own ſoul in opening to you the Goſpel of Salvation, nor in the mention of his Covenant, his Grace, or Kingdom: Thoſe Souls that have not been convinced and Converted, are never like to hear more from me, for their conviction or converſion. I have finiſhed all the inſtruction, reproof, exhortation and …erſwaſion, which ever I muſt uſe in order to their ſalvation. I muſt ſpeak here no more to inform the ignorant, to reform the p. 2wicked, to reduce the erroneous, to ſearch the hypocrite, to humble the proud, to bow the obſtinate or to bring the worldly, the impenitent and ungodly to the knowledge of the world, themſelves and God. I muſt ſpeak no more to ſtrengthen the weak, to comfort the afflicted, nor to build you up in faith and holineſs. Our day is paſt, our night is come when we cannot work as formerly we have done! My opportunities here are at an end. 4 Death is the end of earthly comforts: And our ſeparation is like to be the end of that comfortable communion, which God for many years hath granted us. Our publick and private communion hath been ſweet to us: The Lord hath been our Paſtour, and hath not ſuffered us to want: He made us lye down in his pleaſant paſtures, and hath led us by the ſilent ſtreams! Pſal. 23.1, 2. He reſtored our Souls, and his very Rod and Staff did comfort us. But his ſmiting & ſcattering time is come. Theſe pleaſures now are at an end. 5. Death is the end of humane labours: There is no plowing or ſowing, no building or planting in the grave. And ſo doth our Separation end the works of our mutual relation in this place. 6 Death is the effect of painful ſickneſs, and uſually of the folly, intemperance or overſight of our ſelves. And, though our conſcience reproach us not with groſs unfaithfulneſs, yet are our failings ſo many, and ſo great, as force us to juſtify the ſeverity of our father, and to confeſs that we deſerve this rod. Though we have been cenſured by the world, as being over ſtrict, and doing too much for the ſaving of our own and others Souls, yet it is another kind of charge that conſcience hath againſt us: How earneſtly do we now wiſh that we had done much more? that I had preached more fervently, & you had heard more diligently, and we had all obeyed God more ſtrictly, and done more, for the Souls of the ignorant, careleſs, hardened ſinners that were among us? It is juſt with God that ſo dull a preacher ſhould be put to ſilence, that could ever ſpeak without tears and fervent importunity, to impenitent ſinners, when he knew that it was for no leſs than the ſaving of their Souls, and foreſaw the joys which they would loſe, and the torment which they muſt endure, if they repented not. With what ſhame & ſorrow do I now look back upon the cold and lifeleſs Sermons which I preached? and upon thoſe years neglect of the duty of private inſtructing of your families, before we ſet upon it orderly and conſtantly? Our deſtruction is of our ſelves! Our undervaluings and neglects have forfeited our opportunities. As good Melancthon was wont to ſay, In vulneribus p. 3noſtris proprias agnoſcimus pennas; The arrow that woundeth us, was feathered from our own wings. 7. Death uſeth to put ſurviving friends into a dark and mourning habit. Their lamentations are the chief part of funeral Solemnities. And in this alſo we have our part: The compaſſion of condolers is greater than we deſire. For ſorrow is apt to grow unruly, and exceed its bounds, and bring on more ſufferings by lamenting one; and alſo to look too much at the inſtruments, and to be more offended at them than at our ſins. 8. But Death is the end of all the living. The mourners alſo muſt come after us: And, alas, how ſoon! It maketh our fall more grievous to us, to foreſee how many muſt ere long come down! How many hundred Paſtors muſt ſhortly be ſeparated from their flocks. If there were no Epideicmal malady to deſtroy us, our Miniſtry hath its mortality. Your Fathers where are they? and the prophets, do they live for ever? Zech. 1.5. This made us the more importunate with you, in our Miniſtry, becauſe we knew that we muſt preach to you, and pray with you, and inſtruct you, and watch over you, but a little while. Though we knew not what inſtrument death would uſe, we knew our final day was coming when we muſt preach and exhort and pray our laſt with you! we knew that it behoved us to work while it was day, (and O that we had done it better!) becauſe the night was coming when none could work, Joh. 9.4.9. And as it is appointed to all men once to die, ſo after death there followeth Judgment. And we alſo have our further judgment to undergo. We muſt expect our hour of temptation: We muſt be judged by men, as well as chaſtened by God: We muſt prepare to bear the reproach and ſlanders of malicious tongues, and the unrighteous cenſures of thoſe that know us not, and of thoſe who think it their intereſt to condemn us. And we muſt alſo call our ſelves to judgment: We are like to have unwelcom leiſure, to review the daies and duties which are paſt! It will then be time for us to call our ſelves to account of our preaching and ſtudies, and other miniſterial works, and to ſentence our labours and our lives: And it will be time for you to call your ſelves to account of your hearing and profiting, and to ask, How have we uſed the mercies which are taken from us? Yea God himſelf will judge us according to our works! He will not juſtifie us, if we have been unfaithful in our Little, and have been ſuch as Satan and his inſtruments, the accuſers of the Brethren, do report us. But if we have been faithful we may expect his double juſtification. 1 By pardon p. 4he will juſtify us from our ſins. 2. By Plea and righteous ſentence he will juſtify us againſt the falſe accuſations of our enemies. And that's enough. How ſmall a thing ſhould it ſeem to us, to be judged of man, who muſt ſtand or fall to the final ſentence of the Almighty God? 10. The ſeparated Soul and Body do retain their Relations, and the Soul its inclination to a re-union with its Body. And though our neareſt obligations may be now diſſolved, and the exerciſe of our communion hindered, yet I know we ſhall never forget each other, nor ſhall the bond of Love which doth unite us, be ever looſed and made void. And ſo much of our Relation ſhall ſtill continue, as is intimated in thoſe texts, 1 Cor. 4.15, 16.12.14. Phil. 4.1. &c. 11. And the power of Death, will not be everlaſting. A Reſurrection and re-union there will be at laſt. But whether in this world I cannot propheſy. I am apter to think that moſt of us muſt die in the wilderneſs; and that our night muſt bear ſome proportion with our day. But things unrevealed belong only unto God. It ſufficeth me to be ſure of this, that as our kingdom ſo our comforts are not of this world, and that as Chriſt ſo his ſervants under him, may ſay, Behold, I and the Children which God hath given me, Heb. 2.13. and that we ſhall preſent you as chaſt Virgins unto Chriſt, 2 Cor. 11.2. And therefore we have preached, taught and warned, that we might preſent you perfect in Chriſt Jeſus. Col. 1.28. For what is our hope, or joy, or Crown of rejoycing? are not even ye in the preſence of our Lord Jeſus Chriſt at his Coming? For ye are our glory and our joy, 1 Theſſalonians 2.19, 20.

But yet the Reſemblance between Death and this our ſeparation, holdeth not in all things. 1. It is not I nor any Paſtour, that is the Churches Soul or life. This is the honour of Chriſt the Head. Being planted into him you may live, though all his Miniſters were dead,Iſa. 30.20.Isa 30:20 or all your Teachers driven into corners. 2. The continuance of your Church-ſtate dependeth not on the continuance of any one ſingle Paſtour whatſoever. God can provide you others to ſucceed us, that may do his work for you more ſucceſsfully than we. And could I but hope that they ſhould be as able, and holy, and diligent, as I deſire, how little ſhould I partake with you in this daies ſorrows? Had I not given you theſe exceptions, malicious tongues would have reported that I made my ſelf your Life or Soul▪ and take the Churches to be all dead when ſuch as I are ſilenced and caſt out. But I remember, Pſal. 12.

p. 5Though what I have ſaid, and what you feel, may make you think, that a funeral Sermon is moſt ſeaſonable on ſuch a day, yet I have rather choſen to preach to you the doctrine of Rejoycing; becauſe you ſorrow not as men that have no hope: and becauſe I muſt conſider what tendeth moſt to your ſtrength & ſtedfaſtneſs; And that you may ſee herein, I imitate our Lord, I have choſen his words, to his troubled Diſciples, before his departure from them, Joh. 16.22. And, though I make no queſtion but it will be ſaid with ſcorn, that thus I make my ſelf as Chriſt, & that I ſeditiouſly encourage you by the expectations of my reſtitution, yet will I not therefore forbear to uſe my Saviours Conſolatory words; But will remember to whom and on what occaſion he ſaid, Every plant which my heavenly Father hath not planted ſhall be rooted up: Let them alone, they be blind leaders of the blind: and if the blind lead the blind, both ſhall fall into the ditch, Math. 15, 13.14.

The words are Chriſts Comforts to his Orphane, Sorrowful Diſciples, expreſſing firſt their preſent Condition, and that which they were now to taſt of, and ſecondly their future ſtate: Their preſent caſe is a ſtate of ſorrow, becauſe that Chriſt muſt be taken from them: Their future caſe, will be a ſtate of joy, which is expreſſed 1. In the futurity of the cauſe [But I will ſee you again.] 2. In the promiſe of the effect: [and your heart ſhall rejoice▪ ] 3. In the duration and invincib…lity of it: [and your joy no man taketh from you] or [ſhall take from you.] He had before likened their ſorrows on this occaſion, to the pains of a woman in her Child-bearing, which is but ſhort and endeth in joy. And in relation to that ſimilitude, the Syriack tranſlateth foreign [ſickneſs] and the Perſian tranſlateth it [Calamity] ſome expoſitors limit the cauſe of their ſorrows, to the abſence of Chriſt, or that death of his, which will for a time both ſhake their faith, and aſtoniſh their hopes, and deprive them of their former comforts: And others limit the word [therefore] to the following Croſſes or ſufferings which they muſt undergoe for the ſake of Chriſt: And accordingly they interpret the cauſe of their ſuccceding joy. But I ſee no reaſon but both are included in the Text; but principally the firſt, and the other conſequently. As if he had ſaid [When you ſee me Crucified your hearts and hopes will begin to fail, and ſorrow to overwhelm your minds, and you will be expoſed to the fury of the unbelieving World, but it will be but for a moment: for when you ſee tha… I am riſen again your Joy will be revived; and my Spirit afterwards p. 6and continual encouragements ſhall greatly increaſe and perpetuate your Joys, which no perſecutions or ſufferings ſhall deprive you of, but they ſhall at laſt be perfected in the heavenly everlaſting Joys.] The cauſe of their ſorrow is firſt his abſence, and next their ſufferings with him in the World. when the bridegroom is taken from them they muſt faſt; that is, live an afflicted kind of life, in various ſorrows: And the cauſes of their ſucceeding Joy, are firſt, his Reſurrection, and next his Spirit which is their comforter, and laſtly, the preſence of his Glory at their reception into his glorious Kingdom. Their ſorrow was to be ſhort as that of a woman in Travail, and it was to have a tendency to their Joy. And their Joy was to be ſure and near, [I will ſee you again] and great [your heart ſhall rejoice] and everlaſting [your joy no man taketh from you.]

The ſenſe of the Text is contained in theſe ſix Doctrinal propoſitions.

Doct. 1. Sorrow goeth before joy with Chriſts Diſciples.

Doct. 2. Chriſts death and departure was the cauſe of his Diſciples Sorrows.

Doct. 3. The Sorrows of Chriſts Diſciples are but ſhort: It is but [Now.]

Doct. 4. Chriſt will again viſit his Sorrowful Diſciples: though at the preſent he ſeem to be taken from them.

Doct. 5. When Chriſt returneth or appeareth to his Diſciples, their ſorrows will be turned into joy.

Doct. 6. The joy of Chriſtians in the return or reappearing of their Lord, is ſuch as no man ſhall take from them.

Of theſe by Gods aſſiſtance, I ſhall ſpeak in order, and therefore be but ſhort on each.

Doct. 1. Sorrow goeth before joy with Chriſts diſciples.

The evening and the morning make their day. They muſt ſow in tears before they reap in joy; They muſt have trouble in the World, and peace in Chriſt. God will firſt dwell in the contrite heart to prepare it to dwell with him in glory. The pains of travail muſt go before the joy of the beloved birth.

Qu. what kind of ſorrow is it that goeth before our joy.

Anſ. 1. There is a ſorrow poſitively ſinful, which doth (but ſhould not) go before our joy. Though this be not meant (directly) in the text, yet is it too conſtant a foregoer of our comforts. It is not the joys of Innocency that are our portion, but the joys of p. 7Reſtoration: And the pains of our diſeaſe go before the eaſe and comfort of our recovery: we have our worldly ſorrows, and our paſſionate and pieviſh ſorrows; like Jonas's for the withering of his gourd. According to the degree of our remaining corruption, we have our ſorrows, which muſt be ſorrowed for again. Sometimes we are troubled at the providences of God, and ſometimes at the dealings of men; at the words or doings of enemies, of friends, of all about us: we are grieved if we have not what we would have, and when we have it, it becomes our greater grief: nothing well pleaſeth us, till we ſo devote our ſelves to pleaſe our God, as to be pleaſed in the pleaſing of him.

2. And we have our ſorrows which are ſinful through our weakneſs & imperfection when through the languiſhing feebleneſs of our Souls, we are overmuch troubled at that which we may lawfully ſorrow for with moderation. When impatience cauſeth us to make a greater matter of our afflictions than we ought. If God do but try us with wants or Croſſes; if we loſe our friends, or if they prove unkind; we double the weight of the Croſs by our impatiency. This cometh from the remnants of unmortified ſelfiſhneſs, carnality and overloving earthly things. Were they leſs loved, they would be leſs ſorrowed for. If we had ſeen their vanity and mortification had made them nothing to us, we ſhould then part with them as with vanity and nothing. It's ſeldom that God or men afflict us, but we therefore afflict our ſelves much more. As the deſtruction of the wicked, ſo the troubles of the godly is chiefly of themſelves.

3. There is a m…er natural ſuffering or ſorrow, which is neither morally good or bad: As to be weary with our labour, to be pained with our diſeaſes; to be ſenſible of hunger and thirſt, of cold and heat; to be averſe to death as death (as Chriſt himſelf was;) and at laſt to undergo it, and lie down in the duſt. There are many ſorrows which are the fruits of ſin, which yet in themſelves are neither ſin nor duty.

4. There are caſtigatory ſorr…ws from the hand of God, which have a tendency to our cure, if we uſe them according to his appointment. Such are all the foreſaid natural ſufferings, conſidered as Gods means and inſtruments of our benefit. He woundeth the Body to heal the Soul. He lanceth the ſore to let out the corruption: He letteth us blood to cure our Inflamations and Apoſtemated parts. He chaſteneth all that he loveth and receiveth;Heb. 12. from v. 1. to …Heb 12 and we muſt be ſubject to a chaſtening Father if we will live. For he p. 8doth it for our profit, that we may be partakers of his holineſs.

5. There are honourable and gainful ſufferings from blind malicious wicked men, for the cauſe of Chriſt and righteouſneſs. Such as the Goſpel frequently warneth believers to expect. Theſe are the ſorrows that have the promiſes of fulleſt joy. Not that the meer ſuffering in itſelf is acceptable to God. But the Love which is manifeſted by ſuffering for him, is that which he cannot but accept. So that the ſame meaſure of ſufferings are more or leſs aceptable, as there is more or leſs Love to God expreſſed by them! and as the honor of Chriſt is more or leſs intended in them. For to give the body to be burned, without Love, will profit us nothing. But when the cauſe is Chriſts,1 Cor. 13.3.1 Cor 13:3 and the heart intendeth him as the end of the ſuffering,Matth. 5.10, 11, 12.Matt 5:10Matt 5:11Matt 5:12 then, Bleſſed are they which are perſecuted for righteouſneſs ſake, for theirs is the Kingdom of heaven, &c.

6. There are penitential and medicinal ſufferings, for the killing of ſin, and helping on the work of grace, which are made our duty. In the former we are to be but ſubmiſſive patients; but in theſe we muſt be obedient agents, and muſt inflict them on our ſelves. Such are the ſorrows of contrition and true repentance. The exerciſes of faſting, abſtinence and humiliation. The grief of the Soul for Gods diſpleaſure, for the hiding of his face, and the abatement of his graces in us. And all the works of mortifying ſelf-denyal (and forbearing all forbidden pleaſures) which God doth call his ſervants to: Though in the Primitive and Principal part of Holyneſs, there is nothing but what is ſweet and pleaſant to a Soul, ſo far as it is holy: (As the Love of God and the Love of others, and worſhipping God and doing good, and joy, and thanks, and praiſe, and obedience, &c.) Yet the Medicinal parts of grace, or holineſs, have ſomething neceſſarily in them that is bitter, even to nature as nature, and not only as corrupt, ſuch as are contrition, ſelf-denyal, mortification, abſtinence, as aforeſaid.

7. There are Charitable ſorrows for the diſhonour of God, and for the ſin and hurt and miſeries of others. Theſe alſo are our Duties and we muſt be Agents in them as well as Patients. As we muſt firſt pray for the Hallowing of the name of God, and the coming of his kingdom, and the doing of his will, on earth as it is done in heaven! So we muſt moſt grieve for the abuſe & diſhonor of Gods name, the hindering of his Kingdom, and the breaking of his Laws, that ſo many Nations ſee not the Peril, and know not God, and have not the Goſpel or will not receive it; but live in rebellion againſt p. 9their maker, and in blindneſs, obſtinacy and hardneſs of heart,Eph. 4.18, 19.Eph 4:18Eph 4:19 and are given up to commit uncleanneſs with greedineſs: that ſo many nations which are called Chriſtians, are captivated in ignorance and ſuperſtition, by the blindneſs, pride, carnality and covetouſneſs of their uſurping, ſelf-obtruding Guides. That ſo many men profeſſing Chriſtianity have ſo little of the knowledge, or power of what they generally and ignorantly profeſs, and live to the ſhame of their profeſſion, the great diſhonour and diſpleaſure of their Lord, and the grief or hardening of others; that the Church of Chriſt is broken into ſo many ſects and fractions, poſſeſſed with ſuch an uncharitable deſtroying zeal againſt each other, and perſecuting their Brethren as cruelly as Turks and Heathens do! that the beſt of Chriſtians are ſo few and yet ſo weak and lyable to miſcarriages; All theſe are the matter of that ſorrow which God hath made our duty. And all theſe ſorts of ſorrow do go before a Chriſtians fulleſt joy.

Reaſ. 1. God will have ſome conformity between the order of Nature and of Grace. Non-entity was before created entity: The evening before the morning: Infancy before maturity of age: weakneſs before ſtrength: The buried ſeed before the plant, the flower and fruit: And infants cry before they laugh; weakneſs is ſoon hurt, and very querulous! No wonder then if our ſorrows go before our joys.

2. Sin goeth before grace, and therefore our ſorrows are before our joys. The ſeed is firſt fruitful which was firſt ſown. Joy indeed hath the elder Parent in eſſe reali & abſoluto, 1 Cor. 15. John 3.6.1 Cor 15John 3:6but not in eſſe cauſali & relativo. We are the Children of the firſt Adam, before we are Children of the ſecond; we are born fleſh of fleſh, before we are born Spiritual of the Spirit. And where Satan goeth before Chriſt it is equal that ſorrow be before joy.

3. Our gracious Father and wiſe Phyſician, doth ſee that this is the fitteſt method for our cure. That we may deny our ſelves, we muſt know how little we are beholden to our ſelves; and muſt ſmart by the fruit of our ſin and folly before we are eaſed by the fruit of Love & grace. It is the property of the fleſh to judg by ſenſe, and therefore ſenſe ſhall help to mortify it. The frowns of the World ſhall be an antidote againſt its flatteries. It killeth by Pleaſing and therefore it may help our cure by diſpleaſing us. Loving it is mens undoing; and hurting us is the way to keep us from overloving it. Theſe wholſom ſorrows do greatly diſable our moſt dangerous p. 10temptations; and preſerve us from the pernicious poyſon of proſperity! They rowze us up when we are lazy and ready to ſit down: They awake us when we are ready to fall aſleep: They drive us to God when we are ready to forget him, and dote upon a deceiver: They teach us part of the meaning of the Goſpel: without them we know not well, what [a Saviour, a promiſe, a pardon, grace] and many other Goſpel terms, do ſignify. They teach us to pray, and teach us to hear and read with underſtanding; They tell us the value of all our Mercies, and teach us the uſe of all the means of grace. They are needful to fix our flaſhy, light, unconſtant minds. Which are apt to be gazing upon every baite, and to be touching or taſting the forbidden fruit; and to be taken with thoſe things, which we had lately caſt behind our backs, till medicinal ſorrow doth awake our reaſon and make us ſee the folly of our dreams. Yea if ſorrow check us not and make us wiſe, we are ready to lay by our grace and wit, and to follow any goblin in the dark,Prov. 7.22, 23.Prov 7:22Prov 7:23 and like men bewitched, to be deceived by we know not what, and to go on as a bird to the fowlers ſnare, as an ox to the ſlaughter, and as a Fool to the correction of the ſtocks.

4. Moreover precedent ſorrows, will raiſe the price of following Joys. They will make us more deſirous of the day of our deliverance, and make it the welcomer to us when it comes. Heaven will be ſeaſonable after a life of ſo much trouble, and they that come out of great tribulation,Rev. Luke 14.28, 33. Rom. 8.17, 18. Tim.Luke 14:28Luke 14:33Rom 8:17Rom 8:18 will joyfully ſing the Praiſes of their Redeemer.

5. And God will have the members conformed to their Head: This was Chriſts method, and it muſt be ours. We muſt take up the Croſs and follow him if ever we will have the Crown; and we muſt ſuffer with him if we will be glorifyed with him. Though the will of God be the Reaſon which alone ſhould ſatisfy his creatures yet theſe Reaſons ſhew you the Equity and goodneſs of his waies.

use 1 Uſe. 1. If ſorrow before Joy be Gods ordinary Method of dealing with his moſt beloved ſervants, learn hence to underſtand the importance of your Sorrows! You ſay as Baruch, Jer. 45.3. Wo is me now! For the Lord hath added grief to my ſorrow! I fainted in my ſighing, and I find no reſt! You are ingenious in recounting and aggravating your afflictions. But are you as ingenious in expounding them aright? Do you not judge of them rather by your preſent ſenſe, than by their uſe and tendency? You will not do ſo by the bitterneſs of a Medicine, or the working of a Purge or Vomit? You will like it beſt when it worketh in that way, as uſually it doth p. 11with them that it cureth. And ſhould you not be glad to find, that God taketh that way with you, which he moſt uſually takes with thoſe that he ſaveth. Sure you do not ſet light by the Love of God! Why then do you complain ſo much againſt the ſigns & products of it? Is it not becauſe you have yet much unbelief, and judge of Gods Love as the fleſh directeth you, inſtead of judging by the effects & prognoſticks which he himſelf hath bid you judge by? We will grant to the fleſh, that no chaſtiſement for the preſent ſeemeth joyous, but grievous; If you will believe the Spirit, that nevertheleſs afterward it yieldeth the peaceable fruit of righteouſneſs, to them that arexerciſed thereby; and that whom the Lord loveth he chaſteneth, and ſcourgeth every ſon whom he receiveth, Heb. 12.6, 11. Miſunderſtand not then the prognoſticks of your preſent ſorrows! Think how they will work as well as how they taſt. They boden good, though they are unpleaſant. If you were baſtards and reprobates you might feel leſs of the Rod. When the Plowers make furrows on you, it prepareth you for the ſeed; and the ſhowers that water it prognoſticate a plenteous harveſt. Think it not ſtrange if he threſh and grind you, if you would be bread for your maſters uſe. He is not drowning his ſheep when he waſheth them; nor killing them when he is ſhearing them. But by this he ſheweth that they are his own! And the new ſhorn ſheep do moſt viſibly bear his name or mark, when it is almoſt worn out, and ſcarce diſcernable, on them that have the longeſt fleece. If you love the world and proſperity beſt, rejoice moſt in it, & grieve moſt for the want of it: But if you love God beſt, and take him for your part and treaſure, rejoyce in him, and in that condition which hath the fulleſt ſignifications of his love, and grieve moſt for his diſpleaſure, and for that condition which either ſignifieth it, or moſt enticeth you to diſpleaſe him.2 Cor. 4.18. Mat. 6.20, 21. Col. 3.1, 2, …, 4.2 Cor 4:18Matt 6:20Matt 6:21Col 3:1Col 3:2Col 3:4 If things preſent be your Portion, then ſeek them firſt, & rejoice in them, & mourn when they are taken from you. But if really your portion be above with Chriſt, let your hearts be there; and let your joys and ſorrows and endeavours ſignify it. The ſenſe of bruits doth judge of pain & pleaſure only by their preſent feeling: but the Reaſon of a man, and the Faith of a Chriſtian do eſtimate them according to their ſignification and importance. I know that it is in vain to think by Reaſon, to reconcile the fleſh, and ſenſe unto its ſufferings; But if I may ſpeak to you as to Men, much more if as to Chriſtians, and reaſon with your Reaſonable part, I ſhall not at all deſpair of the ſucceſs.

Qu. 1. Tell me then who it is that you ſuffer by; that hath the p. 12principal diſpoſing hand in all? Is it one that you can reaſonably ſuſpect, of any want of power, wiſdom or goodneſs? Is he not much fitter to diſpoſe of you, than you or any mortals are? If the Phyſician be fitter than the patient, to determine how he ſhall be ordered, and if you are fitter than your infant Child, and if you are fitter than your beaſt, to determine of his Paſture, work and uſage, ſure then you will grant, that God is much more fit than We. And if he would give you your choice and ſay; [It ſhall go with thee all thy daies, for proſperity or adverſity, life or death, as thou wilt thy ſelf, or as thy deareſt friend will] you ſhould ſay, Nay Lord, but let it be as thou wilt: For I and my friend are fooliſh, and partial, and know not what is beſt for ourſelves. Not our wills but thy will be done.

Qu. 2. Do you not ſee that carnal pleaſure is far more dangerous than all your ſorrows? Look on the ungodly that proſper in the world, and tell me whether you would be in their condition? If not, why do you long for their temptations? and to live in that air whoſe corruption cauſeth ſuch, epidemical mortalities? If you would not with the Rich man, Luk. 16. be damned for ſenſuality, nor with the fool, Luk. 12.19, 20. Say, Soul take thy eaſe, &c. When your Souls are preſently to be taken from you; or with him, Luk. 18.22, 23. Go away ſorrowful from Chriſt, deſire not the temptations which brought them to it. If you would not oppreſs the people of God with Pharaoh, nor perſecute the Prophets with Ahab and Jezebel, nor reſiſt the Goſpel, and perſecute the preachers of it with the Scribes and Phariſees, 2 Theſ. 14, 15, 16. Deſire not the temptations which led them to all this.

Qu. 3. Would you not follow your Saviour, and rather be conformed to him and to his Saints, than to the wicked that have their portion in this life. I doubt you do not well ſtudy the life and ſufferings of Chriſt, and the reaſon of them; when you find your ſelves ſo little concerned in them, and ſo deſirous of another way. And would you not go to Heaven in the common way, that the Saints of old have gone before you in. Read the Scripture and all Church hiſtory, and obſerve which is the beaten path of life; and whether even among believers and the Paſtors of the Church, it was the perſecuted or the proſperous that moſt honoured their profeſſion! & which of them it was that corrupted the Church with pride & domination, & kindled in it thoſe Flames of contention which are conſuming it to this day. And ſowed thoſe ſeeds of diviſions whoſe p. 13ſoure fruit have ſet their Childrens teeth on edge. Mark whether it was the ſuffering or the proſpering part that hath had the greateſt hand in her after-ſufferings.

Qu. 4. What ſaith your own experience, and how hath God dealt with you in the time that is paſt? Hath not your ſuffering done you good. If it have not, you may thank your ſelves: For I am ſure Gods rod hath a healing virtue, and others have received a cure by it. How much is mankind beholden to the Croſs? When David went weeping up mount Olivet, he was in a ſafer caſe, than when he was gazing on Bathſheba from his battlements? And when Chriſt was ſweating blood upon mount Olivet, Luke 22.44.Luke 22:44it was a ſign that mans Redemption was in hand: and when he was bleeding on the Croſs, and drinking vinegar and gall, it was almoſt finiſhed. And if the Croſs hath born ſuch happy fruit, what reaſon have we to be ſo much againſt it? If it have proved good for you that you were afflicted, and no part of your lives have been more fruitful, why ſhould your deſires ſo much contradict your own experience? If bitter things have proved the moſt wholſom, and a full and luſcious dyet hath cauſed your diſeaſe, what need you more, to direct your judgment, if you will judge as men, and not as bruits?

Obj. But (you'l ſay) it is not all ſorrow that foretelleth Joy: ſome paſs from ſorrow unto greater ſorrow. How then ſhall we know whether our ſorrows tend to worſe or unto better?

Anſ. It is true that there are ſorrows which have no ſuch promiſe, as theſe have in the text. As 1. the meer vindictive puniſhment of the wicked. 2. The ſinful ſorrows which men keep up in themſelves; proceeding from their ſinful Love of creatures. 3. And the corrections which are not improved by us to our amendment and reformation.

But the promiſe belongeth 1. to thoſe ſorrows which in ſincerity we undergo for the ſake of Chriſt and righteouſneſs. 2. To thoſe ſorrows which we our ſelves perform as Duties, either for the diſhonour of God or the ſins or miſeries of others; or our penitential ſorrows for our own offences. 3. And to thoſe ſorrows of chaſtiſement which we patiently ſubmit to and improve to a true amendment of our hearts and lives. For though ſin be the Material cauſe, or the Meritorious cauſe, yet Love which maketh Reformat…on the effect, will alſo make the end to be our Comfort.

Vſe. 2. If this be Gods Method, condemn not then the generation use 2 of the juſt, becauſe you ſee them undermoſt in the world, and p. 14ſuffer more than other men. Think it not a diſhonour to them to be in poverty, priſons, baniſhment, or reproach, unleſs it be for a truly diſhonourable cauſe. Call not men miſerable, for that which God maketh the token of his love, and the Prognoſtick of their joy. Methinks he that hath once read the Pſal. 37. & 73. and Mat. 5.10, 11, 12. & Joh. 13. & 15. & 2 Theſ. 1. and well believeth them, ſhould never err this old condemned Errour any more. And yet it is common among carnal men, to do as ſome beaſts do, when one of their fellows is wounded they all forſake him: ſo theſe ſtand looking with pity, or fear, or ſtrangeneſs upon a man that is under ſufferings and ſlanders, as if it muſt needs be a deſerved thing; and think it a great diſhonour to a man how innocent ſoever, when they hear that he is uſed as offendours & malefactours are; forgetting how by this, they condemn their Saviour, and all his Apoſtles and Martyrs, and the wiſeſt, beſt, and happyeſt men that the earth hath born. And all this is but the blind and haſty judgment of ſenſe and unbelief, which hath neither the wit to judge by the word of God, nor yet the patience to ſtay the end, and ſee how the ſorrows of the godly will conclude, and where the triumph of the hypocrite will leave him.

And yet ſome there be that are apt to err on the other extream, and to think that every man is happy that is afflicted, and that ſuch have all their ſorrow in this life; and that the ſuffering party is alwaies in the right, and therefore they are ready to fall in with any deluded ſect, which they ſee to be under reproach and ſuffering. But the cauſe muſt be firſt known, before the ſuffering can be well judged of.

doctrine 2 Doct. 2. Chriſts death and departure was the cauſe of his diſciples ſorrrows.

This is plain in the words [Ye Now therefore have ſorrow; but I will ſee you again.] And the cauſes of this ſorrow were theſe three conjunct. 1. That their dear Lord whom they loved, and whom they had heard, and followed, and put their truſt in, muſt now be taken from them. If the parting of friends at death, do turn our garments into the ſigns of our ſad and mournful hearts, and cauſe us to dwell in the houſes of mourning, we muſt allow Chriſts diſciples ſome ſuch affections, upon their parting with their Lord.

2. And the Manner of his death, no doubt, did much increaſe their ſorrows. That the moſt innocent ſhould ſuffer as a reputed malefactour, that he that more contemned the wealth and pleaſures p. 15and glory of the World, than ever man did, and choſe a poor inferiour life, and would not have a Kingdom of this World, and never failed in any duty to high or low, ſhould yet be hanged ignominiouſly on a Croſs, as one that was about to uſurp the Crown? That deluded Sinners ſhould put to death the Lord of life, and ſpit in the face of ſuch a Majeſty, and haſten deſtruction to their nation and themſelves; and that all Chriſts diſciples muſt thus be eſteemed the followers of a crucifyed uſurper, judg if we had been in their caſe our ſelves, whether this would have been matter of ſorrow to us, or not. Had it not been enough for Chriſt to have ſuffered the pain, but he muſt alſo ſuffer the diſhonor, even the imputation of ſin, which no man was ſo far from being guilty of? and of that particular ſin, uſurpation of Dominion, and Treaſon againſt Caeſar, which his heart and life were as contrary to, as light to darkneſs? And was it not enough for Chriſtians to ſuffer ſo great calamities of bodies for righteouſneſs ſake, but they muſt alſo ſuffer the reproach of being the ſeditious followers of a crucifyed malefactour whom they would have made a King? No! our Lord would ſtoop to the loweſt condition for our ſakes, which was conſiſtent with his innocency and perfection! Sin is ſo much worſe than ſuffering, that we may take this for the greateſt part of his condeſcenſion, and ſtrangeſt expreſſion of his Love, that he ſhould take not only the nature and the ſufferings of a man, but alſo the nature and the Imputation of ſinners. Though ſin itſelf was inconſiſtent with his perfection, yet ſo was not the falſe accuſation and imputation of it: He could not become a ſinner for us; but he could be reputed a ſinner for us, and die as ſuch. And when our Lord hath ſubmitted to this moſt ignominious kind of ſuffering, it is not fit that we ſhould be the chooſers of our ſufferings, and ſay, Lord we will ſuffer any thing except the Reputation of being offenders, and the falſe accuſations of malicious men! If in this we muſt be made conformable to our head, we muſt not refuſe it, nor repine at his diſpoſal of us.

3. And their ſorrow for Chriſts departure was the greater, becauſe they had ſo little foreſight of his Reſurrection and return. It is ſtrange to ſee how dark they were in theſe articles of the faith, for all their long converſe with Chriſt, and his plain foretelling them his death and reſurrection: and how much of their teaching Chriſt reſerved to the Spirit after his departure from them, Joh. 12 16. Luk. 18.31.32.33.34. Then took he unto him the twelve, and ſaid unto them, behold we go up to Jeruſalem, and all things that are p. 16written by the prophets concerning the Son of man ſhall be accompliſhed: For he ſhall be delivered unto the Gentiles, and ſhall be mocked and ſpightfully, entreated, and ſpit upon, and they ſhall ſcourge him and put him to death, and the third day he ſhall riſe again. And they unſtood none of theſe things, and this ſaying was hid from them, neither knew they the things which were ſpoken. Had they known all that would follow, and clearly foreſeen his Reſurrection and his Glory they would then have been troubled the leſs for his death. But when they ſaw him dye, and foreſaw him not revive and riſe and reign, then did their hearrs begin to fail them, and they ſaid, Luk. 24.21. We truſted that it had been he which ſhould have redeemed Iſrael. Even as we uſe to lament immoderately when we lay the bodies of our friends in the grave, becauſe we ſee not whither the Soul is gone, nor in what triumph and joy it is received unto Chriſt; Which if we ſaw it would moderate our griefs. And even ſo we over-pity our ſelves & our friends in our temporal ſufferings, becauſe we ſee not whither they tend, and what will follow them. We ſee Job on the dunghil, but look not ſo far as his reſtoration, Jam. 5.11. Behold we count them happy which endure: Ye have heard of the patience of Job, and have ſeen the end of the Lord, that the Lord is very pitiful and of tender mercy. There is no judging by the preſent, but either by ſtaying the end, or believing Gods predictions of it.

Uſe. It is allowable in Chriſts diſciples to grieve (in faith and moderately) for any of his departure from them: They that have had the comfort of communion with him in a life of faith and grace, muſt needs lament any loſs of that communion: It is ſad with ſuch a Soul, when Chriſt ſeemeth ſtrange, or when they pray and ſeek, and ſeem not to be heard! It is ſad with a believer when he muſt ſay, I had once acceſs to the Father by the Son; I had helps in prayer and I had the lively operations of the Spirit of grace, and ſome of the joy of the holy Ghoſt, but now, alas, it is not ſo. And they that have had experience of the fruit and comfort of his Word, and Ordinances, and Diſcipline, and the Communion of ſaints, may be allowed to lament the loſs of this, if he take it from them. It was no unſeemly thing in David, when he was driven from the Tabernacle of God, to make that lamentation, Pſal. 42, and 43. As the hart panteth after the Water brooks, ſo panteth my Soul after thee▪ O God: My Soul thirſteth for God, for the living God: When ſhall I come and appear before God? My tears have been my meat day and p. 17night, while they continually ſay unto me, where is thy God? —O my God, my Soul is caſt down within me, &c. And Pſal. 84.2, 3, 4. My Soul longeth, yea even fainteth for the Courts of the Lord: My heart and my fleſh crieth out for the living God; yea the Sparrow hath found an houſe, and the Swallow a neſt, &c. Bleſſed are they that dwell in thy houſe: They will be ſtill praiſing thee. — For a day in thy Courts is better than a thouſand: I had rather be a Door-keeper in the houſe of my God, than to dwell in the tents of wickedneſs. It ſignifieth ill when men can eaſily let Chriſt go, or loſe his word, or helps, and ordinances. When ſin provoketh him to hide his face, and withdraw his mercies, if we can ſenſleſly let them go, it is a contempt which provoketh him much more: If we are indifferent what he giveth us, it is juſt with him to be indifferent too, and to ſet as little by our helps and happineſs, as we ſet by them our ſelves. But we little know the miſery which ſuch contempt prepareth for, Jer. 6.8. Be thou inſtructed O Jeruſalem, leſt my Soul depart from thee! leſt I make thee deſolate; a Land not Inhabited. Hoſ. 9.12. Yea, Wo alſo unto them when I depart from them. When God goeth, all goeth: Grace and Peace, Help and Hope, and all that is good and comfortable is gone, when God is gone! wonder not therefore if Holy Souls cry after God, and fear the loſs of his Grace and Ordinances; and if they lament the loſs of that, which dead-hearted Senſualiſts are a weary of, and would drive away; it will be the damning ſentence,Luk. 8.37. Math. 25.41. Mat. 7.23. Luk. 13.27.Luke 8:37Matt 25:41Matt 7:23Luke 13:27 Depart from me all ye workers of iniquity: And therefore all that is but like it, is terrible to them that have any regard of God, or their Salvation.

Doct. 3. The ſorrows of Chriſts Diſciples are but ſhort. It is but NOW that they have ſorrow. And how quickly will this NOW doctrine 3 be gone?

Reaſ. 1. Life it ſelf is but ſhort, and therefore the ſorrows of this Life are but ſhort. Man that is born of a Woman is of few days, and full of trouble: He cometh forth like a flower, and is cut down; he fleeth alſo as a ſhadow, and continueth not, Job 14.1, 2. Though our days are evil, they are but few, Gen. 47.9. As our time maketh haſte, and poſteth away, ſo alſo do our ſorrows, which will attain their period together with our Lives. As the pleaſure of ſin, ſo the ſufferings of the godly are but for a ſeaſon, Heb. 11.26. Now, for a ſeaſon, if need be, ye are in heavineſs through manifold temptations, 1 Pet. 1.6. The pleaſures and the pains of ſo ſhort a life, are but like a pleaſant or a frightful Dream: How quickly p. 18ſhall we awake, and all is vaniſhed. If we lived as long as they did before the Flood, then worldly intereſt, proſperity and adverſity would be of greater ſignification to us, and yet they ſhould ſeem Nothing in compariſon of Eternity: For where now are all the fleſhly pains or pleaſures of Adam or Methuſelah? Much more are they inconſiderable in ſo ſhort a life as one of ours. Happy is the Man whoſe ſorrows are of no longer continuance than this ſhort and tranſitory life!

Reaſ. 2. Gods diſpleaſure with his Servants is but ſhort; and therefore his corrections are but ſhort, Pſal. 30.5. His anger endureth but for a moment, but in his favour is life, Iſa. 54.7, 8. For a ſmall moment have I forſaken thee, but with great mercies will I gather thee. In a little wrath I hid my face from thee for a moment, but with everlaſting kindneſs will I have mercy on thee, ſaith the Lord thy Redeemer, Iſa. 26.20. Come my People, enter into thy Chambers, and ſhut thy doors about thee, hide thy ſelf as it were for a little moment, until the indignation be overpaſt. Thus even in Judgment doth he remember mercy, and conſumeth us not, becauſe his compaſſions fail not, Lam. 3. He will not always chide, nor will he keep his anger for ever, — For he knoweth our frame; he remembreth that we are duſt, Pſal. 103.9.14. His ſhort corrections are purpoſely fitted to prepare us for endleſs conſolations.

Reaſ. 3. Our trial alſo muſt be but ſhort, and therefore ſo muſt be our ſorrows. Though God will not have us receive the Crown, without the preparation of a Conflict and a Conqueſt, yet will he not have our Fight and Race too long, leſt it overmatch our ſtrength, and his Grace, and we ſhould be overcome. Though our Faith and we muſt be tried in the fire, yet God will ſee that the Furnace be not over hot, and that we ſtay no longer, but till our Droſs be ſeparated from us,1 Pet. 1.6, 7, 9. Pſ. 119.67.75. Pſ. 129.1, 2, 3. Iſa. 49.13. Pſal. 18.27.1 Pet 1:61 Pet 1:71 Pet 1:9Ps 119:67Ps 119:75Ps 129:1Ps 129:2Ps 129:3Isa 49:13Ps 18:27 God putteth us not into the fire to conſume us, but to refine us: That when we come out we may ſay, It is good for us that we were afflicted, Pſal. 119.71. and then he will ſave the afflicted People.

Reaſ. 4. The power of thoſe that afflict Gods Servants wrongfully is but ſhort, and therefore the ſorrows of ſuch affliction can be but ſhort; though it be foreign Churches of whom I ſpeak: I hope it is to ſuch as take their caſe to be to them as their own. While they are breathing out threatnings, they are ready to breath out their guilty Souls. If a man in a Dropſie or Conſumption perſecute p. 19us, we would not be over fearful of him, becauſe we ſee he is a dying man. And ſo little is the diſtance between the death of one man and another, that we may well ſay all mens lives are in a Conſumption; and may bear their indignation, as we would do the injuries of a dying man! How ſhort is the day of the Power of darkneſs: Chriſt calleth it but an hour, Luke 22.53. This is your hour, and the power of darkneſs. How quickly was Herod eaten of Worms, and many another cut off in the height of their proſperity, when they have been raging in the heat of perſecution? Little thought Ahab that he had been ſo near his woful day, when he had given order that Michaiah ſhould be fed with the Bread and Water of affliction, till he returned in peace: What perſecutions have the death of a Licinius, a Julian, a Qu. Mary, &c. ſhortened? While they are raging they are dying; while they are condemning the Juſt, they are going to be condemned by their moſt juſt avenger. How quickly will their Corps be laid in duſt, and their condemned Souls be put under the Chains of darkneſs, till the judgment of the great and dreadful day? He is not only an Unbeliever, but irrational or inconſiderate,2 Pet. 24. Jude 6.Jude 1:6 that cannot ſee their end in the greateſt of their glory! How eaſie is it to ſee theſe bubbles vaniſhing, and to foreſee the ſad and ſpeedy period of all their cruelties and triumphs? Job 20.4, 5, 6, 7, 8. Knoweſt thou not this of old, ſince man was placed upon Earth, that the triumphing of the wiched is ſhort, and the joy of the hypocrite but for a moment? Though his excellency mount up to the Heavens, and his Head reach unto the Clouds, yet he ſhall periſh for ever like his own dung: They which have ſeen him ſhall ſay, where is he. — He ſhall fly away as a Dream, and ſhall not be found; yea, he ſhall be chaſed away as a Viſion of the night. The Eye alſo which ſaw him, ſhall ſee him no more, neither ſhall his place behold him. Though pride do compaſs them about as a Chain, and violence cover them as a Garment, and they are corrupt and ſpeak oppreſſion or calumny wickedly, they ſpeak loftily (or from on high) Though they ſet their mouth againſt the Heavens, and their tongue walketh through the Earth, yet ſurely they are ſet in ſlippery places. God doth caſt them down into deſtruction: How are they brought into deſolation as in a moment? They are utterly conſumed with terrors; as a **Or as Amyraldus Paraphraſ. Cum olim evigilabunt, praeſens eorum felicitas erit inſtar ſomnii, quod ſomno diſcuſſo diſſipatum eſt: quin etiam antequam evigilent, in ipſa illa urbe, in qua antea florebant vanam iſtam felicitatis po…pam, in qua antea volitabant, reddes contemnendam, tanquam umbram aut imaginem evaneſcente… ▪ in qua nihil ſolidi eſt.Dream from one that awaketh, ſo, O Lord, in awaking, (or raiſing up, that is, ſaith the Chaldee Paraphraſe, in thy day of judging) or as all the other Tranſlations, in civitate tuâ, in thy Kingdom or Government) thou ſhalt p. 20deſpiſe their Image, that is, ſhew them and all the World how deſpicable that Image of greatneſs and power, and felicity was which they were ſo proud of. If ſuch a **Nubecula eſt cito evaneſcit, ſaid Athanaſius of Julian.bubble of vain glory, ſuch an Image of felicity, ſuch a Dream of power and greatneſs, be all that the Church of God hath to be afraid of, it may be well ſaid, as Iſa. 2.22. Ceaſe ye from Man whoſe Breath is in his Noſtrils? For wherein is he to be accounted of? When Julian's death was told at Antioch, they all cried out, Maxime fatue! ubi ſunt vaticinia tua? Vicit Deus & Chriſtus ejus. Abbas Ʋrſpargenſ. pag. 91.Pſal. 146.4. His Breath goeth forth, he returneth to his Earth; in that very day his thoughts periſh. And Iſa. 50.9. Behold the Lord God will help me, who is he that ſhall condemn me? Lo, they all ſhall wax old as a Garment; the Moth ſhall eat them up. And Iſa. 51.7, 8. Hearken unto me ye that know righteouſneſs, the People in whoſe heart is my law: Fear ye not the reproach of men, neither be ye afraid of their revilings: For the Moth ſhall eat them up like a Garment, and the Worm ſhall eat them like Wool: But my righteouſneſs ſhall be for ever, and my ſalvation from generation to generation. The ſorrows which ſo ſhort-lived power can infl…ct, can be but ſhort: You read of their Victories and Perſecutions in the News-books one year, and quickly after of their death.

Uſe. Hence therefore you may learn how injudicious they are, that think Religion is diſparaged by ſuch ſhort and ſmall afflictions of Believers; and how unexcuſable they are▪ who yield unto temptation, and venture upon ſin, and comply with the ungodly, and forſake the truth, through the fear of ſo ſhort and momentary ſorrows: When there is none of them but would endure the prick of a Pin, or the ſcratch of a Briar, or the biting of a Flea to gain a Kingdom, or the opening of a Vein, or the griping of a Purge to ſave their Lives. O how deſervedly are ungodly men forſaken of God: For how ſhort a pleaſure do they forſake him, and the everlaſting pleaſures? And how ſhort a trouble do they avoid, by running into everlaſting trouble? If ſin had not firſt ſubdued reaſon, men would never make it a matter of queſtion, whether to eſcape ſo ſmall a ſuffering they ſhould break the Laws of the moſt righteous God; nor would they once put ſo ſhort a pain or pleaſure into the ballance againſt the endleſs pain and pleaſure? Nor would a temptation bring them to deliberate on a matter, which ſhould be paſt deliberation with a man that is in his Wits. And yet alas, how much do theſe ſhort concernments prevail through all the World! Unbelievers are ſhort ſighted; they look only or chiefly to things near and preſent! A leaſe of this empty World for p. 21a few years, yea an uncertain tenure of it, is preferred before the beſt ſecurity for eternal life. Its preſent pleaſures which they muſt have, and its preſent ſorrows which they take care to eſcape. As Chriſt hath taught us to ſay about theſe worldly things, ſo the Devil hath taught them to ſay about everlaſting things, Care not for to morrow, the morrow ſhall take thought for the things of it ſelf; ſufficient to the day is the evil thereof, Math. 6.34. Therefore when the day of their calamity ſhall come, a deſpairing Conſcience will perpetually torment them, and ſay, This is but the ſorrow which thou choſeſt to endure, or the miſery which thou wouldſt venture on, to eſcape a preſent inconſiderable pain.

If there be any of you that ſhall think that preſent ſufferings are conſiderable things, to be put into the ſcales againſt eternity, or that are tempted to murmuring and impatience under ſuch ſhort afflictions, I deſire them but to conſider, 1. that your ſuffering will be no longer than your ſin. And if it endure but as long, is it any matter of wonder or repining. Can you expect to keep your ſickneſs, and yet to be wholly freed from the pain? Can ſin and ſuffering be perfectly ſeparated? Do you think to continue ignorant and proud, and ſelfiſh, and in ſo much remaining unbelief, carnality, worldlineſs and ſloth, and yet never to feel the Rod or Spur, nor ſuffer any more than if you had been innocent? Deceive not your ſelves, it will not be. Sin lieth at the door, and be ſure at laſt it will find you out, Prov. 11.31.Gen. 4.7. Numb. 32.23.Gen 4:7Num 32:23 Behold the righteous ſhall be recompenſed in the Earth, much more the ungodly and the ſinner. Judgment muſt begin at the Houſe of God, and the righteous are ſaved with much ado, 1 Pet. 4.17, 18. God is not reconciled to the ſins of any man: And as he will ſhew by his dealings, that he is reconciled to their perſons, ſo will he ſhew that he is not reconciled to their ſins. If God continue your ſufferings any longer than you continue your ſin, and if you can truly ſay, I am afflicted though I am innocent, then your impatience may have ſome excuſe.

2. Your ſorrows ſhall be no longer than you make them neceſſary, and will you grudge at your own benefit? Or at the trouble of your Phyſick while you continue your diſeaſe? It is but [if need be] that now for a ſeaſon ye are in heavineſs through manifold temptations, 1 Pet. 1.6, And who maketh the Need? Is it God or you? Who maketh you dull and ſloathful, and ſenſual? Who turneth your hearts to earthly things, and deprives you of the p. 22ſweetneſs of things ſpiritual and heavenly? Who maketh you proud and unbelieving, and uncharitable? It is he that doth this, that cauſeth the need of your afflictions, and is to be blamed for the bitterneſs of them; but it is your Phyſician that is to be thanked and praiſed for fitting them ſo wiſely to your Cure.

3. Your ſorrows ſhall not be ſo long as you deſerve. It is ſtrange ingratitude, for that man to grudge at a ſhort affliction that is ſaved from everlaſting miſery, and confeſſeth he hath deſerved the pains of Hell. Confeſs with thankfulneſs, That it is his mercy that you are not conſumed and condemned, becauſe his compaſſions fail not: If God be your portion, hope in him: For the Lord is good to them that wait for him; to the Soul that ſeeketh him: It is good that you both hope and quietly wait for the ſalvation of the Lord: It is good for a man that he bear the yoak in his youth: He ſitteth alone and keepeth ſilence, becauſe he hath born it upon him: He putteth his mouth in the duſt, if ſo be there may be hope. He giveth his Cheek to him that ſmiteth him, he is filled full with reproach: For the Lord will not caſt off for ever, but though he cauſe grief, yet will he have compaſſion, according to the multitude of his mercies, Lam. 3.22. to 33. Ezr. 9.13. All that is come upon us is for our evil deeds, and for our great treſpaſſes, and God hath puniſhed us leſs than our iniquities.

4. Your ſorrows ſhall not be ſo long as the ſorrows of the ungodly, nor as thoſe that you muſt endure, if you will chuſe ſin to eſcape theſe preſent ſorrows. Abels ſorrow is not ſo long as Cains: Nor Peters or Pauls ſo long as Judas's. If the Offering of a more acceptable Sacrifice do coſt a righteous man his life, alas what is that to the puniſhment that malignant envious Cainites, or treacherous Judas's muſt endure. What is the worſt that man can do, or the moſt that God will here inflict, to the Reprobates endleſs helliſh torments? O had you ſeen what they endure, or had you felt thoſe pains but a day or hour, I can hardly think that you would ever after make ſo great a matter of the ſufferings of a Chriſtian here for Chriſt, or that you would fear ſuch ſufferings more than hell. It is diſingenuous to repine at ſo gentle a Rod, at the ſame time whilſt millions are in the flames of Hell, and when theſe ſufferings tend to keep you thence.

5. Your ſorrows ſhall not be ſo long as your following joys, if you be perſevering conquering believers. What is a ſickneſs, or a ſcorn, or a Priſon, or baniſhment, or ſhame, or death, when it muſt end p. 23in the endleſs joys of Heaven. O do but believe theſe with a lively, ſound, effectual Faith, and you will make light of all the ſufferings in the way. Nihil crus ſentit in nervo, ſaith Tertullian, Heb. 11.25, 26, &c.Heb 11:25Heb 11:26cum animus eſt in Coelo: The mind that is in Heaven, and ſeeth him that is inviſible, will eaſily bear the Bodies pains. Miſtake not in your accounts, and you will reckon that the ſufferings of this preſent time, are not worthy to be compared with the Glory which ſhall be revealed in us, Rom. 8.18. 2 Cor. 4.17, 18. For our light affliction which is but for a moment, doth work for us a far more exceeding and eternal weight of glory, while we look not at the things which are ſeen, but at the things which are not ſeen: For the things which are ſeen are temporal, but the things which are not ſeen are eternal.

Uſe 2. And if it be but for a [Now] that you muſt have ſorrows, how reaſonable is it that thoſe ſorrows be moderated and mixt with joy? And how juſt are thoſe commands, Rejoice evermore, 1 Theſ. 5.16. Math. 5, 10, 11, 12. Rejoice and be exceeding glad, for great is your reward in Heaven, Rom. 12.12. Rejoicing in hope, patient in tribulation, Act. 5.42. How rational was their joy, who being beaten and forbidden to Preach, departed from the preſence of the Council, rejoicing that they were counted worthy to ſuffer ſhame for the name of Chriſt; 1 Pet. 4.13, 14. Rejoice in as much as ye are partakers of Chriſts ſufferings. — If ye be reproached for the name of Chriſt, happy are ye; for the ſpirit of glory and of God reſteth upon you▪ On their part he is evil ſpoken of, but on your part he is glorified: It is a ſhame to be dejected under a ſhort and tolerable pain, which is ſo near to the eternal pleaſure; and to ſuffer as if we believed not the end, and ſo to ſorrow as men that are without hope.

Doct. 4. Chriſt will again viſit his ſorrowful Diſciples. He removeth not from them with an intent to caſt them off. When he hideth his face, he meaneth not to forſake them: When he taketh away any ordinances or mercies, he doth not give them a Bill of divorce. When he ſeemeth to yield to the powers of darkneſs, he is not overcome, nor will he give up his Kingdom or Intereſt in the World. When he letteth the Boar into his Vineyard, it is not to make it utterly deſolate, or turn it common to the barren wilderneſs. For,

1. He hath conquered the greateſt enemies already; and therefore there remaineth none to conquer him. He hath triumphed p. 24over Satan; Death and Hell: He hath conquered ſin, and what is there left to depoſe him from his Dominion?

2. He retaineth ſtill his Relation to his Servants: Whether he be corporally preſent or abſent, he knoweth his own! and it is their care alſo, that whether preſent or abſent, they may be accepted of him, 2 Cor. 5.7, 8, 9. He is their Head while they are ſuffering on Earth; and therefore he feeleth their ſufferings and infirmities, Heb. 4.15. And hence it is that he thus rebuketh a perſecuting Zealot, Saul, Saul, why perſecuteſt thou me, Act. 9, 4.

3. He hath not laid by the leaſt meaſure of his love; he loveth us in Heaven as much as he did on Earth; Having loved his own which were in the World, to the end he loved them, Joh. 13.1. And as Joſephs love could not long permit him to conceal himſelf from his Brethren, but broke out the more violently after a ſhort reſtraint, ſo that he fell on their Necks and wept; ſo will not the more tender love of Chriſt permit him long to hide his face, or eſtrange himſelf from the People of his Love: And when he returneth, it will be with redoubled expreſſions of endearment.

4. His Covenant with his Servants is ſtill in force; his Promiſes are ſure, and ſhall never be broken, though the performance be not ſo ſpeedy as we deſire, Deut. 7.9. Know therefore that the Lord thy God he is God, the faithful God, which keepeth Covenant and Mercy with them that love him, and keep his Commandments to a thouſand generations, and repayeth them that hate him to their face to deſtroy them: He will not be ſlack to him that hateth him, he will repay him to his face, 1 King. 8.23. He keepeth Covenant and Mercy with his Servants that walk before him with all their heart, So Dan. 9.4. Neh. 1.5. and 9.32. And it is the promiſe of Chriſt when he departed from his Servants, That he will come again and take them to himſelf, that where he is, there they may be alſo, Joh. 14.3. and 12.26.

5. His own intereſt, and honor, and office, and preparations, do engage him to return to his diſconſolate Flock: His Jewels and peculiar Treaſure are his intereſt, Mal. 3.17. 1 Pet. 2.9. Exod. 19.5. He that hath choſen but a little Flock (Luk. 12.32.) and confined his intereſt and treaſure into ſuch a narrow compaſs, will not forſake that little Flock, but ſecure them to his Kingdom. He that hath made it his office to Redeem and Save them, and hath ſo dearly bought them, and gone ſo far in the work of their Salvation, will loſe none of all his coſt and preparations, but for his p. 25People, and his Blood, and his Honour, and his Fathers Will, and Love will certainly finiſh what he hath undertaken. And therefore his withdrawings ſhall not be everlaſting.

6. It is for their ſakes that he withdraweth for a time: Though the bitter part be for their ſin, it is intended as Medicinal for their benefit; ſometimes he doth it to awake and humble them, and ſtir them up to ſeek him, and call after him: To ſhew them what they have done in provoking him to withdraw and hide his face, that renewed repentance may prepare them for the comforts of his return. Sometimes he hath ſuch work for them to do, which is not ſo agreeable to his preſence; as faſting, and mourning, and confeſſing him in ſufferings, Math. 9.15. And ſometimes he hath comforts of another kind to give them in his ſeeming abſence, Joh. 16.7. I tell you the truth, it is expedient for you that I go away: For if I go not away, the Comforter will not come unto you; but if I depart I will ſend him to you. As there were comforts which the Diſciples were fitteſt for in Chriſts Bodily abſence, ſo when he will take away his ordinances, or our proſperity or friends, there are comforts of another ſort, in ſecret Communion with him, and in ſuffering for him, which his people may expect: Not that any can expect it, who on that pretence do reject theſe Ordinances and Mercies, no more than the Diſciples could have expected the Comforter, if they had rejected the corporal preſence of Chriſt: But God hath ſuch ſupplies for thoſe that mourn for his departure.

Uſe 1. Miſunderſtand not then the departings of your Lord! It is too bad to ſay with the evil ſervant, My Lord delayeth his coming; and worſe to ſay, he will never return. 1. He will return at his appointed day to Judge the World; to juſtifie his Saints whom the World condemned; to anſwer the deſires, and ſatisfie all the expectations of Believers; and to comfort, and everlaſtingly reward the faithful that have patiently waited for his return. And when he returneth with Salvation, then ſhall we alſo return from our calamities, and ſhall diſcern b…tween the righteous and the wicked, between him that ſerved God, and him that ſerved him not, Mal. 3.18. Undoubtedly our Redeemer liveth, and ſhall ſtand at the latter day upon the Earth, and though after our Skin, worms devour theſe Bodies, yet in our Fleſh we ſhall ſee God, Job. 19.25, 26. Behold he cometh with Clouds, and every Eye ſhall ſee him, and they alſo which pierced him, and all kindreds of the Earth ſhall wail p. 26becauſe of him, even ſo Amen, Rev. 1.7. Though unbelieving Scoffers ſhall ſay, where is the promiſe of his coming? 2 Pet. 3.4. Yet Believers conſider, that a day is with the Lord as a thouſand years, and a thouſand years but as a day; and that the Lord is not ſlack of his promiſe, but long ſuffering, v. 8.9. He will not leave us comfortleſs, but will come unto us, Joh. 14.18▪ The patient expectation of the Juſt ſhall not be forgotten,Pſ. 9.7, 8.Ps 9:7Ps 9:8 nor in vain. Seeing it is a righteous thing with God, to recompenſe tribulation to them that trouble you, and to you who are troubled, reſt with us; when the Lord Jeſus ſhall be revealed from Heaven with his Mighty Angels, in flaming fire taking vengeance on them that know not God, and that obey not the Goſpel of our Lord Jeſus Chriſt, who ſhall be puniſhed with everlaſting deſtruction, from the preſence of the Lord, and from the glory of his power, when he ſhall come to be glorified in his Saints, and admired in all them that believe in that day, 2 Theſ. 1.6. to 11.

2. And he will return alſo to the ſeemingly forſaken Flocks of his Diſciples: He hath his times of trial, when the Shepherds being ſmitten, the Sheep are ſcattered; and he hath his times of gathering the ſcattered ones again together, and giving them Paſtors after his own heart, that ſhall feed them with knowledge and underſtanding, Jer. 3.14, 15. And ſhall ſay, What is the Chaff unto the Wheat, Jer. 23.28. When we cry, Wo is me for my hurt! my wound is grievous! We muſt alſo ſay, Truly this is a grief, and I muſt bear it: My Tabernacle is ſpoiled, and all my Cords are broken: My Children are gone forth of me, and they are not, there is none to ſtretch forth my Tent any more, and to ſet up my Curtains; for the Paſtors are become bruitiſh, and have not ſought the Lord. — O Lord correct me, but with judgment, not in thine anger, leſt thou bring me to nothing, Jer. 10.19, 20, 21.24. Many Paſtors have deſtroyed my Vineyard, they have trodden my Portion under foot, they have made my pleaſant Portion a deſolate Wilderneſs, and being deſolate it mourneth to me; the whole Land is made deſolate, becauſe no man layeth it to heart, Jer. 12.10, 11. But wo be unto the Paſtors that deſtroy and ſcatter the Sheep of my Paſture, ſaith the Lord. Therefore thus ſaith the Lord againſt the Paſtors that feed my People, ye have ſcattered my Flock, and driven them away, and have not viſited them: Behold I will viſit upon you the evil of your doings, and I will gather the remnant of my Flock. — And I will ſet up Shepherds over them which ſhall feed them, and they ſhall fear no p. 27more, nor be diſmayed, neither ſhall they be lacking, ſaith the Lord, Ezek. 34. Wo to the Shepherds of Iſrael that feed themſelves; ſhould not the Shepherds feed the Flocks? Ye eat the fat, and cloath you with the Wool, ye kill them that are fed, but ye feed not the Flocks. The diſeaſed have ye not ſtrengthened, neither have ye healed that which was ſick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye ſought that which was loſt; but with FORCE and with CRUELTY have ye ruled them. — Thus ſaith the Lord, behold I am againſt the Shepherds, and I will require my Flock at their hands, and cauſe them to ceaſe from feeding the Flock, neither ſhall the Shepherds feed themſelves any more; for I will deliver my Flock from their mouth. — Behold I, even I, will both ſearch my Sheep and ſeek them out, and will deliver them out of all places where they have been ſcattered in the Cloudy and dark day. —And as for you, O my Flocks, behold I judge between Cattel and Cattel, between the Rams and the Hee-Goats? Is it a ſmall thing to you, to have eaten up the good Paſture, but ye muſt tread down with your Feet the reſidue of your Paſtures, and to have drunk of the deep waters, but ye muſt foul the reſidue with your Feet? And as for my Flock, they eat that which you have trodden with your Feet, and they drink that which ye have fouled with your Feet. Therefore thus ſaith the Lord God unto them, behold I, I will judge between the fat Cattel and the lean? Becauſe ye have thruſt with Side and with Shoulder, and puſh'd all the Diſeaſed with your Horns, till ye have ſcattered them abroad, &c. Read the reſt. Particular Churches may be ſcattered to diſſolution, but none of the faithful Members ſhall be loſt.

3. And Chriſt hath his returning time, to the Souls of his Servants which ſeem to be forſaken by him: Weeping may endure for a Night, but Joy cometh in the Morning, Pſal. 30.5. When he ſeemeth their Enemy, and writeth bitter things againſt them, he is their ſureſt friend, and will juſtify them himſelf from their accuſers. Though they may be troubled when they remember God, and their Spirit be overwhelmed in them, and their Souls refuſe to be comforted, and ſay, will the Lord caſt off for ever? and will he be favourable no more? is his Mercy cle…n gone for ever? doth his pr… miſe fail for evermore? hath God forgotten to be gracious? hath he in anger ſhut up his tender mercies? yet muſt we rebuke this unbelief, and ſay, This is my infirmity, I will remember the works of the p. 28Lord, ſurely I will remember thy wonders of old. I will meditate of thy works, and talk of thy doings, Pſal. 77. The long Night that hath no day, the long Winter that hath no Summer is the reward of the Ungodly: But Light ariſeth to the righteous in his darkneſs, and Joy to them that are upright in heart, Pſal. 112.4. Light is ſown for them, and in ſeaſon will ſpring up, Pſal. 97.11. The Righteouſneſs which was hid from the World by falſe accuſations, and from our ſelves by the terrors and miſtakes of darkneſs, will God bring forth as light, and our Judgment as the noon day, Pſal. 37.6. Our Eclipſe will vaniſh when the Sun returneth, and our ſins no longer interpoſe. And though all our enquiries and complainings have not brought us out of the dark, yet God is the Lord who ſheweth us light, Pſal. 118.27. And in his light we ſhall ſee light, Pſal. 36.9. Say then, O diſtruſtful trembling Chriſtian, Why art thou caſt down O my Soul, and why art thou thus diſquieted within me? Hope thou in God, for I ſhall yet praiſe him, who is the health of my Countenance and my God, Pſal. 42.5.11. and 43.5. Though now you go mourning becauſe of the oppreſſion of the Enemy, God will ſend out his light and truth, and they ſhall lead you, and bring you to his holy Hill and Tabernacle. Pſal. 43.2, 3, 4.Ps 43:2Ps 43:3Ps 43:4And then you ſhall go with praiſe to the Altar of God, even of God your exceeding joy.

Uſe 2. Learn then how to behave your ſelves in the abſence of your Lord, till his return: If you ask me, How? Anſ. 1. Be not contented and pleaſed with his abſence. You muſt bear it, but not deſire it. Elſe you are either Enemies, or Children that have run themſelves into ſuch guilt and fears, that they take their Father for their Enemy. 2. Nay be not too indifferent and inſenſible of your Lords departure. Love is not regardleſs of the company of our Beloved. He may well take it ill, when you can let him go, and be as merry without him, as if his abſence were no loſs to you. If you care no more for him, he will make you care, before you ſhall feel the comforts of his preſence. Such contempt is the way to a worſe forſaking: Call after him till he return, if he hide his face. 3. Turn not aſide to the creature for content, and ſeek not to make up the loſs of his preſence, with any of the deceitful comforts of the World. Let him not ſee you take another in his ſtead, as if Riches, or Power, or Worldly friends, or fleſhly pleaſure, would ſerve your turn inſtead of Chriſt: If once you come to this, he may juſtly leave you to your vain contents, and let them ſerve your turn as long as they can; and ſee how well they will ſupply p. 29his room. O ſee that no Idol be admitted into his place till Chriſt return. 4. Be not emboldened by his abſence to ſin: Say not as the evil Servant in your Hearts, My Lord delayeth his coming, and ſo begin to ſmite your fellow Servants, and to eat and drink with the drunken, leſt your Lord come in a day when you look not for him, and cut you aſunder, and appoint your Portion with the Hypocrites, there ſhall be weeping and gnaſhing of Teeth, Math. 24.48. to 51. Becauſe Chriſt cometh not to judge the wicked as ſoon as they have ſinned, they are emboldened to ſin more fearleſly: And becauſe Sentence againſt an evil work, is not ſpeedily executed, therefore the hearts of the Sons of M…n, are fully ſet in them to do evil, Eccl. 8.11. But behold the Judge is at the door, Jam. 5.9. He that cometh will not tarry. And for all theſe things you muſt come to Judgment, Eccl. 11.9. and 12.14. 5. Be not diſcouraged by your Lords delay, but wait his coming in faith and patience. Can you not wait for him ſo ſhort a time! O how quickly will it be accompliſhed! ſink not into deſpondency of mind! be not diſmayed in the duties or ſufferings to which you are called. Lift up the hands that hang down, and the feeble knees, and make ſtraight paths for your feet, leſt that which is lame be turned out of the way, but let it rather be healed, Heb. 12.12, 13. Be ſtedfaſt, unmoveable, always abounding in the work of the Lord, foraſmuch as ye know that your labour is not in vain in the Lord, 1 Cor. 15.58. Be ſober and hope unto the end, 1 Pet. 1.13. Ye are the Houſe of Chriſt, if ye hold faſt the confidence, and the rejoycing of the hope firm unto the end, Heb. 3.6.14. and 6.11. Ye have need of patience, that having done the Will of God, ye may inherit the promiſe, Heb. 10.36.11.

Doct. 5. When Chriſt ſhall again appear to his Diſciples, their ſorrows ſhall be turned into joy: When Chriſt returneth, Joy returneth, ſaith David, Pſal. 30.7. Thou hideſt thy face, and I was troubled. But v. 11, 12. Thou haſt turned for me my mourning into dancing: Thou haſt put off my Sackcloth, and girded me with gladneſs, to the end that my glory may ſing praiſe to thee, and not be ſilent: O Lord my God I will give thanks unto thee for ever. When the Sun ariſeth it is day, and its approach diſpelleth the Winter Froſts, and reviveth the almoſt dying Creatures, and calleth up the Life which was hidden in the ſeed, or retired unto the root, after a ſharp and ſpending Winter, how quickly doth the Suns return recover the verdour and beauty of the Earth, and cloth it in green, and p. 30ſpangle it with the ornaments of odoriferous Flowers, and enrich it with ſweet and plenteous fruits: The Birds that were either hid or ſilent, appear and ſing, and the face of all things is changed into joy. So is it with the poor deſerted Soul, upon the return of Chriſt; unbelieving doubts and fears then vaniſh: The Garments of ſadneſs are laid aſide, and thoſe of gladneſs are put on: The language of diſtruſt and deſpairing lamentations are firſt turned into words of hope, and then into words of peace, and then into joyful thankfulneſs and praiſe. The Soul that was skilled in no ſpiritual diſcourſe, but complaining of a dead and frozen heart, of dull and cold and lifeleſs duties, is now taken up in the rehearſals of the works of infinite love, and ſearching into the myſteries of redemption, and reciting the great and precious promiſes, and magnifying the name and grace of its Redeemer, and expatiating in the praiſes of the everlaſting Kingdom, the heavenly glory, the bleſſed Society, and eſpecially of the Lamb, and of the eternal God. You would not think that this is the ſame Perſon, that lately could ſcarce think well of God, or that dwelt in tears and duſt, and darkneſs, and could think of nothing but Sin and Hell, and from every text and every Providence, concluded nothing, but [undone] or damned: Would you think this joyful, thankful Soul, were the ſame that lately was crying on the Croſs, My God, my God, why haſt thou forſaken me! that could find nothing written on the tables of his heart, but forſaken, miſerable and undone; that daily cried out, It is too late, there is no hope, I had a day of grace, but it is paſt and gone. When Chriſt returneth, and cauſeth his face to ſhine upon them, all this is turned into [Praiſe and honour and glory unto the Lamb, and to the Almighty and moſt Holy God, that liveth for ever, and is the everlaſting Joy and Portion of his Saints.] And ſooner or later, thus will it be with all the upright, that wait on God in the day of trial, and deal not falſly in his Covenant: The Son who was brought up with the Father, and was daily his delight, rejoycing always before him, rejoycing alſo in the habitable parts of the Earth, whoſe delights were with the Sons of Men, doth bleſs the Children of Wiſdom with a participation of his delights: For bleſſed are they that keep his ways. — Bleſſed is the Man that heareth him, watching daily at his Gates, waiting at the Poſts of his Doors: For he that findeth him findeth life, and ſhall obtain favour of the Lord, Prov. 8.30. to the 36. Though Chriſt had left his Diſciples ſo lately under fears and trouble, guilty of p. 31deſerting him, and ſeemingly now deſerted by him, yet early on the third day, he ariſeth for their conſolation, and preſently ſendeth them theſe joyful words, in the firſt ſpeech he uttereth, and that by a Woman that had been ſorrowful and a ſinner, [Go to my Brethren, and ſay unto them, I aſcend to my Father and your Father, and to my God and your God] Joh. 20.17. Thoſe that his Miniſters have long been comforting in vain, when Chriſt returneth he will revive and comfort them in a moment, and with a word. The Soul that now Crieth [O it is impoſſible, it will never be] doth little know how eaſie it is with Chriſt. It is but ſaying, Lazarus ariſe: Or, Let there be Light, and there will be Life and Light immediately at his command.

2. And ſo when he reſtoreth his Ordinances and Order to a forſaken Church, and reſtoreth their holy opportunities and advantages of grace, what gladneſs and praiſing their Redeemer will there be? As it was with the Churches upon the death of Julian, and after the Heathen and the Arrian perſecutions, in the happy Reign of Conſtantine, Theodoſius, Marcian, &c. How joyfully did the Engliſh Exiles return to Worſhip God in their Native Land, upon the death of Queen Mary; and ſee the fall of Bonner and Gardiner, that had ſacrificed ſo many holy Chriſtians in the Flames? How gladly did they grow in the Soil that was manured with the Blood and Aſhes of their faithful Brethren, and reap the fruit of their fortitude and ſufferings? When Chriſt whipt the Buyers and Sellers out of the Temple, and would not let them make the Houſe of Prayer a place of Merchandize, what Hoſanna's were ſounded in Jeruſalem, Math. 21.15, 16. When the Salvation of Iſrael cometh out of Zion, and the Lord bringeth back the captivity of his people, Jacob ſhall rejoyce, and Iſrael ſhall be glad, Pſal. 14, 7. Bleſſed are they that dwell in his houſe, for they will be ſtill praiſing him! For a day in his Courts is better than a thouſand, Pſal. 84.4.10. Bleſſed is the people that know the joyful ſound; they ſhall walk, O Lord, in the Light of thy countenance; in thy name ſhall they rejoyce all the day, and in thy righteouſneſs ſhall they be exalted: For the Lord is our defence, and the holy One of Iſrael is our King, Pſal. 89.15, 16, 17, 18. What gladneſs was there at a private meeting of a few Chriſtians that met to pray for Peter, when they ſaw him delivered and come among them, Act. 12.12.5.14. When the Churches had Reſt, they were edified and walked in the fear of the Lord, and in the comfort of the Holy Ghoſt ▪ Act. 9.31.

p. 323. But the great joy will be when Chriſt returneth in his Glory at the laſt day! what a multitude of ſorrows will there be ended? And what a multitude of Souls will then be comforted? What a multitude of deſires and prayers, and expectations will then be anſwered! How many thouſand that have ſowed in tears, ſhall then reap in everlaſting joy! When the Creature ſhall be delivered from the bondage of corruption, into the glorious liberty of the Sons of God, Rom. 8.26, 27. When all the faith and labour, and patience of all the Saints from the beginning of the World, ſhall be rewarded with the Rivers of celeſtial pleaſure, and the juſt ſhall enter into their Maſters joy, Mat. 25.21.

That you may the better underſtand the ſweetneſs of all theſe ſorts of joy, which Chriſts return will bring to Saints, obſerve theſe following ingredients in them.

1. It is Chriſt himſelf that is the object of their joy: He that is the dearly beloved of their Souls; that for their ſakes was made a man of ſorrows. It is he who is their hope and help: with whom they are in covenant as their only Saviour. In whom they have truſted, with whom they have deponed their Souls! If he ſhould fail them, all would fail them; and they were of all Men moſt miſerable: They would be comfortleſs if he ſhould not come unto them, and were not their comfort. The World cannot help and comfort them, for it is empty, vain, a tranſient ſhadow: It will not, for it is malignant, and our profeſſed enemy. For we know that we are of God, and the whole World is in maligno poſitus, ſet on wickedneſs, (or as ſome think becauſe foreign is put for the Devil in the foregoing Verſe, and the Article here alſo uſed) is as it were planted into the Devil, or put under the Devil to War againſt Chriſt and the holy Seed: And indeed Satan ſeemeth in this War againſt the Church, to have ſomewhat like ſucceſs as he had againſt Chriſt himſelf: As Chriſt muſt be a Man of ſorrows and ſcorn, and be crucified as a Blaſphemer and a Traitour, before he rejoice the hearts of his Diſciples by his reſurrection, ſo the Church was a perſecuted, ſcorned handful of Men, for the firſt three hundred years, and then it roſe by Chriſtian Emperours to ſome reputation, till Satan by another game overcame them by Judas his Succeſſours; that for [what will you give me] by Pride and Worldlineſs betrayed them into that deplorate ſtate, in which they have continued theſe 900 Years at leaſt: So that the Chriſtian name is confined to a ſixth part of the World; and ſerious p. 33ſanctified Believers are perſecuted more by the Hypocrites that wear the Livery of Chriſt, than by Heathens and Infidels themſelves. And when the Church is ſo low, almoſt like Chriſt on the Croſs and the Grave, will not a Reſurrection be a joyful change? When it crieth out on the Croſs, My God, My God, why haſt thou forſaken me? Will not Chriſt appearing for its deliverance be a welcome ſight?

It was when Adam had brought a Curſe on himſelf and his Poſterity, and all the Earth, that Redemption by the holy Seed was promiſed; and when Satan had conquered Man, that Chriſt was promiſed to conquer him. It was when the World was deſtroyed by the deluge that its reparation was promiſed to Noah: It was when Abraham was a Sojourner in a ſtrange Land, that the peculiar promiſes were made to him and his Seed. It was when the Iſraelites were enſlaved to extremity, that they were delivered. And it was when the Scepter was departing from Judah, and they and the World were gone from God, that Chriſt the Light of the World was ſent. And when the Son of Man cometh, ſhall he find faith on the Earth? When we ſee how vaſt the Heathen and Infidel Kingdoms are, and what a poor deſpiſed People thoſe are that ſet their chief hopes on Heaven, and how Satan ſeemeth every where to prevail againſt them, and moſt by falſe and Worldly Chriſtians, what a trial is this to our Faith and Hope? As the Diſciples ſaid of a Crucified Chriſt, We truſted it had been he that ſhould have Redeemed Iſrael; we are almoſt ready in the hour of temptation to ſay, We truſted that Gods Name ſhould have been Hallowed, and his Kingdom come, and his Will be done, on Earth as it is in Heaven? And O how ſeaſonable, and how joyful will the Churches Reſurrection be after ſuch low and ſad diſtreſs? Many a ſad Chriſtian under the Sentence of Death, is going hence with fear and trouble: When a Moment ſhall tranſmit them into the joyful preſence of their Lord, and the poſſeſſion of that which with weakneſs and fear they did but believe.

2. And Chriſt will not come or be alone: With him will come the New Jeruſalem: He will put glory on each Member, but much more on the whole O how many of our old Companions are now there? Not under temptation, or any of the tempters power? Not under the darkneſs of ignorance, error, or unbelief? Not under the pains of a languid, diſeaſed, corruptible Body? p. 34Not under the fear of Sin, or Satan, or wicked Men: Not under the terror of Death or Hell, of an accuſing Conſcience, or the wrath of God: O with what joy ſhall we ſee and enjoy that glorious Society? To be tranſlated thither from ſuch a World as this, from ſuch temptations, ſins, ſuch fears and ſorrows, ſuch perfidious malignant wickedneſs, what will it be but to be taken as from a Goal unto a Kingdom, and from the Suburbs of Hell, unto the Communion of Bleſſed Saints and Angels, and into the Joy of our Lord.

Doct. 6. Your Joy ſhall no Man take from you: The Joy that cometh at Chriſts return will be a ſecure everlaſting joy. Impregnable as Heaven it ſelf: Chriſt and his Church will be Crucified no more: Nor any more deſpiſed, ſcorned, perſecuted, or falſly accuſed and condemned: Look not then for Chriſt or his Church in the Grave; he is not here, he is riſen: Who can we fear will deprive us of that joy?

1. Not our ſelves: And then we need to fear no other: Our folly and ſin is our Enemies ſtrength: They can do nothing againſt us, without our ſelves. The Arrows that wound us are all feathered from our own Wings. But our trying time will then be paſt, and confirmation will be the reward of Conqueſt. He that hath kept us in the day of our trial, will keep us in our ſtate of reſt and triumph. How the (now) fallen Angels came to loſe their firſt innocency and wellfare, is unknown to us: But we have a promiſe of being for ever with Chriſt.

2. Nor ſhall Devils deprive us of that joy: Neither by thoſe malicious temptations wherewith they now moleſt and haunt us: Nor by the unhappy advantages which we have given them by our ſin, to corrupt our imaginations and thoughts, and affections, or to diſturb our paſſions, or pervert our underſtandings. Nor by any terror or violence to moleſt us.

3. Nor ſhall any Men take from us that joy: The bleſſed will increaſe it: Their Joy will be ours; and the wicked will be utterly diſabled: They will be miſerable themſelves in Hell. They will no more endanger us by flattering temptations; nor terrify us by threats; nor tread us down by their power; nor hurt us in their malice; nor render us odious by falſe accuſations; nor triumph over us with pride and falſe reproach. They that ſaid of the Church as of p. 35Chriſt, He truſted in God, let him deliver him now if he will have him; for he ſaid, I am the Son of God;Mat. 27.43.Matt 27:43 they ſhall ſee that God hath delivered his Church, and he will have it.

Uſe. And will not a firm belief of all this, rejoyce the Soul under all diſappointments and ſufferings on Earth? And doth not our dejectedneſs and want of Joy declare the ſinful weakneſs of our faith? O Sirs, our ſadneſs, our impatience, our ſmall deſire to be with Chriſt, the little comfort that we fetch from Heaven do tell us that Chriſtianity, and a life of Faith, is a harder work than moſt imagine: And the Art and Form▪ and Words of Holineſs are much more common than a holy Heavenly mind and life. Chriſt ſpeaketh many words of pity, to his Servants under ſorrows and ſinking grief, which ſome miſtake for words of approbation or command. Why are ye afraid, O ye of little faith, were words both of compaſſion and reproof. I am ſure the great unbelief that appeareth in much of our dejectedneſs and ſorrow, deſerveth more reproof than our ſufferings deſerve to be entertained with thoſe ſorrows.

Uſe 2. I will therefore take my farewel of you, in adviſing, and charging you as from God, that you be not deceived by a flattering World, nor dejected by a frowning World, but place your hopes on thoſe Joys which no Man can take from you. If you cannot truſt the Love of God, and the Grace and Promiſes of our Saviour, and the witneſs of the Holy Spirit, you muſt deſpair; for there is no other truſt.

So many of you ſeem to have choſen this good part, the one thing neceſſary which ſhall never be taken from you, that in the midſt of our ſorrows, I muſt profeſs that I part with you with thankfulneſs and joy. And I will tell you for what I am ſo thankful, that you may know what I would have you be for the time to come.

I I thank the Lord that choſe for me ſo comfortable a ſtation, even a People whom he purpoſed to bleſs.

II. I thank the Lord that I have not laboured among you in vain, and that he opened the Hearts of ſo great a number of yours, to receive his Word with a teachable and willing mind.

III. I thank the Lord that he hath made ſo many of you as helpful to your Neighbours in your place, as I have been in mine; and that you have not been uncharitable to the Souls p. 36of others, but have with great ſucceſs endeavoured the good of all.

IV. I rejoyce that God hath kept you humble, that you have not been addicted to proud oſtentation of your Gifts or Wiſdom, nor inclined to invade any part of the Sacred Office, but to ſerve God in the capacity where he hath placed you.

V. I rejoyce that God hath made you Unanimous, and kept out Sects and Hereſies, and Schiſms, ſo that you have ſerved him as with one Mind and Mouth: And that you have not been addicted to proud wranglings, diſputings, and contentions, but have lived in Unity, Love and Peace, and the practice of known and neceſſary truths.

VI. I rejoyce that your frequent meetings in your Houſes, ſpent only in Reading, Repeating your Teachers Sermons, Prayer and Praiſe to God, have had none of thoſe effects which the Conventicles of proud Opiniators, and Self-conceited Perſons uſe to have, and which have brought even needful converſe, and godly communication into ſuſpicion at leaſt with ſome, that argue againſt duty from the abuſe.

Yea, I rejoyce that hereby ſo much good hath been done by you. You have had above Forty years experience of the great benefit of ſuch well ordered Chriſtian converſe, increaſing knowledge, quickening holy deſires, prevailing with God, for marvellous, if not miraculous anſwers of your earneſt prayers, keeping out errors and Sects.

VII. I am glad that you have had the great encouragement of ſo many ſober, godly, able, peaceable Miniſters, in all that part of the Country round about you, and moſtly through that and the Neighbour Countries: Men that avoided vain and bitter contentions, that engaged themſelves in no Sects or Factions, that of a multitude not above two that I know of, in all our Aſſociation had ever any hand in Wars: But their principles and practices were reconciling and pacificatory: They conſented to Catechize all their Pariſhioners, Houſe by Houſe, and to live in the peaceable practice of ſo much Church Diſcipline, as good Chriſtians of ſeveral parties were all agreed in. And you have lived to ſee what that Diſcipline was, and what were the effects of ſuch agreement.

VIII. I am glad that you were kept from taking the Solemn League and Covenant, and the Engagement, and all conſent to p. 37the change of the conſtituted Government of this Kingdom. I took the Covenant my ſelf, of which I repent, and I'le tell you why: I never gave it but to one Man (that I remember) and he profeſſed himſelf to be a Papiſt Phyſician newly turned Proteſtant, and he came to me to give it him: I was perſwaded that he took it in falſe diſſimulation, and it troubled me to think what it was to draw multitudes of men by carnal intereſt ſo falſely to take it: And I kept it and the engagement from being taken in your Town and Country. At firſt it was not impoſed but taken by Volunteers: But after that it was made a teſt of ſuch as were to be truſted or accepted. Beſides the illegality, there are two things that cauſe me to be againſt it.

1. That Men ſhould make a meer dividing engine, and pretend it a means of Unity: We all knew at that time when it was impoſed, that a great part, if not the greateſt, of Church and Kingdom were of another mind: And that as Learned and Worthy Men were for Prelacy, as moſt the World had (ſuch as Uſher, Morton, Hall, Davenant, Brownrig, &c.) And to make our terms of Union to be ſuch as ſhould exclude ſo many and ſuch Men, was but to imitate thoſe Church Dividers and Perſecutors, who in many Countries and Ages, have ſtill made their own Impoſitions the engines of diviſion, by pretence of Union. And it ſeemeth to accuſe Chriſt, as if he had not ſufficiently made us terms of Concord, but we muſt deviſe our own Forms as neceſſary thereto.

2. And it was an impoſing on the Providence of God, to tye our ſelves by Vows to that as unchangeable which we knew not but God might after change, as if we had been the Maſters of his Providence. No Man then knew but that God might ſo alter many circumſtances, as might make ſome things ſins that were then taken for duty, and ſome things to be duty which then paſt for ſin: And when ſuch changes come, we that ſhould have been content with Gods Obligations, do find our ſelves enſnared in our own raſh Vows.

And I wiſh that it teach no other Men the way of dividing Impoſitions either to cut the Knot, or to be even with the Covenanters.

IX. I greatly rejoyce that Family Religion is ſo conſcionably kept up among you, that your Children, and Apprentices, p. 38ſeem to promiſe us a hopeful continuation of piety among you.

X. And I thank God that ſo great a number of Perſons Eminent for holineſs, temperance, humility and charity, are ſafely got to Heaven already, ſince I firſt came among you, and being eſcaped from the temptations and troubles of this preſent evil World, have left you the remembrance of their moſt imitable Examples.

And having all this comfort in you as to what is paſt, I ſhall once more leave you ſome of my Counſels and Requeſts, for the time to come, which I earneſtly intreat you not to neglect.

I. Spend moſt of your ſtudies in confirming your belief of the Truth of the Goſpel, the Immortality of the Soul, and the Life to come, and in exerciſing that belief, and laying up your treaſure in Heaven; and ſee that you content not your ſelves in talking of Heaven, and ſpeaking for it; but that your Hopes, your Hearts, and your Converſation be there; and that you Live for it, as worldlings do for the Fleſh.

II. Flatter not your ſelves with the hopes of long Life on Earth, but make it the ſumm of all your Religion, Care and Buſineſs, to be ready for a ſafe and comfortable Death: For 'till you can fetch comfort from the Life to come, you can have no comfort that true reaſon can juſtify.

III. Live as in a conſtant War againſt all fleſhly luſts, and love not the World as it cheriſheth thoſe luſts: Take heed of the love of Mony, as the root of manifold evils: Think of Riches with more Fear than Deſire: Seeing Chriſt hath told us, how hard and dangerous it maketh our way to Heaven. When once a Man falls deeply in love with Riches, he is never to be truſted, but becomes falſe to God, to all others, and to himſelf.

IV. Be furniſhed before hand with expectation and patience, for all evils that may befal you: And make not too great a matter of ſufferings, eſpecially Poverty, or wrong from Men. It is ſin and folly in poor Men, that they over-value Riches, and be not thankful for their peculiar Bleſſings. I am in hopes that God will give you more quietneſs than many others, becauſe there are none of you rich: Its a great means of ſafety to p. 39have nothing that tempteth another Mans deſire, nor that he envieth you for: Deſpiſed Men live quietly, and he that hath an empty Purſe can ſing among the Robbers. He that lieth on the ground feareth not falling. When Judea (and ſo when England by Saxons, Danes, &c.) was Conquered, the poor were let alone to poſſeſs and Till the Land, and had more than before: It was the Great and Rich that were deſtroyed, or carried, or driven away. Is it not a great benefit to have your Souls ſaved from rich Mens temptations, and your Bodies from the envy, aſſaults and fears, and miſeries that they are under?

V. Take heed of a Self-conceited unhumbled underſtanding, and of haſty and raſh concluſions; it is the Fool that rageth and is confident: Sober Men are conſcious of ſo much darkneſs and weakneſs, that they are ſuſpicious of their apprehenſions; Proud ſelf conceitedneſs, and raſh haſty concluding, cauſeth moſt of the miſchiefs in the world; which might be prevented, if Men had the humility and patience to ſtay till things be throughly weighed and tried. Be not aſhamed to profeſs uncertainty where you are indeed uncertain: Humble doubting is much ſafer than confident erring.

VI. Maintain Union and Communion with all true Chriſtians on Earth; and therefore hold to Catholick principles of meer Chriſtianity ▪ without which you muſt needs crumble into Sects. Love Chriſtians as Chriſtians, but the beſt moſt: Locally ſeparate from none, as accuſing of them further than they ſeparate from Chriſt, or deny you their Communion unleſs you will ſin. The zeal of a Sect as ſuch is partial, turbulent hurtful to Diſſenters, and maketh men as Thorns and Thiſtles: But the zeal of Chriſtianity as ſuch, is pure and peaceable, full of mercy and good fruits, mellow and ſweet, and inclineth to the good of all. If God give you a faithful or a tolerable publick Miniſter, be thankful to God, and love, honour and encourage him; and let not the Imperfections of the Common-Prayer make you ſeparate from his Communion; prejudice will make all Modes of Worſhip different from that which we preferr, to ſeem ſome heynous ſinful Crime: But humble Chriſtians are moſt careful about the frame of their own Hearts, and conſcious of ſo much faultineſs in themſelves and all their ſervice of God, that they are not apt to accuſe and aggravate the failings of others, eſpecially p. 40in matters, which God has left to our own determination: Whether we ſhall pray with a Book or without, in divers ſhort Prayers, or one long one, whether the People ſhall ſing Gods praiſe in Tunes, or ſpeak it in Proſe, &c. is left to be determined by the general rules of Concord, Order, and Edification. Yet do not withdraw from the Communion of Sober, Godly Nonconformiſts, though falſly called Schiſmaticks by others.

VII. Be ſure that you maintain due honour and ſubjection to your Governours: Fear the Lord and the King, and meddle not with them that are given to change, Prov. 24.21. and that in regard of the Oath of God, Eccl. 8.2. Curſe not the King, no not in thy thought, and curſe not the Rich in thy Bed-chamber; for a Bird of the Air ſhall carry the voice, and that which hath Wings ſhall tell the matter, Eccl. 10.20. Obey God with your firſt and abſolute obedience, and no man againſt him, but obey the juſt commands of Magiſtrates, and that out of Obedience to God; and ſuffer patiently when you cannot obey. And if God ſhould ever caſt you under oppreſſing and perſecuting Governours, in your patience poſſeſs your Souls; truſt God and keep your innocency, and abhor all thoughts of Rebellion or Revenge: He that believeth will not make haſte: Do nothing but what God will own, and then commit your ſelves and your way to him: Repreſs wrath, and hate unpeaceable Counſels: Our way and our time muſt be only Gods way and time. Self-ſaving men are uſually the deſtroyers of themſelves and others: Peter that drew his Sword for Chriſt, denied him the ſame Night with Oaths and Curſes. Fools truſt themſelves, and Wiſe Men truſt God: Fools tear the Tree by beating down the Fruit that's unripe and harſh; and Wiſe men ſtay till it is ripe and ſweet, and will drop into their hands: Fools rip up the Mother for an untimely Birth; but Wiſe Men ſtay till Maturity give it them. Fools take red hot Iron to be Gold, till it burn their Fingers to the Bone: They ruſh into Seditions and Blood, as if it were a matter of jeſt; but Wiſe Men ſow the fruit of righteouſneſs in peace, and as much as in them lieth live peaceably with all men. All men are mortal, both oppreſſours and oppreſſed: Stay a little and mortality will change the Scene; Gods time is beſt. Martyrdom ſeldome killeth the hundredth part ſo p. 41many as Wars do. And he is no true believer, that taketh Martyrdom to be his loſs: And Chriſt is more intereſſed in his Goſpel, Church and Honour than we. Queen Maries cruelties, and the Biſhops bonefires, made Religion univerſally received the more eaſily when her ſhort Reign was ended. We may learn wit of the Fool, that ſeeing great Guns, and Muſquets, ask'd what they were to do; and the anſwerer ſaid, to kill men, ſaith he, Do not men die here without killing? In our Country they will die of themſelves.

VIII. Be ſure that you keep up Family Religion; eſpecially in the careful Education of youth. Keep them from evil company, and from temptations, and eſpecially of idleneſs, fullneſs and baits of luſt. Read the Scripture and good Books, and call upon God and ſing his Praiſe: And recreate youth with reading the Hiſtory of the Church, and the Lives of Holy Men and Martyrs; inſtruct them in Catechiſms and Fundamentals.

IX. Above all, live in Love to God and Man; and let not ſelfiſhneſs and worldlineſs prevail againſt it. Think of Gods goodneſs as equal to his Greatneſs and Wiſdom, and take your ſelves as Members of the ſame Body with all true Chriſtians. Bleſſed are they that faithfully practiſe thoſe three grand principles which all profeſs, viz.. 1. To love God as God above all, (and ſo to obey him.) 2. To love our Neighbours as our ſelves. 3. And to do as we would be done by. Love is not envious, malignant, cenſorious, it ſlandereth not, it perſecuteth not, it oppreſſeth not, it defraudeth not, it ſtriveth not to gain by anothers loſs: Get Men once to love their Neighbours as themſelves, and you may eaſily prognoſticate peace, quietneſs and concord, happineſs to the Land, and Salvation to the peoples Souls.

Finally, Brethren live in love, and the God of love and peace ſhall be among you. The Lord ſave you from the evils of which I have here and often warned you: Remember with thankfulneſs the many years of abundant mercy which we have enjoyed (tho too much mixt with our ſins, and vilified by ſome) 1 Theſ. 5.11, 12, 13. Comfort your ſelves together, and edify one another, even as alſo ye do; and I beſeech you Brethren, to know them which labour among you, and are over you in the Lord and admoniſh you, and to eſteem them very highly in Love for their work ſake, and be at peace among your ſelves. And the Lord deeply write on all your p. 42Hearts theſe bleſſed words, 1 Joh. 4.16. We have known and believed the Love that God hath to us. God is Love, and he that dwelleth in Love, dwelleth in God, and God in him. And remember, 2 Pet. 3.11, 12, 13. Seeing all theſe things ſhall be diſſolved, what manner of Perſons ought ye to be in all holy converſation and godlineſs, looking for and haſting to the coming of the day of God, wherein the Heavens being on fire ſhall be diſſolved, and the Elements ſhall melt with fervent heat: Nevertheleſs we according to his promiſe, look for new Heavens and a new Earth, wherein dwelleth righteouſneſs.

I need not lengthen my Counſels further to you now, having been called by the Will and Providence of God, to leave behind me a multitude of Books, which may remember you of what you heard, and acquaint the world what Doctrine I have taught you: And if longer ſtudies ſhall teach me to retract and amend any failings, in the writings or practice of my unripe and leſs experienced age, as it will be to my ſelf, as pleaſing as the cure of any Bodily Diſeaſe, I hope it will not ſeem ſtrange or ungrateful to you: Though we muſt hold faſt the truth which we have received, both you and I are much to be blamed, if we grow not in knowledge, both in Matter, Words and Method; The Lord grant that alſo we may grow in Faith, Obedience, Patience, in Hope, Love and deſire to be with Chriſt.

Now the God of Peace that brought again from the dead our Lord Jeſus, that great ſhepherd of the ſheep through the Blood of the everlaſting Covenant, make you perfect in every good work, to do his will, working in you that which is well pleaſing in his ſight, through Jeſus Chriſt, to whom be Glory for ever and ever. Amen. Heb. 13.20, 21.

FINIS.

Theſe Books following are lately Printed for, and Sold by B. Simmons, at the Three Golden Cocks, at the Weſt end of Pauls.

A Full Treatiſe of Epiſcopacy, for the Primitive ſort only.

Poetical fragments: Heart Imployment with God and it ſelf. The Concordant Diſcord of a broken healed heart. Sorrowing, rejoycing, fearing, hoping, dying, living. By Richard Baxter in Octavo. Price bound 1 s.

Of the Immortality of Mans Soul, and the nature of it, and other Spirits. Two Diſcourſes one in a Letter to an unknown doubter; the other in a reply to Dr. Henry Moors Animadverſions on a private Letter to him! which he publiſhed in his Second Edition of Mr. Joſeph Glanvils Saduciſmus Triumphatus, or Hiſtory of Aparitions. By Richard Baxter in Octavo. Price bound 1 s. 6 d.

Richard Baxters Dying Thoughts upon Phil. 1.23. written for his own uſe in the latter times of his corporal pains and weakneſs in Octavo. Price bound 2 s. 6 d.

A…ditions to the Poetical fragments of Richard Baxter, written for himſelf, and communicated to ſuch as are more for ſerious Verſe than ſmooth, in Octavo. Price ſtitcht 6 d.

Truth and Peace promoted: Or a Guide to young Chriſtians in the way of Salvation, paſt the danger of errors, and difficulties of curioſity: In a familiar Dialogue between a Miniſter of Chriſt, and a devout private Chriſtian. With an Appendix concerning the length of a Sabbath days Journey. By Adam Martingdale a Miniſter of the Goſpel in Cheſhire. Price bound 6 d.

End of the text · Richard Baxter, Farewell Sermon (1683)