A Sermon at the Funeral of John Corbet, Text

A Sermon at the Funeral of John Corbet · Text

A SERMON Preached at the FUNERAL Of that Faithful Miniſter of Chriſt Mr. John Corbet. With his True and Exemplary CHARACTER.

By RICHARD BAXTER.

LONDON, Printed for Thomas Parkhurſt, at the Bible and three Crowns at the lower End of Cheapſide.

p. 1A Funeral Sermon.

2 Cor. 12. 1, 2, 3, 4, 5, 6, 7, 8, 9.

It is not expedient for me doubtleſs to glory: I will come to viſions and revelations of the Lord.

I knew a man in Chriſt above fourteen year ago (whether in the body I cannot tell, or whether out of the body, I cannot tell, God knoweth) ſuch an one caught up to the third heaven.

And I knew ſuch a man (whether in the body, or out of the body, I cannot tell: God knoweth)

How that he was caught up into Paradiſe, and heard unſpeakable words, which it is not lawful for a man to utter.

Of ſuch an one will I glory; yet of my ſelf will I not glory, but in mine infirmities.

For though I would deſire to glory, I ſhall not be a fool; for I will ſay the truth: but now I forbear, left any man ſhould think of me above that which he ſeeth me to be, or that he heareth of me.

And leſt I ſhould be exalted above meaſure through the abundance of the revelations, there was given to me a thorn in the fleſh, the meſſenger of Satan to buffet me, leſt I ſhould be exalted above meaſure.

For this thing I beſought the Lord thrice, that it might depart from me.

And he ſaid, My grace is ſufficient for thee: for my ſtrength is made perfect in weakneſs. Moſt gladly therefore will I rather glory in my infirmities, that the power of Chriſt may reſt upon me.

IT is but lately that we were here lamenting the loſs of this City and the Church of God, in the removal of an excellent Saint; we are now come on the like occaſion. It is a year of Jubile for holy ſouls, and a harveſt for heaven, p. 2The ripeſt are gathered, and the green and ſowre fruit is yet left on earth: But Oh what a heavy judgement is it, to the needy world, which wants ſuch lights, as God is taking in. But we are not the Chooſers! Its well if we be obedient Learners, and can follow ſuch to life in the Holy path.

The Text read to you hath ſo much matter of Inſtruction that will excuſe me if I ſcarce name the moſt. It is part of Pauls Vindication againſt the accuſers of his Perſon and Miniſtry, which were ſome Erroneous Judaizing Teachers. He confeſſeth that glorying is an unexpedient thing, and ſounds like folly; but yet in caſe of neceſſary defence, it may be modeſtly and ſincerely done: Eſpecially the opening of thoſe Divine Revelations and gifts which makes for the ſtrength of the Faith of others. The Explication ſhall be taken in as we go.

Obſerv. 1. It is no new thing for the wiſeſt and holieſt of Chriſts Miniſters to be accuſed even by the Teachers of Chriſtianity.

For 1. There are many Erroneous Teachers, that are confident they are in the right, and oppoſe the Teachers of Truth as if they were the erring men.

2. And there are Worldly, Proud, Malignant Hypocrites, who bring their unſanctified Hearts into the ſacred Office, and manage it as men do common Trades, but with greater enmity and ſtrife.

3. And there are abundance of ignorant or halfwiſe injudicious men, who have ſelf conceitedneſs enough to be peremptory and confident, but neither knowledge nor humility enough to perceive their own weakneſs and miſtakes.

Vſe. 1. Therefore let it not become a ſcandal to you if you hear ſome Teachers accuſing and vilifying others.

2. And think not that a Miniſter is erroneous or faulty, meerly becauſe others, though of great name, do accuſe him, or ſo repreſent him. It hath ſtill been ſo, and while Satan is Satan, and man is Corrupt man, and there is ſo much darkneſs and ſo much Worldly Temptations, and Croſs Intereſts, it will be ſo: And Preachers will be made the common and dangerous hinderers of Preachers; And where they have Power will ſilence them, and diſgrace their work.

Obſerv. 2. Glorying or boaſting is in it ſelf an inexpedient thing. It ſavours of Pride, and Selfiſhneſs, and Folly, when p. 3it is not neceſſary and juſt. And therefore all Chriſtians ſhould be backward to it.

Obſerv. 3. Yet that which is ſo inexpedient, may on juſt occaons become good, and a duty.

That is, 1. When it is made needful to Gods honour, and the vindication and ſucceſs of our Miniſtry and the Truth. And,

2. VVhen theſe are our true ends. And,

3. VVhen we ſpeak nothing but the Truth.

Vſe. III. O that men knew how great a ſin it is, by their confident Errors and raſh Accuſations, to put Chriſts Miniſters upon ſuch a defence; much more to ſeek their ſilence and deſtruction.

2. And here you ſee that inconveniencies will not excuſe us from neceſſary duties; nor prove that all is unlawful which hath ſuch. What is it in this confuſed and imperfect VVorld that hath not its inconveniencies? In Government, both Monarchy, Ariſtocracy and Democracy, abſolute and limited, have their many inconveniencies. In Churches, the power of People and Paſtors, equality and ſubordination, riches and poverty, ſeverity and lenity; to uſe Diſcipline or neglect it, have their inconveniencies. In Worſhip, impoſed words of free, and all humane forms and modes have their inconveniencies. In Houſes, a marryed life and a ſingle, to have Children and to have none, to have ſervants or none, to have much buſineſs or little, to be high or low, rich and poor, to rule greatly or ſeverely, have all their inconveniencies. In our converſations to be yielding or not, to converſe with few or many, with high or low, to ſpeak or to be ſilent, have all their inconveniencies.

And yet there are men that on one ſide can ſilence Chriſts faithful Miniſters by hundreds or thouſands and perſecute the true Members of Chriſt, and caſt out true diſcipline, and corrupt the Churches, and juſtifie all this by urging ſome inconveniencies. And there are others that can unchurch moſt Churches in the World, and ſeparate from their Worſhip, and think the charge of inconveniencies will juſtifie all. And ſo we ſhould have no Government, no Miniſtry, no Worſhip, no Families, Wives or Children, or Servants, no Books, no Trades, no Food, no Phyſick, if all meer inconveniencies forbid them.

p. 4By this our inſtance Solomon may be underſtood, what it is to be Wiſe and Righteous overmuch, ſome are ſo Wiſe and Righteous (materially not formally) that they can find faults in all perſons, all duties, all ſpeeches, all actions, and on pretence of doing all better, would hinder us from doing what we can, and undo all as if it were for amending, not but that inconveniences may make actions ſinful. But the great part of Chriſtian prudence lyeth in holding the ballance, and trying wiſely whether the good or hurt, the benefit or inconvenience do weigh down; We ſhall never Preach or Pray, nor converſe with mankind without ſome inconveniency.

Obſerv. 4. Divine Revelations acquainting the ſoul with Heaven, are matters moſt worthy of lawful, humble, modeſt Glorying.

It was Pauls Heavenly Viſions which he gloryed in as his advancement, when he had mentioned his many perſecutions and ſufferings in the way.

Theſe tend to that perfection and felicity of ſouls: In theſe men have to do with the glorious Jehovah, the Angelical Chore, the heavenly Society, our glorified Head, our higheſt Hopes, and matter of the greateſt everlaſting joys. O if God would but give you and me this Heavenly ſight, and let us but once ſee what Paul ſaw, what little things would Crowns and Lordſhips ſeem to us when we look down from ſuch an height? What trifling ſhould we think moſt of the buſles of this world? what toyes and dreams, their wealthy honour and ſinful Delights. I ſhould then ſay, Now I ſee what it is that we ſeek and hope and ſuffer for, what it is to enjoy God and our Redeemer: And therefore now I know, what it is to be a Beleiver, a Saint, a man indeed. O what a help to mortification would ſuch a ſight of Paradiſe be? How eaſily ſhould we after reſiſt temptations, deny the Fleſh, contemn the world, and hate our ſins. O how it would overcome all theſe diſtruſtful trembling fears of death, and make us long, and grown and cry, to be with Chriſt? VVhat life would it put into all holy duty? How eaſily ſhould we bear our ſhort afflictions? How would it mellow our ſowre contentious minds toward one another, and teach us better whom to love and live in Peace with, than pride and VVorldlineſs or Faction will teach us.

p. 5Fellow Chriſtians, Though you and I may not expect ſuch Raptures, and Extaſies as Paul's; yet we have the Goſpel of Jeſus, a Divine Revelation of this ſame heavenly glory; not to be ſet light by, becauſe we ſee it not our ſelves, It is by the Son of God that ſaw it, and now is there preparing it for us; it is by a ſealed certain word. And the heavenly beams are ſent down from him upon our hearts, to ſhew it us and lead us up. VVe are capable of a lively beleif of the full aſſurance of hope, of the pledges, earneſt, and firſt fruits; and of rejoycing with unſpeakable glorying joy. We are capable in our manner, and are ſure of traffick for heaven, and with heaven, of ſending up our treaſures, and there converſing in ſpirit as in the City which is our home, and hearing by Faith the joyful harmony of the heavenly Songs and Praiſes of Jehovah. Here we are capable of ſuch a powerful touch with the Loadſtone of Divine Love, or to have our Spirits ſo refined and ſublimated, as ſhall make it as natural to them to make upward towards Chriſt, and long for full and perfect union. O had we lived as Beleivers ſhould have lived, how much more of heavenly mindedneſs, and delight might we have attained than we have done? O thank God for the Goſpel revelation, and beg grace to bring it in power on your hearts; And then, let worldlings take their earthly portion; VVe can ſpare them all that hindereth not the gathering and edification of the Church, and the heavenly intereſt of ſouls.

Obſerv. 5. There is a third Heaven and Heavenly Paradice, where are the concerns and hopes of holy ſouls.

Paul was thither taken up; had he no intereſt there, no hopes, no friends, no buſineſs there; VVhy then ſhould he have been rapt up thither? How many Heavens there be, and why it is here called the third, I will not interrupt your more neceſſary thoughts, by conjecturing enquiries: Moſt ſay the Air is called the firſt, the Starry Heaven the ſecond, and the place of the glorified Spirits, the third; but theſe are vain conjectures. No man knoweth how many there be, the Globes or Stars are at vaſt diſtance from each other, ſome great Philoſophers have been tempted to think that VVorld is infinite as an adequate effect of infinite Power, becauſe God hath no unactive power; All this is prophane raſhneſs. The Heavens p. 6which are our inheritance are the place where perfect Glorious Spirits ſhall live in bleſſed Society with Chriſt and one another; joyfully beholding the Glory of God, and feeling the delights of mutual Love; And yet there are different degrees of Glory from the different degrees of the Capacity of Spirits: Whether alſo from any difference in the place and communicating Cauſes, we ſhall ſhortly better know. There are more ſorts of Spirits thatn we can now know. Though I know not how to receive Aquinas's Doctrine that no two Angels are of the ſame Species; the diverſity as well as the incomprehenſible Glory and Numbers, are unknown to us. Thoſe that God employeth under Chriſt as his Purſuivants, Meſſengers, and Servants for his Church, are called Angels: Whether there be orders over orders quite above Angels, and how Angels differ from the perfected Spirits of the Juſt, we know not.

As it is deſigned for Saints, its Glory conſiſteth,

1. In the Glory of the Place.

2. In the perfecting and glorifying the Natures and Perſons that enjoy it.

3. In the Glory of the Heavenly Society, Chriſt, Angels and Saints.

4. In the Glory of their high and excellent work, to Love and Magnifie God for ever.

5. In the Communication of the Joyful Love, and Light and Life of God, upon theſe glorified Spirits. O what doth every one of theſe words ſignifie! Is not this a Paradiſe indeed, that is a place of pureſt greateſt pleaſure?

Vſe. 1. And are we not taught by ſuch a glaſs as this, how Great and how Good a God we ſerve? O look up to the Heavens, and ſee what he is by that which he hath made. Yea, its ſaid Pſal. 113. 6. that he humbles himſelf to behold the things in Heaven; as well as upon earth. O ſinners! what a God do you deſpiſe, neglect, and forget! and what a Heaven do you fell for fleſhly luſt, and to feed a Corruptible Body for the Grave! O Chriſtians, what a God have we to ſerve and fear! and how Zealouſly and purely ſhould we ſerve him! What a God have we to truſt and hope in, and how great a ſin is it to diſtruſt him! What a Heaven have we to ſeek and hope for, and how chearfully and conſtantly ſhould we do it. Alas, our p. 7cold Hearts, and ſlothful Lives, and worldly Cares, and ſinking Spirits, beſeem not ſuch a God and Heaven. Were we deſigned but to inhabit the Sun, or ſome reſplendent Star, how high is it above this Earth? Shall we creep only on Earth and feed on duſt, and defile our Souls as if we were preparing them by Sin for Hell, when we have a third heaven, and Paradiſe to look up to, and ſeek and hope for?

Doth Satan ſay, what is that to thee, that is ſo far above thee. It is to us; it is the place where the Glory of God is which we ſeek; where our glorified Head is. The place of holy Spirits, whither alſo Henoch and Elias were Tranſlated: where Abraham, Iſaac and Jacob live; whither Chriſts Spirit went at Death, and where he received the believing Thief; where Lazarus is in Abrahams boſom; which Stephen foreſaw, and to which he was received. It is the place which we are ſet on Earth to ſeek; dearly purchaſed; ſurely promiſed; to which Gods Spirit is now preparing us: and of which it is our pledge and ſeal. Were it not for ſuch an end and hope, how vain were Man, and what a dream this World. Take Heaven from us, aud take our Lives, our Joyes, yea, more than many ſuch lives as theſe: O that we could be more deeply ſenſible for what we are Chriſtians, and for what we hope! what holy, patient, joyful Chriſtians ſhould we then be. But it is not a wavering Belief, a divided heart, and a few cold ſtrange and ſtaggering thoughts of Heaven, that will do this, as we deſire it.

Obſerv. 6. Souls are not ſo cloſely tyed to the body, but now they may be rapt up into Paradiſe, or the third Heavens.

When Paul could not tell whether it was in the body or out of it, it ſheweth ſome how the Soul was there, and that its poſſible it might be out of the body.

Obj. If it were in the body, the body muſt go with it: If out of the body it muſt leave the body dead.

Anſ. It might be in the body and not take up the body: If man were born blind, the Iucid Spirits, and viſive faculty p. 8would act only within: But as ſoon as a Miracle opened his eyes, he would ſee as far as the Sun and Stars. And the Sun ſends down its beams even to this Earth. Should God open this dark Lanthorn of the Body, we little know how far a Soul may ſee without any ſeparation from the body: Did not Stephen's Soul in the body ſee Chriſt in Glory?

And if it went out of the Body, it followeth not that it muſt be ſeparated from the body and leave it dead. When London was on fire, how high did the flame go above the fuel, and yet it was not ſeparated from the fuel: A Soul can ſtay in the body, and yet not be confined to it as a Chicken in the Shell; but may ſee, and mount above it to the Heavens.

Vſe. Therefore think not of Souls as you do of Bodies, which are Circumſcribed in their proper places. We know not what formal thoughts to have of the dimenſions or locality of Spirits: Somewhat ſuch eminenter they have, (for they have individuation and numeral quantity, and ſome paſſivity) but not formaliter as groſs bodies have: While the Soul is in the Body, it worketh on it, and is a Subſtance diſtinct from it, and ſuch a form as hath alſo its own form; even its formal Power or Virtue, of Vital Activity, Senſitive and Intellective Perception, and Senſitive and Rational Appetite. It is Active Life it ſelf, as the Principle: It perceiveth it ſelf, and loveth it ſelf, it underſtandeth what other Spirits are, by it ſelf; It remembereth innumerable things paſt: It riſeth up to ſome knowledge of God. It can ſeek, love, and obey him, and all this though not out of the body yet above any efficiency of bodily Organs. O what a ſad part of Mans Fall is it, to loſe ſo much as the World hath done, of the knowledge of our ſelves. And to begin to know our ſelves, our ſouls, and how Man differs from a Beaſt, is the firſt part of recovering knowledge, leading up towards the knowledge of God, which is the higheſt.

O then, Sirs, do not only own the heavenly dignity of Souls, but uſe your Souls accordingly. Are they good for no better▪ than to ſerve the Body in Luſt and Appetite, and keep it in motion and ſome Pleaſure, or at leaſt from ſtinking a while in the World, Sinners, hear and conſider, If you p. 9willfully Condemn your own Souls to Beaſtiality, God will Condemn them to perpetual Miſery. Yea, you do it your ſelves, and paſs from bruitiſhneſs to the Deviliſh Nature and Woful State.

Obſerv. 7. The things of the Heavenly Paradiſe are to Mortal Men unutterable.

That is,

1. Such as cannot be uttered. And,

2. Such as muſt not be uttered. It is not lawful to Paul that ſaw them.

Not that nothing of it may or muſt be uttered: Chriſt hath brought Life and Immortality to Light: They are great things and glorious which are by him revealed. Enough well believed and uſed to overcome the Temptation of this Fleſh and World, and to raiſe us to a holy Life, and joyful Hope, and comfortable Sufferings and Death. Chriſt beſt knoweth the juſt meaſure of Revelation meet for Earth. Candles muſt ſerve for narrow and dark Rooms, and are more worth than all the Gold on Earth: The Sun by day muſt not come too near us leſt it burn us up, but ſend us its beams at the diſtance that we can bear them. And all Souls are not here meet for the ſame meaſures; Much leſs for that ſight which the glorified enjoy. The pure in heart do ſee God, Mat. 5. and even here more than impure Souls.

1. There is no humane Language that hath words fit to reveal that part of the heavenly things which God hath ſhut up from us as his ſecrets. Mans words are only fitted to Mans Uſe and to Mans Concerns, and not to Angels and the ſecrets of Heauen: We ſpeak not a VVord of God himſelf, which ſignifieth formally what God is, but only analogically or by ſimilitude, and yet not in vain. Paul ſaw, and holy Souls ſee, that which no humane Language can properly expreſs.

2. And if it could, yet mortals could not underſtand it: No more than a Language which they never heard.

3. And Paul had it revealed in a manner ſuited to his own uſe, and not in a manner meet for Communication.

p. 102. And it was unlawful alſo to utter it. For God ſaw not all that meet for the dark world of undiſpoſed ſinners, which was allowed to one eminent Saint.

2. Nor would he have ſo much more revealed by a Miniſter than the ſon of God from heaven; had himſelf before revealed.

3. And the revelation is to be ſuited to the fruition. Full knowledge is fit only for thoſe that muſt fully enjoy it.

Vſe. Therefore remember with what meaſures of heavenly knowledge, we muſt be here content, ſo much as Chriſt hath revealed and is ſuitable to a diſtant life of Faith. I have known ſome that have run into greater calamities than I will mention, by an expectation of viſible Communion with Angels; and others by raſh conceits of Viſions, Dreams and Prophetical Revelations: But the common Errour of Chriſtians is, to content themſelves with a feeble Faith (or at leaſt get no better) and then think it ſhould be made up by ſomwhat like to ſight or corporal ſenſe, and to be unſatisfied becauſe they know no more than by beleiving they can reach to: As if beleiving were but an uncertain apprehenſion, (with which we are unſatified) and we are not content to live on that which God hath revealed, but we would fain know more, before we are ready for it; whereas we muſt explicitly beleive all that is explicitly revealed, and implicitly beleive and truſt God for the reſt.

VVe are here uſed to live by ſight and ſenſe, and the ſoul is ſtrange to ſuch apprehenſions as are quite above ſenſe and without it. And fain we would have God bring down the unſeen things to theſe ſenſations and perceptions: And we would fain have diſtinct and formal knowledge, of that which God hath but generally revealed. It is ſomewhat excuſable for a ſoul to deſire this, as it is the ſtate of perfection to which we do aſpire. But it is not well that we remember not more that ſight and full fruition, are reſerved together for the life to come; and that we live no more thankfully and joyfully on ſo much as we may in the body by beleiving know.

Queſt. What may we conjecture thoſe things are which Paul had ſeen and muſt not utter?

p. 11VVhy ſhould we enquire, when they muſt not be uttered? VVe may mention a poſſibility to rebuke our bold unquiet thoughts.

Our ſouls would fain have not only Analogical, but formal conceptions of the eſſence, ſubſtance, glory, immenſity, eternity of God. Hope for much in heaven (but never for an adequate comprehenſion) But this is the very higheſt of all thoſe things which are not to be uttered, and therefore not to be here attain'd.

Our ſouls would fain be perfect extenſively and intenſively in Philoſophy, and know Heaven and Earth, the Spheares, or Orbs, or Vortices; the magnitudes, number, diſtances, motions, and the nature of all the Stars, and the Compagination of the whole frame of Being. But this is unutterable, and not here to be known.

Our ſouls would fain know more of the Angelical nature; what ſuch Spirits are, whether abſolutely immaterial as meer acts and virtues; or ſubſtances which are pure matter, and what their number and differences are, and how vaſt and many and diſtant their habitations, and what are their offices on Earth or elſewhere; and how much they know of us and our affairs, and in what ſubordination Men, Churches and Kingdoms ſtand to them, and they to one another, and how they are individuated, and how farre one: But all theſe are unutterable, and lockt up from us.

Our ſouls would fain know whether there was any VVorld before this Earth, and the Creation of the ſix dayes; and whether there was any ſpiritual Being, which was an eternal effect by emanation from an eternal Cauſe, as Light from the Sun: And whether the Sun, and Stars are intellectual or ſenſitive, and exceed man in form as well as in matter, and what the noble nature of fire is. But theſe things are unutterable and ſo not knowable to us.

Our ſouls would fain have more ſenſible perceptions of themſelves, as to their ſubſtance, and their ſeparate ſtate? Whether they are ſubſtances utterly immaterial, how they are generated? How they ſubſiſt, and act out of the body? And how they do enjoy? How they are indivuate, and yet how far one? How far one or not one with Chriſt, and one another? Whether p. 12they are diviſible in ſubſtance as continued quantities, as well as in number as quantitates diſcretae: What place and limits do confine them (being not infinite)? How far they have ſtill ſenſation? And how they ſee, Praiſe and enjoy God? And how they converſe with one another? And how farre they know the things on Earth? And how their ſtate before the Reſurrection differs from what it will be after? And how far the ſoul will be inſtrumental in the raiſing of the Body: But all theſe are unutterable things.

We would fain know more of the decrees of God, and how all his acts are Eternal, and yet produce their effects in time? How they are many, and yet but one, producing divers and contrary effects. Many ſuch things inquiſitive nature would fain know which are unutterable.

But this muſt ſatiſfie us.

1. That ſinful ſouls, and dark, in a dark body, and a dark World, are not fit for ſo great a Light, nor capable of it; It will put out our eyes to gaze ſo neerly on the Sun.

2. That Chriſt hath revealed ſo much of the greatneſs and certainty of the heavenly glory, as he ſeeth meet and ſuitable to Gods holy ends and us.

3. That the Church hath ſo much clearer a revelation than the Heathen and Infidel World, as ſhould make us thankful for our Light.

4. That if we believe the revelation of the Goſpel ſoundly, we may live a holy joyful life, and die in the Peace and Triumph of our hopes.

5. That it is not by ſight, but by Faith that we muſt here live, in our VVilderneſs expectant ſtate.

6. That the more we cleave to God, and live by Faith above the Fleſh and World whilſt we are in it, the clearer and ſweeter our apprehenſions of heaven will be.

7. That God muſt be truſted implicitely about that which is yet unknown to us, as well as explicitly for what we know. And,

8. That what we know not now, we ſhall know hereafter and the day is neer. Let theſe things quiet our ſouls in health and ſickneſs, though we are yet in darkneſs as to the unutterable things.

p. 139. And always adde, that what we know not, Chriſt knoweth for us, to whom it belongeth to prepare the place for us, and us for it, and to receive us. Had we but a Friend in heaven whom we could truſt, we could partly, take up with their knowledge. Our head is there, and the Eyes that we muſt truſt to are in our Head.

But how was Paul in danger of being exalted above meaſure, by the abundance of Revelations?

Anſwer, 1. It might have been above the meaſure meet for man in Fleſh, and ſo unſuitable to his preſent ſtate.

2. It might have been unto ſinful Pride, as the Angels fell from God, and as Adam fell, deſiring to be as a God in knowledge.

Obſerv. 8. Even Heavenly Revelations may be made the matter and occaſion of unmeet and ſinful Exaltation.

For, 1. It is the nature of ſin to turn all our objects into it ſelf to feed it. Not as they are without us in eſſe reali, but within us in eſſe cognito, the idea's in our minds. Auſtin ſaith indeed, that Grace is that quo memo male utitur, but he muſt mean it. 1. As in it ſelf. 2. And efficiently, Grace never doth evil. But objectively in the Idea or remembrance of it, it may be abuſed to pride.

2. And the greateſt and moſt excellent objects as ours, give Pride the greateſt advantage. Heavenly Revelations are far more excellent than Gold, and Dominion and VVorldly Pomp. Children are proud of fine Cloths, and VVordly fools of Vain-glory; but Saints may be more tempted to be proud of VViſdom, Holineſs and things above the reach of others.

3. And Satan knoweth how to fetch. Temptations from the Higheſt, Beſt, and Holieſt things: And his Malice being as much againſt them as againſt us, he will be here moſt malignantly induſtrious.

Vſe VVe ſee then that Pride is ſuch a ſin, as the holieſt Saint is not fully ſecured from, no not when he hath been hearing unutterable p. 14words, and ſeeing the Heavenly Paradiſe it ſelf: No not if he came down from the third Heavens, (and bring his unperfect Nature with him) Though he came newly from Converſe with Angels; Much more when he cometh from the moſt fervent Prayers, or holieſt Meditations, or moſt heavenly and ſucceſsful ſtudies, and from hearing the moſt Seraphick Preacher, or Preaching as ſuch an one himſelf: He is not out of danger, when he newly cometh from the moſt Self-denying acts of Mortification, or the greateſt Victory againſt Temptation, or the greateſt Suffering for Chriſt. VVhat a ſad deſcription do Cyprian and Epiphanius make of the miſcarriages of ſome Confeſſours that had offered to die for Chriſt.

Let none therefore abuſe the Grace of Chriſt, and the Doctrine of perſeverance, by thinking that it ſets him above all danger or fears of falling, unleſs he can ſay that he is better than Paul was, and hath ſeen and heard more than he did in Paradiſe, or than Peter did with Chriſt, and Moſes and Elias on the Holy Mount. O that this Age did not loudly tell us, how much the real or ſuppoſed knowledge of Divine things, may be abuſed to ſinful Exaltations! By one ſide, even by moſt famed Teachers, to contempt of others, and Lording it over the Heritage of God, and wracking and rending his Church by their needleſs, yea wicked comvulſive impoſing deviſes. And by other ſide, by hurtful unwarrantable Cenſures and Separations, and ſpeaking evil of the things which they know not. Have you heard and ſeen more of heaven than others? Be then more Holy, Loving, Merciful and Peaceable, and liker thoſe in Heaven than others: Read over and over Jam. 3. ſhew out of a good Converſation your works with meekneſs of wiſdom: For the wiſdom from above neither befriendeth Enmity to Piety or Peace, but is firſt pure, then peaceable, &c.

But how is Paul kept from being exalted above meaſure? God gave him a thorn in the fleſh. Note,

Obſerv. 9. God ſeeth our danger when we ſee not our own, and ſaveth us from that which we ſaw not, or had not elſe prevented. Thanks to him, and not to us.

p. 15But how doth God do it? By a Thorn in the Fleſh.

Obſerv. 10. It is better that the fleſh ſmart, than the Soul be overmuch exalted.

No pain or ſuffering of the Fleſh is ſo bad as Pride, nor hath ſo bad effects.

Vſe. Why then do ſo little fear Exaltation. How greedily do ſome Religious People deſire it? How impatient of any thing that croſſeth it and humbleth them: How little do they lament it and confeſs it. Is Pride ſo rare or ſo ſmall a ſin? even among Preachers and zealous men.

And why do we ſo much fear every Thorn in the Fleſh: Every Sickneſs, Pain, or Croſs, as if Pride could be prevented or killed at too dear a rate? And why do we quarrel with God for our ſufferings as if our Diſeaſe were not ſo bad as his Remedy. Who ever heard you in health cry out of your Pride, as in Sickneſs you do of your Pain. It's a happy Thorn which lets out this corrupt aud peſtilent blood.

But what was this Thorn in the Fleſh of Paul.

Anſw. The Greek word ſignifieth a ſharp ſtake, Pale, nail, ſtub, or Thorn, or any ſuch ſharp thing that runs into the fleſh, as it falls out with barefoot Travellers among ſuch Thorns and Stubs.

Its ſtrange how many Expoſitors came to take up that injurious conceit that it was fleſhly luſt; which hath not the leaſt colour in the Text.

1. Luſt wou'd be rather likened to a Fire or Itch, than to a Thorn.

2. It would be called an alluring rather than a buffeting.

3. Paul had a Life of Labour and Suffering, which would keep down fleſly Luſt.

p. 164. This Thorn is given him, as ſent from God to ſave him from ſin; But where is God ſaid to give men luſt to ſave them from Pride.

5. This Thorn was the buffeting of a Meſſenger of Satan. But it is not like, that Satan could ſo excite Luſt in Paul.

6. Paul prayeth thrice that it might be taken from him: It is not like that Satan could ſo follow him with Luſtful motions, and that Paul would not have mentioned faſting and other means of Cure.

7. God doth not yet ſay that he will yet take it from him, but under his weakneſs manifeſt his ſuſtaining Grace: which ſounds not like an anſwer of a Prayer againſt Luſt.

8. Paul is vindicating his Miniſtry againſt Accufers, by mentioning his Infirmities, that is, his bodily Sufferings and his Revelations; and is the telling them of his Luſt a meet means for this?

9. It is called his weakneſs; which is his uſual Title for his Sufferings; but you may ſee Rom. 7. that he calleth Luſt by more odious names.

I doubt not but it was ſome bodily Suffering which was this Thorn, but whether by Perſecutors or by a Diſeaſe is the chief doubt: Many think that it was by Perſecution.

1. Becauſe it was by a Meſſenger of Satan.

2. Becauſe wicked men are in Scripture likened to Thorns.

I more encline to think it was a fit of ſome violent pain in the fleſh, and moſt likely the ſtone (or ſome ſuch thing) which indeed is a Tormenting Thorn in the fleſh. For

1. VVe read of his frequent Perſecutions, but never that he ſo named them, or that he ſo much prayed againſt them, but p. 17rejoyced, as Chriſt bids ſuch, with exceeding joy: Mat. 5. 11, 12. And when he and all the Apoſtles ſo much exhort Believers to rejoyce in ſuch Sufferings for Chriſt, is it like he would here tell men how he prayed againſt it?

And as to the Reaſons for the contrary ſenſe,

1. VVicked men are called Thorns as hurtful, and ſo are other hurting things. Chriſt had a Crown of Thorns on his head, Joh. 19. 5. and Paul muſt feel one in his Fleſh. Job 41. 2. Prov. 26. 9. & 22. 5. Hoſ. 2. 6. & 9. 6. Any thing hurtful is likened to Thorns.

2. And Satan is in Scripture uſually mentioned as Gods Executioner, even in trying his Children. It was into his hands that Job was put: Hurting work is fitteſt for an evil and deſtroying Angel. He would ſift the Apoſtles as wheat, by outward affrighting as well as inward Tempting. However ſuffering it was.

Obſerv. 10. A Thorn in the Fleſh is one of Gods means to keep the beſt from being overmuch exalted.

You have heard that the beſt may need it;

1. And the Fleſh hath ſo much hand in our ſin, that it is fit to bear its part of ſuffering.

2. And it is the moſt ignoble part, and therefore its ſuffering hath leſs of hurt, and leſs to ſignifie Gods diſpleaſure. Soul ſufferings are the ſore ſufferings. And it is the Soul that is the chief Agent in our Duties, and therefore where it is ſpared we are leaſt diſabled for Gods work, and our Communion with him.

3. And the nearneſs of Body and Soul is ſuch, that God p. 18can uſe the Body to keep the Soul in a humble, and a ſafe Condition.

Vſe. Miſtake not the Nature and meaning of the Fleſh's ſufferings. Grudge not at God, if he exerciſe thus his greateſt Saints: VVonder not if the beſt men have ſharp perſecutions, pinching wants, and painful ſickneſs, a long and ſharp tormenting ſtone, or other ſuch like Thorn in the Fleſh.

1. It is but the Fleſh, in our Britiſh part; common to Beaſts: If Fleſh muſt die and rot, why may it not firſt feel the Thorn.

2. VVe grudged not at that health and youth and eaſe and pleaſure of it, which was the danger and temptation to the Soul, why then ſhould we grudge at the pain which tendeth to our Cure.

3. If you feel not the need of ſuffering, you know not your ſelves: Did you know your Pride, and overmuch Love of Fleſh and Eaſe, you would ſay that Pain is a Phyſick which you need, were it but to help on your willingneſs to die.

4. Pain here depriveth us of none of our true Felicity; it hindereth not Gods love to us; it keeps us not from Heaven: Lazarus was in a fairer way than Dives. It takes nothing from us, but what we Covenanted to forſake for Chriſt.

5. Do we not find that we are better when we ſuffer than when we are high? Were Religious People better when Victories and Succeſſes did lift them up than they have been in their ſufferings. Did they live then more humbly, peaceably and heavenly?

6. The Thorn will ſoon be taken out; Fleſh will not endure long and therefore this pain will not be long; a few more painful Nights and Days, and the Porter which we fear, will break open our Priſon Doors, and end theſe weary grievous ſufferings.

p. 19Vſe. 2. And think not the Thorn is a mark that ſuch are worſe than others. Paul was not worſe; and ſhall we Cenſure ſuch as he.

Vſe. 3 But let us all know the uſe of ſuffering, what cure hath this Medicine wrought? Bleſſed be our wiſe and gracious Phyſician, we find it a powerful though unpleaſant Remedy. It keepeth Lazarus from the ſins of Dives; from living a worldly ſenſual Life; and loving the proſperity of the fleſh inſtead of heavenly true felicity: It keepeth us from a beaſtly living to our appetites and luſt; which would divert and deprave the ſpiritual appetite: It keepeth us from being deluded by worldly flatteries, and looking for a portion in this Life, and laying up a Treaſure on Earth, and from growing ſenſleſs and impenitent in Sin. It awakeneth the Soul to ſerious expectations of Eternity, and keepeth us as within the ſight or hearing of another World, and tells us to the quick that we muſt make ready to Die, and to be judged, and that we have much more to do with God than with man, and for Heaven than Earth; It taketh down Pride, and all exceſſive reſpects to humane approbation, and keeping us ſtill in the ſight of the Grave, doth tell us what mans body is, Mors ſolae fatetur, Quantula ſunt hominum Corpuſcula, Juv. What faithful Soul that hath been bred up in the School of afflictions doth not by experience ſay that it was good for him? How Dull, how Proud, how worldly might we elſe have been, and trifled away our lives in ſloth and vanity.

And it is not for nothing that our Thorns (or Nailes) in the Fleſh are kin to the Nailes that pierced our Saviour on the Croſs, and that we tread in his ſteps, and as Croſs-bearers are thus far conformable to his ſufferings.

Be patient than under the Pain, and careful to improve it, and thankful for the Profit. And let not the Soul too much condole the fleſh, as if it had not at hand a better Habitation and Intereſt. It is but this Vile body, Phil. 3. 19. lent us for a little time, as our Clothes till Night, or as our Horſe in a Journey; when we have done with them, be content of Gods ſeparation; and till then let us not take our Corrector for our p. 20Enemy. I groan too much, Lord, I complain too much, I fear too much: but my Soul doth acknowledge the Juſtice and Love and Wiſdom of thy dealings, and looketh that this Thorn ſhould bring forth ſweet and happy fruit, and that all the Nailes of my Croſs being ſanctified by the blood of my Crucified Redeemer ſhould tend to make me partaker of thy Holineſs.

But who put this Thorn into Pauls Fleſh? It was one of Satans Meſſengers.

Obſerv. 11. The ſufferings of the holieſt perſons in the fleſh, may be the buffettings of a Meſſenger of Satan.

No wonder! He that hath got ſomewhat of his own in us all, defiling us with ſin, if he alſo may anſwerably be permitted to afflict us: He poſſeſſed many in Chriſts time, and it was Devils that made them dumb, and deaf, and mad; whom Chriſt at once delivered from Devils and Diſeaſes. He is called the Accuſer and deſtroyer, and he that had the power of Death. Heb. 2. 14. whom Chriſt by Death and Reſurrection Conquered. Chriſt calleth his healing the Palſie man, the forgiving of his ſin; and James ſaith, upon Prayer and Anointing, the ſick ſhould be healed, and his ſins forgiven. And for the Cauſe of ſin, many Chriſtians were ſick and weak, and many fallen aſleep. I cannot ſay that Good Angels may not hurt men, and execute Gods Judgments; but Scripture maketh evil ones his ordinary Executioners.

Vſe. Therefore it is no proof that a man is not a Child of God, though the Devil have permiſſion to Torment his Fleſh, Rev. 2. 10. The Devil ſhall caſt ſome of you into Priſon.

Pleaſe God, and Satan hath no Power; and Chriſt will take take out the Thorn ere long, which Satan is permitted to put in.

But how doth Paul endure the Thorn? He prayeth that is might depart from him.

Obſerv. 12. The beſt men are ſenſible of the ſuffering of the Fleſh, and may pray God to take it from them.

p. 21Grace doth not make the Fleſh inſenſible; Nor ſeparate the Soul from it, though it ſet us above it; nor make us deſpiſe it, though it ſhew us a higher Intereſt and better Habitation, and teach us to bear the Croſs, and reſign the Body to the Will of God. A Godly man may groan under his Pain, and take it as a fruit of ſin, and an act of the Chaſtizing Juſtice of an offended Father, and pray againſt it as hurtful, though not as a Remedy. They that ignorantly diſpute that becauſe Chriſt hath ſuffered all our Puniſhment, therefore there is no Penal hurt in Pain or Death, confute themſelves if they complain under it, or pray againſt it, or deſire ſuch Prayers from the Church or any. Yea, one uſe of the Thorn is to awaken and quicken us to Prayer: Like Jonas's Storm.

Vſe. Go then to God in all affliction, but not with carnal diſcouraged hearts. He maketh you thus feel the need of his Mercy, that you may with the Prodigal think of home and cry for Mercy, and abuſe it no more. Chriſt did not blame the blind and lame for crying out, Jeſus, thou Son of David have mercy on us. Nor the Canaanite VVoman for begging for the Crums; is any afflicted let him pray, and ſend for the Elders Prayers. The Thorn in the Fleſh will make us feel; and feeling will teach us to repent and pray, and prayer is the means of hope for the deliverance of Body and Soul. Grace maketh us not ſtupid, yet there are ſome that think a man behaveth not himſelf like a Believer if he cry and pray that the Thorn may depart! What think they of David, in Pſal. 6. and 17. and 88. And many more? What think they of Chriſt that prayed, that if poſſible the Cup might paſſe by him. He did it to ſhew that even innocent nature is averſe to ſuffering, and death through Grace makes us ſubmit to the Will of God; (we continue men when we are Beleivers, we muſt mourn with them that mourn, and yet not love others better than our ſelves; nor feel their Thorns more ſenſibly than our own. VVe muſt neither deſpiſe chaſtenings, nor faint.

But how doth Paul pray? Doth he make any great matter of of his thornes, He beſought the Lord thrice, that it might depart.

p. 22Obſerv. 13. Even earneſt and oft Prayer is ſuitable to ſharp Afflictions.

There is a kind of Devils, and ſo of Satans thornes, which go not out but by faſting and prayer, no not by Chriſts own Apoſtles. The ſenſe and means muſt be ſuited to the malady. God can do it upon one prayer, or upon none, but we are not ſo eaſily fited to receive it.

And Paul in this alſo is conformed to Chriſt, who in his Agony pray'd thrice againſt his Cup, though with ſubmiſſion

Vſe. 1. You ſee here that the Apoſtles gift of healing, was not to be uſed at their own will, nor for their own fleſh that it might not ſuffer; but for the confirmation of the Faith, when it pleaſed the Holy Spirit. Troplainus and Epaphroditus might be ſick, and Timothy need a little VVine with his VVater, though Paul had the gift of healing.

Vſe. 2. O let our pains drive us all to God, who hath not ſome? Sickneſſes are all abroad, what houſe, how few perſons have not ſome; and yet is there a Prayerleſs houſe, or perſon? If Faith have not taught you to pray as Chriſtians, methinks feeling ſhould teach you to pray as men? I ſay not that prayer muſt ſhut out Food and Phyſick, but Food and Phyſick will not do, if prayer prevail not with the Lord of all.

Vſe. 3. And think not thrice or continued praying to be too much, or that importunity is in vain, Luk. 18. 1. Chriſt ſpake a Parable to this end, that men ought always to pray and not wax faint. VVhether God deliver us or not, prayer is not loſt, it is a good poſture for God to find us in, we may get better if we get not what we ask. Obey and Pray, and Truſt God.

But what anſwer doth the Lord give to Pauls thrice praying. He ſaid, My grace is ſufficient for thee, and my ſtrength is manifeſted in weakneſs.

p. 231. It was not a promiſe that the thorn ſhould depart.

2. It ſeems to be rather a denial at the preſent, and that Paul muſt not be yet cured of his thorn; for it is called a weakneſs that muſt continue for the manifeſting of Gods ſtrength: and what was the ſufficiency of grace and ſtrength for, but to endure and improve the thorn?

3. But this promiſed grace and ſtrength is better than that which was deſired.

Obſ. 14. Even oft and earneſt prayer of the greateſt Saint, for deliverance from bodily pains, may not be granted in the kind, or thing deſired.

For, 1. we are not Lords, but beggars, and muſt leave the iſſue to the donor. And God hath higher ends to accompliſh, than our eaſe or deliverance. It's meet that he ſhould firſt fit all his actions to his own will and glory, and next to the good of many, and to his publick works in the World; and then to look at our intereſt next.

2. And we are utterly unmeet judges of matter, manner, time or meaſure what God ſhould give us for the body, and how much, and how, and when. When ſhould we be ſick, or pained, or perſecuted, or dye, if all our prayers muſt be abſolutely granted. We know not how much better God is preparing us for by pain, and bringing us to by diſmal death. He will not keep us from grace and glory becauſe our fleſh is loth to ſuffer, and to die.

3. And in this Paul alſo was conformed to Chriſt: He was heard in the thing that he feared, when in his agony he prayed with ſtrong cryes: but it was not by the removing of the bitter cup, but by divine ſtrength and acceptance: And ſo it is with Paul; ſufficient grace and ſtrength to bear, is the thing promiſed.

Vſe. 1. We ſee then that they are miſtaken that think Chriſts promiſe of giving believers whatever they ask, will prove him a breaker of his promiſe, if the ſtrongeſt believer receive not all that he asketh for the body. Was not Paul a ſtrong believer? All that God hath promiſed, and we are fit to receive, God will be ſure to give.

2. Let not unbelief get advantage by Gods not granting ſuch p. 24prayers for the body. Say not, Why then is it my duty to pray? 1. You know not before-hand but God may give it. Poſſibility bids you beg. 2. Why did Chriſt pray againſt his Cup? 3. You loſe not prayer: you draw nearer God: you exerciſe repentance and deſire: you ſignifie your dependance: you are prepared for much greater gifts.

Obſ. 15. When God will not take the thorn out of our fleſh, and deliver us when we pray, from bodily ſufferings, he will be ſure to do better for prepared perſons, even to give them his ſufficient grace, and manifeſt his ſtrength in their pain and weakneſs.

It is not for want of Love or Power that he lets us tumble on our beds in pain, or lie under ſlanderers or perſecutors rage. He that with a word could make the World, with a word can ſave us from all this. But if we ſuffer not, how ſhall ſuffering-graces be exerciſed, faith, patience, ſelf-denial, and hope? Is not grace better than eaſe or life? How ſhall we get the benefit of ſuffering, if we feel it not? How ſhall grace and divine ſtrength be manifeſted to our ſelves and others?

Queſt. What is it that Grace is ſufficient for?

Anſ. 1. Not to ſet us up above the frailties of humanity and mortality; nor to raiſe us to the joy that ſouls in heaven have. 2. Not to every one alike, but in our ſeveral meaſures: ſome fear pain and death more than others: ſome have greater patience and joy, and long to depart and be with Chriſt.

But to all the faithful it ſhall ſuffice, 1. To keep them from revolting from Chriſt, and repenting of their choice and hope. 2. To ſave them from charging God fooliſhly, as if he did them wrong. 3. It ſhall keep them from damning deſpair. When Satan ſifteth them, Chriſts interceſſion ſhall keep their faith from failing: Grace ſhall humble them, and ſave them from ſin, and the fleſh and world: they ſhall caſt ſoul and body upon Chriſt, and truſt him in hope in their ſeveral degrees. And thoſe that have been more believing, heavenly and fruitful than the reſt, are likeſt to have the greateſt peace and comfort, eſpecially in their greateſt need.

Queſt. And how is Gods ſtrength manifeſted in our weakneſs?

Anſ. 1. It is manifeſted to our ſelves, by keeping us from ſin, p. 25and ſinking into deſpair, and enabling us to bear, and truſt, and wait, and uſually in the peace or joy of hope: We know we are inſufficient for this our ſelves: When fleſh and heart, as natural, fail us, God is the ſtrength of our hearts, and our portion for ever, Pſal. 73. 26. We do not think oft before that ever we can bear and overcome, as grace enableth us.

2. And it's manifeſt oft to others, who ſhall ſee that power of grace in the ſufferings of believers, which they did not ſee in their proſperity.

Vſe. 1. Let not then our own weakneſs and inſufficiency too, much diſtreſs us with fears of ſuffering and death; yea, when we feel the thorn, let us not forget our help and ſtrength. By Grace here is meant, the living and merciful help of God, eſpecially giving us the inward ſtrength by which we may not only bear, but improve the ſufferings of the fleſh. This body was not made to be here incorruptible or immortal; we were born in ſin, and therefore born to pain and death. We have lived in ſin, and no wonder if we live in ſorrow: but the ſufferings of our Redeemer have ſanctified our ſufferings. The Croſs is not now ſuch a curſed thing, as guilt had made it. He took our ſuffering fleſh and blood, that he might deſtroy by death, the devil that had the power of death, and deliver us who by the fear of death, were all our life-time ſubject to bondage, Heb. 2. 14. Our pain prepareth us for endleſs pleaſures, and our ſorrows for our Maſters joy. When we have ſuffered with him, we ſhall reign with him: He liveth, and we ſhall live by him: He is riſen, and we ſhall riſe by him: He is in Glory, and we muſt be with him.

In the mean time his Grace is ſufficient for us, not only in health and eaſe, but in all our pain and ſickneſs: He is not ſo unskilful or unkind, as to give ſuch phyſick to his own, which ſhall do them more harm than good. Though it be grievous at the preſent, it brings forth the quieting-fruit of righteouſneſs: but we muſt firſt be exerciſed therein. Let us not then be his impatient patients: Grace can ſupport us and overcome. Men are not ſufficient: Our wit, our power, our worthineſs are not ſufficient: but God's grace is ſufficient: If eaſe and life had been better than Grace and Glory, we might have had them: But God giveth us better than fleſh would chuſe. Though the body be weak, the head weak, the memory p. 26weak, the ſtomack weak, and all weak, yet God is ſtrong, and his ſtrength will ſupport us, and bring us ſafe to our journeys end. Lazarus lay among dogs in weakneſs at the rich mans doors, but the Angels convey'd him in ſtrength to Abrahams boſom. We muſt lie, and languiſh, and groan in weakneſs, but Omnipotence is engaged for us: We muſt die in weakneſs, but we ſhall be raiſed in power, by him who will change theſe vile bodies, and make them like to his glorious body, by the power by which he can ſubdue all things to himſelf, Phil. 3. 20, 21. Let us therefore lift up the hands that hang down, and the feeble knees, Heb. 12. 12. Looking to Jeſus the Author and finiſher of our ſaith, who for the joy that was ſet before him, endured the Croſs.

And let us beg more for divine grace and ſtrength, than for the departing of the thorn. Grace is better than eaſe and health. If the ſoul be our nobler part than the body, the health of it is more deſirable. Bodily eaſe is common to bruits and wicked men: ſtrength of Grace is proper to Saints: Eaſe and health in this life are ſhort; but Holineſs will be everlaſting. Health fits us for fleſhly pleaſure, but Holineſs for Communion with God. O pray not carnally, for the fleſh more than for the ſpirit, for earth more than for heaven. Pray, that while the outward man is periſhing, the inward man may be renewed day by day; and that our light afflictions, which are but for a moment, may work for us an exceeding and eternal weight of glory, while we look not at the temporal things which are ſeen, but at the eternal things, which are unſeen to us, 2 Cor. 4. 16, 17, 18. Why ſhould we grudg at any ſufferings, which are for the glory of Gods grace and ſtrength: As Chriſt ſaid of Lazarus, This ſickneſs is not unto death (that is, the end of it is not to end his life, though he dye) but that the glory of God may be revealed. So pain and death are not Gods ends, but the manifeſting of his grace and ſtrength.

But, alas, it is not only the fleſh that is weak, but Grace it ſelf, (as it is in us, though not as it is in God and of God); nor is it fleſh only that hath the thorn, but the heart or conſcience alſo hath its part. The ſpirit of a man (if ſound and well) will ſuſtain (his bodily) infirmities: But a wounded ſpirit who can bear? If faith were not weak, if hope, and love, and deſire were not weak, the weakneſs of the body might well be born. If ſin and guilt were no wound or thorn in the ſoul and conſcience, we could be more p. 27indifferent as to the fleſh, and almoſt as quietly bear our own pain and death, as our neighbours. Though it's hard to ſay is Tertullian Nihil crus ſentit in nervo, cum animus eſt in coelo; yet our content and joy would overcome the evil of our ſuffering. But, alas, when ſoul and body muſt be both at once lamented, this, this, is hardly born! Lord! ſeeing it is thy ſufficient Grace, and not my bodily eaſe which I muſt truſt to, and my weakneſs muſt manifeſt thy ſtrength: O let not Grace alſo be in me inſufficient and weak! O let not Faith be weak, nor Hope, nor Love, nor Heavenly deſires and foretaſts be weak! Nor Patience and Obedience weak! Head is weak, and heart is weak; but if Faith alſo be weak, what ſhall ſupport us: At leaſt let it be unfeigned and effectual, and attain its end, and never fail. Fleſh is failing, and health (as to its proper ſtrength) is failing. But be thou my God, the ſtrength of my heart, and my portion for ever. And what ever thorn the fleſh muſt feel, yet let me finiſh my courſe with joy. Amen.

I have run over many things in a Text ſo ſuitable, that I could not well ſpare any of them. Thoſe that well knew our Deceaſed friend, will ſay that except Pauls extraordinary rapture, and Apoſtolical priviledges, in Pauls caſe I have been deſcribing his.

I come not to gratifie the intereſt of any of his Relations, to ſpeak to you according to cuſtom of a ſtranger whom I knew not; but for the honour of Gods grace, and our own edification, to tell you what I knew by my moſt faithful and familiar friend. It is almoſt forty years ſince I heard him preach in the City of Glouceſter; there was his enterance, and there he lived (under a Papiſt Biſhop of the Proteſtant Church, Godfry Goodman, as his laſt Teſtament in Print profeſſed) there he abode during the Civil Wars, and wrote the Hiſtory of what happened there. He was after removed to the City of Chicheſter, and from thence to Bramſhot in Hamſhire, and ſilenced with the reſt, he was caſt out, where he continued till 1662. He lived peaceably in London without gathering any Aſſembly for publick Preaching. Dwelling in Totteridg with Alderman Web, his great love drew him there, to remove to me, with whom a while he took up his habitation. In all the time that he was with me, I remember not that ever we differed once in any point of Doctrine, Worſhip, or Government Eccleſiaſtical or Civil, or that ever we had one diſpleaſing word.

p. 28The Kings Licenſes encouraged his old flock at Chiceſtor to invite him thither, though they had the help of another Nonconformist before, with whom he joined with love and concord. God many years afflicted him with the diſeaſe that was his death; while the pain was tolerable to nature, he endured it, and ceaſed not Preaching till a fortnight before he was carried up to London to have been cut. But before that could be done, in about a fortnight more he died. This is the ſhort Hiſtory of his courſe.

But I will next give you his true Character, and then tell you how like his caſe was to Pauls here in my Text, and then tell you to what uſe I do all this.

I. He was a man ſo blameleſs in all his Converſation, that I may ſay as I did here lately of another (Alderman Aſhurſt) that I never heard one perſon accuſe or blame him, except for Nonconformity, and that difference from others in theſe divided times, which his Book expreſſes. Of which more anon.

II. Were it not that I have ſaid we never differed, and ſo made my ſelf an incompetent Judg, I ſhould have ſaid that I thought him a man of great clearneſs and ſoundneſs in Religion, much by the advantage of the calmneſs and conſiderateneſs of his mind.

III. He was of ſo great moderation and love of peace, that he hated all that was againſt it, and would have done any thing for concord in the Church, except ſinning againſt God, and hazarding Salvation. In the matter of the five Articles, or Arminianiſm, he went the reconciling way, and I have ſeen a Compendium of his thoughts in a Manuſcript, which is but the ſame with what I have delivered in my Cath. Theol. but better fitted to Readers that muſt have much in a few words.

He conſtantly at Totteridg joined in all the Worſhip with the Publick Aſſembly, and had no ſinful ſeparating Principles. He was for Catholick Union, and Communion of Saints, and for going no further from any Churches or Chriſtians than they force us, or then they go from Chriſt. He then Preached only to ſuch Neighbours as came into the houſe between the times of the Publick Worſhip. He was for loving and doing good to all, and living peaceably with all as far as was in his power. Something in Epiſcopacy, p. 29Presbytery, and Independency, he liked, and ſome things he diſlikt in all; but with all ſorts lived in love and peace, that did ſeek the furtherance of mens Salvation. Many parts of Conformity he could have yielded to, but not to all, nothing leſs than all would ſatisfie.

IV. In all he was true to his Conſcience, and warpt not for a parties intereſt or faction. If all the Nonconformiſts in England had refuſed, he would have conformed alone, if the terms had been reduced to what he thought lawful. And he ſtudied that with great impartiality.

V. He managed his Miniſtry with faithfulneſs and prudence: He took it for heinous Sacriledg to alienate himſelf from the Sacred office to which he was devoted, though men forbad it him. But he thought not the ſame circumſtances of Miniſtration neceſſary to all times and places: He was not for open preaching to great numbers, when it was like by accident to do more hurt than good: Nor yet for forbearing it, when it was like to do more good than hurt. He ſpared not his fleſh, but held on from year to year under his great pain of the Stone in the bladder, till within a month before he dyed. Much leſs would the prohibition of any reſtrain him, to whom God gave no ſuch forbidding-power.

VI. He ſerved God with ſelf-denial, not with any ſelfiſh or worldly deſigns: He never lookt after preferment or riches, or any great matters in the world: He had daily bread, and was therewith content.

VII. He ſuffered his part in our common lot 1662. Aug. 22. (ejected and ſilenced with about 2000 more) with as little murmurring as any man that I knew: I never heard him diſhonour the King, nor ſpeak much againſt thoſe by whom he ſuffered, or rip up their faults, unleſs a rare and neceſſary ſelf-defence be called an accuſing them. I never heard him ſo much as complain how much Church maintenance he was deprived of, nor of the difficulties of his low dejected caſe.

p. 30VIII. He was great hater of that baſe pride and envy, which poſſeſſeth too many of the ſacred office, who grudg if others be preferred before them; and if the people go from them to others for their greater edification, and think themſelves wronged if they be not followed and applauded, either above, or equal with more worthy men: He was very careful to preſerve the reputation of his brethren, and rejoyced in the ſucceſs of their labours, as well as of his own, and a moſt careful avoider of all diviſions, contentions, or offences. And he was very free in acknowledging by whom he profited, and preferring others before himſelf.

IX. He was very much in the ſtudy of his own heart, by ſtrict examination, as his Cabinet-papers, which may come to light, make known, as I had alſo occaſion otherwiſe to know.

X. By this examination he was confidently aſſured of his own ſincerity in the true love of God, and of holineſs for it ſelf, and ſuch-like evidences which he wrote down, renewing his examination as occaſion required: And though he had known what it was to be tempted to doubt of the life to come, he was fully ſetled againſt all ſuch doubts and temptations.

XI. But though he had a ſetled aſſurance both of the truth of the Goſpel, and the life to come, and of his own ſatisfaction and ſincerity: yet ſo lively were his apprehenſions of the greatneſs of his approaching change, and the weight of an everlaſting ſtate, and what it is to enter upon another world, that he was not without ſuch fears, as in our frail condition here, poor mortals that are near death are lyable to. And indeed fear ſignifieth a belief of the word of God, and the life to come, much more than dull inſenſibility: But he ſignified his belief both by fear and hope, and ſtrong aſſurance.

XII. He had the comfort of ſenſible growth in grace. He eaſily perceived a notable increaſe of his faith, and holineſs, and heavenlineſs, and humility, and contempt of worldly vanity, eſpecially of late years, and under his affliction, as the fruit of Gods correcting-rod.

p. 31I have truly given you the deſcription of the man, according to my familiar knowledge. I ſhall yet review the ſimilitude of his caſe with this of Paul deſcribed in my Text.

I. Paul was accuſed by envious, contentious Teachers: And ſo was he; Though I never heard any one perſon elſe ſpeak evil of him; as is ſaid, They that upbraided not Paul with his former perſecution, nor had any crime to charge him with, yet accuſed his Miniſtry: As they ſaid of Daniel, We ſhall find no fault againſt him, except it be concerning the law of his God. His Preaching and Writings, though all for peace, were the matter of his accuſations: The Biſhop blamed him for Preaching, even when the King had licenſed him: And a nameleſs Writer publiſhed a bloody Invective againſt his Pacificatory-book, called The Intereſt of England, as if it had been written to raiſe a War. The enemies of Peace were his enemies.

II. He took boaſting to be inexpedient, as Paul did: And when he was ſilenced as unworthy to be ſuffered in the Miniſtry, he once offered a modeſt defence to the Biſhop, and wrote a ſhort and peaceable account of his judgment about the ſin of Schiſm, in his own Vindication.

III. He had (though not the Extaſie of Paul, yet) great knowledge of things Divine and Heavenly to have been the matter of his glory.

IV. The heavenly Paradiſe was the place of his hopes, where he daily ſtudied to lay up his treaſure, which had his chiefeſt thoughts and care.

V. He found by experience that an immortal ſoul is not ſo tyed to this body of fleſh, but that it can get above it, and all its intereſt and pleaſure, and live on the hopes of unſeen glory.

VI. As he knew the incapacity of mortals, to have formal and adequate conceptions of the ſtate of the heavenly Paradiſe and ſeparated ſouls; ſo he ſubmitted to Gods-concealing Will, and lived on the meaſure of Goſpel-revelation.

VII. He knew the danger of being exalted above meaſure, by occaſion of holy Knowledge; and how apt man is to be ſo puffed up.

VIII. God himſelf ſaved him from that danger, by his humbling wholeſome ſharper remedy.

p. 32IX. A Thorn in the fleſh was Gods remedy to keep him in a ſerious humble frame: Three great Stones were found in his bladder, and one ſmall one in a corrupted Kidney: And how painful a thorn theſe were for many years, it is eaſie to conjecture.

X. Satan was permitted to try him as Job, not only by the pain of his fleſh, but alſo by reproaches, as aforeſaid, and by caſting him out of his Miniſtry, as unworthy to preach the Goſpel of Chriſt, unleſs he would ſay, ſwear, and do all that was by men impoſed, and the reſt of thoſe afflictions which are contained in ſuch an ejected, impoveriſhed, calumniated ſtate, are deſcribed in the late and former experience of may ſuch.

XI. Though I never heard him pray againſt poverty or reproach, yet for the liberty of his Miniſtry he did, that he might preach that Goſpel of Salvation. And pain forced him to have recourſe to God for deliverance from the thorn in his fleſh. And if Chriſt and Paul prayed thrice with earneſtneſs, no wonder if continued pain made him continue his ſuit to God.

XII. As Chriſt was heard in the thing which he feared, and yet muſt drink that cup: and Paul inſtead of the departing of the one, was promiſed ſufficient grace, and the manifeſting of Gods ſtrength in his pain and weakneſs; ſo it pleaſed not God to take away the Thorn from our dear Brothers fleſh, but he did better for him, and gave him his ſupporting help, and an increaſe of grace, and ſhewed his own ſtrength in all his weakneſs; and alſo haſtened his final deliverance, beyond expectation.

And now he is paſt all, at reſt with Chriſt, and all the bleſſed: We ſee not them, but they ſee God, and God feeth us, and is preparing us for the ſame felicity: And if it be by the ſame means, and we muſt bear the Croſs, and feel the Thorn, it will be wholeſome and ſhort, and good is the will and work of God. Lord, let me not account eaſe, honour or life dear to me, that I may finiſh my courſe with joy, and the Miniſtry received of the Lord, and come in ſeaſon and peace to thee.

And is not this Providence of God, and this example of our deceaſed friend of uſe to us? Yes, no doubt of manifold uſe.

p. 33I. It is of great uſe to all the Land, to good and bad, to obſerve Gods threatning in the removal of his ſervants: O how many excellent Chriſtians and faithful Miniſters of Chriſt, have been taken hence within a few months: The ſame week we hear of four or five more beſides our brother, and ſome of them the moſt excellent uſeful men. And is it not time, 1. To repent of our neglect of ſuch helps as God is now removing? 2 And to be preſently awakened to uſe them better before the reſt be taken away? Alas, poor Souls, what a caſe are you in, if you dye, or the word be taken from you, before you are regenerated and prepared for a better life! It is not ſo much their loſs and hurt as yours, which Satan endeavoureth in ſilencing ſo many hundred ſuch: And it is your heavy puniſhment more than theirs, which God inflicteth by their death. O ſpeedily repent, before that death have ſtopt the mouths which call'd you to repentance. And it ſhould awaken the beſt to prepare for death, and for publick ſuffering: It ſeems there is ſome great evil to come when God thus takes away the beſt. Yea, if it ſhould be a forerunner of a better ſtate, yet all ſave two of the old ſtock that diſhonoured God in the Wilderneſs muſt fall, and it was by bloody Wars (a dreadful means) that Joſhua and the new generation were to poſſeſs the Land of promiſe.

II. It is of uſe to us unworthy Miniſters of Chriſt who yet ſurvive. 1. It calleth loudly to us to work while it is day, for our night is near when we cannot work: Death will ſhortly ſilence us all more effectually, than men have done. Do Gods work prudently, do it patiently, peaceably, and in as much concord and true obedience as you can: But be ſure you do it, whoever forbid it, or be againſt it, as long as God or your ſelves have not rendered you uncapable. Whatever ſilencers ſay againſt it, Neceſſity is upon you: God calls for it: Souls call for it: The charge is dreadful, 2 Tim. 4. 1, 2. your Vows call for it: Satans malice, and the number of Soul-betrayers and murderers muſt provoke you: our time is ſhort: Souls are precious: Chriſt the chief ſhepherd dearly purchaſed them, and will judge you according to your works: It will not juſtifie your neglect to ſay, Men forbad me: Sufferings were prepared for me: Biſhops and famous Divines wrote learned Books to prove that preaching was to me a p. 34ſin, and that I was bound to forbear it when forbidden. 2. And it telleth us that we as well as others muſt prepare for the ſharpeſt tryals from God. No thorn in the fleſh ſo ſharp and painful, which we may not feel. No death ſo violent or ſudden but we may undergo. Love and hatred are not known by outward events, proſperity or adverſity. A great difference Solomon acknowledgeth between the good and the bad, the righteous and wicked, him that ſacrificeth (or worſhippeth God) and him that doth not; him that ſweareth (perjuriouſly or prophanely), and him that ſeareth (ſuch) an Oath: ſome are loved of God, and ſome are hated: And this difference is manifeſt in ſuch diſpoſals, even of proſperity and adverſity, as tend to their greater holineſs and happineſs, which ſhall manifeſt the difference fully and for ever. But outward events manifeſt it not in themſelves: All ſuch things come alike to all: yea, the Croſs is more laid on the godly, than the wicked. O therefore away with the two Diſciples deſires of Church-preferment and worldly dignity, and prepare to drink of Chriſts Cup, and be baptized with his baptiſm, Eccleſ. 9. 1, 2, 3. Matth. 20. 22, 23. Learn daily how to bear ſlanders and perſecutions from men, even from Chriſtian Teachers; and how to lie in fleſhly pains night and day, and how to die: and all this in faith, and peace, and joy, at leaſt in the quiet hope of everlaſting joy.

III. And without any diſgracing or provoking deſign, but meerly in conſcience and compaſſion to the Souls of the people, and of our Reverend Brethren themſelves; I do humbly intreat the Right Reverend and Reverend Impoſing Clergy, to lay by a while, if poſſible, all unrighteous prejudice and partiality, and worldly intereſts and reſpects, and conſider that they alſo muſt die, and as they will ſtand to it at laſt, to reſolve theſe Queſtions:

I. Whether thoſe Terms of Church-Concord and Peace be wiſely and juſtly made, which are too narrow to receive ſuch men as this (for faith, knowledge, peaceableneſs, blameleſneſs, holineſ, &c.) into the Miniſtry, Communion of their Church, or to endure themout of a Jayl? Whether wiſe and good men could find no better? And whether Chriſt ever directed the p. 35Church to exclude ſuch, or did not plainly require the contrary? And whether the Apoſtles ever excluded ſuch, or made ſuch Rules?

II. Whether they think in their hearts that it were better all the good were undone, which hath been done by Nonconformiſts theſe 18 years to the Miniſterial furthering of knowledge, repentance, holineſs and ſalvation, than that ſuch ſhould have preached the Goſpel when forbidden?

III. Whether it will be peace to your conſciences at the Judgment of Chriſt, that any of you have furthered the ſilencing of ſuch, and their other ſufferings?

IV. Whether they that have written and preached againſt their Preaching, or for their ſilencing, and the execution of the Laws againſt them, or perſwaded them to give over their work themſelves, and reproached and accuſed them for doing it, be not engaged in this frightful Cauſe?

V. Is it not groſs partiality, if you will cheriſh men of ignorance, vitiouſneſs, or far leſs worth, while ſuch as theſe are thought intollerable, meerly becauſe the former are more obedient to you, than fear of ſinning will ſuffer theſe to be.

VI. Was that Church therein guided by the Spirit of Chriſt, which made the Canon which ipſo facto excommunicateth ſuch?

VII. If you had known as many of the (about) 2000 ſilenced, and as well as I have done, how much of the grace of God ſhined in them, Is it poſſible that any man that hath the true fear and love of God, and ſenſe of everlaſting things, could ever by any pretences of Church Government or Order, or upon any byas of intereſt, have conſented to their ſilencing and ſufferings?

Some will think that in partiality I over-magnifie men, becauſe they were of my own mind and party: I have (beſides ſome pious Women) written the Characters, and publiſhed the praiſes of divers; of Mr. Rich. Vines, Mr. John Janeway, Mr. Joſeph Allen, Mr. Henry Stubbs, Mr. Wadſworth, and now Mr. John Corbet, and p. 36lately one Layman, Alderman Aſhurſt; and he that hath now received them, whom ſuch as you caſt out or villified, knoweth that I have in knowledge of them, and love to Chriſt, whoſe grace ſhined in them, ſpoken ſimply the truth from my heart; and it is in a time and place where it is fully known, and feareth no confutation. And the Hiſtory ſhall live to the ſhame of Church-dividing tearing principles, and all thorny hurtful diſpoſitions, and to the encouragement of the faithful, and the imitation of thoſe that in time to come, ſhall by ſaith, patience, and well-doing, ſeek for immortality and eternal life, by ſerving our Redeemer, and pleaſing God.

FINIS.

ERRATA.

PAg. 3. Line 26. for great, read gentle. Pag. 4. l. 1. for our, r. one. l. 34. for grown, r. groan. p. 5. l. 11. for are ſure, r. meaſure. l. 37. after that, r. the.

HIS Writings publiſhed are,

1. His Hiſtory of Col. Maſſy's Military-Actions at and near Gloceſter.

2. The Intereſt of England, 1ſt and 2d Part.

3. A Diſcourſe of the Religion of England, aſſerting, That Reformed Chriſtianity, ſetled in its due Latitude, is the Stability and Advancement of this Kingdom: In two Parts.

4. The Kingdom of God among Men: With a Diſcourſe of Schiſm: and an Account of himſelf about Conformity.

5. His ſecret Self-employment is now to be Printed. Containing, 1. Memorials for his own Practice. 2. His Evidences upon Self-examination. 3. His Thoughts in his laſt painful Afflictions.

What elſe may hereafter ſee the light, we yet know not.

Beſides his Labour in Compiling Mr. Ruſhworth's firſt Volume of Hiſtorical Collections.

End of the text · Richard Baxter, A Sermon at the Funeral of John Corbet (1680)