The Doctrine of Christs Glorious Kingdom, Treatise
22th. The Doctrine of Chriſts glorious Kingdom [or the New Jeruſalem State] now ſhortly approaching, is exceeding comfortable and very advantageous to all faithfull Chriſtians, is manifest by the Key and this whole Work; and by the enſuing [Paraeneſis] or Monitory Exhortation, may further appear. Anno Dom. 1672.
ANd now dear Chriſtian Bretheren allow me a little freedom in this office of love, you I mean who are partakers of the grace of God purchaſed by Jeſus Chriſt and by the ſpirit of ſanctification wrought in your ſouls, whether Epiſcopal (ſo called) Presbyterian or Independent; with ſundry others upon the ſame foundation,Firſt for Ʋnitie. many of which, through Gods eſpecial mercy, have evidently obtained like precious grace; to you all I ſpeak, as ſuch. Why do you ſtill ſtand at diſtance one from another? Conſider, I pray you, That one Heaven (as ye all believe) ſhall hereafter contain you all, when ye ſhall be made perfect in one; yea moreouer, I am well aſſured, that one Glorious Kingdom of Chriſt to come will ſatiate all your ſouls as ſuch, a long time before you can obtain the other, viz. both ſouls and bodies; all whoſe degrees of bleſſedneſs is only to be expected in Gods beſt order, and time and manner revealed in his word; whether men take cognizance of it more particularly or leſs: And after that great day of Judgment is finiſhed, the expectation of all Saints to attain Thoſe things which eye hath not ſeen, nor ear heard, nor hath entered into ths heart of man to conceive, beſides thee, O God, … the Evangelical Prophet [Eſa.] And, O how great things (ſaith holy David) hath God prepared, &c. But the ſtate of things in Chriſts ſaid Kingdom, is not altogether ſuch, in the interim; though very glorious, and excellent, and bleſſed, and ſuitable to that condition (then,) when Judgment ſhall be given to the Saints in the world, long before the finiſhing of the laſt Judgment. And moſt of you, if not all, are one in the things, at preſent, that are counted eſſentially neceſſary [ad eſſe Eccleſiae] for the being of the Church of Chriſt: how ſhould all ſorts agreeing in the main, then alſo endeavour to be one in things that pertain [ad bene eſſe] to the well being of the ſame alſo? And I am ſtrongly (from Gods word) aſſured, that it will not be long before the Lord, in that great day which he hath foretold, will be one, and his name one; even in reſpect of ſuch uſual diſſentments of men in our dayes, and his people ſhall then ſerve him with one ſhoulder: how then ſhould all faithful Chriſtians (what in them is) endeavour, by all good means, for Unity with the bond of peace, as well as Truth, (though that eſpecially) and ſo to meet their mercy by the way; and, if it might be, anticipate it, by ſo haſtning its coming: how well would Chriſt (then) take it at all your hands? Whereas, if any ſhould ſo be found ſhort of this, that they will from ſuch diſſentments, be ſmiting their Bretheren, (though it be but with the tongue, when they can do no more;) how will they expoſe themſelves at that day, to Chriſts objurgation, before Angels and Men, &c.? Unite, therefore, Bretheren, I ſay, Unite, Unite in one in theſe matters alſo, at leaſt in your ſpirits, and the actings of them; that may be the way, where God may ſupply what you are wanting in, to bring about the buſineſs (which you ſo rightly and really endeavour,) by granting his Fiat in the caſe. Let each ſort caſt off their peculiar obſtacles, and any-wayes-thwarting intereſts; Complying fully with Gods Rules, that ſhould fully guide us all therein, and They, I humbly conceive, are very few, but ſufficient: only, men muſt beware they miſtake them not, that they pervert them not in their uſe and mannagment. The firſt is that of the Apoſtle, 1 Cor. 14.26. Let all things be done to edifying. viz of the ſouls of Gods people; and this is a comprehenſive and forcible rule and direction, which in every conſtitution and counſel of men, ought much to ſway the matter, is the …hing pleaſing or profitable or creditable, &c.? that may be ſomewhat in ſome caſes, but the great Queſtion in matters of ſuch nature, as men may order, is: But is it ſo for edifying? If they will not advance that end in Gods Church, what ſhould they do there? out if they will hinder it, why ſhould they be ſuffered in it? And then a ſecond follows, v. 40. Let all things be done decently and in order: which two rightly applyed like our Saviours firſt and second law of love, containing all the other: So may theſe being rightly mannaged, in all ſuch caſes, regulate the counſels and actings of men in Church affairs; but as love was the matter of both theſe laws (though fixt upon diſtinct octjects;) ſo edifying is the ſubſtance and the end of both, though the latter for the manner, ought often more neceſſarily to be applyed with the other, as being ſubordinate thereunto, in ſundry reſpects of nature, matter, uſe and end, &c. The Apoſtles inſtances which occaſioned this ſecond Rule, ſeems to teach us the right uſe of it; the one caſe of decency whether women ſhould ſpeak in the Church; That, by the Apoſtle (authoritatively) was once and for all times, ordered negatively, as being ſpecially guided by Gods ſpirit: Let not your women ſpeak, ſaith he, &c. The other was a profitable orderly ſettling the way of their propheſieing, that it might more tend to edifycation; and contrary confuſion be avoyded, that would hinder the ſame: And the Apoſtle ſeems ſo to ſubordinate the latter to the firſt, as if no plea of order (or decencie at leaſt) might be approveable, but as in conjunction with in its nature, uſe or end with edifycation of the Church of Chriſt; whereby natural or prudential agreements, for times or places of worſhip, and utenſels therein, by humane and Chriſtian qualifications, may be ſuitably judged of and approved by men, [pro hic & nunc,] as it is, or ought to be, with ſome Officers [quam diu ſe bene geſſerint] and ſo Moſes's Braſen Serpent, was approved to be Hezekiah's Nehuſhtan; but ſtill by the two former rules to be examined, eſpecially, and neceſſarily by that of edifycation; for prudence and decencie, and all the other, if not qualified for edifycation, or being contrary, are (for ought I can diſcern from the Apoſtles ſaid ruled caſes) pleas without doores, in reference to ſuch ſaid conſtitutions or counſels of men in the Church of Chriſt: Whereas, for Officers and Ordinances, and what elſe is neceſſary, the Scripture gives many, & large inſtructions, and Divine inſtitutions, which Perſons of prudent hearts and ſanctified Spirits, will be apt to improve well (by Divine grace duly ſought for, and rightly applyed) and the Chriſtian charity of others, herein (accordingly) acquieſce: But one the other part, as any appear defective in the ſaid reſpect of edifycation, or prejudicial thereunto, they may appear to be more dangerouſly enjoyned or hurtfully obſerved, as being excentrical to the Apoſtle Pauls ſaid boundaries of them: And in that men have walked ſo out of theſe paths of Unity, Piety and peace, what ſad effects hath Satan upon the corruption, blindneſs and interſts of men, and ſtill doth earneſtly endeavour to bring about? let every mountain ſtanding in the way of Union be endeavoured by you to be levelled, and every bond be broken in ſunder which is not of Gods allowance: But yet may not piouſly, and charitably intended incouragements, in things ſeemighly only good, (but miſtaken) be retained? and applyed to really good improvements, which (I ſupppoſe) they may well be judged ſo to have attained their end, with advantage; True Chriſtian Charity, piety and prudence will regulate much in many like caſes; God grant them to all ſorts in theſe reſpects eſpecially concerned, &c.
Secondly, for Piety.And all ye right Chriſtianly charitable ſouls of all ſorts, how few ſo ever in theſe key-cold, yea chilled laſt dayes ye ſeem to be, you have but a little time here to bring forth your fruits of faith and love, Let the ſeaſon of your preſent being, firſt ingage you to walk cloſly with God; be much in private and ſecret communion with him your ſelves; wherein you have (if your hearts be upright in his ſight) the greateſt advantage imaginable with the King of Heaven and Earth, above the favorites of earthly Princes; who ſometimes miſtake their faithfulleſt ſervants, ſometimes hear bad information againſt them, ſometimes are remote from them, or they hindred from coming to them, ſometimes and in ſome caſes and things they cannot help, (though at Gods pleaſure Kings may be potent) yet only God himſelf is Omnipotent, many wayes beyond thought: earthly Princes may fail theirs, but God will never fail nor forſake his favourites; in all times, places and companies, a good thought, purpoſe, expreſſion of heart, or word, a ſpiritual ſoliloquie, or ejaculation is very kindly taken at Gods hand from you, who will reckon ſuch ſoul actings tokens of much love & ſincerity, when ſometime more weakneſs in greater ſolemnities may appear. 2. Be much in family duties prudently contrivied, that ye may continue in them; ſet your houſe in order for them; be not ſlight or fickle in them, judge not your ſelves in fit grab or poſture for worldly buſineſs, without neceſſity, till God have his family worſhipt at ſuitable opportunities; a frothie profeſſion and pretending to Religion hath of late times, much more then formerly, thruſt theſe duties out of doors, though they ſeldom have had good entertainment within, (ſave of ſome few) true piety hath been long, yea ever hitherto, [Rara avis in terris,] very ſcarce to be found; families were the firſt and uſually the beſt plantation of fruit trees in Gods Vineyard, keep the reſolution of Joſhua, eſpecially now, againſt the floods of ungodlyneſs; families are like to be the beſt nurſeries of ſuch young plants, for many advantages, engagements, endearments; much quickning to encreaſe of grace in family-worſhip, &c. and that advantage doth wonderfully help, encourage and further the publick Miniſtry of the Goſpel, &c. thence are inſtilled uſually, and preſerved too good principles, or patterns of wholſom words, with their improvements: the defect whereof is now lamentable, for the want both of private and publick Catechiſings. Do not all wiſe builders look mainly to their foundations? for want of this, ſo many tottering buildings ſoon reel aſide, to one error or other, or are in continual danger of falling utterly, or mouldering to nothing in Religion, &c.
But then, right Pious ſouls, ſee that your true Chriſtianity,Thirdly for Charity. to help forward your good account, be outwardly manifeſt in your gracious works of charity, not only to ſupply neceſſities, but to prevent evil and do good; many poor ſouls that ſtudy faith and good conſcience towards God and men, have much encountering with tentations, in a low and hard condition, by reaſon of the prevailing iniquities of the times, and the many ways of the practiſe thereof, by the licentious, who fight ſo againſt their own outward wants, by weapons of iniquity, uſing ſuch unlawful ways, and means, and practiſes which others may not, dare not, do not; yet are ſtraightened by others ſins (in ſuch caſes) their oppreſſors, upon ſuch accounts. How ſhould the ſtrong and able in eſtate, herein in Chriſtian compaſſion, help the infirmities of the weak, eſpecially in reference to their ſoul-danger thereby; or to ſee to the good education of their childeren, and that their widdows and orphans (chiefly by relieved, &c. how by ſuch charitable deeds (eſpecially with the addition of inſtructions and encouragments) might you in ſo doing draw others to Chriſt and inſtrumentally ſave their precious ſouls? conſider what, out of your Revenues you can with a chearful heart and ready hand, yearly, monthly, or weekly return to God, in a thanks-offering, by his now many, many receivers neer you, or known to you, for the all which you have received beſides; and conſider, (according to the Apoſtles rule) how God hath proſpered you the preceding week, and let that grace of an humble, thankful, true chriſtian charity, have its due operation in you in her proportion; and if rents and gains will not do it as you deſire, then cut off ſinful exceſſes in vain expences, more cloſly and barely, in too coſtly and curious apparel, laviſhing entertainments, in inconſideratly coſtly buildings, now the world is neer her departure, by her great ſhaking fits ceiſing upon her; yet theſe are the common ſins of the times, and breeders of mens future ſorrow, and too late repentance, when a much better and ſafer improvement ſhould have been made thereof; now you may make God your debtor, by his promiſe, and your ſelves temporally more bleſſed by giving than by receiving. If men did but caſt in a tenth of what they receive, or but even of what many vainly conſume, &c. into Gods treaſury, for ſuch charitable uſes, or any other like, (for the world abounds with objects of that nature) there is no queſtion, but they would find a better return, yea (haply) many better returns, of that tenth which they gave, or ſome others out of their eſtates vainly conſume (and that with advantage) above all the nine parts that they or ſuch others detained from ſuch offerings to God; beſides the prayers, praiſes and thankſgivings from men thereupon, which God will obſerve and reward. Let me only add this comprehenſive conſideration for all at preſent; That your final ſentence of approbation or condemnation will, by Chriſt himſelf, be paſſed mainly upon that account, Mat. 25.See Everlaſt. Goſ. P. 19, 20. as carrying it well or ill in that kind, to ſuch little ones, or diſciples of his, in relieving, viſiting, cloathing them, (which ſaith Chriſt, is done to himſelf,) but if men injure and perſecute them;Wh…t Mat. 25. … expounded. Obſ. it well. how heavy will their judgment be? but it in them Chriſtians relieve Chriſt? they muſt labour to do it, for Chriſts ſake; in faith, in obedience, out of love, out of thankfulneſs to the firſt giver, who made them large receivers firſt, whereupon they are much in his debt, &. ſhould endeavour much to come out of ſome part of it, (for which God may diſcharge in full) before death come, which cuts off further opportunitie, and impriſons all unbelievers for ſuch debts,Dan. 4.7. [oh that men would conſider it] before the time of execution come! for then all ſuch intereſt is gone, and they leave [moſt likely] a curſe to their ſucceſſors, entailed on their eſtates to conſume in ſin, or give them up to ſerve Satans intereſt, or to make them become a prey to the devourer, or a bootie to the ſupplanter, one way or other, &c. And ſuch perſons ſhould in theſe times lay to heart this conſideration for two reaſons. 1. By how much the times are more provoking of Gods wraths; ſo all eſtates are more tottering therefore it would be more wiſdom to ſecure much, whilſt ye may, by committing it to Gods ſafe inſuring hands; it may, more likely, reſcue the reſt, or keep of vengeance the longer, and ſo more time of well doing will be allowed. Again, Satan hath great wrath, becauſe his time is now very ſhort, and therefore he marcheth furiouſly with his hoſts of evil men and devils to ruin all he can; Chriſtians ſhould then likewiſe [vi & armis] with all their might give him the repulſe, by laying out themſelves in their perſons, poſſeſſion, parts, poſterity, their all for Chriſt, whence two encouragements. 1. Chriſt will ſurely give them both victory, and recompence; and the devil being reſiſted, as the greateſt coward, he will alſo flee, Jam. 4.7. 2. As the times are very bad, ſo Chriſtians help is more needful; and the rather, becauſe we are fallen into the dregs of bad times, when upon many weighty conſiderations, we may expect Chriſts coming very ſhortly, and the beſt that live now and lawfully enjoy, plentiful eſtates, know not whether they or theirs ſhall retain [then] any of the things which they now poſſeſs: yet let ſuch take this conſolation, that they and their poſterity being faithful will gain by that change in this world, when one in a bed, in the field, in the mill, by the Angels will be carried in the 4 quarters of the earth, to Chriſt as their arke, or as the Eagles to the carkaſs, Mat. 23.28. and planted in a better ſoile, and much better eſtate, to inherit the mercies promiſed to the fore-fathers,See Obſ 20. after Tract. on Rev. 20, 22. &c. I pray God ſanctifie ſuch as here them, by theſe Divine truths thus briefly hinted; and let me to that end, offer this caution to all ſerious Chriſtians, to take heed leſt (as Iſrael of old entered not into Canaan becauſe of unbelief) that their unbelief [if not their ſlighting of theſe Divine truths] cauſe not Chriſt in diſpleaſure to bring them late into the New Jeruſalem ſtate at the firſt bleſted Reſurrect. when, as ſome antients conceived, there will be [mora] to ſome, though I doubt not but all the faithful till then, [and not only actual Martyrs] will have ſome part in that ſtate longer or ſhorter, it is dangerous to contemn or oppoſe any Divine truths ſuch as theſe are; [and as I from good ground know theſe to be.] As for meaner Chriſtians I only ſay this,See Satans ſeven Vials. Forerunner p. 41, 42. which is much in few words, let them walk in their general and particular callings, wherein they are called, with God faithfully, they then will have this ſtrong ſupport that he wil not fail them nor forſake any of them, and to that and conſider, what is ſaid before concerning theſe laſt times, &c. Other improvements of theſe truths we briefly hinted in our Pract. picces on Gen 3.15. Rev 22.20. Jer. 3.17. &c, which with this Exhortation I leave to Chriſtians uſe and Gods bleſſing; praying at preſent, after that ancients mode with ſome addition.
Domine Jeſu ſi qua pro tennitate mea in hic ſcripſi, qua mea ſunt, non tua, tuipſe in its ignoſce mihi;omnia autem qua tua ſunt, a me tam indigne, hic prolata agnoſcant etiamque …. Amen.
(i.e.) L. Jeſus, if I have in theſe things written any out of mine own meaneſs, wch are my own, but not thine, pardon thou … therein, but let thy ſerv. alſo acknowledg al thoſe things wch are thine own, though here tendred to them by ſo unworthy a perſon as my ſelf. Amen.
FINIS.
ERRATA.
Tit. p r. K for X. p. 7 r. Tohu vaboh…. Word Writ. r. 3. Vaus for 3. Zains. in fold. leave r. reunited not recruted. builder not redeemer. vailed not railed. in S. of Dan. 366. not 666
End of the text · William Sherwin, The Doctrine of Christs Glorious Kingdom (1672)