A sermon preached at the funeral of that faithful minister of Christ, Mr. John Corbet with his true and exemplary character / by Richard Baxter. Baxter, Richard, 1615-1691. 1680 Approx. 83 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A27044 Wing B1416 ESTC R17576 12395210 ocm 12395210 61124 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27044) Transcribed from: (Early English Books Online ; image set 61124) Images scanned from microfilm: (Early English books, 1641-1700 ; 269:8) A sermon preached at the funeral of that faithful minister of Christ, Mr. John Corbet with his true and exemplary character / by Richard Baxter. Baxter, Richard, 1615-1691. [2], 36 p. Printed for Thomas Parkhurst ..., London : [1680] Date of publication from NUC pre-1956 imprints. Errata on p. 36. Advertisement on p. [1] at end. Reproduction of original in University of Chicago Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Corbet, John, 1620-1680. Funeral sermons. Sermons, English. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2006-01 Jonathan Blaney Sampled and proofread 2006-01 Jonathan Blaney Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion 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 . A 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 , The 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 ! It s 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 it 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 . By 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 . Fellow 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 which 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 , it s 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 cold 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 would 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 it s 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 â–ª 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 willfully 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 . 2. 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 ? VVhy 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 they 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 . 9. 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 words , 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 . But 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 . It s 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 . 4. 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 rejoyced , 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 can 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 . Vse . 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 Enemy . 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 . Grace 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 . Observ . 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 . 1. 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 prayers 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 , and 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 weak , 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 indifferent 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 . The 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 , Presbytery , 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 . VIII . 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 . I 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 . IX . 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 . I. 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 sin , 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 Church 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 lately 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 .