command Reverence Thus our Saviour's Sweetness allured and John Baptist's Gravity made even an Herod fear A Minister's care should be to have a fit mixture of both that others frowardness may be sweetned by his amiableness and yet that the least wantonness might blush under such a Christian Cato's eye It was his advice Vt plebeculae aspectum fugiat vel coram plebe se tanquam mysterium adhibeat He would have him either not seen or at least that seen in him by the worst which may either win them or awe them One required such a Sagacity in a Minister that Mr. Marbury should make him pick an use out of his hearers Forehead but I should think such Sanctity even in outward carriage were more necessary that the beholder might read a Lecture of Holiness in his Forehead In a word this requireth and implieth such an holy Boldness as not to be ashamed of an holy Way but therein to have a Forehead as long as Holiness is engraven on it As also a greater forwardness both with word and presence to check sin in whom they see it more than others may as having besides a common Christian's boldness and zeal the advantage of a Minister's Calling to bear them out in it And therefore to conclude this It 's for others to stand aloft with Adultery Drunkenness Blasphemy pinned on their Fore-heads not for those that in these places as the Prophets of old 2 Chron. 24. 20. stand above God's People Let Drunkenness be read in other Men's misfigured Copper-faces but Aaron's Frontlet must be a plate of Gold with this ingravure Holiness to the Lord. 3. There but Ingraven there like the graving of a Signet This is the third particular which signifieth not only the Clearness Scriptura â—â—ara distincta ver 27. of the Character so the Chaldee but also the depth of the Sculpture And this for two Causes 1. To sink deep against Hypocrisie 2. To last long against Apostacy 1. Ingraven to sink deep through the Fore-head into the Head yea and Heart too The Holiness which a Minister must express must not be a bare out-side Fore-head-paint of Pharisaical Mat. â—3 hypocrisie or Friar-like humility or Pope's holiness forsooth For so indeed Rome's high Priest when in his Pontificalibus would have that title like another Aaron on his Fore-head Holiness to the Lord. But St. John unmasks the Whore and sheweth you her true Frontlet Revel 17. 5. On her Fore-head was a Name written Mystery if Holiness yet in a Mystery but in plain terms as followeth Babylon the great the Mother of Harlots and abominations of the Earth But not so with the genuine Sons of Aaron His Garments were not only of Embroidered which hath only a fair outside but also of cunning work of which they say that both sides were alike Holiness on the Fore-head but so ingraven that it may reach even that which is within nay it should begin there first and look out only in outward holy demeanour Thus ingraven to sink deep against Hypocrisie 2. And again Ingraven to last long to be always on his Forehead ver 38. against Apostacy Paint is soon rubbed off but Ingravure is longer in wearing out though it were longer and it may be brake some Tools in getting in Over-hasty precocity in this kind hath ever been dangerous to the Church soon ripe soon rotten Some Preachers have been Christian Hermogenes's Men when Children but Children ever after Some so hasty that they cannot stay the time of Engraving and Polishing A little Painting or washing over with the Name rather than the Learning of a year or two's-continuance in the University fits too many for the Country which would have been too deep they think if they had stayed longer like the plain Country-man that carried his Son to Melancthon to have him made a preacher but if he might not carry him back again with him a day or two after fully accomplished he could not stay longer tuning of the instrument But what comes of it too often discords in the Church of Christ Ordinarily it comes to this that either they make wash-way of preaching and so their sermons are as shallow as themselves or else at first get on some Saul's armour â—â—n another's borrowed paines which after such levis armaturae miliâ—â—s cannot go in winding up the string to so high a peg as iâ— cracks â—â—e long as not long since somewhere sad experienâ—e hath testified To prevent this Paul puts by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Novice from holy orders 1 Tim. 3. 6. as for other things so for profâ—ssion and grace especially Not that I dare with them Micah 2. 7. straitâ—â— Gods spirit or hinder him to breath when and where he pleaseth and sometimes to ripen some exâ—raordinarily but only I add that every one is not a Cyprian in whom tritura sementâ—m praevênit vindemia palmitem poma radicem as Pontius his Dâ—acon speaks of him in his life for he adds ille fuit primus puto solus exemplo plus fide posse quam tempore promovere Sure I am it 's via tuta to stay a graving time for learning and godliness and not to content our selves with a paint of either The one will last long whilst the other ere long will wear off Time hath seen some hot-spurs run out of breath and the world hath shewn whom preferments have choaked and taken off It hath been no wonder to hear of the Vine and Olive-tree when once they come to bear rule over other trees to lose their former fatness and sweetness but the more to blame they who when they have better helps and tools less work is done or less exactly Good ingraving at first would help all this and when God's Law is within Christs heart Psal 40. 8. it was such a lasting deep fountain there as made him grow upon his work and as Divines have Cartwr Horm in Luke 19. 47. observed out of the course of the Gospel to have been more frequent in preaching toward the end of his Ministry and well he might he being that stone of which God said Zech. 3. 9. Behold I will engrave the engraving thereof On our blessed High-priest's forehead was thus deeply ingraven Holinesse to the Lord. Thus in these three particulars we have seen that holinesse must be graven on Aaron's forehead 4. But the fourth must needs be added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holiness and thus ingraven but to the Lord and his glory not seeming holiness for my profit like a Jesuitical holinesse â—n excellent pageant out of which they suck no small advantage Nor for my credit like Pelagius who they say was a strict seeming-holy Pelagii viri ut audio sancti non parvo profectu Christiani Augustin 3. de peccat merit remiss 1. istum sicut eum quinoverunt loquuntm bonum ac praedicandum virum Ibid. cap. 3. Alexander de Alex. lib. 6. cap. 6. man to give the better credit
to his Doctrine and Heresie Such are but rightly called Idol-shepherds that do nothing but only as Idols serve to be adored or if active but like him that sobrius accessit ad evertendam Rempub. But such unfaithful stewards must one day give an account of their stewardship who will share stakes with their Lord set down fifty for their Lord and fifty for themselves or if an hundred if their Lord hath eighty he is well but at least they will have twenty Luke 16. 6 7. Nay but let God have all let our mouths ever say non nobis Domine non nobis yea let Aaron's forehead ever say sanctitas Jehovah holiness to the Lord. Like as the Roman Conquerors in their triumphs were wont to go up to the Capitol and there to offer up their triumphant Crowns and Garlands to Jupiter Capitolinus Even so we Presbyters with those twenty four Rev. 4. 10 11. should take off our crowns from off our own heads and cast them before the throne at Christs feet saying Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created which place C. à lapide upon it fitly parallels with my Text for whilst an humble Minister of Christ freely and heartily acknowledgeth and saith my Ministerial dignity and sanctity my holy doctrine life and fruit of both all is from thee and all must be to thee and therefore I throw down my crown at thy feet and say thou art worthy c. It is all one with Aaron to come forth with this ingraven clearly on his forehead Sanctitas Jehovae holiness to the Lord. So we have the finis cui 5. The last particular is the finis cujus gratiâ and that is the peoples benefit vers 38. Holiness must be on Aaron's forehead that the peoples holy offerings might be accepted and the iniquities of them pardoned for what I have been all this while speaking of Ministers faults and duties it hath not been to discover a Noah's shame that a Cham might laugh not to display the Preacher's blemishes that a profane hearer might point and flear and say I there 's an hole in the Priest's coat But rather out of the high-Priest's frontlet that thou mayest pick or find rather one in thine own Holiness in the Priests forehead saith that there is unholiness in the peoples very best sacrifice Christ our Priest had need be the Lamb without spot to expiate the blemishes of our best duties and his servants the Ministers need proportionably be the more holy in heart and forehead that they may lift up purer hands for a polluted people as the Levites of old were given to Israel to make atonement for them that there might be no plague among them when they come to the Sanctuary Numb 8. 19. And therefore it should be an Item both to the people that must the Priest be holy then sure they had need be humble for this tells them that they are unholy Joshua's rags were the peoples sins more than his own Zech. 3. 3. See Lapide in locum and Aarons holy crown holds out as what holiness should be in him so what unholinesse is in his people and therefore let them be humble And withall let Aaron and his sons be careful that their holiness may be to the Lord and his praise so for his people and their help not to expiate their sins that 's Christ's but by their holy life to be their better example by their holy doctrine to be their better instruction by their more holy prayers better to prevail with God for pardon of their sins and acceptance of their duties and services And thus ever on Aaron's forehead on the Ministers not only heart but also outward administrations and carriages let not pomp or learning so much as holiness be stamped and ingraven even to sink deep and last long that all may be to the Lord and his praise and for his people and their benefit And now for close as Gregory in the end of his Pastoral once said so I in the end of my Sermon Pulchrum depinxi pastorem pictor fâ—â—us I have endeavoured to present you with a poor portraiture of an holy Minister which I must confess I my self cannot attain to and therefore if any faults have been pointed at I have therein desired either to mark or at least to warn my self rather than any other Not that Ministers faults may not be spoken against for the Prophet Zechary when he comes to speak of a foolish shepherd he puts a Jod Paragogicum to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 11. 15. to express as Brixianus hath observed that if the shepherd be a fool he is a fool of all fools and therefore Bernard is not to be blamed for being so bold and plain with Pope Eugenius himself hîc hîc non parco tibi ut parcat Deus In this matter I 'l not spare thee that God may But yet when I see blessed Constantine in the Counsel of Nice drawing a vail over the Bishops blemishes I would not in this profane scoffing age withdraw the curtain to expose them to a Michal's eye Young Timothy though in place is yet wished not to rebuke an Elder but to intreat him as a Father and the younger men as brethren 1 Tim. 5. 1. And therefore for close Reverend Fathers and Brethren suffer a younger Timothy to do his office even to intreat and beseech all his Seniors as Fathers and his Juniors as Brethren and to charge himself especially that we all of us would labour first to get Holiness into the heart and then to express it so in our outward Ministrations and Carriages that all that look on may see and read in Aaron's Fore-head ingraven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctum Domino Holiness to the Lord. And what remaineth now But that after I have thus besought you all of us now humbly befeech the Lord that He would please to sanctifie his own Name and further his Service by his Servants Holiness Now therefore most Holy Holy Holy Blessed Lord God so fit and furnish we pray thee thine own Tribe with such outward Liberty and Maintenance and Honour but especially with thine own Saving Grace in their hearts that thy Priests may be clothed with Righteousness and that on their very Fore-heads all may read Holiness and that not for themselves and their own advantage but to thee O Lord and thy Glory that even this Holy Crown though we do not debase it by casting it on the Ground unworthily yet we may ever be most willing to cast it at thy Feet humbly and both here on Earth and for ever in Heaven say and sing heartily Thou art worthy O Lord to receive Revel 4. 10 11. Glory and Honour and Power for thou hast Created all things and for thy Pleasure they are and were Created And therefore Blessing and Honour and Glory and Power be unto Him that
FORTY SERMONS UPON Several Occasions By the Late REVEREND and LEARNED Anthony Tuckney D. D. Sometimes Master of Emmanuel and St John's Colledge successively and Regius Professor of Divinity in the University of CAMBRIDGE Published according to his own Copies By his Son JONATHAN TVCKNEY M. A. Sometimes Fellow of St John's Coll. in Cambridge LONDON Printed by J. M. for Jonathan Robinson and Brabazon Aylmer at the Golden Lyon in St Pauls Church-Yard and at the three Pigeons in Cornhill MDCLXXVI TO THE READER Christian Reader THat thou art here presented with the ensuing Sermons is from the same desire and design that acted the Reverend Author in the preaching of them viz. of recommending the Truth and Grace of God to whomsoever they shall come And having been with approbation and acceptance entertain'd in those publick Auditories where they were delivered It is to be hoped that being now exposed to publick view from the Press they will no less both profit and delight The matter and contexture of them will easily induce any who knew the Author to believe them to be his But that none may think themselves imposed upon they may be assured that they have all been carefully and faithfully transcribed out of his own Notes which he left behind him And though some of them may be more peculiar in their use to some sort of persons according to the Auditories whereto they were preached yet even in them there is handled matter of universal Christian knowledge That therefore the great end of all Preaching Writing and Reading namely Knowing Loving and Living to God in Christ may hereby be promoted God Himself of His mercy grant who teacheth his to profit And so neither shall the Publisher to whom the Author's memory ought to be ever precious nor the Reader have cause to repent them Decemb. 6. 1675. Jonathan Tuckney THE TEXTS OF THE Several Sermons 12 SErmons on Phil. 3. 8. and on 5 and 6 Verses viz. V. 8. Yea doubtless and I count all things but loss for the Excellency of the knowledge of Christ Jesus my Lord. V. 5. Circumcised the eighth day of the stock of Israel of the Tribe of Benjamin an Hebrew of the Hebrews as touching the Law a Pharisee V. 6. Concerning zeal persecuting the Church touching the righteousness which is in the law blameless Sermon 13 14 15 and 16. on Prov. 8. 21. That I may cause those that love me to inherit substance and I will fill their Treasures Sermon 17 18 19 and 20. on 2 Pet. 1. 4. That by these you might be partakers of the Divine Nature Sermon 21. on Philip. 1. 27. Only let your Conversation be as becometh the Gospel of Christ Sermon 22 and 23. on Psalm 119. 96. I have seen an end of all perfections but thy Commandment is exceeding broad Sermon 24. on Exodus 28. 36. Holiness to the Lord Sermon 25. on Matth. 5. 13. Ye are the salt of the earth but if the salt have lost his savour wherewith shall it be salted it is thenceforth good for nothing but to be cast out and trodden under-foot of men Sermon 26 and 27. on Isa 32. 1 2. V. 1. Behold a King shall reign in righteousness and Princes shall rule in Judgment V. 2. And a man shall be as a hiding place from the wind and a covert from the Tempest as rivers of water in a dry place and as the shadow of a great rock in a weary land Sermon 28. on John 5. 14. Afterward Jesus findeth him in the Temple and said unto him Behold thou art made whole sin no more lest a worse thing come unto thee Sermon 29 30 31. on Psalm 73. 28. But it is good for me to draw near to God Sermon 32 33. on Luke 21. 19. In your patience possess ye your Souls Sermon 34 35 and 36. on Gen. 49. 18. I have waited for thy Salvation O Lord. Sermon 37 and 38. on Matth. 24. 45 and 46. Who then is a faithful and wise Servant whom his Lord hath made ruler over his Houshold to give them meat in due season Blessed is that servant whom his Lord when he cometh shall find so doing Sermon 39 and 40. on Philip. 1. 21. For to me to live is Christ and to die is gain SERMON I. PHILIPPIANS 3. 8. Yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord. THE Creature at best is but finite so that we may At St. Maries in Cambridge July ..... 1646. very easily look round about it and as it is Psal 119. 96. see an end of all the perfection of it and withal so empty and defective that the nearer Sermon I we come to it the more we discover the blemishes of it and oftentimes our own folly also in overvaluing it Fuit manè ecee fuit Leah But Infinitum Gen. 29. 25. non potest transiri the infinite perfection and fulness of Christ is such that as none knows it but he that enjoys it so he that knows and enjoys it most sees further cause to account him more than all and all besides him nothing As the longer the eye looks upon the body of the Sun the more it 's blinded from seeing other things below whilst it is more and more dazled with its light and brightness It was so here with our Blessed Apostle whilst he by an eye of faith was looking up to the Sun of righteousness there was heighth and depth length and breadth which he could not comprehend Divine Beauty more ravishing at the second view a growing excellency and worth as sometimes of the Sibylls Books at every after prizing rising to a higher rate And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latter thoughts proved the better that as time was when Christ in himself grew and increased in favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jacturam feci C. à lapide similitud◠est sampta à navigantibus Calvin in locum both with God and man Luke 2. 52. So he is a rising Sun still in S. Paul's increasing admiration and love of him and that even when he had lost all for him To which purpose in these 7th and 8th Verses which we may call Paul's Bill of Rates there are two things very observable 1. How he doubles his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all three words twice used and if you will take in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 7th verse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 8th you have them thrice in two verses To express as the strength of his affection so the setledness of his judgment that what he said non excidit imprudenti was not a rash inconsiderate brag which afterward upon better thoughts he ate up again but what with his whole heart and most deliberate resolution he would stand to Nor is this all But consider as first how he doubles and trebles his words so 2. Secondly ut crescit surgit oratio how his speech riseth 1. From an 〈◊〉
sure to be in Christ as in the Text Christ Jesus my Lord we are in him and then we have understanding 1 John 5. 20. when in the light then inlightned when betrothed to him it s then promised that we shall know him Hos 2. 20. 2. When once in him endeavour with all Care and Conscience to walk on in the fear of His Name in obedience to his Will in a course of Holiness and Righteousness before him and that 's the best and nearest way yet further to know him Fear in Nature is one of the most quick and apprehensive affections Fear and the Prophet saith of Christ Himself that he was of quick understanding in the fear of the Lord. How oft in Scripture is Isa 11. 3. Psal 111. 10. Prov. 1. 7. 9 10. Job 28. 28 Robinson it called the Beginning of Wisdom as both having the promise of it Psal 25. 12 14. and being ever careful and solicitous in using and improving all the means of it And where Gods promise and our endeavour meet something is ever made of it For Obedience Keep and do for this is your wisdom and understanding Obedience Psal 111. 10. saith Moses Deut. 4. 6 7. and if a man will do he shall know saith our Saviour John 7. 17. Here as in other things we learn by practising and come to know by doing Let not our Scholars be like the Athenians of whom it s said Scire quidem quid deceat sed negligere For Theologia vita est non scientia They Erasm Adag pag. 456. knew righteousness in whose heart was the Law Isa 51. 7. for Lex Lux and therefore where that light is there will be the less darkness For Holiness Piety and Purity you may please to hear what Holiness St. Austin saith whatever is in the World yet for the City of God In hâc nulla est hominis sapientia nisi Pietas Piety there is the best De Civit. Dei lib. 14. cap. 28. Policy I know you will believe our Saviour when he saith Blessed are the pure in heart for they shall see God Matth. 5. 8. And so Aquinas you know makes the Donum Intellectûs to answer to this fifth Beatitude And lastly for righteousness The secret of the Lord is with the Righteousness Righteous saith Solomon Prov. 3. 32. Seminate justitiam illuminate vobis lumen scientiae So the LXX would make the Prophet speak Hos 10. 12. As light is sown for the Righteous so the light Psal 97. 11. of this saving knowledge of Christ is sown in a way of righteousness So David ends his Psalm and I my Sermon Psal 17. ult As for me I shall behold thy face in righteousness I shall be satisfied when I awake with thy likeness And thus the Eminency of this saving Knowledge of Christ II. Part. should raise up our hearts in the use of these means to endeavour after it NAY to account all else as loss in Comparison of it At St. Maries April 3. 1653. Which is the second part of the Text and the highest pitch of our duty which our Blessed Apostle had here attained and as it were standing upon the highest round of this Jacob's Ladder by this his example he saith to us as the voice from heaven did to John Revel 4. 1. Come up hither And therefore Sursum Corda that our Souls were indeed on the Wing because it 's an high flight that we are to take above all outward Eminencies or inward Excellencies She that is clothed with the sun hath the Moon under her feet Revel 12. 1. And if ever we would savingly know Christ we with our Apostle must account all things loss for this excellent knowledge of Christ and ex animo even from the heart say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord. All of them very great words and magni animi Blest Noble Soul to which a despised Christ is of so great worth that in comparison of him all other greatest things are less than nothing This is a strain above the Grandees of this Worlds greatest Gallantry which yet the least in the Kingdom of Heaven can truly say and the less he is in his own Eyes the more truly and affectionately he can say it as he here in the Text who accounted so meanly of himself as the least of the Apostles and less than the least 1 Cor. 15. 9. Eph. 3. 8. of all Saints yet so highly of Christ that he accounts nothing of worth without him nay all loss for him And that you may not conceive him herein to brag and vapour confider a little his particular words and expressions which I have in part touched before but must here again take them into further consideration that by the pregnancy of his words we may see how full his heart was of the love of Christ and at how high a rate he valued this invaluable transcendent excellent knowledge of him And to this purpose Consider we 1. The Emphatical significancy of his words in themselves 2. His doubling and multiplying of them 3. How he riseth in his expressions when you compare them one with another 1. The words are Emphatical and strongly significant as you will see if you will run over them as they lie in the Text. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold a troop comes Here 's such a cluster of words as we cannot grasp or the best Grecian well tell how to express in English as Tully said the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could not be expressed in Latin No fewer than five Greek Particles crowded together the more fully to express not so much the strength of the asseveration as of his affection 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I account upon his serious and diligent casting up the account He sets this down at the foot of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non dubito Duco Judico An Act of his deliberate judgment which he Certò duco Zanch. made no doubt of but was clearly led on to and was fully setled in 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things That 's a great word and contains many particulars as we shall see hereafter But doth he not over-lash as he called his Book Jesuitica liberalitas in their full mouthed Vniversalis Jacobus Laurentius Omnis Nullus Semper Nunquam c. or is he not a careless inconsiderate Prodigal that will thus venture and lose all at one cast before he had viewed and weighed and considered what a great and massy sum this All came to No he had weighed Christ in the one balance and All things else in the other and they in comparison proved lighter than vanity it self and therefore he calls them 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loss in the very abstract in which is no gain and so Grotus H. Stephan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉
should here labour for an enlarged heart and when others enlarge theirs as Hell Hab. 2. 5. we should ours as the expansum of Heaven Christ and Heaven-ward The more we move towards the Earth the more we are straitned He that here promiseth to fill our Treasures would not have us spare his cost but bids us open our mouth wide Psal 81. 10. even widen and enlarge our hearts to their utmost extent and capacity that we may not only taste of his Goodness but take in as much of it as we can As the Prophet bad the Widow borrow Vessels and not a few 2 King 4. 4. and the water-pots were to be filled up to the brim when Christ was to work the miracle John 2. 7. Let the everlasting doors of our Souls be set wide open when it is this King of Glory who is to come in He that hath received most of Christ Psal 24. hath not enough and he who here thinks he hath received enough hath as yet received nothing Our largest draughts are but tasts and those tasts should but quicken the appetite Indeed our Saviour saith that he that drinks of the water that he will give him shall never thirst John 4. 14. But that is Not after other things but yet the more after more of himself not with a feverish hellish thirst as the rich man in those flames and as some Souls here in an hellish anguish but yet with an heavenly enlargement of desire after that which he finds so sweet and hath not yet enough of After fullest in-flows here our emptiness is not perfectly filled nor his fulness exhausted but after fullest communications the thirsty Soul saith Lord one drop one draught more and Christ as the Widow 2 King 4. 6. saith Bring me yet a Vessel and prove me if I will not open the windows of heaven and pour you out such a blessing that there shall not be room to receive it Mal. 3. 10. Let not the thirsty Earth cease gaping the thirsty Soul craving yet more and yet more till it be filled with all the fulness of God till that as it is in the Text he hath filled our Treasures Ephes 3. 19. 3. How fully should we rest satisfied with Christ alone Will he fill us And would we have any more Doth he fill our Treasures and that with himself and can we desire any thing better or more precious O Naphtali satisfied with favour and full with the Blessing of the Lord said Moses in his blessing of that Tribe Deut. 33. 23. and O blessed Soul say I though thou beest a Naphtali a Wrestler and in never so great conflict as that name signifieth how full may thy joy be How full of comfort if full John 16. 24. 1 John 1. 4. of Christ Though never so empty of other comforts nay though never so full of outward miseries though as it was with the Psalmist thy body be filled with loathsome Diseases Psal 38. 7. and thy soul exceedingly filled with the scorn and contempt of the proud Psal 123. 4. yet if thou beest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the old word was Plenus Deo Full of God and his Spirit if Christ do but fill thy treasures how shouldst thou rejoice in the Lord and joy in the Hab. 3. 17 18. God of thy salvation though there be no herd in the stall nor meal left in the empty barrel no nor oyl in the cruse yet what a feast of fat things full of marrow art thou entertain'd with Isa 25. 6. whilst thou feedest on Christ How doth thy Cup with David's run over when he fills it When God had said I have replenished every sorrowful soul Jer. 31. 25. the Prophet in v. 26. immediately adds Vpon this I awaked and behold my sleep was sweet to me If God please but to undertake from himself in Christ to fill up whatever our dish cup purse or heart wants of full should it be in the darkest night of all wants and miseries and we know not how dark ours may yet prove yet truly our sleep in them might be sweet and our Souls brim-full of comfort And therefore it is our duty as well for our own comfort as for the more full manifestation of his Glory to make up all our wants out of him our emptiness with his fulness Whilest led by sense and not supported by faith this is a very hard Lesson as it was for Moses to believe that Israel's whole Camp should be victualled and filled with flesh for a whole month in a Wilderness and for Philip Numb 11. 21 22. to conceive how so many thousands should be fed in a desert place with five barly loaves and two small fishes In such straits wants John 6. 5 7 8. desertions we cannot believe that Christ will that he can relieve and supply us But O fools and slow of heart to believe where is our faith Is it Christ the Wisdom and Power of God the Amen the faithful and true witness who here promises that he will fill our Treasures and can he not or will he not fulfil his word Though we wrong our selves let us not wrong Christ too If thou canst not believe that he can fill thee thou makest him an empty Saviour If not to fill thy treasure thou sayst he is but a poor Christ If not a friend in the want of a friend and habitation when thou art thrust out of Doors if not all in the want of all thou indeed makest him nothing and he will be nothing Gal. 5. 4. at least not what he truly is and what he here truly promiseth thee and that is to fill thy treasures 4. This might call upon us to follow God fully Numb 14. 24. and to stand perfect and compleat in all the will of God Col. 4. 12. Numb 32. 11. 1 King 11. 6. that our duty and his mercy may hold some proportion 5. But I end all with that which the Text affords And in it we find that all this of Christ's making us to inherit substance and to fill our treasures is promised only to them that love him The love of Christ As it is the condition of the thing promised or rather of the persons to whom it is promised so it is and should be the effect of it when enjoyed For if Christ do all this for us then to love him for it is a very easie demand I am sure but a very poor requital The things promised fall nothing short of perfect happiness Perfecta beatitudo Cartwr They were solid substantial reality an everlasting perpetuity and over-flowing fulness and plenty And what is Heaven more Did they all meet in any earthly commodity that it were a solid staple commodity and such as would last and were there enough of it we should not wish more it would not want high prizers and many buyers Christ we have heard is all this And therefore methinks it would be very hard if he may
that in the very forefront I light on is Aarons Frontlet in the Text. Thou shalt make a plate of pure gold and grave upon it like the ingraving of a signet sanctitas Jehovae or sanctum Domino Holiness to the Lord. For the literal sense as meant of Aaron I find no difficulty some would who doubt whether both words were ingraven on this golden plate or the word Jehova only But P. Fagius rightly concludes for both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holiness to the Lord both ingraven to let Aaron know what God was and what he should be especially in his holy Ministrations God was holy and he would have him so especially when he came before him For the mystical signification as applied to Christ the High-Priest 1 Pet. 1. 19. John 1. 29. of our profession it agrees fully That spotless Lamb took away the sins of the world who had none of his own so full of holiness he that on his very fore-head all might have read this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holiness to the Lord. For such an High-Priest it became us to have who was holy and harmless and separate from sinners Hebr. 7. 26. And therefore passing by both these the moral application of it especially to Ministers and partly to all Christians will be the subject of my present discourse Which that it may be more orderly give me leave in this Aarons Frontlet out of this and the adjacent verses to observe and handle these particulars 1. Quid what 's expressed and required and that 's Holiness 2. Vbi where it 's to be sought and seen on his very forehead and the forefront of his miter vers 37 38. 3. Quomodo how ingraven there with the ingraving of a signet 4. The Finis cui to whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all this to the Lord. 5. The Finis cujus for what cause that the peoples holy gifts might be accepted and the iniquity of them pardoned vers 38. And of these now briefly 1. The thing here ingraven on the Priest in the Law and required of the Preacher of the Gospel is especially and above all Holiness Not outward riches and greatness they to us but like wings A Sanctus Valerius in the Church of God is a better man than a Valerius Maximus to the Ostrich which she cannot fly with but only flutter and get the faster away By these we only get to outgo other men but by themselves they do not help us to fly up to heaven our selves or to carry others along with us No nor so much inward gifts of Learning and such like abilities though such polishing necessary to the Priest yet it 's not it but Holiness that 's here ingraven in his Crown Knowledge without Grace Learning in the head without Holiness in the forehead is but like a precious stone in a Toad's head or like flowers stuck about a dead body which will not fully keep it from smelling the less half by much of a Minister's accomplishment And therefore they that have it only at best are but like a ship ballasted only on one side that thereby sinks the sooner Or like David's messengers their 2 Sam. 10. priestly garment which should be talaris is cut off by the middle to their greater shame And yet well were it if many were not seen daily go so half naked and yet not ashamed of it The Mathematicians observe that a man that compasseth the earth his head goeth many thousand miles more than his feet but in ascent to heaven the feet would have the greater journey I so it is whilst we rather go about to compass the earth than to get up to heaven our heads outgo our feet our knowledge our practice but yet in the Church of God although there be sixty Queens and eighty Concubines and Virgins without number yet his Love and Dove is his undefiled one and she is but one Cant. 6. 8. And therefore I envy you not your sixty-Queens and eighty Concubines and Virgins without number your numerous numberless perfections of Arts and Tongues had you skill in as many Languages as ever Mithridates could speak or in as many Authors as Ptolomy's library could hold had you the life and strength of Paul or the eloquence of Apollo's preaching had you Chrysostom's tongue or Austin's pen had you all the perfections that could be named or thought of I should not be like profane Porphyrie who accounted it pity that such an accomplished man as Paul was should be cast away upon our Religion nor like profane parents in our days that think much to offer to the Lord a male any that have strength of body or mind but the halt and the blind the impotent of body and Mal. 1. it may be more in mind Cripples and blocks whom they know not what else to do with are they which they think fittest to bestow on the Ministry but cursed deceivers at length learn not to envy God your choisest jewels for the ornament of his Sanctuary for can they be better bestowed Much less brethren and Gospel-Bezaleels do I envy you your rarest endowments and perfections if you will please but with him to employ them in the helping up of Gods Sanctuary I envy you not all your such like Queens and Concubines and Virgins only upon this double condition first that you commit not folly with them and still that your undefiled one be your love and dove that whatever other engravings you have otherwhere about you yet that holiness be as here engraven on your crown on your heart and fore-head ingraven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holiness to the Lord. Holiness But what is that In general a sequestring and setting either person or thing apart for God whether from common or profane use and in both respects be we holy that bear the vessels of the Lord Isa 52. 11. 1. We Ministers should be holy as separated to the Lord from worldly employments not as though I approved the slow-bellied Romish Monkery of our dayes or yet condemned the Monks of old for having honest callings to be employed in or least of all found fault with St. Paul for tent-making Acts 18. 3. and Working with his own hands 1 Cor. 4. 12. Idleness is unlawful in all And Pauls particular case to avoid scandal made his course in that kind both holy and commendable But yet this notwithstanding this first part of holiness required calls for 1. a sequestration from such homely and sordid imployments as will make our selves and Ministry contemptible St. Jerom saith that sacerdos in foro is as bad an eye-sore as Mercator in Templo both to be whipt out A Minister and a Market-man are not unisons It 's not spade or mattock but the sword of the spirit that must be seen in our hands which is that we should both work and fight with It had been shameful if true that which Litprandus avoucheth of the Bishops Apud Baron Anno 968. Num. 11. c. of
Greece in his time Ipsi Agasones Caupones c. that they were their own market-men and serving-men yea and stable-grooms too that they were hucksters and kept Taverns and Victualling houses But the basenesse was in the base slanderer and not in the Grecian Bishop which other Historians of those times shew Curopalates was far from such sordidnesse But should such soyl stick to any Ministers now adayes should it be out of necessity and want I pity them but if from degenerous covetousness I loath it and so doth God too I wish I confess that the former cause too often held not for whereas the Scripture speaks of giving to Ministers Prov. 3. 9. the vulgar renders it da pauperibus and not much amiss for the Priest and the poor man go often in the same clothes It might indeed have been a lesson which those learned Clericks in former times had taken out In Ecclesiâ omnis immensitas est mensura Anton Rosell part 1. Monarch Cap. 70. as one of their Lawyers complaines But sure if Wickliff were now alive he would not have much cause in many places to complain of the Church now as he did then that Cumulantur temporalia usque ad putredinem All Church-men's livings are not like his Lutterworth If God were not the tribe of Levi's inheritance the Priesthood to many an one would be but a poor one He had need look to be honest for simoniacal Patrons injurious Impropriatours sacrilegious Minister-Conseners will take a course to keep him poor and if sordid too now cursed be they of the Lord in so making him base and his Ministry contemptible in defiling this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aarons miter is called Exod. 29. 6. his holy crown by casting it to the ground and burying it in the earth But if he himself so fall a digging as to bury his talent there now an evil servant is he and an heavier account will he one day without repentance have to make for it which yet I wish too many now adayes were not liable to I have sometimes thought how it comes to pass that so many Mechanicks amongst us prove Ministers and methinks I hear them return answer that they therein do but agere de repetundis according to lex talionis it is to cry quit because so many Ministers incroach on their occupations and prove Mechanicks that so as it were according to the schooles doctrine in another point so many men may be brought in to fill up the number of collapsed Angels but both are blemishes to the Church and well were it if some aqua fortis did eat out such moles from off the face of it for on Aarons forehead is Holiness to the Lord which should sever as common men from such an holy calling so those of such an holy calling from such common employment 1. First if mean and sordid 2. Though more ingenuous and liberal so far as it cometh to the Apostle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. so far as to intangle him in the world to hinder him in his holy function 2 Tim. 2. 4. And here I wish our Church were noâ— sometimes sick of Physick-divines and Gospel-Lawyers that handle the Code more than the Bible and study the Statutes of the kingdom more than the ten Commandments or at least make account that a Photius his Nomo-canon makes the best medly Not that I condemn all Ministers intermedling if called to it in secular occasions if not to the blemish of the men or hindring of their Ministry That it should be unlawful for a Clergy-man to enter into a Prince's Court was a Canon of the second Roman Synod's making as foolish as the Synod it self was forged Crakanthrop's defence of Constantin pag. 11 12. With God's leave and blessing let them be for the Common-wealth's advantage if it be not with the Church's hindrance But in case they should clash let all Church-men look first to the Church whilst others look to the Senate-house yea and let me add to the Church in the country that I have a charge of rather than the Colledge in the University that I would live idlely in unless I would be like elementary fire that shineth not in its own place or like Jonah who when sent by God to preach at Niniveh flieth to Tarshish which out of Strabo appears to have been an University to be a student or to it as an Emporium to See Doctor Raiâ—old his Sermons upon Obaâ—iah See Doctor Albot on Jonah cap. 1. play as some think the merchant Sure both wayes he made a bad voyage of it which should make us steer aright by shaping our course point-blank on Christ's and his Church's service and instead of Castor and Pollux Acts 28. 11. let these two words be the sign of our ship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holiness to the Lord in this kind of separation from ordinary employments 2. But much more from sinful defilements Thus 2 Chron. 35. 3. Josiah's Levits were not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy as well as learned such as did live as well as they preached and whilst now adayes some affect one method of preaching and others another sure I am Ezra followed the best cap. 7. 10. he first prepares his heart to seek the Law and then to do it and not till then to teach it just as Paul that matchless pattern for preachers that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of his divine contemplations and for his holy life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Chrysostom calls him you shall observe that he proves his own fidelity from his doctrines truth 2 Cor. 1. 17 18. there was not in him and his promises yea and nay because the word and promises of God which he preached were not yea and nay as though he had said my practice is honest and true because my doctrine is truth a good argument in a holy Paul's mouth but would not many a plain country man's logick say it were a non sequitur in many of ours but sure it should follow Ministers holy doctrine and life should follow and prove and strengthen each other mutually Not a blemish admitted in a Priest of the old Testament and Paul's description excepts against the least blot of a Bishop in the new The Priest was to view and to be amongst Lepers then but was not wont to be infected with their Leprosie It is our calling to be dealing with sinners but should be our care not to be defiled with their sins If our feet be beautiful Rom. 10. 15. sure clean wayes become them If we do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2. 14. as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2. 15. we shall go but halting before the flock And here as Paul transferred all in a figure to himself and Apollos 1 Cor. 4. 6. so will you please to give me leave to speak a little to my self nor will it be time ill spent
of the Gospel the Honour of their Persons the Crown of their Ministry through which as mean as they seemed yet they were the very Glory of Christ This Plate with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 8. 23. Holiness to the Lord on the Priests Fore-head is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Crown which adds Majesty to Himself and Ministry As on the contrary unholy and unworthy defilements dishonour this holy Crown and cast it to the Ground When Ephraim speaks trembling he exalts himself in Israel but when he offends in Baal he dies Hos 13. 1. The like may I say of a Minister let him but hold up his Holiness and then he will be sure to exalt himself in the true Israel of God and even to others in his Ministry he may speak trembling But offend in Baal once in sin especially if foul and that made a Lord and Idol of as Baal was all that and then he dies for it and if he died only less weeping would serve for that Funeral But alack the power and lustre of his Ministry often dieth with him yea and too often is buried before him Yea so Holy is God and so jealous of the purity of his Ministers and ordinances that Repentance which as it were annihilates sin in others scarce wipes off former foul sins so far as to leave the Man fit for the Ministry Thus the false Prophet's scars stick by him long Zech. 13. 6. And Levites once Idolatrous prove after irregular Ezek. Calvin in loc 44. 10 11 12 13. Caeteris quidem non imputatur quales fuerunt antequam sacro lavacro renascerentur as he in St. Austins life Erasmus It s not imputed to others what they were before Baptism but of a Bishop Paul requires that he should have a good Report of 1 Tim. 3. 7. them that are without And it was a part of St. Austin's commendation in the same Author that Talis erat quum ipse foris esset ut ab his qui intus erant vir bonus haberi posset in suo quidem genere A foul stain may not wholly make the Stuff unfit for ordinary use but it will from its being ever fit for the Priest's Ephod A sometimes-scandalous sinner may prove an eminent * Courtesans may be good enough to prove their penitenti convertite See Hist Counc of Trent p. 808. Christian but it 's a question whether such an one may in ordinary course though converted be fit to be chosen for a Minister And therefore in all these respects on the Priests forehead let there be Holiness to the Lord. And thus I have dispatched the first particular Quid what is expressed and required it 's Holiness 2. The second is Vbi where this Holiness is to be sought and found And that 's said to be on the forefront of his Miter ver 37. and on his Forehead ver 38. That is 1. In his outward holy Ministrations if without Superstition And 2. In his outward ordinary Carriage and Behaviour if without Affectation Besides the inward seal and stamp upon the Heart the outward badg and impress even on the Fore-head must be Holiness to the Lord. 1. In his holy outward Administrations Thus the Priests had a Laver to wash in when they went into the Tabernacle that they died not Exod. 30. 18 19 20. It was death to come to the Altar if they did not first go to the Laver of the Blood of Christ to have themselves and services cleansed so unless they came in an outward cleansing Yes you will say but that was Legal and therefore abolished Yes but so as to hold out an Evangelical not only inward but also outward Holiness in our Sacrifices and Services Which as they are more Spiritual and therefore away with the Papists theatrical mimical Mass and that other Mass of their superstitious idolatrous services and Ceremonies as numerous and as carnal and by them made as mystical as ever were Jewish ordinances as Durand's unreasonable Rationale manifests So it 's pity they should be looked at as less Holy or used with less inward intention or outward holy reverence and comliness And therefore in the description of the Church of the Gospel it is forbidden the Evangelical Levite in his ministration to wear Woollen or to gird himself with any thing that causeh sweat Ezek. 44. 17 18. Not as though a Minister's Coat must needs be like John Baptist's of Camels hair and not of Wooll nor that it were unlawful for him to sweat at his work But to hold out not only inward but also outward purity and holiness that his Ministring Gâ—stures Garments Actions should be though not Mystically or Sacramentally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy as the Ceremonies of the Law were but ours as the Reverend Prelates of our Church determine are not yet at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is every way in a reverend and comely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becoming the Holiness of God's Presence and Ordinance Holiness becomes thy House for ever Psal 93. 5. And if for ever then even since Jerusalem's Temple hath been down God hath not been without his House though not such an one as that was and wherever it be Holiness doth and will become it for ever For this purpose it was that in Jerusalem of old the Dung-gate was removed from the Temple as far as could be as Junius hath well observed upon Nehe. 2. 13. I grant a great difference between that Temple and ours yet not so great but that this will I conceive be a good consequence If the Jewish Temple must not be near the Dung-gate then sure it 's no reason that Christian Temples should be made Dung-hills unbecoming the Presence of God and his People Ours at last begins to be Repaired which I have often both in publick and private desired but now I further wish that the Poor do not pay dear for it God would have his Sacrifices brought but not his Altar through the Sacrificer's oppression covered with the tears of the Poor Mal. 2. 13. I desire that the Church may be repaired But I should be sorry to see the Tears of the Poor tempering the Morter of it or Moses to save his purse hindring Aaron in his holy Ministrations on his Fore-head to have engraven Holiness to the Lord. 2. And on the Forehead too in regard of his outward holy behaviour and carriage If in better Times Holiness should be on the Souldier's Horse-bridles Zec. 14. 20. then in the very worst at least on Aaron's Forehead there should be Holiness to the Lord. If a comely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be required in the outward behaviour of all Christians much more a reverend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ministers carriages Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilant Sober of good Behaviour with all Gravity 1 Tim. 3. 2 4. cometh up to this holy amiable Gravity in a Minister which may either win Love or
Study of the Creature is a toilsome task Eccles 1. 18. It 's in the near Vision of God which the understanding of a Man doth fully acquiesce in and so Intellectus est in quiete And as he is of a Capacious Apprehension which nothing but this Primum Verum can fill So he is of a large heart and vast desires which nothing but this Summum bonum can satisfie God only being El Shaddai Exod. 6. 3. Gen. 17. 1. The God All-sufficient either to his own or our Happiness Whence it is that when the Soul is once put off from him Per devia errans like the evil Spirit in the Gospel Mat. 12. 43. goes through dry Places seeking rest and finds none till with the Psalmist he looks Home-ward to God and saith Return unto thy rest O my Soul Psal 116. 7. Sometimes as Solomon in Ecclesiastes he seeks and searcheth for what may satisfie him in the Creature and what content it can afford and as there was no Nation and Kingdom in which Ahab did not hunt for Elijah 1. Kings 18. 10. and yet he could not be found So there is no Creature in or under Heaven which in this busie search is not as it were unlapt and ransacked if possibly by the Profit or Pleasure of it content may be found lapt up in it This busie Bee sits and sucks on every Flower and like a Chymist makes Extractions of all sorts out of all things if from any from all he might gain such an Elixir as may serve his turn But the deep saith it is not in me In all the inferiour Creatures Adam could not find a Meet-help Gen. 2. 20. It 's pity that in any he should meet with his Happiness Solomon when tired out with this wild and eager pursuit is glad at last to turn in to God Let 's hear the conclusion of the whole Matter Fear God and keep his Commandments for this is the whole of Man Eccles 12. 13. all one with this in the Text It 's good for me to draw near to God But before that when vain Man hath been wearied out in seeking that in the Creature which will not be found before he will draw near to God with Saul he will rather apply himself to Satan and dig as deep as Hell to find it trying whether that may be overtaken in a way of sin which could not be met with in the lawful Content of the Creature and here he runs counteramain Hell-ward till he hath quite wearied himself in that Course Isa 57. 10. adds Drunkenness to Thirst and Thirst to Drunkenness when he hath been most drunk yet thirsts the more and the more he drinks the more he thirsts most unhappy in that he seeks the Living amongst the Dead mistakes Misery for Happiness and Hell for Heaven But it 's this Good that he looks and gropes for though now Blind-folded and turned off from God he goes a quite contrary way But yet as Austin well observes Mali propterea sunt mali ut sint In Psal 118. 1. boni nempe beati The wickedest Men do ill that they might fare well It 's a Goodness and Happiness that they make after It 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which they Sacrifice a Deity which they serve unhappy in this that they grasp the Cloud for Juno in their Hunting after the vain Creature and worship the Devil instead of the true God 1 Cor. 10. 20. in their thus questing with open Mouth after sinful Contentments but yet whilst misled with these fowl Errors they bear witness to this Fundamental Truth that whilst they so eagerly but in vain pursue such false Goods they plainly say that it 's good to draw near to the True so that the Man hath lost himself when he hath lost this Principle is rather a Beast or a Devil than a Man that in Profession and Conversation will not say that it 's good to draw near to God Especially if we consider that new Nature which God works Reas 4 in the new Creature the holy frame of a Godly heart As those Men whose hearts God had touched followed Saul the Lords Anointed 1 Sam. 10. 26. So those blessed Souls which Christ that true Loadstone hath indeed touched whilst it draws they run after him Cant. 1. 4. Such Divine Sparks must needs move upward to their proper Element as the Virgula Divina bends that way that the Mine lieth And this 1. Partly from the inward Instinct of that Divine Nature which they partake of which makes them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle's 2 Pet. 1. 4. word is Phil. 2. 20. even naturally care for the things of God and propend towards him which appears by this that whilst with others Trahit sua quemque voluptas Ad unum omnes All of them though of never such different Ages Parts Conditions nay though of quite contrary Tempers and Dispositions otherwise yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one joynt consent look and according to their several abilities draw towards God as near as they can The Swallow doth not more naturally flie to the Saladine when hurt or the Chicken run to the Hen when in danger than a Right-born Heir of Heaven to God his Father The new-born Babe crys and the dying Christian now breathing out his Soul gasps and breaths after him The one in the beginning of his Race thinks it long till he comes at him the other almost at the end of his with Paul Phil. 3. 13 14. the further he goes makes the more haste to him in several Paths but all in one Road God-ward the one though he hath not yet had such experience of him yet thinks how good it were if he could get near him the other upon his long experience thinks it best to keep close to him when in Affliction he accounts his Presence more than all other things that he wants and when in Prosperity he values the same Presence above all else that he enjoys I might Instance in many other Particulars But these may suffice to shew that amongst never so many Discords they yet altogether make up this Harmony and from the general Instinct of that new Nature all cry out with the Psalmist in the Text It 's good for every one of us severally for all of us the whole Chorus joyntly to draw near and keep close to God 2. But especially upon their deliberate Resolutions upon long trial and experience they thereby come more fully to know what they have found good to apply themselves to they cannot but conclude that it 's best to draw near to God At their first Conversion they were sufficiently convinced of Hos 2. 6 7. Jer. 3. 22 23. the Vanity and oft-times of the Mischief of all other Applications of the Creatures utter Insufficiency for any saving Good to them John Baptist that made way for Christ in their hearts cried All flesh is grass Isa 40. 6. The first saving Breath that breathed Life into
and baseness but I mean in a way of Faith and Obedience to God and I am sure that he is strongest Neither is it cowardize in such a Storm to thrust the Head into such a Corner David was no Coward and yet as the weak fearful Chick he gets himself under the shadow of God's Wings till calamity be over-past Psal 57. 1. Till then because we may yet live to see and say as in the Verse before the Text Lo they are perished that are far from thee let every faithful Soul conclude in the words of the Text Therefore it is good for me to draw near to God And if so it is further matter 1. Of Comfort to some 2. Of Reproof and Humiliation to others 3. Of Instruction and Direction to us all Comfort to such as do draw near and keep close If it be so Vse 3 good how well may they be apaid with their condition whatever it is for the outward Man if for the inward God and they be not at a distance Though Enemies be near to accuse and condemn if Christ be but near to justifie and acquit us Isa 50. 8. though thou beest far from Peace if not far from God though others thrust us away as Isa 65. 5. and cast us out if Christ will but then draw near and find us as he did him John 9. 34 35. The Proclamation of old was Rejoyce greatly O Daughter of Zion shout O Daughter of Jerusalem Behold thy King cometh unto thee having Salvation lowy and riding upon an Ass Zech. 9. 9. May there be but an happy meeting of my Lord and King coming to me and of my Soul drawing and keeping close to him I 'le rejoyce and shout to see my Saviour so near to me though upon an Ass-Colt whatever outward Meanness or Wants yea or Dangers and Miseries these nearer approaches and interviews are accompanied with yet therein I do rejoyce yea and will rejoyce nay cannot but rejoyce saith the Experienced Christian that knows what this goodness of drawing and keeping near to God in the Text meaneth When he saith it 's Good he could not say a better word and when he adds to draw nigh to God he could not I am sure mention a better thing It 's Good spoken Indefinitely meant Universally It 's so only Good that nothing is good without it though the Torch-light be very great it 's Night till Sun-rise so universally Good that nothing with it can be ill or be things never so ill yet he is far from being ill who hath God so near him It was Israel's Comfort in a Wilderness Deut. 4. 7. The lamenting Church's Stay when sinking Lam. 3. 57. At the last Day when the whole World shall be on Fire we are even then bid lift up our Heads because our Salvation draweth nigh Luke 21. 28. 1 Thess 4. 17. When Christ cometh again to us and we shall be caught up into the Clouds to meet him and so for ever to be with the Lord. Visio amor gaudium you know make up Heavens Happiness but all arise from God's and Christ's nearest Union and Presence There indeed we shall come to nearest approaches and they so near as utterly for ever to drive all evils away as the Noon-day-Sun all Mists and Clouds That 's Heaven which we are not yet got into It 's well if we be so far on our way as to be in the Gate of Heaven if we that were afar off be made near by the Blood of Christ whilst we here walk by Faith and not by Sight Such Morning-Suns may admit of some over-cloudings but more Light than Darkness when the Sun is up and drawn so nigh I may in other respects be in a dry thirsty Wilderness But I shall not die for Thirst if I lie so near the Fountain Head I shall not be Heart-sick if I may come so near as to lay my aking Head in my Saviour's Bosome Joseph's encouragement to his famished Brethren was Gen. 45. 10 11. that they should be nigh to him in Goshen It shall be comfort enough to me if my Jesus will but tell me that I shall be nigh Him though it be in a Wilderness whilst cold Northern Climes because far from the Sun have a desolate horrid Aspect With what a virdant Flourish do those Countries smile and laugh and sing that are nearer and lie more directly under his Beams Let frozen-hearted Sinners that are far from the Sun of Righteousness be as far from Heart-melting joys but such as upon whom He hath Risen and have got so near as to be under his Wings let them get so much lively Warmth and Healing from them that where-ever you read those words a People near unto him the next word may be Halelujah as Psal 148. 14. Let God hear the Voice of Joy and Praise from them that are near about him Whilst uncomfortable Dejections would better beseem them that are estranged from him Such Sack-cloth becomes not the King of Heaven's Court nor them that are so near to him as to behold his Face and to be before him It 's an Aguish distemper if when near the Fire or in the warm Sun thou sittest shiverring Leave such kind of amazed Palsic-shakings to profane Cains that run out of God's Presence Gen. 4. 16. to Stranâ—â— and Enemies who know not how good it is to draw near to him and justly deserve the worst of all Evils for their foolish and froward withdrawing of themselves from him Which leads me To the next Application which speaks Terrour to some Jonah 2. 8. and Humiliation to us all that by following after lying Vanities and departing from the Living God we so much forsake our own Mercy If so good to draw near to God then it is an evil thing and bitter to forsake him Jer. 2. 19. This the fore-going Verse compared with the Text suggests to us there we read For loe they that are far from thee shall perish thou hast destroyed all them that go a whoring 〈◊〉 â—â—ee And then the Text adds But it 's good for me to draw near to God Just so much Good as comes by our drawing near to him so much Evil and Mischief befals us by being far from him As much Warmth and Life Flourish and Fruitfulness as the Summers Sun brings in its drawing near to us so much Cold and barren Deadness doth it leave beind it when in Winter it with-draws it self from us Wo to you when I depart from you said God to Israel Hos 9. 12. And Lord wo to us say we that we should have such evil hearts of unbelief that we should so depart from thee For if so much Good follows upon such happy Approaches and Meetings then nothing less than utter Ruine can be the Consequent of a mutual Parting When thou leavest the Blessed God give a Longum vale and adieu for ever to thine own Happiness For just as far from the one as from the other And which is worst because
Patientiae and his Master Tertullian before him in his Book of the like Argument are large in this to shew that Impatience is not only a Sin but a Mother-sin that at first undid the Devil and afterward Adam thrust on Cain to his murder Esau to his profaneness the Jews to crucifie Christ and all Hereticks to corrupt and blaspheme the Truth of Christ which was but impatience to withstand their own Lusts but in suffering time to withstand the rage and lusts of the Devil and Men this the fearful unbelieving impatient Soul finds it oft an harder task and therefore rather than stand out basely yeelds up all and it self and all will be content to do all rather than suffer any thing We may tremble when we think of David counterfeiting the Mad-man Peter denying and forswearing his Lord and Master Cranmer subscribing and others of the choicest Servants of Christ faultring and fowly miscarrying in times of straits and dangers Even their Souls had hereby been lost if Christ had not saved them Peter had utterly sunk in that great Wave had not Christ reached out his hand and re-saved him But howl then Mat. 14. 30 31. Zech. 11. 2. ye Fir-Trees if the Cedars be fallen If the Righteous be scarcely saved where will the ungodly and sinners appear If the Godly for want of the exercise of Patience run such an hazard of their Souls how will the ungodly that wholly want the grace of Patience avoid the utter loss of theirs Upon two grounds 1. Their over-prising outward things which they cannot be without 2. Undervaluing their Souls especially seeing it is their Souls that they least of all look after and expose them to danger and loss rather than any thing else deal with them as the Levit did with his Concubine Judg. 19. 25. who to save himself did prostitute her to their lust to be abused to the very death as the Castor bites off and leaves that part of his Body which they most hunt after to save the rest Or like a Forlorn left to face and entertain the Enemy whilst they draw off their Bag and Baggage that they may secure Body Life Estate Esteem and the like leave the Soul at stake to be wounded and defiled with the fowlest and most horrid sins even to deny Christ and utterly to apostatize from him his Truth and Grace and so merely for want of Faith and Patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in such a Luke 8. 13. time and pinch of tentation such fall away And so the best bargain they make of it is but to gain the World and lose the Soul But our Saviour in the place parallel to the Text saith He that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endures to the end shall be saved Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patience is the induring Grace and therefore is the saving Grace at least saves the Soul when it can secure nothing else dare suffer and thereby may expose the outward Man to danger and misery but dare not sin and thereby provides for the Soul's safety and so keeps possession that it be not lost at last 2. That it be not distemper'd and disguised for the present how distracting and intoxicating soever the exercise and affliction be Ira furor brevis As anger is a madness so impatience is an angry Sore that swells and burns Semper aeger caloribus impatientiae De Patientiâ c. 1. as Tertullian speaks of himself and so casts the Soul into a Burning Fever and thereby brings the Man to a perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is so distempered that he knoweth not what he saith or doth And so Asaph in this case by his own confession becomes like a Beast Psal 73. 22. And Heman though he continues a Man yet a distracted Man Psal 88. 15. David when his Heart waxt hot and the Fire burned he saith he spake with his Tongue Psal 39. 3. and as some expound that place more Junius than his share I am sure even Job himself when his Patience began a little to be inflamed into Passion spake over he confesseth that he uttered that he understood not Chap. 42. 3. And if these that were of so sober and gracious a Spirit were whilst in this case so much besides themselves then how stark wild may you expect to find such who have no such inward bridle to check such a wild Horse but lay the Reins loose on the Neck of passion and rage And what is it that you then see A Man in his right wits No but a wild Boar foaming at the Mouth a Lion sparkling with his Eyes a very Bedlam in the height of his phransy And how is the Soul then kept in possession But Patience cools such hot Distempers and being spiritualis Illyricus Patientia sanitatem Tertul. de pat c. 1. incolumitas as he calls it the very health of the Soul it either prevents or cures such phrensies keeps the Soul in a due temper that the Man is still himself as our Saviour That his Patience might have its perfect work in his sensible sufferings of the extremity of his torments refused that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 15. See Galatinus 23. which some say was wont to be given to Men when they suffered to intoxicate and make senseless No better Receipt than a Patient Spirit against a light Head under heaviest Burdens and Afflictions though Job's Messengers trod one on the heel of another and that so long till at last they had nothing more to say because he had almost nothing more to lose yet as long as his Patience received their Messages and he heard them by that Interpreter though indeed at last he started up and rent his Mantle and shaved his Head and fell down upon the Ground and Satan that stood looking on to see how his Train that he had laid took it may be might now think that the distracted Man began his Anticks yet he fell short of his Hopes It 's added that after Job had done all this he worshipped and said Naked came I out of my Mother's Womb and naked shall I return thither The Lord hath given and the Lord hath taken away Blessed be the Name of the Lord Job 1. 20 21. Now as they said these are not the words of him that hath a Devil So those words of Job John 10. 21. have they the least touch or air of a Distraction or Distemper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You hear not in them a distracted Man's non-sense but rather a Man divinely inspired speaking Oracles Such a full possession and enjoyment of a Man's Soul and self doth Patience put and keep him in that if it have but its perfect work it makes an all of Joy when there is in view nothing but grief and sorrow Jam. 1. 2 4. so that when it comes to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Man is round about beset with miseries and mischiefs that another Man is quite-out exanimated and distracted
thy Salvation O Lord. And so Lord do thou ever wait to be Gracious Amen and Amen SERMON XXXVII MAT. 24. 45 46. Preached at St. Alphage Church London May. 2. 1648. Who then is a faithful and wise Servant whom his Lord hath made Ruler over his Honshold to give them Meat in due season Blessed is that Servant whom his Lord when he cometh shall find so doing IN the Parallel place of St. Luke upon our Saviour's Exhortation Chap. 12. ver 41 42 43. there as here to Watchfulness Peter makes bold to ask him Lord speakest thou this Parable unto us or even to all ver 41. Which Question of his our Saviour answers with another Question in the words of the Text Who then is that faithful and wise Servant c. By which he gives him and us to understand that although in part he meant all †Chrysostom others yet especially * Ambros Hilarius Cartwright them and their Successors to whom he committeth the Government of the Church for if the ordinary Souldier must Watch then much more he that stands Sentinel The Text therefore and the Auditory suit and in it you have these Four particulars 1. Your Office Servants but yet made Rulers over the Lords Houshold 2. Your Work and Employment to give them Meat in due season 3. Your Qualifications requisite for the discharge of it You must be Faithful and Wise ver 45. and so sincere constant and instant about it that the Lord when he comes may find you so doing ver 46. 4. Your Reward Happy Men if you be such and do so it 's no less than Blessedness Blessed is that Servant whom his Lord when he cometh shall find so doing You see I have much way to rid in a little time I must therefore make the more haste and view some things only in transitu and stay upon nothing long nor need I in so Pious and Judicious an Auditory I begin with the first viz. their Office which may be considered in a double reference 1. To God in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are but his Servants 2. To his People They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are made Rulers of his Houshold 1. The Governors of the Church are but Servants of Christ Moses a King in Jeshurun Deut. 33. 5 and yet but the Servant of the Lord Josh 1. 1. Faithful in God's House but as a Servant Hebr. 3. 5. Paul not inferior to the chiefest Apostles 2 Cor. 11. 5. and yet acknowledgeth himself to be the Servant of Jesus Christ not only as a Christian but as an Apostle Rom. 1. 1. Though as Aristotle observes Nature makes them that have Politick 1. but weak parts to be Servants to Men yet Grace teacheth Men of greatest Gifts Graces and Places to be Servants to Christ who in the Government of his Family will be sure ever to be the Lord over his own House as the Apostle speaks Heb. 3. 6. whilst highest Church-Officers but Servants and set over it not as their House but Christ's And in this differing from Kings and other Civil Magistrates that Church-Government and Governors are not Despotical but merely Ministerial That whereas Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exercise Matth. 20. 25. Luke 22. 26. 1 Pet. 5. 3. Lordly Authority over their people our Saviour's peremptory Interdict is vos autem non sic In his Church he permits no such Lording it over his Heritage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 20. 26 27. a Minister and a Servant is the highest stile he suffers them to aspire to They though Servants Ministers of God Rom. 13. 4. yet are permitted to be such Lords as to create Offices and to enact Laws for all things in their Government provided they be not against the Law of God And so both are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordinances of Man 1 Pet. 2. 13. Here though whilst observing the general Rules of the Word the persons may be designed and chosen by Men yet the both erecting of Offices and the enacting of Laws is the Prerogative of the supreme Lord and Law-giver They must be the Ordinances of Jesus Christ which we as Servants must administer and he only as Lord institute No dogmatizing for us here Col. 2. 20. The servants of Christ must not be Lords of his peoples Faith the Lord make us helpers of their Joy 2 Cor. 1. 24. As Church-Governours we are Servants to Christ and in some respects to his Church 2 Cor. 4. 5. Be not therefore highminded but fear If God be a Master Vse upon that account he expects Fear Mat. 1. 6. and if we be Servants though we have cause to be thankful yet I am sure we have none to be Proud and yet Men's Servants often are and 't were well that Christ's Servants never were There is one that stiles himself Servus servorum who the Apostle tells us exalts 1 Thes 2. 4. himself above Dominus Dominantium and therefore we had need be very wary and the rather 1. Because as Pride is a spiritual sin so it 's through our corruption very subject to breed in Spiritual transactions Liquor full of Spirits soon set on a bright flame 2. Especially in Novices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3. 6. not a Novice lest being puft up he fall into both the sin and condemnation of the Devil Whence some collect the Devil's first sin was his being proud of his Office A Novice whether in Christianity or in Office either it new or he newly put into it is subject to be proud as the Child of his new-Coat We had need therefore be the more careful 3. And lastly the rather because to be sure many will be very watchful New things are much viewed and strangers most looked after When Austin and his Company came first into England the direction given to discover whether they were the true Servants of God or no was to mark whether they were proud or humble Look for the like eyes upon us now Some have been so quick or rather maliciously evil that they could foresee that in the managing of these affairs we would be proud as the Devil foretold that Job would be a Blasphemer O that our humility as well as Job's Patience might make the Devil and such devilish malice a Liar and no better way than by knowing our place and the Text tells us it 's to be Servants and that place and relation tells us our duty That what the Scripture requires as due from our Servants Vse 2 to us we owe much more to God calls for Subjection Obedience Ephes 6. Col. 4. Tit. 2. Fear Fidelity not with Eye-service as Men-pleasers but with singleness of heart as unto Christ waiting upon him to appoint you your work Consult his Word and Providences and say as Act. 9. 6. Lord what wilt thou have me to do And for direction assistance and acceptance in your doing of it And then
who required these things or at least of your hands The discouragement Isa 1. 12. and despondency of mind in this case would be very great and the Event hath sometimes proved very dreadful but not more disheartning 2. Than on the other side the Conscience and clear Evidence that our errand is from God and that he hath sent us on it will be encouraging and strengthning and as good as Elijah's first and second Bâ—it with him to walk though it be in a Wilderness many a hot Summers-day and cold Winters night till we come to the Mount of God If it be a way of the Lord it 's Strength to the upright Prov. 10. 29. and if I be called by him to it my Call is my Comfort my Commission my Warrant which therefore Jeremiah Chap. 17. 16. 20. 7. Amos Chap. 7. 14 and our Blessed Saviour and his blessed Apostle Paul had often recourse to and still held out and pleaded against all Objections John 7. 29. Gal. 1. 1. 1 Cor. 9. 1. 15. 8 9 10. and Oppositions For who hath more Authority in the House than the Lord of the Houshold And if he have appointed and employed me what hath aâ—y Enemy or stranger yea or fellow Servant to do to appose or hinder me When I can without wrong make use of the Apostle's plea whether it be right in the sight of God to hearken unto you more than unto God judg ye Acts 4. 19. it's a Back of Steel to my Bow and a full Gale in my Sail strongly engageth the heart To be ready and earnest to do our utmost in our Duty It was before the Lord that chese me saith David when he danced before the Ark with all his might and he would therefore be more vile 2 Sam. 6. 14 16 19. though so vile already in Michal's Eyes that she despised him The Lion hath roared who will not fear The Lord hath spoken who can but Prophesy Amos 3. 8. We cannot but speak Act. 4. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a necessity is laid upon me and woe unto me if I preach not the Gospeâ— 1 Cor. 9. 16. It engageth and encourageth the Heart to duty And in doing of it to expect and wait for God's Mercy If I be sure that my work be God's and that he hath called me to it I dare not but so far honour him as notwithstanding all discouragements to trust him and confidently to rely upon him for Acceptance For if in both my Place and Imployment I be his in accepting of me he owns himself else I may say Lord thou hast deceived me Jer. 20. 7. Assistance which other Masters are wont to afford their Servants in their work and our best Master is not wont to be worse in this kind to his Servants in theirs who never suffered his Servants to do his work by their own strength but first bespeaks Gideon's might Judg. 6. 12. and then v. 14. bids him go out in it and promiseth he shall save Israel by it Which adds a third thing Blessing Common Adultresses use not to be fruitful and so Bastard-Ordinances are barren but as we love our own so God who hath more cause useth to love and bless what 's his When Isaac sends Jacob to Padan-Aram he blesseth him Gen. 28. 1 2. i. e. he prayed for it but our Master when he sendeth us he so blesseth that he bestows it Because the false Prophets ran on their own heads they therefore went on a bootless ernand I sent them not therefore they shall not profit this People at all Jer. 23. 32. but had they stood in my Counsel they should have converted my People v 22. How do we go amain when we have the Wind as well as the Tide with us the Gale of Heaven as well as the current Stream of our Brethrens votes and desires Reward for whatever Man may do yet God never suffered his Servants to serve him gratis The same vertuous Woman that sether Servants their Task gives them also their portion of Meat Prov. 31. 13 14 15 and that God which sets you on work will be sure Mr. Moor of Norwich to pay you your wages For the outward Man Gainers many of you cannot be and it 's well that it is so and you might scape well if you were but gainers in the sense of that Phrase Act. 27. 21. where Paul speaks of gaining harm and loss that is in preventing and avoiding it Injuries and Losses may be all our gains from Men but there will be nothing lost by what we lose for God when we come to our last reckoning When God sends us of his errand he bids us indeed be stedfast and unmoveable always abounding in the work of the Lord but for our encouragement withal he tells us that our Labour shall not be in vain in the Lord 1 Cor. 15. 58. What follows was prepared but not Preached SERMON XXXVIII MAT. 24. 45 46. Who then is a faithful and wise Servant whom his Lord hath made Ruler over his Houshold to give them Meat in due season Blessed is that Servant whom his Lord when he cometh shall find so doing BUt that Reward is the last part of my Text. We are before that to consider of our Work And that is the 2d Which having dispatched our 2 Work Office Servants and yet made Rulers over God's Houshold we come to in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's to give them their Food in due season 1. I will not insist upon that which yet some observe from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it 's a giving and not a selling of this Food to the Houshold Christ once whipt Buyers and Sellers out of the Temple but after-ages complained much that they were gotten in again This Food for the Houshold is the Masters Provision and only put into the Stewards hands for his Housholds use All thy Grace Wisdom Ability to dispense the Word and other Ordinances to govern the Church c. are God's Gifts which he never betrusted thee with to enjoy or make a Mercat of for thy self thine own gain or applause but for the Glory of thy Master and the service of his Spouse and therefore although the Labourer be worthy of his hire Luke 10. 7. yet neither be thou on the one side ever so mercenary as to account thy maintenance such an hire of thy Labour as which thou aimest at and puttest off the Ordinances of God for No in this sence freely thou hast received and therefore freely give Nor let the People be ever so mean as to think when they Mat. 10. 8. have paid their Pittance they have bought you for Slaves and like good Chapmen have made a fair purchase of the Word and the rest of God's Ordinances which they hereupon claim as their due and in case though by their own default they come short of you shall fall short of yours But how unworthy are such base
in the Event not till the death of our Bodies is the body of Sin quite dead in us but then it will be for as Sin entred into us at the first union of Body and Soul so it goeth not out till their last dissolution But being then parted As to the Body for fins of omission this lump of Earth doth no longer aggravare animam clog the Soul from doing duty nor as to sins of commission doth this Earthly dusty tabernacle any longer defile the Soul as being a fomes and an Instrument by which it acts its self-pollution And as to the Soul though wicked Mens Souls are in statu separato as sinful as they were before yet the spirits of just Men are then made perfect Heb. 12. 23. and therefore not liable to sin which is the greatest imperfection And what a gain this is a holy Heart will tell you when now groaning under the Burden and Pollution of some defiling lust would give a whole World to be rid of it even exchange his life for Death because by it he shall gain a full deliverance from it And as Death ends the Believer's sin So also all that misery which by reason of his sin he more or less all his Life long was exercised with No more inward sorrows or fears or anguishes and perplexities in and from himself no more temptations from Satan no more molestations or persecutions from the World or if any he is no more sensible of them There the wicked cease from troubling and there the weary are at rest there the Prisoners rest together they hear not the voice of the oppressor Job 3. 17 18. And if you say that for these outward troubles it is then as well with the wickedest sinners as with the holiest Saints I say but it is not so as to those inward anguishes and perplexities which are the greatest miseries for they in the wicked are not then ended but as to their greatest extremities then begin But for the Godly no more then any of these They then cease from all their Labours Revel 14. 13. and rest quietly in their Beds Isa 57. 2. not one bodily pain or disquieting thought more as Mr. Knox on his death-bed being asked whether his See his Life pains were great answered that he did not esteem that a pain which would be to him the end of all trouble and the beginning of endless Joys Serve the Lord in Fear and Death shall not be troublesome to you Blessed is the Death of those that have part in the Blood of Jesus And is not he who hath attained to this proved a great Gainer having all his former sins and miseries so well and for ever ended 2. And whatsoever of both kinds if he had lived longer he might have fallen into most happily prevented The Apocryphal Solomon saith that Enoch was speedily taken away lest wickedness should have altered his understanding Wisdom 4. 11. But I am sure from authentical Scripture that Josiah was that he might not see that desolation which was coming upon his people 2 Chron. 34. 28. and that the Righteous are taken away from the evil to come Isa 57. 1. of which some expound that Dr. Hammond Revel 14. 13. Blessed are they that dye in the Lord namely at that time there meant because after that time there would be greater misery It may be we cannot but think how miserable some Men would have been if they had lived any longer yea and what sinful Snares some of God's Servants would have been in danger to have been taken in if they had not died the sooner But when they were now falling a Fathers watchful eye saw their danger and with a wary hand snatcht them out of it and took them into his own Bosom out of the reach of it Blessed Father Happy Child And gainful Death that put them into harbor when the storm was coming that would have sunk them prevented those sins and miseries that might have undone them And thus Death to the Godly is gain privatively in preventing loss 2. Secondly Positively in bringing in reallest Gains 1. Of Grace made perfect and that in the most perfect exercise and operation of it Faith then completed in Vision and Hope in Fruition and therefore called the end of our Faith 1 Pet. 1. 9. not so much of cessation as the consummation and perfection of both and for Love what was here imperfect shall then be done away 1 Cor. 13. 10. So that it shall be perfectly then exerted toward God and one another when we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 20. 36. like to the Angels of God every way pliable and expedite in doing his will And we who think how well it is with us when we can here in any measure of freedom and liveliness meditate and pray or in any other kind with enlarged hearts run the way of God's Commandments and feel how burdensom it is to lye under the burden of Sin and have our Chariot-Wheels taken off so that we drive heavily in what he sets us to what unvaluable a gain shall we esteem it when all these cloggs shall be taken off and we shall find our Souls as upon the Chariots of Amminadab freely to expatiate in those latifundia of Eternity and with those Angels in Ezekiel's Vision whither the Spirit is to go to go without hinderance and Ezek. 1. 12. weariness Now a true Christian estimates Gain not by that of Mony as it 's called Judg. 5. 19. or other commodities which the Men of the World traffique in but that which ariseth from being Rich in Faith James 2. 5. and God's fear Prov. 22. 4. Which is the * Luke 16. 11. true and the †Prov. 8. 18. everlasting Riches as our Saviour and Solomon calls them and therefore when such Riches and Gains are come in fullest he accounts himself the greatest gainer and that will be when in Death Grace is perfected 2. And happiness completed and that will be then also if you will only abate that which will arise from the Souls reunion with the Body which will not be till the last day But at Death Paul makes account that when he departs hence he shall be with Christ which he esteems to be best of all v. 23. of this Chapter in a more full Vision and Fruition of God and what attends that Estate and in what else can be our best happiness Mr. Mede indeed saith that he remembers not that Death is On Rev. 14. 13. Diem mortis diem mercedis indigitari ever in Scripture said to be the time of reward Nor it may be is it so said in those express words nor indeed is it the time of the reward of the most full and compleat payment of it which is reserved to the Resurrection-day But I am sure if Paul said true that upon his departure he should be with Christ that the greatest part of the reward is then given and that not only