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 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
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
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
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
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