Kingdomes within my Text since travail through them I can not Beloved These three generals are the particular limits of my remaining Discourse the which our God the God of all grace and glory so sanctifie unto us all that his most blessed Name may be by every one among us more and more abundantly glorified GOD is said to be glorified both by Himself and by his Creatures 1. In what sense God is said to be glorified By Himself If we cast into the Ocean one only spoonful of water nay By himself one only drop of a bucket we thereunto add because although the Sea be great and wide infinite it is not but unto Gods essential glory none can add for his glory is like [1] Acquaint thy self with God as be is described by B. ushers folio Christian Religon Bishop Baily his Practice of Piety Mo nay his Truâ—nesse of Christian Religion Balls larger Catechism or such others for It is life eternal to know God viz. Veluntas sequitur intellectum every other of his Attributes every way infinite It is more impossible infinitely more impossible for any yea for all the Creatures in the world to add either glory or blessednesse that I may not say delight or content unto the most infinite God then it is for the darkest Dungeon to augment the brightnesse or for the blackest coal to multiply the beams of the mid day Sun There can be no accession unto his essential blessednesse because he is for ever most infinitely blessed There can be no accession unto his glory because His glory is eternally the same In the soul of man the power of the Understanding of the Imagination 1 Non est necesse Deum velle aliquid nisi seipsum Non est ergo necessarium Deum velle quòd mundus fuerit semper Sed eatenus mundus est quà tenus Deus vult illum essè cum esse mundi ex voluntate Dei dependeat Tho. Aquinas 1 â. q. 46.3 c. and of the Memory abideth equally the same whether what is undestood conceived and remembred be or be not produced in word or writing so after a most incomprehensible manner in the divine nature the glory of the Father the glory of the Son the glory of the Holy Ghost was equally the same before all worlds as ever since the Creation it hath been and for ever hereafter will be The great God who from all never-begun Eternity unto the beginning of time took pleasure in forbearing to make any Creature at all did not at last [1] Gen. 1.1 John 1.1 Heb. 1.2 11.2 make the Heavens and the Earth as repenting himself of his eternity of leisure before neither did his then Creation proceed [2] St. August de civitate Dei lib. 12. cap. 17. With men animae quiescendo fiunt sapientiores it is not so with God from any new intent neither may we conceive that his Rest affecteth him one way and his Work another I neither was his Vacation idle or his working painful for as before the Creation he rested working so since the Creation he worketh resting again as at first in creating so afterward in redeeming preserving ruling sanctifying c. neither encreaseth he his essential glory neither changeth he his eternal purpose He in all these only applyeth his eternal Will unto new workings As [3] Rom 11.36 of him and through him so to him are all things yet of all those things which he hath made and doth govern it is His Glory that he [4] Psalm 50.12 Job 12.2 3 needeth none Wherefore as it was of his free goodnesse that he in the beginning created the world so [5] Deus suam gloriam quaerit non propter se sed propter nos Tho. Aquin. 22. ae q. 32. art 1. ad 1. mum of his free goodnesse it is that he ever since glorifieth Himself in them Then is God said to glorifie himself when he vouchsafeth to manifest any of his excellencies whether [1] Esay 6.3 Hab. 3.3 1 Pet. 4.13 universally by way of Redemption Creation c. or [2] Esay 60.7 Ezek. 43.2 Numb 14.21 John 13.31 particularly upon distinct ages places or persons 2. By his Creatures God is also glorified for By this crehtures while they glorifie although all the Creatures in the world could not 〈◊〉 they would resist the [1] Voluntati benâ—placuâ— Will or diminish the [2] Job 22.2 3 35.6 7 Psalm 16.2 50.8 12 Prov. 16.26 Rom. 11 35 self-glory of the most high God yet on the other side such several prints and degrees of his goodnesse hath the most high God [3] Acts 14 17 Rom. 1.20 communicated unto all his works that all his works glorifie him as they concur with the good pleasure of either his revealed or his secret Will thus all of them more remarleably set forth the wisdome c. of his providence some of them the power and severity of his Justice others the Riches of his free grace and mercies First His Providence To say nothing of [1] Psalm 77.19 135.6 unsearchable co-operations harmonious contextures regulated contingencies sim Every creature as it existeth and worketh after its kind setteth forth Gods Providence whether Rivers as they [2] Eccles 1.7 run into the Sea or the Sun as he knoweth his [3] Psalm 104 19 148.3 9 going down whether the Stars as they keep their due motions or the Trees bearing fruit in their season yea Angels whether good or evil while they reserve the nature of spirits and men whether regenerate or unregenerate as they partake of body and of spirit too For although Devils have [4] Jude 6. corrupted themselves with envy malice pride c. and although man hath [5] Eccl. 7.29 fallen from his integrity yet the nature of Devils as it continueth the distinct nature of intelligent spirits the body of man as it speaketh the flesh neither of beasts nor of birds nor of fishes but of men likewise mans spirit as it produceth the operations of the soul not of a brute but of a reasonable Creature do all of them after the same manner as all other Creatures do [6] In quantum sunt res quaedam Deus est in daemonibus Tho. Aquin. 1 a. q. 8. 1. c. 4. m. Uâ—â—co simplicissimo actu omnia in suâ bonitate vult Deus licet ejusdem suae divinae voluntatis nulla prorsus sit causa Idem 1 a. q. 19. art 5. c. bring glory unto the Providence of the great God I say whether Physically or Metaphysically considered the worst of men and the worst of Angels by performing that whereunto their nature was ordained and in observing after their kinds the ocult lawes of their Creatour glorifie Gods Providence that is they expose an open view of it unto [7] Psalm 148. per totum Psalm 139.14 Revel 14.7 Creatures reasonable and intelligent Secondly Creatures His Justice as creatures shew forth Gods Providence
they should [17] Psal 119.107 Heb. 12.11 James 1.12 advance our duties too they are brought not to flatten but to [18] 1 Pet. 5.10 quicken us to our sins they are [19] Rom. 6.11 compared with Col. 3.5 Exod. 20.20 sepulchres but unto our graces they [20] Rom. 1634 Deut. 8.16 Gen. 22.18 are Monuments if once they be sepulchres unto our duties then this good Angel in my Text [21] 1 Cor. 10.13 rolleth them away but where they are Monuments of his [22] 2 Cor. 12.9 power in our graces there he resteth there he 23 sitteth down upon them Reason 2. 2. Reason from the heart From the [1] Jer. 4.19 seat of these troubles the heart Let not your heart be troubled because a heart Chirurgeons in their Anatomies phrase such and such a part a vessel a vessel for the brains a vessel for the urine for the blood c. Now he that fashioned for himself all our limbs while as yet there were none of them he useth this language too Mans soul body and (2) 1 Thes 5.23 spirit they are (3) 1 Pet. 3.7 2 Cor 4.7 vessels in the hand of the Potter this vessel he formed for such and such uses and for (4) Rom. 9.22 Prov. 23.26 none other intents or purposes whatsoever I say the (5) Psal 2.9 1 Thes 4.4 whole man much more the (6) Mat. 25.4 heart is a vessel a vessel appointed like those of the Temple for (7) Pro 23.26 Gods service wherefore the heart may not at all be taken up (8) Luk. 21.34 with cares fill a heart with the (9) Hos 7.7 scalding waters of lust or with the (10) Phil. 3.19 muddy waters of an earthly mind and what (11) Hos 4.11 room can there be in that heart for either (12) 1 Joh. 3.3 purity or (13) Mat. 6.21 heavenliness So fill a heart with bitter waters of (14) 2 Cor. 7.10 unreasonable grief or with the unwholesome waters of (15) Isa 7.9 distrustful fears and what room is there in that heart for the exercise of faith waters of affliction are of a (16) Job 33.16 Isa 44.33 Hos 5.15 cooling (17) 〈◊〉 1.16 clensing (18) Psal 119.67 healing nature and the heart should be a vessel prepared to receive them as (19) Eccles 7.3 such Blessed are ye that (20) Isa 32.20 sow unto the spirit besides all waters for the Spirit of God delighteth to (21) Pro 1.23 move upon these and it concerneth us that he findeth a (22) Eph. 4.30 quiet habitation Let neither (23) Jam. 1.4 impatiency nor (24) Mat. 8.26 distrust nor (25) Job 33.16 compared with Pro. 15.32 21.11 insensibleness neither quench nor grieve in the least any motions of so holy a Spirit If we would find our chastisements chastisements of peaee let not the heart be troubled That a second Reason as the heart is the seat of the vital spirits so it should be the seat of spiritual graces too It is at lest it should be a vessel [26] 2 Tim. 2.21 compared with Heb. 10.5 prepared for the [27] Col. 2.12 operations of God It should be filled not with carefulness but with the [28] Eph 5 18 Spirit Reason 3. 3 Reason from You. From you your heart Let not the heart be troubled because yours because it is as a vessel so a [1] Isa 66.20 consecraâ—ed vessel As for the wicked the heart of the wicked [2] Pro 10.20 is little worth but the heart of a believer is a [3] Jer. 31.20 dear heart unto her Bridegroom The heart of a believer is a rich [4] Mat. 25.4 Ephet 3.19 cabinet which holdeth vertuâ—s more graceful then gems graces more precious then jewels The heart of a believer is a heart not taken up with the blood of the fabulous Duck at Hales no nor yet with the blood of bulls or of goats but [5] Heb. 10.22 1 Cor. 2.2 Gal. 2 20 Acts 20.28 with the blood of the sacrificed lamb it carrieth within it self the blood of the Lord Jesus It is I say the mansion (6) Vita est mansio animae in corpore rectiùs spiritus in animâ say I. where the spirit of God dwelleth and is it fit think you that such a Temple as this such a Mercy-seat as this should be prophaned with fears and jealousies 4. Reason from God with cares and with destructive sorrows Reason 4. From God Almighty Let not your heart be troubled for ye believe in God The true Christian hath a (1) Exod. 34.6 2 Chro. 30.9 Neh 9.17 Isa 30.18 Psal 84.11 86.15 116.5.145.8 gracious God to believe in an all-knowing a merciful an (2) Gen. 17.1 all sufficient God to believe in and shall he not endure affliction according to the [3] Rom. 16.25 Eph. 1.19.3.28 power of God working mightily [4] Col. 1.29 in him shall a believers heart stoop should such a man as Nehemiah (5) Nehe 6.11 flee The Disciples were at the [6] Mark 16 5 first affrighted with the sight of their good Angel but what [7] Mark 16 6 followed There is if ye mark it there is a good Angel in this burning (8) Exod. 3.4 Dent. 33.16 bush Be not far off O Lord for trouble is (9) Psal 22.11 hard at hand Do thine afflictions make thee cry out Be [10] Psal 34.18.85.9 145.8 of good chear If once the child cryeth the Nursing-mother runneth If troubles be upon us be ye sure God [11] Psal 46.1 is a present help in those troubles That a fourth Reason V. from me also Reason 5. From Christ beleive also in me Let not your heart be troubled for ye have the [1] Act. 26.18 Lord Jesus to beleive in True no man can upon a well-grounded and a well-experienced [2] 2 Tim. 1.12 Knowledge say that Jesus is [3] 1 Cor. 12.3 the Lord but [4] Mat. 3.17 1 Tim. 3.16 John 6.44 by the Holy Ghost neverthelesse where once the Holy Ghost enableth to say of Christ My Lord and my God there the soul [5] Phil. 4.4 rejoyceth in this Lord as in the horn of her salvation God revealeth much of his goodness in the [6] 1 Chro. 29 14. Psal 57.2 workes of his Common providence thus the Roman Seneca the Greek Aratus and other Gentiles saw that the Lord was good and that his mercy endureth for ever More of his goodnesse he revealeth in [7] as in Esa 41.10.13 14 his word of promise five several times is that one promise repeated I will never leave thee nor forsake thee But the goodnesse of God is (8) Hos 3.5 most of all revealed in his own [9] Joh. 1.18.14.9 10 11 Son in him are [10] 2 Cor. 1.20 all the promises Yea and Amen for a Son ye know resembleth his Father Hence it is that [11]
20 deserved a Pillar much more doth Hers. That Rachel followed after [5] Gen. 31.35 35.2 Justly might Rachel be buried Esay 1.29 nader an Oak idol fancies this after true godlinesse after the God of holinesse she followed not after false Gods Seeing now her steps followed God her works follow her Her name is [6] Eccles 7.1 precious among us and as [7] Mrs. Rutters body was embalmed her body so her [8] Nee doleas quod talem amiseris sed gaudeas quòd talem habueris Hieron in Epitaph Nepotian page 23. Memory is embalmed She hath travailed [1] Qaid invidetis bonam mortem cui dare vitam non potestis Plin. lib. 2. Epist. 20. quite thorow all that this world can [2] Eccles 1.2 7.1 afford viz. Troubles of heart She went farre into the Kingdome of Grace viz. she believed in God she believed in Christ And hath already entred the Kingdome of Glory possessing mansions in her Fathers house While she abode on earth she delighted in Saints now with [3] Illum non emori sed emigrare mutare amicos non relinquere intelligeres Saints she abideth Complain not then that she departed hence in the midst of her age for a vertuous life is a [4] Wisdom 4 7 8 9 Placita erat Deo anima illius in brevi spatio multa complevit S. Hieron Fitaph Lucinij long life Untimely her death was but as the Father of Alexander said [5] Plutarch Apothig in Philippo of his Friend Hipparchus the untimelinesse was not unto her self but unto us Not unto her self for God [6] Gen. 5.24 took her no nor yet unto us for The [7] Matth. 6.20 Acts 21.24 good will of our God be done Life may by no meanes be neglected great is the blessing of long life especially there where it is found in [1] Whereas green fruit and a young man want their true taste Old age is the vessel of prudeace the way of wisdome Yet compare the long life of common persons with the short life of this singular Christian In looking for and hasting unto the coming of the day of God many a One is so dull so slow that after the irksome labours and sorrowes of fourscore yeares his unprepared soul beginneth to cry O spare me a little before I go hence But this Christian began early in the Morning and loe she hath finished her course betimes She [2] Nos dolendi magis qui quotidiè stamns in praetio peccatoruâ— vitiis sordidamis vulaera accipimus de â—â—oso verbo sumus reddituri ratâ—â—em Idem ib.d. found favour with the Lord in the [3] Esay 57.1 We may say coâ—ceming Mrs. Rutter as our said of S. Anselm Hoâ— tempus ci datum est ut majus boaum ci in aeternitate daretur midst of her age The Race which was set before her she run as well with good speed as with patience She ran and so ran that at the one half of her yeares she obtained mercy Call to mind her dayes which she hath passed you will acknowledge them [1] aetarem ultra putet L. Florus lib. 1. Prolog worthy your imitation yea and worthy your thanksgivings too Think upon her present life you will finde in it Life more abundant Life most worthy your more abundant thanks most worthy your more abundant rejoycings too True WE cannot roll away the Stone from her grave but in due time the good Angel in my Text [2] Hos 6.2 will Yea She her self being [1] 1 Cor. 15.32 dead yet [2] Fiducia Christianorum resurrectio mortuorum Tertul. speaketh while her first Resurrection is an earnest of her second Wherefore Let not your heart be troubled Or if for a season troubled it be imitate Her for whom ye mourn As she did so do you Believe in God believe in Christ then as she doth so shall ye ye shall enjoy mansions in my Fathers House rather as she doth so shall ye ye shall glorifie your God as God Time it self [3] Rev. 10.6 must dye ye Death it self [4] Rev. 21.4 must dye but every soul which rejoyceth to glorifie God [5] Quamdiu hic moramur peregrinamur à Dommo Ad hoc anti sumus ut mâ—â—eamus aterni Hi ron ad Paul super Blesillae filae obitum Therefore as She in her Funeral Rings Posie saith I am not lost but gone before So we Non amâ—simus sed praemisimus August ad Iralicam viduam Epist 6. Non moeremus quod talem amisimus sed gratias agimus quòd habâ—â—mus imó quòd habemus Deo enim Matth. 22.32 vivuâ—t omtia quicquid revâ—titur ad Dominum in Eph. 3.15 Familiae numero computatur S. Hieron ad Eustoch in Epicaph Paul endureth for ever for which everlasting mercy and for every other mercy of his both to our bodies and to our souls ever for ever blessed be the Name of the Lord. Amen THE Jewes when they build a House are [1] J. G. out of Leon Moden digit Rili Hebraia Part. 1. bound to leave some part of it unfinished in remembrance of the destruction of Jerusalem By the same Rule in memory of this Friends dissolution I should break off here I should here leave my Discourse dying [2] John 11.16 at the Gentlewomans Grave unperfected Beloved compasse all that is before me I cannot yet neither am I inconstant unto [3] See the method proposed p. 272. my self neither dare I be forgetful of my God even of your God and mine viz. What prayses I bring I sacrifice not unto the dead but unto [4] Rev. 1.18 Him who is alive and liveth for evermore Wherefore By these few and slender instances which both I have newly given and you have patiently received I say by these few and slender instances of those many and large favours wherewith the Lord richly [1] That may be truly said of this Mrs. Dorothy Rutter which was said of Socrates Whosoever knew him loved him and honoured him and they that did not so it was because they did not know him enamelled the perfections of this One single short-lived Friend Judge I pray you between Our God and Us concerning the whole multitude of his mercies toward Vs toward Ours toward all believers from common mercies not excluding unbelievers and reprobates Concerning life past present future day by day hour by hour doth this God vouchsafe renew accumulate upon these sinful soules and bodies of ours mercies multifarious numberlesse unsearchable Thanks be unto God for his unspeakable gifts Utter them we cannot Point toward them [1] Quia ipsa sibi obstat magnitudo rerumque diversitas aciem intentionis abrumpit faciam quòd solent qui terrarum situs piagunt in brevi quasi tabellà tolam ejus magnitudinem amplectar L. Florus l. 1. Prolog we may Revise a little those three great Kingdomes upon which we were entring having a little viewed them
thereof we (3) 2 Cor. 12.10 Est quaedam stere volupt as take pleasure in infirmities The Lord hath set adversitie over against prosperity (4) Symmachus Cajetanus in locum to the end that man should finde nothing worthy complaint 5 nothing therefore wearisome because alwayes the same That life is certainly the least burdensome which is checkered as well with the darknesse of affliction as with the light of gladnesse Yeares would slip from us like a dream did neither vanitie nor (5) Eccles 1.2 vexation keep us awake Winter is (6) Gen. 8.22 every whit as seasonable as is either Spring or Autumn and frosts not only purge but (7) Job 37.10 Matth. 5.4 please Then the morning is comfortable when weeping (8) Psal 30.5 endured a whole night and the likeliest course to reap in joy is to sowe (9) Psa 126.5 in teares A holy rest prepareth for (10) Exod. 20.9 six dayes labour and when by (11) 1 Cor. 7.20 24 2 Thess 3.10 walking in our Vocations we have gotten a (12) Mat. 5.6 Esay 58.13 spiritual appetite the first day of the week will be more the (13) John 20.1 19 Acts 20.7 1 Cor. 16.2 Revel 1.10 Lords day then our own without (14) There is such a thing as Mos populi Dei As every society so the Church besides her habemus legem hath her habemus consuetudinem Men have so great a good liking to duties which be afterward their customes that they are remembred without book neither need they be put in writing as Lawes and Statutes are Bishop Andrews Serm. 13. of the Resurrection The Civil Law speaking of Custom saith Imò magnae authoritatis hoc jus habetur quòd in tantum probatum est ut non fuerit scripter comprehendere necesse Pandect 1. Tit. 3. de legibus 35. Once call to mind what provision God made in the old Testament for his Ministery by Tithes and Offerings and for his publique worship not only on every seventh doy bùt in very many other yearly festivals and except you will either deny God your Rom. 12.1 reasonable service or else degrade the 2 Cor. 3.7 8 9 10 11. ministration of the Gospel below the ministration of death you must openly acknowledge that concerning either the maintenance of Gods Ministery or solemn dayes for Gods worship under the new Testament the holy and blessed Spirit need not 1 Thess 1.8.4.9.5.1 2. 1 John 2.27 Heb. 8.12 Esay 35.8 write unto us more then what is already written and received in the 1 John 2.7 old Testament Wherefore if any disclaim the observation of other our Holy dayes Psalm 81.3.42.4 Esther 9.26 27. John 10 22. much more if any disclaim the observation of the Lords day it is sufficient if we reply first with the first Nicene Counsel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 4.12 Job 8.8 Jer. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 next with the Apostle 1 Cor. 11.16 we have no such custom neither the Churches of God videas Cyril in Joan. l. 12. c. 58. As Christ substituted the Lords Supper instead of the Posseover so did he the Lords day in the Jewish Sabbaths room saith Athanasius further scruple I say In the Kindome of grace Look how many the troubles of the righteous are so many are their (1) Rom. 8.28 Psalm 34.19.50.15 83.18 opportunities of glorifying God as God First amidst equal paines variety affordeth some ease and the more (2) Rom. 101.1 amant alterna Camaenae vicissitudes we finde the lesse we nauseate our wearisome lives Next It is both (3) Jerem. 10.24 judgement from God and mercy to us that we are corrected The (4) Rom. 6.23 wages of sin is death now because the deadly wound and killing stroke lighted upon Him who (5) Rom. 5.6 7 8 most willingly dyed for us meet it is that we our selves (6) 2 Sam. 12.13 14 10 should feel some smart That we may perceive how heavy a curse we had (7) Gal. 3.10 13 layen under had not the only Son of God been made a curse for us meet it is that (8) Gal. 6.5 every man should bear some part of his own burden and most kindly it is that we (9) Matth. 20.23 taste although we do but taste that bitter Cup the dregs whereof the mighty Redeemer drank in our stead In the third place more (10) Heb. 12.1 easily sin besetteth us the the more circumspectly we do at least the more circumspectly we should walk In (11) Mic. 7.8 Luke 12.35 dark nights we are careful to keep (12) Perdidistis utilitatem calamitatis S. August our Lamps burning If ought can draw us out of Gods blessing it is the (13) Deut. 6.12 Prov 1.32 Woe to the house where there is no chiding warm Sun as for stormes they compell us to have (14) Luke 12.32 Psalm 119.71 our loynes girt Fourthly where sorrow for sin aboundeth there thankfulnesse for free grace much more (15) Rom. 5.20 aboundeth when the letter killeth then (16) 2 Cor. 3.6 Christ cometh that we may have life and that we may have it (17) John 10.10 more abundantly Fifthly the more grievous godly sorrow is for the present (18) Heb. 12.11 afterward the more it bringeth forth the peaceable fruits of righteousnesse Sixthly If we were without chastisement whereof all are (19) Heb. 12.8 partakers we should then seem to our selves bastards and not Sons Whom thou Lord lovest them thou (20) Heb. 12.6 chastenest O shew me some (21) Psa 86.17 At tu si modò sum caelesti stirpe creatus Ede notam tanti generis meque assere coelo Ovid. Psalm 23.4 Revel 3.19 token for good A seventh particular I will be (22) Pse 31.7 glad and rejoyce in thy mercy for thou hast considered my trouble and hast known my soul in adversities Unto us in the Kingdom of grace Calamities are trials as woll of (23) Pse 20.6 41.11 Gods goodness as of (24) Deut. 8.2 16 Judges 2.22 3.1 our own It is matter worthy our thanksgiving unto God that the shoe waxeth not old upon the (25) Deu 29.5 Pilgrims foot or that his weather-beaten garment abideth new If the Prophets Widow be poor God will (26) 2 Ki. 4.1 7 pay her debts and that Widow in Zarephath shall not want for a (27) Ps 104.15 chearful countenance so long as her Cruse is (28) 1 Kings 17.16 filled with Oyle Elijah will (29) 1 Kings 17.6 want bread to chuse forasmuch as his God (30) Psa 147.9 feedeth the Ravens O my God the bones which thou (31) At Sir Thomas Overburies gate Monday Jan. 29th 1654. hast broken do (32) The Lord do good unto the house of the Overburies for then when I was mortally bruised they tenderly refreshed me 1 Tim. 1.16 rejoyce for during my weaknesse thou didst (33) A week together at Sir Thomas Overburies