more solemne are the ingagements that lye upon the wicked to doe all homage and shew all height of respects to the Gospel being in it selfe lovely and beautifull beyond all admiration and with all lineally and immediately descended from that great King as himselfe speakes in Malachi who is Lord both of heaven and earth Secondly the tendernesse and high respect as it were that God had of it while it was with him hee scarce suffered it so much as to looke out into the world neither into heaven nor earth but reserved it for companie and socieitie to his owne Sonne when hee should be borne that then it should goe forth and not before it was a mysterie saith Paul kept secret since the world beganne Rom. 16. 25. These same signata or things sealed up and kept close are ever matters of greatest worth God as well as hee loved his Angels who stand continually in his presence and behold his face yet kept them fasting from the knowledge and contemplation of this transcendent mystery at least from the cleere and perfect knowledge of it from the day of their creation till the fulnesse of time came wherein it was to be revealed in the world Thirdly the maine ingredient whereof it is made which runnes in every veine of it and wherein the whole vertue and efficacie of it consist is the bloud of Christ so precious that gold and silver are scarce foile to it 1. Pet. 1. 18. Therefore to neglect this Gospel in any kinde not to bee jealous over it with a jealousie as strong as death is to prophane the bloud of Jesus Christ and count it as an unholy thing and so to tread under foote the Son of God himselfe Heb. 10. 29. Fourthly and lastly the vertue and efficacie it selfe that rules in it The Gospel is the life of the world Deut. 32. 47. it is not a vaine thing for you because it is your life and through this thing yee shall prolong your dayes c. and Salomon often speaking of wisedome still presseth this argument upon men to imbrace it because shee is their life Pro. 3. 18. 22. Prov. 4. 23. Alas what were the world but a place of darknesse and as the shadow of death were not the light of the countenance of God in the glorious Gospel of Jesus Christ lift up upon it If this beautifull gate of the Temple of Heaven were shut up against it would not the precious soules and consciences of men bee amongst Lions continually I meane amongst devouring feares and terrors and horrid expectations of wrath and vengeance to come Therefore let this reason also be considered if wee do engage our selves never so deepe for the Gospel and the truth of it the worth and excellencie of it will beare us out and justifie all our undertaking in this behalfe yea and will condemne us with as high a hand if it ever mis-carrieth through any degeneratenesse any base and accursed fearefulnesse on our parts CAP. VII Foure generall rules or directions whereby to discover and judge what opinions are most like to bee contrary to the truth §. 1. BEfore we come to the use and application of things that wee may not contend with our owne shadowes or bee stricken with any panick feare like the wicked who feare where no feare is as David speakes i. e. where no cause of feare is or contend for that which is no part of our Faith I shall lay downe a rule or two by which we may be able in part to discerne and judge when it is time to looke about to lay hold and to contend or when Sathan is about to beguile us of our Faith let mee by the way give this one Item that our Faith or truth of the Gospel may bee two wayes indammaged or suffer waste upon it as the holy Ghost implyeth either first by adding or putting too or secondly by incroaching or taking away Rev. 22. 18. or indeed as oft by a certaine composition of both together by a kinde of exchange as by either alone for there is never any truth taken away but there is an errour in one kinde or other given or left in the stead of it As the Harlot pleaded before Solomon 1. King 3. 20. against her fellow that whilest shee slept her fellow tooke her living child from her side and laid her dead child in her bosome instead of it So may it bee said of Sathan and of those that are the men of his right hand for such a service they never take away any living truth from us but they lay some dead errours in the bosome of our soules in the roome of it But such charging as this is the most hatefull and accursed robbery of any other This briefly by the way §. 2. 2. Now to give some rules of direction whereby wee may bee able to judge whether at any time there be any speciall cause more then at an other to stand up in this case and to practise this duty of contending for the Faith at least they will serve to give aime they will serve to intimate when there is speciall cause to looke about and to consider and to suspect the worst as touching the losse and dammage of your precious Faith §. 3. 3. First that tenet or opinion in Religion which is assaulted and we perswaded to let go under pretence of being an errour contrary to our Faith if it hath beene established by men that have beene sober minded holy religious and no sinister cause known or suspected which would intangle their judgement but probable and sufficient reasons for the corrupting of their judgements by whom it is opposed as time serving covetousnesse ambition superstition c. This I say is a strong presumption that such a tenet is the truth and to be well considered before wee give it up or take exchange for it I only goe so farre in this rule as to say it is a strong presumption of truth because I know its possible that godly mens eyes may be held in respect of some particular truth and other mens may be opened and that there is no point of faith simply to be embraced upon the authoritie of men one or other nor simply to be rejected upon the prejudice of men yet this difference both reason and religion will countenance as meet to bee put between the judgement of holy and humble minded men and of men sensuall or sinfully addicted namely not to reject the judgement of holy men without very apparent cause against them nor to receive the judgement of the other without apparent reasons and grounds for them §. 4. 4. The equity or strength of the rule lyes in this naturall axiome that where there is a concurrence of more causes and these equally efficacious tending to the same effect greater likelihood there is that the effect should be produced then where the causalitie is weaker as for example in going a journey where a man is ignorant of the right way the
now a way into the world by the providence of God and by the benigne aspect and influence of that happy constellation wherein your selfe shine as a starre in much glory And the subject of it being of that neere affinity and sympathy with the soveraigne piece of that great worke you have in hand the rescue and advancement of the Gospell I should I conceive have turn'd my backe upon that providence which look't mee in the face if I should not have presented it to some of those Worthies whom God hath anointed with wisdome grace and power as for the bringing of many greater and weightier things to passe so the event bearing witnesse for the helping forth of it also into the world In which great and honourable assembly I knew not one whom rather to cast mine eye for this dedication than on your selfe who as you are knowne to the whole Nation by your worth and zeale for the things both of God and Men so have you beene knowne to my selfe heretofore by some more particular acquaintance the discontinuance and decrease whereof I impute onely to mine owne unworthinesse and negligence in addressing my selfe unto you I doe not in these meditations put you upon any thing in the maine but wherein you have prevented my motion and are already home-engaged I know you are in for the Gospell with all your heart and with all your soule and if with all these with all whatsoever besides So that you might in that respect expostulate with mee the impertinencie of this my addresse unto you in those or such like termes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What neede you quicken him that maketh haste Yet make I no question but that of your selfe you know how fairly to salve the seasonablenesse and usefulnesse here of notwithstanding In which regard an apologie would prove the impertinency not the Dedication I verilly beleeve that Pâ—â—â— never met with Christians so abundant in the worke of the Lord but still hee exhorted them to a bound yee more Besides though I cannot say with the confidence of an intuitive knowledge that you meete with any secret feares discouragements conflicts of doubtfull thoughts and reasonings with your selfe in the way of that contention for the truth which now you sustaine yet can I hardly beleeve but that sometimes you feele the activenesse of the powers of darkenesse against you and finde some insinuations and grudgings if not stronger and sharper fits of feares touching the successe and issue of your great undertakings In which respect I conceive it should not be unseasonable altogether to administer unto you of those excellent comfortations and strengthenings of heaven which the Holy Ghost hath treasured up in the Scriptures for such times and occasions especially as these The Lord Iesus Christ himselfe being in deepe conflict was refreshed by the presence of an Angell from Heaven comforting him Luk. 23. 43. The consolations of the spirit in the Word of God administred by a hand consecrated thereunto have sometimes beene little inferiour in the glory of their effects to those of Angelicall dispensation I dare not undertake for any sapientiall advantage you are like to gaine for the Faith by the perusall of these few pages I know if there bee any to be gotten you will not overlooke it Yet give mee leave to say this that the best and wisest mens thoughts apprehensions purposes ends intentions in their best actions will never lye right and straight in their bowels nor with that ease and intimate satisfaction to their owne spirits except they be marshalled ranged and composed by the hand of the spirit of God stretched out from the Scriptures The God of grace and glory who in your selfe together with that worthy Senate of joynt consultations with you hath opened a doore of hope to a Land and People brought very low and hath begun by your mouthes to breath upon the dry bones so that there is some noyse and shaking heard already bring them together bone to his bone and flesh upon them also in due time and cover them with a skin and put a spirit of life into them that they may live and recompence abundantly into their bosome the labours and travells and faithfulnesse of those whose hearts and hands have beene and still are lifted up to the worke that tasting the presence and mightie hand of God with them they may rejoyce as strong men to runne the remainder of their race and not faint or waxe wearie till the great breach bee repaired till the throne and kingdome of Iesus Christ bee lifted up on high above the rage power and contradictions of those that seeke to lay the glory of it in the dust till judgement runne downe like water and righteousnesse as a mightie streame to wash and carry away all the filth and noysomenesse of the Land till the hearts and mouthes of all those who love the peace and prosperitie of the Nation bee filled with joy and gladnesse and the faces of all that are enemies unto it with shame and confusion And for your selfe your personall honour peace and safety you have an interrest in your selfe which sleepeth not in the prayers of Coleman-streete Decemb. the 4. 1640. Your Worships home-devoted in the things of Iesus Christ L. G. TO THE READER GOod Reader it was a saying of Erasmus concerning Luther that poore Luther made many rich His meaning seemes to have beene that many were raised to great places of promotion and dignity in the Church and otherwise highly rewarded for standing up in the Popes cause and quarrell against him The saying is capable of another interpretation also somewhat more spirituall and remote and may have this importance that many taking part with that poore servant of God who was fiercely assaulted on every side and presented againe and againe to death and hell by the sworne sides men of the Pope by this service commended themselves with termes of highest acceptation unto God and so were enriched with abundance of his grace and favour The Gospel which in this respect may bee called poore likewise but the truth glory and power of it are still suppressed and trampled on by that great and strong party the Divell hath in the world may in both senses be said to make many rich but in the latter would make many more rich then it doth if their hearts would serve them to be engaged in so honourable a service as to consecrate themselves and rise up in the defence of it The great men of the earth who desire to ride on the world as on a horse as God is said to ride upon the Heavens and to rule though not with God but by themselves yet with an opinion of ruling with God seldome or never shew themselves more magnificent and bountifull in rewarding never give grater wages to any workmen they imploy then unto those that are zealous active and dextrous to accommodate the Gospel unto them and to slay the hatred and enmity that burnes betweene
by the great and infallible Iudge of all questions and controversies the Lord Christ himselfe 2. His resolution upon it not to disturbe or in errupt her in this her choyce in these words which shall not bee taken from her Both these breasts are full of milke and spirituall nourishment and would gladly unlade their treasures into your bosomes as well the one as the other But I shall entertaine your Christian and patient attention at this time with the opening and handling of this one observation onely from the former branch Christs approbation of Maries choyce The minding and improving opportunites for heaven is a thing of high and special acceptatiō with God The Lord loves none better than those that love themselves best in this way Hee that is upon the highest termes of resolutions for Heaven he he is the man in whom the soule of the God of Heaven chiefly delighteth hee that can let the world passe by not be moved nor stirred at it but will be on fire to lay hold on Eternall life when that comes in his way hee is the man that shall be called great in the Kingdome of Heaven by the great King of Heaven himselfe First for the opening of the Doctrine I will with all convenient brevity shew these two things 1 What these opportunities for Heaven are and what I meane by them 2 What I meane by the improvement of them For the first in the Generall it is to be considered that there is nothing that be falls us in this present world good or evill nothing that befalleth other men if the knowledge there of comes unto us nothing we thinke nothing we speake or do in any kinde nothing that other men thinke speake or doe if it falls within the sphere of our knowledge but by a strong hand of grace and spirituall wisdome may be converted to a spirituall use and be compelled and forced to doe service for Heaven A gratious and wise heart knowes how to subdue all the wayes of God and all a mans own wayes and all the wayes of other men and put them under this tribute Amongst all the wayes of the providence and dispensation of God in the administration of the affaires of the world there is none so drye or barren but there is somewhat of God in it there is some ingredient or other either of his wisedome power justice goodnesse faithfulnes or the like which by servent and intense consideration may be drawne out as a spirituall extraction and be found as light prepared for the soule For there is not the least beame of glimmering of this light the least shining of the knowledge of God upon the face of the soule but it is of precious influence and concernment for heaven This is life eternall to know thee the onely true God c. Ioh. 17. 3. The Heaven and happinesse of the creature depends upon the happinesse of the Creator So againe there is nothing we can thinke desire love feare or the like nothing wee speake or doe but if wee minde it there is some taste and relish in it of the frame of the heart within some disposition or other is acted and consequently is manifested by all these Now every degree of this light also every touch or streyne of the knowledge of our selves directly tends to enlarge and strengthen our knowledge of God as might be shewed at large but that wee have no leasure now for digressions and therefore is a gale of wind also to fill our sayles for Heaven And lastly there is nothing wee can see or heare or know concerning other men as either spoken intended or done by them Whether it be that which is righteous holy and good or otherwise wicked sinfull and vile but that we may see the truth of the Scriptures acted as it were before us therein which testifie in every place as of the manner law and properties of spirituall wisedome grace and holinesse on the one hand so likewise of ignorance vanity and profanenesse on the other So that I say there is nothing in this world wee can meete withall in any place or at any time either from God or from our selves or from other men be they things whose faces seeme to stand quite another way and no point of the Compasse towards Heaven which yet by a strong hand of grace as was said and by a dexterity of spirituall wisdome may be turned about and be made faire advantages and oportunities for Heaven But howsoever I would not in the Doctrine propounded altogether exclude such opportunities as these which are but generally remote and of inferiour importance Yet I chiefly intend those that are more proper and direct and that have a neare affinity with heaven that are opportunities prepared as it were and made to our hand and need only using And such are 1. The Ministery of the Gospell especially in the hand of a Minister that is faithfull and enabled of God to bring forth life and immortality into light by the Gospell when wee have no reall hindrance or cause of absence as by sicknesse weaknesse or some other indispenceable occasions c. this is an opportunity for Heaven of the first Magnitude To which we may adde in the second place the administration of the Sacraments wherein wee may feed upon the great and holy things of Jesus Christ by other senses as wee do by hearing in the ministrie of the Word especially the Sacrament of the Supper where hee that is our life as the Apostle speaketh the great Captaine of our salvation presents himselfe and his dearest love unto us in those elements of bread wine whereunto uniting himselfe Sacramentally they goe down together bread and wine into the body and Christ unto the soule Thirdly another great opportunity for Heaven is the presence and company of holy men especially such as are able to draw waters of life for us out of the wels of salvation as Esay speaketh that are able out of the good treasure of their hearts as our Saviour calleth it are able to furnish us with all variety of spirituall necessaries Fourthly when God meets with us in the likenesse or appearance of fire I meane in any great or remarkeable tryall this is a speciall opportunity for Heaven also now is there a time or season wherein to be made partakers of his holinesse as the Scripture speakes the fiery chariots of afflictions are still sent for our hearts to carry them up into Heaven Againe fifthly When God on the other hand appeares unto us as hee did unto Moses and to the Elders of Israel Exod. 34. 10. with the likenesse of a Saphir stone under his feete and as the Heaven when it is cleare when he causeth his Sun of prosperity to shine upon us whether spirituall or temporall and doth things for us whether in the affaires of this world or of that which is to come which wee looked not for when either hee lifts us up from the dust of the
earth and sets us with the princes of his people or delivers our soules that have dwelt among lyons devouring feares and raging terrours and brings them forth into a wealthy place and settles their abode amongst the powers of the life to come this also is a rich oportunity for Heaven now is it seasonable to get such a fire of love to God kindled in our hearts that shall never be quenched Sixthly when a man is chosen and called forth by some speciall hand of providence to doe any speciall service for God or for the Gospell whether by suffering or otherwise this is a speciall advantage and opportunity also for a man to take hold of Heaven and to set life and immortality on working within him Let patience saith Iames cap. 1. vers 4. have her perfect worke i. e. Never goe about to shift or decline any suffering whatsoever for Christs sake by any base or unlawfull way suffer on till God himselfe delivers you and let not Sathan be your deliverer this I conceive is to let patience have her perfect worke The ground of this exhortation is That they might be perfect and entire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wanting nothing i. e. that they might be a compleate and immediate preparation and fitnesse for Heaven for after wee have done the will of God by beleeving and walking holily we have yet need of patiēce saith the Apostle Heb. 10. 36. that we may receive the promise Faith is our foundation holines of life as the wals and sufferings as the roofe consummation of our building up for Heaven Lastly any Lucidum intervallum any respite or breathing time from the workes and labours of our hands from our ordinary callings and imployments is a season and opportunity for prayer reading meditation c. and consequently for Heaven When the world hath nothing to doe with us it is our fittest season to have to do with God We might instāce in more particulars but by these you perceive what the speciall opportunities for Heaven are which are chiefly intended in the doctrine Wee come in the second place to shew you in a word what wee mean by improving these opportunities This is nothing else but the raising of such matter of benefit and advantage from them as the nature and condition of every opportunitie doth afford It is like the gathering of fruit from the tree that beares it or drawing milke out of the breast that gives it As when a Sermon is preached the receiving and gaining in that knowledge that quickning that raising of heart that strengthening of the inner man that weakning and disabling of corruption and the like according to the tenour and importance of things therein delivered this is the improving of such an opportunity So in time of affliction and triall for a man to joyne with the chastisement of the Lord to helpe his rodde forward with that spirituall worke and businesse about which it is sent which happily may be the awakening of us out of the sleepe of security the quickning of us in the wayes of holinesse workes of righteousnesse the setting of our hearts and this present world asunder at a greater distance the reforming of somewhat in our lives and practice which is heterogeneall and so a staine and blemish to the rest of our conversation or the like Now when a man shall take the rodde of God that is upon him as it were in o his owne hand and by the advantage and assistance thereof shall compell his foolish heart to let goe the hold it hath taken on vanity in any kinde and to stoope to that yoke of righteousnesse which God would put upon it which it may be is impossible for him to doe at another time when hee hath not the like assistance from Heaven in a way of affliction most mens hearts are unruly and unteachable except it bee when there is a rodde at hand this is an improvement of such an opportunity the like is to be conceived in other particulars There may bee an inferiour and under improvement of an opportunity when a man gaines somewhat by it but yet more might have beene made of it and there is a just and full improvement when a man gathers the tree cleane and leaves none of the fruite behinde him so much as in the outermost branches The richer and fuller the improvement is the greater and higher is the acceptation frō God This for the unfolding of the Doctrine We come in the second place to heape more of the authority of Heaven upon the head of it and to establish the truth of it with the testimony of more witnesses That cōplaint of God himselfe concerning his people together with that expression of the earnestnesse of his desire towards them this way is a faire and full evidence confirmation hereof For they are a nation void of counsel neither is there any understanding in them Oh that they were wise that they understood this that they would consider their latter end How should one of them chase a thousand c. Oh that they were wise and would consider their latter end c. This sheweth that God doth highly prize and accept this wisedome and understanding in men and women which makes them treasure up for themselves in Heaven and become provident for their latter end His soule longs as it were for summer fruit to see his people fild with the spirit of this wisdome yea and professeth himselfe willing as it were to pay for this his longing if hee might have it upon any termes How should one of them chase a thou sād c. He would gladly hire men women with the best of this world to worke wisely for that which is to come So our Saviour in that passage of Scripture seems to be much takē to speak with due reverence to be even ravished and transported out of himselfe and cast into an extasie of joy and holy contentment upon the very mention of such a disposition and wise behaviour as we speake of in mannaging and improving opportunities for Heaven Let your loynes be girded about and your lights burning and ye your selves like unto men that waite for their Master and Blessed are those servants whom the Lord when hee commeth shall finde waking Verily I say unto you hee willgird himselfe about and make them sit downe at table and will come forth and serve them By girding up the loynes and keeping their lights burning watching c. hee meanes nothing else in effect but a diligent and carefull mannaging of the opportunities for heaven that were before them Now rather than such men as these should want honour hee promiseth once more to forget his owne greatnesse and to dispense with Majestie and will be found yet againe in the forme of a servant I onely mention one Testimony more from the Scripture letting passe others without number Revel 2. 26. c. And to him that overcommeth and keepeth my words unto
the end I will give power over Nations And hee shall rule them with a rodde of Iron and even as I received of my Father And I will give him the morning Starre This fame overcomming and keeping the words of Christ unto the end is nothing else being interpreted but the acting of the true greatnesse of spirit we speake of in the Doctrine which is seene in the taking hold of and managing the opportunities that lie for heaven and carrying the affaires of his soule before him with a high hand Now of what acceptation this high and excellent streine of spirit is with the Lord Christ is easie to judge by those rich and glorious ingredients that are put into the reward annexed thereunto I will give him power over Nations c. wee must not stand now to make valuation of the particulars in the generall they are things transcendently glorious of this there is no question it were easie to make the pile of testimonies greater but wee have the minde of God and of Christ in the point wee labour for abundantly already wee come therefore in the third place to demonstrate the Doctrine from the grounds and reasons of it Amongst many we shall onely make use of foure First God therefore highly approves this disposition we speake of in men of minding and managing all advantages for heaven this same lying out of the soule with all its strengh and all its might for making good the things of eternity because hee hath given commandement that so it should bee and so his voyce is obeyed in it Now this is a thing fully sympathizing and agreeing with that nature or disposition in God wherby hee desires to see himselfe obeyed and his will submitted unto by the creature it is as marrow and fatnesse unto him it is that wherein his soule delighteth Hath the Lord saith Samuel as great delight in burnt offerings and sacrifices as in obeying the voyce of the Lord Behold to obey is better then sacrifice and to hearken then the fat of Rams The reason of the great testimony given unto David and that by God himself that he was a man according to his owne heart is said to be this because hee would fulfill all his will Act. 13. 22. This is some of the sweetest and pleasantest wine he drinks from this great Vine-yard of the world which hee hath planted to have his voyce obeyed his will done by his creature Now that it is the will of God that men should thus weather all their sayles for heaven and carefully gather in all winds that blow to make that port or haven it hath beene already sufficiently proved from the Scriptures if you desire to have this measure heaped up and running over take that of Paul yet further 1. Tim. 6. 12. Lay hold on eternall life Lay hold on it but where is it that a man may lay hold It passeth by us daily in the precious occasions and opportunities therof and when these are taken hold of and improved diligently eternall life is laid hold of As those two blinde men in the Gospel laid hold on their naturall sight when hearing that Iesus passed by they tooke the opportunity and stood forth and cryed with might and maine O Lord the Son of David have mercie on us This for the first reason Secondly because this making out for heaven and mortality with a high hand is the truest and most naturall and genuine streine or fruit of that principle of reason and understanding which God hath put into men it is a mans wisedome as the Scripture expression is to doe it As on the contrary to lay hold on this worlds good as riches honours pleasures c. with a neglect or indifferencie about the great things of heaven is in Solomons phrase Eccles 2. 3. to take hold on folly i. e. to give out a mans selfe or his strength for the imployment of such things as no man would doe but hee that makes folly of his counsell And so the holy Ghost we know every where in the Scriptures calleth the neglect in men about spirituall and heavenly things by the name of Folly and Foolishnesse and sometimes of Madnesse and doubtlesse it is nothing else but the principle of Reason imbased degenerate c grown out of kinde altogether that makes this present world a stumbling block to men in their way to heaven And therefore for a man to decline it or step over it and in the very face and presence of all the desireable and pleasant things of the world to goe forth in his might from day to day to make all occasions and advantages for the things of eternity must needs bee the purest and highest and most exquisite strein of that Soveraigne faculty of Reason or understanding in a man It may bee you will here aske but what is there in this to gaine approbation from God especially in any such eminent degree as you seeme to imply if men bee wise and prudent for themselves is God so taken or delighted herewith Or is there any true excellencie or worth in such a thing Therefore how is this any ground or reason of the point I answer yes my Brethren it is a matter of high contentment to the Almighty Creator of all things to see the workes of his hands keeping the Law of their creation and duely acting the parts that are assigned and given them in their severall courses and stations in the world to behold them in the true full and compleate exercise of all those severall motions properties and faculties wherewith hee hath enriched them according to their kinde To see the Sunne shining the streames running the birds flying and all fruitfull trees bearing fruit in their kinde the Vine laden with Grapes the Olive tree with Olives c. is a sweete and holy contentment unto God he beholds his own wisdom goodnesse and power in the glasse hee hath made for that purpose Now as all other creatures have their specifical properties distinct every one from other with sutable operations belonging to them and it is the exercise or putting forth of that w ch is proper to every one by that creature whose it is and not by another that is so comely and gracefull in the creation so pleasing unto God as when every tree or plant or seed brings forth fruit according to their kinde as the Scripture speaketh as when the Vine bringeth forth Grapes the Fig tree Figges if Vine and Figge tree both should bring forth Grapes and no tree Figges this would be a maime or breach in the creation so is there given unto man a specificall excellencie of reason or understanding not only distinct from but in dignity farre above all indowments or properties of other creatures And when hee walkes according to this principle when hee guides his affaires with discretion and understanding indeed when he seekes his chiefe good and happinesse in a way leading directly unto it now hee bringeth forth fruit in
that God is never more himselfe in any thing he doth then in doing good to those that feare him in rewarding and recompencing those that are capable of his magnificence in that way He takes a delight in giving grace in principling the hearts and soules of men from heaven to work righteousnesse and to live holily c. Againe hee takes great delight to see the fruits of this grace of his in men to see men shining in holinesse of life and conversation as lights in this present world But yet he takes a greater and higher comentment then in both these to reward and recompence the faithfull service of those that obey him yea hee desires their holinesse and service with speciall reference and subordination to these This rewarding and magnifying those that serve him is that that hath the ultimate nearest and most entire connexion with his glory Oh that my people had barkened unto mee faith the Lord himselfe Psal 81. and Israel walked in my wayes Why what if God had had his wish or desire herein What would it have beene unto him Oh yes here had beene worke indeed for the gratious and bountifull hand of God here had beene an opportunity for him to have done great things for them to have blessed and prospered his people Oh this is as it were a second Heaven to him that is Lord both of Heaven and Earth I should soone have humbled their enemies c. and have fed them with the fat of wheate c. The great God would gladly have beene doing this way that so Heaven and Earth might have rejoyced together You may finde other Scriptures of like importance as Esa 48. 18. Deut. 32. 29. c. This for the fourth and last Reason The use of this Doctrine is first for confutation of that opinion which hath beene and I beleeve still is maintained by some viz. that it is a thing unlawfull and displeasing unto God for any man to worke intuitu merceds to doe though never so well with an eye to any reward to provoke or stir up himselfe to well doing by the consideration of the great wages of Heaven which God hath pitched and covenanted with men upon it They hold it not lawfull for any man to warme at this fire or to saile with this winde Doubtlesse with more and more dangerous superstition than was in the Doctrine of those teachers who according to Pauls repetition of the heads of their teaching taught their disciples saying Touch not tast not handle not Coloss 2 21. If it be a thing unlawfull for a man to strengthen his hand in the worke of the Lord by the remembrance or expectation of the Lords reward certainly God himself hath taught men to do evill that good may come of it for hee often in the Scriptures heapeth these coales of fire upon the heads of men teacheth our fingers to fight that good fight of faith by holding forth the crowne of righteousnesse unto us But because the whole carriage of the point in a manner hath beene a pregnant and sufficient conviction of this errour wee shall make no further waste of words or time about it Secondly the point delivered is serviceable also and usefull by way of Instruction and that chiefly in two particulars First it this close and home following the sent of Heaven this pursuing eternall life with all the strength and might of the soule be a thing so much set by so highly accepted with God then may wee in a word take knowledge and informe our selves from hence that the coldnesse and deadnesse and generall indifferencie that is found in farre the greatest part of the world this way who seeke for Heaven as if they sought not and runne for this crowne of life as if they cared not to obtaine is an abomination unto him a sinne that will cause the wrath of God to smoake against him that shall be found under the guilt of it It is a piece of desperate forgery in the Devill to procure that sinne to be strucken out of the roll or catalogue of sinnes which flayeth with the most certaine and inevitable destruction and taketh neerer and faster hold on hell than a thousand other sinnes How shall wee escape sayth the Apostle Hebr. 2. 3. if we neglect so great a salvation implying scarce so much as a possibility of Salvation unto those that shall bee loose hearted about the seeking of it and yet how few are those that know to make any sinne at all of that sinne which is so neere of blood to that sinne of sinnes that unpardonable sinne against the Holy Ghost Murder Adultery Stealing Lying Drunkennesse and such like the consciences of many are somewhat shie of as having affinity with hell indeed but that sinne which carrieth eternall vengeance and damnation in the mouth of it that strikes the soule dead at the roote this same casting the great things of Jesus Christ behind our backes making them onely our second and subordinate care this according to the scale of the world is little if any thing at all out of the way to heaven men are loath to judge either themselves or others wicked men for being never so indifferent and cold herein But if the God of Heaven so highly magnifies the zealous streines of men and women this way as wee have heard then must it needes follow by the rule of contraries that a superficiall perfunctory and remisse minding and looking after these things lye in the same degree of abomination and accursednesse unto him Againe secondly If this earnest contending and laying out for Heaven be thus countenanced from on high and approved by God himselfe then observe wee likewise from hence that which will abundantly justifie and make good those wayes and practises of the Saints of God in the world which are made obnoxious to much censure by many and oft returned to the reproach of them that use them As David saith that when he wept and chastised himselfe with fasting it was turned to his reproach So when any man sheweth any more noblenesse of minde than others doe for the great things of Heaven making it another manner of businesse than is ordinarily made of it in the world and shall separate himselfe from pleasures and lusts and vaine recreations and cōpany through the desire of eternity and shall intermeddle with all wisdome and worke upon all advantages that may advance and set forward this great and honourable designe in his hand this is made matter of reproofe and of a sore accusation against him this way is every where spoken against by those that judge themselves wise and men of understanding in the world These men thinke they have such a man at advantage enough to cast dishonour and to powre out contempt upon him and as Iudas censured the powring out of that alabaster box of oyntment upon the head of our Saviour saying What needeth this waste implying that he on whom it was bestowed might have done well
TO THE WORSHIPFVLL AND MUCH HONOURED JOHN PYMME Esquire SIR IT is no part of my designe in this Dedication by the reflexion of smooth language to shew you yourselfe in your glory or to take the worke of admiring your worth out of the hands of all the world who are now very intent and busie at it If honour and approbation will pay debts the Nation I conceive is not much behinde with you for all the service you have done it for as farre as I understand you have scarce enemies enough to deliver you out of the hand of that curse of our Saviour Wo be to you when all men speake well of you Luk. 6. 26. I have no authority to question the singlenesse and uprightnesse of your heart in those notable and noble engagements that are upon you yet if you will plead your selfe to doe it the security attending thereon will beare the charges When credit and conscience are yoked and draw the Chariot together Conscience oft-times proves dull and heavie in the worke and if not sometimes remembred with the goade and put on will suffer credit to draw all on the one side and so lay her fellow on the wheele It argues an high and excellent frame of spirit where a man can follow with intensnesse of minde things that be of good report and yet not be over-acted with the goodnesse of the report but fetch the strength of that inspiration by which hee is carried on in his motion from the goodnesse of him that hath commanded it The more God is interessed in our intentions the more he is like to interest himselfe in our executions If wee make him a stranger in the proposition of our ends hee takes no pleasure to make himselfe knowne unto us in our prosecutions except it be by way of opposition and rising up against us The royall method in great actions to breake all difficulties and barre off discouragements in sunder as with a rod of iron is to digge out of our selves as much of our earth that is as much of our selves as wee can come at and fill up the pit or empty place with God and zeale for his glorie The consecration of an enterprise is soveraigne against abortion whereas to worke for a mans selfe alone is little lesse being interpreted than to betray his action and to give security to his enemies that God shall not build with him nor prosper him in his way and consequently that his labour in building shall be in vaine The least offensive I am sure and yet withall with serious and inside men as weightie a testimony as I conceive as can be given to your wisdome is to speake thus in the plaine dialect of the ancient simplicity unto you and not to spare you as farre as the truth may doe you good Neither doe I conceive wherein any mans worth or wisdome can do him better service than by strengthening others to lay on himselfe to beare greater weights of this treasure than men of an under-sufficiencie are able to stand under The Disciples themselves were great loosers for the time by their weaknesse in this kinde they wanted the sweete company and converse of many high and important apprehensions which doubtlesse had bin equall too if not much better then the society of so many Angels because in respect of the present infirmity of their spirits they were as unable to beare the strength of their influence and working as the frailty of the flesh and blood is to abide the glory and presence of those Embassadours of heaven Their gratious and great Lord and Master himselfe plainely professed this unto them I have many things saith he to say unto you but you cannot beare them now Joh. 16. 12. And had they not out growne this weakenesse afterwards by meanes of that golden showre from heaven wherein they were rained upon with the Holy Ghost and with power they had beene kept fasting from the feast of those fat things whatsoever they were all the dayes of their lives The reason why the world so generally drinkes old wine in our Saviours Metaphor which is of a lower and flatter taste is because their vessels are not new and strong and therefore not fit to have new wine which is of a stronger and more lively of a more stirring working and provoking spirit put into them for feare of breaking Wee have but the light of the Moone instead of the light of the Sunne or at most but the light of the Sun instead of the sevenfold light of seven dayes promised Esa 30. 26. shining to us because wee are tender eyed and inconsiderately afrayd lest an excellency of knowledge should undoe us Not to wrong in the least measure the rights of Heaven in point of thankfulnesse due from us nor to quench the least sparke of the joy of our congratulations for the blessing of knowledge powred out unto us so abundantly above the line and measure of former ages certaine it is that truthes of highest importance and which should joyne Heaven and Earth neerer together and heale a great part of that deplorable distance which yet lyeth betweene men and Angels and so advance and quicken the spirituall entercourse and commerce betweene the two worlds are little stirring in the world One maine reason whereof is because as the Disciples of Christ when they saw their dearest Lord Master comming towards them upon the water were sore afraid and cryed out supposing he had beene a spirit that had appeared as an executioner of present death upon them who yet was the glory and crowne of their security so many in the world no worse affected neither to the truth in generall than they were to Christ crie out as men out of measure troubled at the first glimmering and appearing of some truthes unto them as if they were the spirits of Devills comming upon the world for the spoile and ruine of the pretious soules of men whereas were they capable of their inspiration and either did or were but inwardly willing to know of what spirit they were they could not but acknowledge and confesse that they were of the dearest and deepest and sweetest confederacie with Heaven It was Austines complaint long since Nonnulli intelligentes citius volunt exagitare quod non intelligunt quam quaerere ut intelligant non fiunt humiles inquisitores sed superbi calumniatores Aug. de Temp. Serm. 72. I forbeare to make English of this Latine because the party chiefly interessed are for the most part men of the language But Sir I consider the weight and importunitie of your present imployments I know you are with your worthy Assistants about a great and laborious cure the Lord prosper it under your hands and farre be it from mee to desire that this should suffer in the least through any occasion of mine I had not presumed thus farre but that this little piece had stucke in the birth some yeares together and was well neere stifled found
more wayes there be to distract him the likelier hee is to mistake them if there bee but one way onely to mislead him The reason given of the extraordinary heate of that season of the yeere which wee call the Dogge-dayes is because there is a second cause the Starre so called that joynes influence of heate with the Sunne so in godly men there is but one cause of mistake in matter of religion naturall darknesse upon their judgement and understanding which yet in part is healed whereas in other men there is that cause in the full strength of it and besides corrupt affections which are apt to turne men aside from the truth too §. 5. 5. Secondly the opinion which is called for out of your hands or that you are pressed any wayes to take exchange for under pretence of your spirituall advantage if it be an opinion as Paul speakes according to godlinesse that is an opinion that directly and without any circuit of reasoning and dispute tends to the advancement of the service and worship of God and hath no degree of aspect upon any unlawfull or sinfull way or end of men but the opinion profer'd instead of it stands in full conjunction with carnall ends or sensuall desires or dispositions that opinion is to be contēded stood for as for a piece of your Faith the ground of this rule is Because it is an essentiall character of the Gospel and Paul useth it more then once for a description thereof to be a doctrine according to godlinesse 1 Tim. 6. 3. that is a frame or systeime of such rules and truths and precepts As godlinesse it selfe were it such a person as had power and authoritie to make lawes for its owne advancement would set up and no other and on the contrary a Doctrine that teacheth to denie all ungodlinesse and worldly lusts Titus 2. 12. §. 6. 3. Thirdly if the opinion which you are any wayes tempted to deliver up and to part with because it hath an evill report and is rejected by great and learned men in the world if it makes for the exaltation of him whom God would have exalted namely of Jesus Christ and his free grace for the throwing downe of such things as God would have thrown downe namely nature works c. Whereas the opinion you are sought to to give entertainment unto tends to the contrarie as David speaking in the Psalme as one Translation reades it of wicked men all their delight is to put downe him whom God would exalt and as true it is in the contrary toexalt him whom God would pull downe in this case the opinion is to bee contended for the reason of this is evident because the Gospel labours as it were and travels onely with the advancement of the free grace of God and exaltation of Jesus Christ to the uttermost and layes all other excellencie low in the dust before him §. 7. 7. A fourth and last rule which may bee tearmed the rule of ruls in this case to direct men what is truth and to be contended for and that which containes the vertue and strength of many rules is that of our Saviour Iohn 7. 17. that if any man will doe his will that is Gods will hee shall know the doctrine whether it be of God or no or whether I speake of my selfe and so concerning any man besides whether they speake of themselves or from God If a man will doe the will of God that is if a mans spirit bee cleere and perfect with God that hee pitches upon a right end and labours with all his might for doing of the will of God or glorifying of God for that is the substance of his will and suffers no by or base ends to defile the puritie of his heart or intention this way but compels all other ends whatsoever to doe hommage and service unto this such a man saith our Saviour shall be able to put a difference betweene Doctrine and Doctrine and to discerne what closes with the truth and what stands off from it shall be able to taste by the spirituall eare the words of men as the palate doth meates for it selfe that is whether they be agreeable to it or no. Iob. 12. 11. §. 8. 8. This abilitie stands not so much in any depth or reach of judgement or sharpnesse of understanding whereby a man is able to sist out truth by subtil or exquisite disputs or argumentations but rather in the spirituality of a mans judgement or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Paul calls it by which a man inwardly tastes and relishes both truth and errour as many men that using to taste Wine both good and bad and so having their sense exercised with the taste of both can give a judgement of the one and of the other though they be no Philosophers nor able to dispute of the nature of tastes nor of the foure first qualities how they are to bee tempered and compounded to make either the one taste or the other so a man that is of a spirituall disposition will have a kind of inward sensiblenesse whether an opinion pleases or sutes his spirit or whether not according to that speech of the Woman in the storie of the Martyrs that answered shee could dye for the truth but could not dispute for it she was as confident of truth upon her taste as any man could be upon his judgement and depth of understanding and willing to lay as great a wager upon it §. 9. 9. And yet this rule is not so to be taken nor understood as if a regenerate or sanctified judgement were an infallible judicatory of all spirituall and divine truth no it was said by one that had a preeminence this way above all his fellowes I conceive and next to his Lord and Master himselfe as well concerning himselfe as others Wee know in part and we prophecie in part 1. Cor. 13. 9. to which may be added also as included in them we judge but in part neither And many daily and sad experiences teach us that Saints on earth are not Angels in heaven this way able to put a difference betweene all light and darknesse betweene all errour and truth for then the whole generation should be knit together in the same minde and in the same judgement in all the things of God whereas now they are little other then divided and scattered upon the face of the whole earth about them But the meaning of the rule is that the simplicitie singlenesse and uprightnesse of the heart before God propounding to it selfe no other end whatsoever but such as have a perfect consistence with the will and glorie of God are a rich and blessed advantage where ever they are found to to enable a man to see and to discerne the smallest line of partition that runnes betweene errour and truth to divide them and that especially upon this ground and for this reason because such a man hath no need of hath no
his kinde and doth not degenerate into the disposition of the brutish creature that is beneath him and this is that that is so highly pleasing unto God And hence it is that the feare of God and his service and the add reâ—â—â—ment of the creature unto him are stil commended unto us in Scripture under the name of wisedome understanding c. And unto man he i. God said the feare of the Lord is wisedome and to depart from evill is understanding Ieb 28. 28. As if hee should have said therefore holinesse and the feare of the Lord are required by God of the creature because they are his wisedome or understanding or because hee shall shew himselfe wise or understanding by the practice of them And doubtlesse all duties whatsoever are comprehended in that one word of the Apostle emphatically understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. quit your selves like men 1 Cor. 16. 13. And so the ground and reason of the wrath and heavie displeasure of God against loose and sinful men is ever and anon certified under the name of Foolishnesse It is a people of no understanding therefore hee that made them will not have mercie on them and hee that formed them will shew them no favour Esay 27. 11. Implying that the only quarrell or controversie the Creator hath against his reasonable creature Man is the letting fall of that great and noble principle of his creation within him his reason or understanding or a suffering of that in its way of degeneration A third reason of the Doctrine why this contending and striving for this incorruptible crowne of righteousnesse with so high a hand should bee so highly approved by God is Because such a man will take the God of heaven along with him in his way will bee ready and able to doe great things for him on earth such a man will make the Altar of his God fat and inrich the treasurie of his glory will rejoyce over his Lord and Master to doe him all the good hee can to honour him with all hee hath will make the crowne of glory to flourish upon the head of Iesus Christ his Lord yea that man that is resolved indeed to quit himselfe like a man for the Kingdom of heaven seeks it with his whole heart is ready if it were possible to part with it when he hath obteined it and bestow it upon him that hath given it unto him if he stood in need of it He that loves God like a God and heaven or salvation is nothing else upon account but God injoyed in fulnesse or to the height will bee willing to part with God for Gods sake i. if his glory so required it and much more with all the world as we see in Paul whereas hee that despiseth or hateth his owne soule as Solomons expression is that under-prizeth the great things of eternity that pincheth and spareth all that hee dares in his paines and indeavours and is still afraid lest hee should doe too much that is in his owne interpretation any thing at all more then needs must to bee saved such a man will never bee but as a dry and barren wildernesse to the God of heaven Iesus Christ will never be great of his making Hee that longs with any earnest longing to see his God face to face will not be afraid to looke the Divell and all the powers of darknesse and all the terrible things of the world in the face hee will make glorious pastime with Lyons and Beares and Dragons and be ready to plead the cause of his God in flames of fire This is given for a reason why Moses refused to bee called the sonne of Pharaohs daughter and chose rather to suffer affliction with the people of God then to injoy the pleasures of sinne for a season to esteeme the rebuke of Christ greater riches then the treasures of Egypt viz. because hee had respect to the recompence of reward as if it had beene said had hee not had a good minde to heaven and beene resolute to take all opportunities and advantages that way for the making good that great piece the world would have gained him in and God and his Christ should have lost the great and honourable service which hee did for them This is a third reason The fourth and last reason why God so highly approves and accepts this labour and travell of the soule for heaven is because such a man furnisheth him with fit matter to worke upon in that kinde of worke wherein of all other hee is chiefely delighted such a man is as fine clay in his hand ready prepared to make a vessell of honour God may poure out abundantly of the riches of his bounty upon such a man in his reward and make him as great in heaven as he desireth such a mans way and noblenesse of spirit will beare a great weight of glory and that in such a way and upon such termes that he that layeth it upon him shall susteine no losse nor prejudice by so doing For this is the case the great and glorious God of heaven hath abundance of heaven by him and infinite treasures of glory which burne in his hand as wee use to say and hee is pained as it were within himselfe till they bee bestowed according to his minde and this must bee amongst the children of men Hee hath prepared and framed many crownes of glory and he longs to finde heads to set them upon The world furnisheth him very sparingly with such persons the fearfull and unbeleeving and abominable and lyars c. are not meete to weare them he that hath made them will rather breake them in pieces againe and stamp them to powder then that they should ever come upon the heads of such hee cannot satisfie himselfe in such a disposall of them nor make any thing to his minde of his bounty if it should bee carried in such a way Such an excellent and wise workeman as God is must not make any such loose or staring joynts as it were in any part of his providence and dispensation as to joyne and put things together that have no aptnesse meetnesse or proportion the one to the other as a base earthly minded man or woman and the undefiled inheritance of heaven God will never put these together But when he meets with fit subjects with matter duly prepared to worke upon in this kinde there is no kinde of work in all that infinite variety that passeth through his hand wherein hee takes the like delight and satisfaction as to bee heaping rewards upon the heads of his creatures and to bee employing the treasures of the unspeakable riches of his bounty upon them It is true whatsoever God doth he doth it like himselfe and his workes are comely and beautifull in their kinde and season and have faire impressions of the wisedome and righteousnesse of their great work-man upon them But yet if we consult narrowly with the Scriptures wee shall finde
enough without it So do many judge and call it a superfluous expence and waste of mans time and paines and estates to be continually at this plough to follow it so hard night and day to make it a matter of charge to make a labour and toyle of being saved and going to heaven whereas they can goe faire and softly and make merry by the way they can make it a journey of pleasure and recreation and yet come safe thither in good time Men might be wiser say these and yet go to Heaven too fooles and their pleasures are soone parted Now here is I say in the Doctrine delivered an apologie from heaven an answer as it were put into the mouths of these men thus censured which those that accuse them shall never be able to resist an answer like Solomons King upon his throne against which there is no replying no rising up a shield and buckler put into their hands under the confidence whereof they may laugh all such censures and accusations in the face to scorne The Lord Jesus Christ himselfe hee approves of their way he hath set to his seale that their way is excellent and commendable with the highest It is God that justifieth saith Paul in another case who shall condemne Hee that hath God to justifie him need never be affraid of him that shall condemne him No man will dare to say that Christ spake foolishly when he gave sentence on Maries side and pronounced that Mary had chosen the good part but suppose the blasphmy should be swallowed and men will yet say that Christ herein spake foolishly yet we know what Paul affirmeth 1 Cor. 1. 25. that the foolisnesse of God is wiser than men If the Lord Christ be risen up to speake in this case shall not all the earth keepe silence before him In the third place for Reproofe If it be a thing of this high esteeme and approbation with the Lord Christ to make it the great and solemne businesse of our lives to be ingaged body and soule and all wee have to gaine in a blessed eternity then will this Doctrine bee found a hard saying against two sorts of men 1. Those that will not come up to any such termes themselves become of Heaven what will 2. Those that forbid or hinder such as would do it For the first doe not the hearts of farre the greater part of men and women sit loose to this great businesse of Heaven Is there any other fighting the fight of Faith amongst them than as of men beating the aire as Paul speaketh making a kind of flourishing onely and pastime with their weapons as if they had no enemy indeed in the field to encounter or to fight against Is there any other kinde of running in this race of Christian profession amongst us than as if men did not much care whether they obtained or no A man might rather thinke by the indifferency and coldnesse of the world that Christ had cast water and not oyle upon this fire that hee had reproved and taxed the world for being too forward this way for beeing too busie with Heaven than any wayes sharpened the faces of men or strengthened their hand by such approbation as you have heard Where is there a man amongst many whose heart is to the worke indeed Who labors for this bread that perisheth not as if it were bread indeed Who stirs up himself night and day and provokes and calls upon his heart and soule and all that is within him as David speakes to take sure hold on the covenant of Eternity No the generation of wise merchants that will sell all they have to purchase the field where the treasure lyeth as well nigh perished from the earth that incorruptible Crowne of Glory is no longer worth the striving for according to the lawes propounded by him that holds it forth unto the world Heaven must come easie or else it shall goe rather than men will eate the bread of life in the sweate of their browes they will venture perishing forever through the want of it The hearts of men are sunke into the earth the streames of their desires and affections doe not stand upon heapes and rise upwards as sometimes the waters of the red sea did the cares and lusts and pleasures of the world licke them up cleane as the Oxe licketh up the grasse eating and drinking and gaming and company keeping building and planting and marrying watching the uprising of new fashions that wee may be vaine and proud with the first sacrificing to Mammon the great God of weake-hearted men these with the like sucke out the heart and strength of the soules of men and there is onely a huske or a skinne left for Heaven Men are resolved to seeke the things of this life and to give large quarter to the flesh if God wil cast in the Kingdome of Heaven unto them as an overplus they will take it but they will not stand so strictly or peremptorily upon this they will thorough with their bargain of the world however Things present must have the uppermost seate and Heaven must stand at the Earthes footestoole I say no more of this but only advise men seriously to consider that God hath a hell and that strong and terrible above measure to revenge the quarrell of his heaven and those that care little to bee made meete to be pertakers with the Saints in the inheritance of light will be the fitter and better prepared for the darknesse of Hell Secondly by way of reproofe also are there not many yet worse and more abominable and accursed than the former who like those Scribes and Pharisees Matt. 23. 13. upon whom our Saviour spends so many of his woes shut up the Kingdome of Heaven against men because they will neither goe in themselves nor suffer those that are entring to goe in Who going but on foote themselves are still pulling others from their horses And driving heavily themselves towards Heaven would faine take off the wheeles from other mens chariots that they might drive no faster than themselves As if they had a secret Item or Propheticall instinct in their consciences that such mens zeale and fervencie of spirit in the things of Heaven will be there deeper condemnation one day before God and therefore they will be first the condemnation of that if they can and will quench the life and power of it that so if God should seeke for it against them it might no where bee found But these men are in the way of this wickednesse as a wild Bull in a net as Esay speakes the more they struggle and teare themselves to get out the more they are intangled and further and faster in the more they kicke at this greatnesse of spirit in the true borne Saints of God which discovers it selfe in making out an out-stretched arme for Heaven and bestowing themselves upon it they do but increase their bands the more and purchase them selves a double instead of
a single condemnation The Saints shall judge the world let the world turne it selfe which way it will let it vexe and rage and teare it selfe in pieces yea and this judgement of the world by the Saints will be the sorer by how much more the world shall set themselves to judge the Saints I have but this more to say to these men for the present He that will seek to stay or stop men in their speed to Heaven makes hast himselfe to destruction and there shal be none to stay him This for the third Use of the point Reproofe The fourth and last Use is for Exhortation and that to two duties wee shall onely touch upon the former Since this minding and improving opportunities for Heaven hath this glorious testimony and approbation from him who is the Lord of Glory let us all be exhorted to arme our selves with the same minde as Peter speaketh and resolve to take this great thought and purpose of heart to our selves this day to shew our selves men yea and if it were possible more then men for the compassing that condition wherein we shall bee like to the Angels let us resolve to give out our strengh freely this way and make no spare of any thing that is in our hand to doe If rising early or going to bed late will carry it if treading the world under foote will doe it if abstaining from fleshly lusts which fight against the soule will advantage us this way if watching daily at wisedomes gates and giving attendance at the ports of her doores will doe it if crying unto God night and day will doe it if doing whatsoever God commandeth us to doe will doe it let none of these things from henceforth bee grievous unto us if the whole treasure of our might and strength will fetch it let us not spare to the uttermost mite or farthing let not heaven goe one way and we another resolve with your selves never to have Divels if you may have God and Angels your companions at any rate To give you some ease and inlargement of heart that you may take in the words of this exhortation more willingly and freely give mee leave to propound and presse a little a motive or two amongst many First consider that the great things of this world falsely so called houses lands silver gold honours pleasures c. they are but for the short race assoone as ever the winde of this present life passeth away bee it the houre next the whole world is gone with it This night saith God to the rich man they shall fetch away thy foule i. thy life and then whose shall these things bee which thou hast provided implying that his they could bee no longer Shall not this consideration inlarge our hearts mightily to pursue the things of enternity w th might and maine viz. that there is nothing else to pursue but the East winde as the Scripture speaketh nothing but what is like the Apples of Sodom so much spoken of which so soone as a man toucheth or layeth hand on are vanished into dust If the world were any thing that were able to stand in judgement or comparison or would hold any proportion at all with the things of heaven the heart of a man might bee put in some straight and indure some conflict in it selfe and so might bee overcome and carried aside in its choyce and resolution what to doe But as that ancient Father and Martyr when the persecuting Emperour offered him time of consideration to satisfie himselfe about sacrifising to his Idols had his resolution in a readinesse saying that in retan sanctâ deliberatio non habet locum that was not a point that admitted any deliberation So if there were any thing of any moment of any valuable consideration in the world to set up in competition with the great things of heaven it might cause some offence and stumbling in the mindes and thoughts of a man If the world were any thing but what it is a man might haply make a stand to aske himself the question whether hee should indeed follow the things of the world or the things of heaven But now the things of the world being so unconceiveably light poore and empty and will scarce hold the handling with the hand or the looking on with the eye yea scarce the thinking upon with the heart me thinkes the soule of a man should bee carried and driven as it were with a spirit of disdaine and indignation quite off from the world upon the face of heaven Neither turne yee aside saith Samuel to the people viz. from serving and following God for that would bee saith hee after vaine things that cannot profit you implying that it is one of the greatest grounds and arguments in the world for a mans keeping close to God to know and consider that there is nothing else to take up his heart that is worth the looking on there is nothing else to purchase but broken Cisterns that will hold no water and broken Reeds that will run into a mans hand instead of supporting him Alas all that the world gaines in the hearts and affections of men that it exerciseth such power and command over our desires is not by the meanes of any lovelinesse strength or power it hath in it selfe but rather by meanes of the superstition of the dreames we dreame of it by meanes of the lying imaginations of our hearts concerning it And the truth is heaven should have no such great victory or conquest of it no such great honour done unto it to bee never so much preferred or exalted in our desires and affections above it Secondly consider that as the things of the world have all their usefulnesse confined and limited to this present life of nature which wee live in the world so is the time of this life altogether uncertaine and little other then an unknowne nothing The earth is a very slippery standing to him that thinkes he stands fastest the strongest mans foundation is but the dust these houses of clay even those that are of the best building are in danger of droping downe about our eares every houre The Lord that knowes our making and the termes of our standing in the flesh better then our selves gives us a perfect accompt thereof in this expression Esa 2. 22. when hee tels us that our breath is in our nostrils when the passage is alwayes open neither is there any doore to shut to keep it in yea the condition of it is such that the labouring or striving to keepe it in is the next way to extinguish it or to cause it to goe forth never to returne Therefore how infinitely doth it concerne us above all that can bee uttered or conceived to belay and make sure for a building or house from heaven lest our earthly tabernacle being dissolved on a sudden wee should not have where to hide our heads from the fiery rage and tempest of the most insupportable
wrath and vengeance of God for ever As Michal said unto David when time was concerning the imminent danger of his life natural If thou savest not thy selfe this night to morrow thou shalt bee slaine so it may bee the case of the best and greatest and youthfullest of us that if wee deferre it a day longer if wee will not even this now be perswaded to lay hold on eternall life to morrow our soules may bee slaine with eternall death Thirdly and lastly to perswade you to raise your labours and indeavours for heaven to the highest and to abhorre and tremble at all loosenesse and low-spiritednesse that way consider that heaven is a prize that is not to be gotten with dallying or by looking another way or minding other things he that makes it not the great standing businesse of his life will never carry it Thy bread will never bee eaten but in the sweat of the brow There is a kinde of Devill that will not out as our Saviour tels us but by prayer and fasting this Devill will not goe nor heaven come but upon great and high termes Know yee not saith Paul to the Corinthians that they which runne in a race runne all but one receiveth the prize So runne that yee may obtaine cleerely implying that running it selfe will not carry this prize except it bee a running indeed a running after the manner of those that out-runne their competitors in the race a man may go farre and yet come short we may doe much and yet to little purpose If a man strive for mastery saith the same Apostle elsewhere yet is hee not crowned except he strive lawfully i. except in striving hee observeth the Lawes and conditions propounded and injoyned by him that bestoweth the prize and maketh the race To say Lord Lord onely i. to make profession of the service of God and of subjection and obedience to Iesus Christ is not the Law or rule that God hath apointed for the races wherein heaven is to be obteined men must bee operative and active in doing the will of God which is in heaven otherwise they are no company for him in that holy habitation of his glory Men must quit themselves like men on earth or never looke to bee like Angels in heaven Those crownes of righteousnesse and life will never goe at the low and base rates of delicacie case and sloathfulnesse Hee that degenerates and corrupteth himselfe with any of these giveth hostages to the Divell that he will keepe him company and be his second in the midst of the torments of hell for eternity Therefore strive to enter in at the narrow gate yea I say againe strive to enter the entrance will abundantly pay for the striving but woe bee to him that shall not enter and the same woe will bee to him that shall not strive Yet a little while the world that is present will be the world that is past and the world that is to come will bee the world present all the dayes of eternity This for the third and last Motive Concerning the deceased a worthy Gentlewoman and precious piece of mortality shee was whilst she lived and doubtlesse her name and memory deserve imbalming with the sweetest odours and spices after the manner of the dearest and chiefest Saints of God Neverthelesse it is not much that I shall speake of her my custome in this case of speaking sparingly being as a thing consecrate unto me I must not violate or sinne against it neither was it the least of her commēdations of whom we now speake that shee affected that lesse then any which shee deserved above most I meane praise and commendation distinguishing spiritually in this point of her practice as the Apostle himselfe seemes to doe in his precept Phil. 4. 8. where hee injoynes men and women to thinke upon and to follow the things themselves that are of good report but for the report it selfe belonging as due to the things hee speakes no word of minding that Doubtlesse if ever there were either man or woman since Maries time that made Maries choyce shee was companion with them herein and did likewise the way of her spirit and tenour of her life being a close example of that great rule of the Apostle for using this present world as if wee used it not 1. Cor. 7. 31. The zeale of heaven and of the salvation of her soule had even eaten her up The delights and contentments of the world which are wont deepely to ingage the affections of the daughters of men especially of her ranke and yeeres being but about twenty sixe at her death and to steale away their hearts from their God and from the noble and blessed contentments of heven had little or no power over her they entermedled little with her spirit shee trod and trampled upon them with a foote of heavenly disdaine her heart was soft and tender upwards but downewards towards the world hard as the neither Milstone When God spake hee wounded her the world cryed and shee regarded not Those cages of uncleane birds the common Theaters or Play-houses the shame and reproach of the glorious profession of Jesus Christ amongst us so much hanted by uncleane spirits both of men and women to whom modesty and sobriety surely are a burden and thither they goe for ease and deliverance places where if a man sought for company in the way to hell hee may finde choyce of all sorts where I had almost said a man may read whole pages of Gods booke of reprobation these I say with all their execrable appurtenances the soule of this religious gentlewoman loathed and abhorred they were the first-borne of abominations unto her So for the costly vanity of apparell though shee sate by a fountaine where shee might have dranke her fill of these waters shee regarded it not her usuall saying was that shee did not love to bee talked of for her fine clothes But especially that great Goddesse of her sexworshipped with so much devotion both by young and old I mean Fancie or Fashion in apparell she blasphemed For richnes of furniture in her house another solemne temptation for her sex to adde drunkennesse to thirst superfluity to necessity non contempsit sed neglexit shee did not so much contemne as neglect it She did not affect or desire to have her face seene and beheld by others in the glasse of any such glory Shee was taken up with working out her salvation and making robes of immortality for her soule For the company and society of her delight her heart went hand in hand as it were with Davids heart in this All her delight was in the Saints on earth and in those that were excellent that way Those that could speak the language of Canaan and discourse the waies of life unto her and minister any wayes to her spirituall necessities though the gold ring were wanting and the costly apparell appeared not were they persons of never so meane ranke and