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
away by a spirit of vaine-glory and being indeed little or nothing desire to make themselves something in the world either first in a way of popularity by seeking to please generalities and multitudes and desire to fill their sailes with vulgar breath and that all men should speak well of them they run a great hazard also of accommodating the Scriptures and making them a nose of waxe as the Papists comparison is to turne every way and to turne into every mans humour a multitude can seldome be followed or seconded but it will bee to evill which made our Saviour to pronounce a woe to such as whom all should speake well of or whether Secondly it be to draw Disciples after them for many count this a glory to them to have a retinue of scholers of whom they may bee counted the head and Master Founders and there is not any greater temptation then this to move a man to offer violence to the Scripture for Paul makes this same speaking or teaching perverse things opinions that will not square with the truth of God to bee the direct and proper meanes of drawing Disciples after them Acts 20. 30. §. 5. 5. A new opinion or new way especially when it colours with the Scriptures but doth not cotten is as naturall a means to draw men that are injudicious and unstable as a lock of new fresh smelling hay in a mans hand is to draw a sheep or a beast after him I say if it be an opinion that hath but a kinde looke from the Scripture and if the Scripture draw neere to it in words though the heart be farre from it Then is it a bait for the purpose it will draw men by heaps and multitudes after it the errour in it makes it sutable to nature and the face or visage of truth upon it laying a religious and conscentious obligation upon men for the embracing and receiving of it both these meeting together make men rather mad upon it then simply to love or like it as generally it is to bee observed in all cases where there is a like concurrence when there is any agreeablenesse to corrupt nature in a thing and withall an apprehension of religion to set a man forwards towards the doing of it a man is like a Ship that runnes before winde and tide hee layes all his waight and strength upon it being like Ieremies wild Asse in the Wildernesse men shall weary themselves to runne after them to thinke to turne them It is a saying of Gregory Cum vitium virtus putatur ibi culpa sine metu cumulatur when errour is taken for truth men offend without measure and without feare also §. 6. 6. A fourth fort that cannot but indanger the truth and puritie of our Faith are men of an evill eye as our Saviour speaketh that are of a malitious repining and emulating spirit either at the credit and esteeme or the preferment of others in any kinde above themselves men that cannot beare the waight of other men that stand above them that cannot goe on foot when they see others ride or that are prone to drinke in discontentments or affronts or disappointments in any kinde into the depth of their spirits these are apt to relieve themselves by setting up some way or some opinion in the Church that may seeme to countenance the equity and iustice of their discontentments or else reflect prejudice upon those from whom they are now divided in affection men that break the band of peace to bee at liberty to set up error but especially these evill distempers are found in men that are eminent in place that have power in their hands in any kinde but otherwise are unworthy and base in their course of life and wayes and so men that are farther inferiour in place are as farre their superiours in esteeme and in the hearts of men I say in these this distemper of envie and discontent is of most dangerous consequence to the truth for now being armed with power it hath a greater incouragement and advantage many wayes both to set up and to get established tenets and opinions in religion by way of opposition to such men and their wayes whose reputations are an eye-sore unto them §. 7. 7. Fifthly men that are given to filthie luker as Paul speakes that love the wages of unrighteousnesse that is gaine however comming in by a way of unrighteousnesse the Apostles in their writings speak much of these kinde of men these are the men that will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Paul speakes 2 Cor. 2. 17. that is adulterate or embase the word of truth it is a metaphor taken from Vintners or Wine sellers that mingle corrupt or badde wine with that which is good to helpe it off The word of God in the life and power and simplicitie of it is but a drugge a commodity that will yeeld little in the world to him that shall utter it it is very few mens money except it be prepared and the high spirit of it corrected and taken downe that it may fall even with tempers desires imaginations intentiōs of men therefore hee that seekes to make matter of gaine and advantage of it in the world must accommodate and fit it to the hearts of those that are like to be his best chapmen and customers See Mic. 3. 11. Mal 2. 8. §. 8. 8. Sixthly men that are not able to bee baptised with the Baptisme wherewith Christ was baptised that are not able or at least much unwilling to suffer for the truth these in a Passive way or by way of consent many times prove enemies to the truth and strengthen the hands of those that doe impugne it and are accessary to many a breach that is made upon it Thus Paul tels the Galatians that such as did constraine them to bee circumcized that is were earnest with them to yeeld to Circumcision did it not so much because in their judgements they rather thought it so necessary or fitting but onely saith hee because they would not suffer persecution for the crosse of Christ Peter himselfe through his infirmitie first knew not Christ and againe fearing those of the Circumcision he knew not but hee might lawfully separate himselfe from the Gentiles that is in effect build up againe the partition wall which Christ had throwne downe and yet not prejudice the truth of the Gosspel but Pauls resolution and courage made straight what Peters feare had made crooked and indeed except men will bee somewhat willing and free hearted this way towards the Gospel and truth in time of danger there is no sinne more present with us at any time then even for those that are otherwise well-willers to the truth with a little wit and learning to shuffle away the substance of it and to sit downe upon a distinction cleane beside it §. 9. 9. A seventh sort that are enemies to the Faith and as dangerous as any of the former if not more are men
trample under foote the base and unworthie ends and designes of men therfore those men that are much intent upon such ends as these which are so incommensurable with the great end of the Gospel and cannot be content with God alone for their portion must needs seeke to turne the course of the Gospel another way that they may suffer no losse or prejudice by it in their particular ends yea if it were possible if the strength of their wit and learning and understanding authority and interest in others will reach to it they will haile and bring over the Gospel to themselves they will force it and compell it to plead for them and their wayes they will take the words of the Gospel and dispossesse them of that spirit of truth that lives and speakes in them and will informe and animate them with their owne spirits and give such senses and meaning unto them as if God himselfe spake to the heart as the Hebrew phrase is of their fleshly mindes and worldly ends §. 3. 3. Thus men do labour to perswade themselves that gaine is godlinesse as the Apostle speakes That honours and preferments are godlinesse that time-serving and pleasing men is godlinesse that opposition to the truth is godlinesse that drawing Disciples after them is godlinesse and every carnall end and way every carnall man makes godlinesse that is to make it seeme nothing else but what doth well stand and agree with the true rule and perfection of true godlinesse As Austins saying is quicquid amant volunt esse veritatem whatsoever men have a minde to that they resolve to make truth Thus merchandise is made first of the truth as Saint Paul speakes next of the precious soules of men as Saint Peter cleerely affirmes speaking of covetous men in this case 2. Peter 2. 3. And through covetousnesse shall they with feighned words make merchandize or with framed words as the word beares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 framed for their purpose that is they will glose over the truth with such cunning and faire colourable meanings and interpretations so well pleasing and sutable to us that except we bee very warie to discover them and what they are like to do they will sell us into the hand of Sathan and eternall death only for a little mony w ch they shall gain by that which will bee our destruction Namely the corrupting the truth of the Gospel and bringing in those damnable herefies ver 1. If a mans profession be to make bowes or hoopes and the growth of the wood or timber whereof hee is to make them be straight there must bee violence offered unto them that which is straight must bee made crooked or bending or else the Artificer cannot follow his trade nor make a living of his Art so men having carnall and unworthy ends if they will seeke to justifie or advance them by the Scriptures which are spirituall and in their naturall posture lye a crosse to them must bow and winde them this way and that and carrie them quite beside their owne intent and meaning CAP. IV. Conteyning a more full and particular discovery of the enemies of the truth §. 1. IF we desire more particularly to know what kindes of men these are that are so dangerous enemies to our faith and by whom the Gospel is like to suffer great spoyle and losse of truth I answer they are these and such like as both Scriptures and Histories of the Church in all ages cleerely shew Amongst the divers kindes of the principall and those that still have beene most frequent in undermining the truth are §. 2. 2. First men that are of ambitious aspiring dispositions that love to have the preeminence as we see in Diotrephes though not alwayes they that have preeminence men that love to mount upon the high places of the earth to see others sitting below at their feete that cannot goe on foote but they must ride on horse backe as Solomon speaketh that cannot frame to the humility of Elias spirit and gird up their loynes to runne by Ahabs Chariot but must ride in Chariots as well as hee especially if with all they have in the meane time a desire to seeme but humble and modest and moderate men These men must attempt to corrupt the Scriptures that they may seeme to speake for them at least to connive at them and to say neither good nor evill of them as Baalack would have indented with Balam Because if the Gospel bee permitted to speake its minde freely it would fill the eares of men and perhaps the consciences of the delinquents themselves with out-cries and clamours from heaven against the ambitious distempers or such men therefore they must beate their braines and set all their learning and bookes to worke to finde out some other sinne that the Scriptures should condemne that so their sinne may not be thought to be araigned and sentence given against it by God in his word As the Papists they finde out one kinde of Idolatrie which they confesse the Scriptures condemne but as for their Idolatrie that is none of it the Scriptures speake not against that we know the example of Ieroboam to set up and maintaine the Kingdome to himselfe hee stucke not to maintaine Idolatrie too §. 3. 3. The like may bee said of the second sort of some affinitie with the former and many times materially the same men that are resolved to serve times and please men That set downe with themselves that what men soever or what humour or opinion of men soever raigne where they live they will raigne with them as Paul speakes they will have a share in an earthly Kingdome these men are very obnoxious to doe injurie to the truth of God and will hardly forbeare we know the Scriptures beare hard upon the upper formes and rankes of men in the world and speake as if few of them were likely ever to rise higher then they are few that now ride on horses but are likely to goe a foote for the dayes of eternity not many wise not many mightie not many noble 1. Cor. 1. 26. therefore these being for the farre greatest part the reffuse of the world and therefore enemies to the truth and professors of it as Iames speakes of the great and rich men of the world Iames 2. 6. Those that will strike in with these and give contentment to them and gaine indeerement with them must make them glad with lies Hosea 7. 3. As the false Prophets did with the Princes of Israel for with the truth they with never bee able to doe it they that will know men after the flesh themselves will make the Scriptures doe as they doe that is know men after the flesh too which we know they will never doe except they bee mightily wrested or perverted and so are not themselves §. 4. 4. Thirdly another sort like to prove enemies to the truth of the Gospel and to seeke the destruction of it are men led
that will needs be spirituall benefactors to Religion I meane that are superstitiously addicted and will needs undertake to relieve the weaknesse of God with their strength and supply the foolishnesse of the Gospel with their wisedome that will adde traditions and commandements of men to make the precepts and commandements given by God himselfe hold full waight and measure that God may have his due full alowance heaped measure in his worship as the Papists doe and those that are leaning to that kinde of devotion or in a word to expresse them as Pauls language is that cannot rejoyce in Christ Jesus but have the prime at least of their confidence in the flesh Phil. 3. 3. men that finde more satisfaction in their consciences in what they doe then in what they beleeve and are more in doing what themselves or other men have commanded then in doing what the great God himselfe hath commanded This is in effect to preach another Jesus whom Paul never preached 2. Cor. 11. 4. and to set up new wayes of pleasing God is to set up new Saviours and to set up new Saviours is to exauthorize and discharge the great Saviour indeed for this is an essential propertie of that power of saving which resides in him to save alone or to worke by himselfe alone in the salvation of any man therefore if we offer to joyne any help to him wee wholly destroy his power of saving as Paul in very expresse and peremptorie tearmes tels the Galathians that if yet they bee circumcised namely with an opinion of any holinesse in it to helpe them to heaven or to accomplish their justification Christ shall profit or will profit them nothing Gal. 5. 2. These severall kinds of men are like to prove very dangerous enemies to the truth of religion in respect of whose opposition there lies a great necessity upon those that desire to have the truth of the Gospel to remaine with them as Paul speaks to contend for it as the holy Ghost exhorts in the text CAP. V. Conteyning Scripture demonstrations of the Doctrine propounded §. 1. TO prove this to bee the will of God that the people of God ought to labour and strive to bestirre themselves to maintaine and make good their Faith to preserve the Gospel in the simplicitie puritie and integrity of it the text being so pregnant we shall not need to call in much aide for confirmation yet since they are at hand let us have the mouthes of two or three witnesses from the word Philip. 1. 27. Paul intreats them that he might heare that of them that they stand fast in one spirit with one minde striving together for or with the Faith of the Gospel and so he musters their forces together and teaches them how to put themselves in battle array and how to march in this warfare he would have them stand fast in one spirit and then with one minde or soule to strive or wrastle for the truth in one spirit with one minde that is he would have them to be carefull to maintaine the perfectest union among themselves that might be which union will hardly stand long or live amongst them except it bee much made on and carefully and tenderly fed and nourished on all hands that they would have but the same spirit to act them all that is a publike spirit which inclines and moves particular men to seeke publike good and the advancement of the whole and then but one minde that is but one judgement hee would have them not onely at unity in respect of the end but in respect of the meanes of proceeding thereunto not distracted among themselves this way and in this way hee wils them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to struggle and wrestle with their adversaries For the truth or as the word properly signifies and before now observed would have them assist the truth in its owne cause against the adversaries it hath in the world And he would have them make a labour and a worke of it and not any man to favour himselfe or to keepe back any part of that power strength or skill hee hath to doe service in this kinde for so wrastlers in their games and exercises were wont to put forth themselves to the uttermost §. 2. 2. So the Church of Sardis Rev. 3. 3. is charged to remember how she had received and heard and to hold fast and to repent had namely that she held so weakly and loosely till now Sardis must remember that is looke back and call to minde with what puritie and soundnesse the Gospel was first preached unto her and she must hold fast which is spoken as if some on the other side were pulling hard against her and tugging to get that out of her hands and to put something else into her hand instead of it and shee must repent namely that shee had already let something goe and did not watch when and how it went that shee might have laid surer hold and kept that which was deposited or committed in trust to her So you see plainely to heape up no more testimonies from Scripture that it is the will of God that his people should be earnest for the truth of the Gospel against all adversaries CAP. VI. Wherein foure grounds or reasons of the Doctrine are opened §. 1. To passe from Scripture confirmation to the grounds and reasons of the Doctrine amongst many that might bee given I shall onely insist upon these foure First the enemies of this truth are very many and for the most part mightie too and beare a tyrannous hate against it and therefore there is no hope or possibility of preserving and keeping it without contending It hath beene shew'd already how Sathan rageth against it and bends himselfe and his whole might for the ruine of it and for men of corrupt mindes and lives if they have but the least power to make opposition we cānot expect but to heare of wars and rumours of warres against the truth from them wee know the truth is not for their purpose hee that doth evill hates the light as our Saviour saith Iohn 3. and yee know wherunto hatred inclines every man wisheth him out of the way whom hee hateth §. 2. 2. All manner of sinne and wickednesse are in the Scriptures called workes or deeds of darknesse as Rom. 13. 12. and elsewhere not so much I conceive either because they proceede out of darknesse that is want of knowledge and understanding of what is good and what is sinfull for there are many sinnes committed against a great light of knowledge and conscience and are never the lesse but rather much more the workes of darknesse for this neither because they end in darknesse that is in the misery destruction of the creature for many times this also is prevented by repentance though I grant the naturall course and tendernes of sin is to the chābers of death but because sin is a cōmodity so conditioned and so qualified that
all men that they may prevaile no longer that so the Gospel may runne and bee glorified men must take and beare the outrages and insolencies of such against the truth and doe by them as Hezekiah did with the letters of Rabshakeh Isaiah 37. 4. he spread them before the Lord and pray'd and wept over them And if God will not doe it upon other tearmes let importunitie be let loose and set upon him that will doe it though nothing else will though hee were an unjust Judge neither regarding himselfe nor his own glorie nor the good of his poore creature yet this would overcome him This is a meanes that is to bee plyed on all hands night and day Divers particulars more might bee given in by way of direction in this kinde but if men bee sound within and upright hearted towards the truth their owne reines and consciences will sufficiently teach us what is to bee done for the maintenance of it upon all occasions FINIS A SERMON PREACHED AT THE FVNERALL OF M rs ABBOTT IN St. STEVENS CHURCH IN Coleman-street London By IOHN GOODWIN Pastor of S. Stephens Coleman-street LONDON Printed by T. Cotes for Peter Cole and are to be sold at the signe of the Glove and Lyon in Corne-hill neere the Royall Exchange 1641. A FVNERALL SERMON Luke 10. 42. Mary hath chosen the good part which shall not bee taken from her THe words in their dependance are part of an answer given by Christ to a kinde of expostulation or contestation made with him by a woman whose name was Martha against her sister called Mary The case in a word was this Our Saviour Christ whether voluntary or invited is neither easie nor much edifying to determine comes guest-wise to visit a family when hee knew hee should finde a little nest as it were of his friends together Mary and Martha two sisters and Lazarus the brother That God which had made them of one house had made them of one minde also in that house and this minde wherein they agreed and were as one was the best and blessedest minde of all they were one in the faith and love of Jesus Christ Notwithstanding the two sisters however they accorded well and were both as one in the maine they were both doubtlesse children of the same light yet it seemes they were of somewhat differing dispositions or apprehensions rather for the disposition ariseth from hence in some particulars Examples of which kinde of differences we see daily amongst those that are not onely truely but even eminently godly and religious Martha the elder sister as is more generally thought though Mary be first named Iohn 11. 1. her apprehensions gave her that shee should expresse her affections to her cleare Lord her present guest upon the highest best termes by bestirring her selfe about his entertainment and taking care that all things might fall right here Mary on the other hand had another conceit and that more spirituall and of a further reach with her that she should best commend her selfe and her affection unto him by being his guest and feeding upon those lips of his which were a tree of life to feed many by setting her selfe downe at his feete to heare his preaching as the text saith Now Martha apprehending without all controversie that shee was the woman at this time and imployed about that which was fittest to bee done upon such an occasion and that her sister was carelesse and forgetfull of what best became her and withall as it should seeme being a little jealous that her entertainment might suffer some losse and prejudice and not fully answer that curious plat-forme according to which shee had projected it because there was none but her selfe to order and looke after the carriage of it Martha I say being strengthened with these apprehensions comes to Christ and addresseth her selfe unto him in these words Master carest thou not that my sister hath left me to server alone bid her therefore that shee helpe me Shee made little question but that Christ had beene of her minde and would have taken her part in this gentle quarrell against her sister Only shee thought that being taken up in discourse he did not minde or observe the matter between them and therefore she would bee a remembrancer unto him and comes and pleades her owne insufficiencie to have things as shee desired to have them for his entertainement and suggests that if hee pleased to speake to her sister to helpe shee was at very good leasure to doe it To this request of Martha to have her sister away from Christs feete from hearing his word our Saviour returnes this unexpected answer Martha Martha thou carest and art troubled about many things One thing is needfull Mary hath chosen the good part which shall not bee taken from her Martha Martha the duplication of the word sheweth that his spirit was stirred within him upon the motion and that his answer was serious and earnest in a high degree Thou carest and art troubled c. as if hee should say thou findest many things to take up thy time and trouble thy selfe about that might well bee spared and left undone and no man hurt or the worse for it and in the meane time forgettest and dost not consider that one thing which is of Soveraigne necessity indeed But Mary thy sister shee remembers it she considers what it is to learne the mysteries of heaven and to take hold of the opportunities of eternall life And therefore howsoever thou thinkest thou hast espied a Moate in her eye and blamest her for doing what she doth yet I discerne her eye to bee single and her sight cleare and must approve of what she hath done Mary hath chosen the good part which shall not bee taken from her Of which part of the answer there is a double exposition usually given according to the one the sense fals thus Maries part is therefore the good part and wisely chosen because it shall for ever continue with her shee shall follow this her imployment in heaven where she shall bee taken up and exercised in the contemplation of God and of the great things of his glory all the dayes of eternity This is the interpretation that the Jesuits and Popish Expositors generally magnifie upon this place onely to vilifie and beate downe as not onely their manner but profession also is the interpretation which Calvin gives which yet doubtlesse is the best and truest and delivers out the sense thus Mary hath chosen the good part which c. As if hee should say in as much as Mary hath done wisely and made a good choyce for her selfe it shall not be taken away from her by me I shall no wayes put her by it or advise her to make any other choyce instead of it Thus wee have the coherence together with the sense and meaning of the words In which words thus apprehended wee have these two things considerable 1. The approbation of Maries choyce
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