TO THE WORSHIPFUL AND MUCH HONOURED JOHN PYMME Esquire, SIR, IT is no part of my design in this Dedication, by the reflection of smooth language, to show you yourself in your glory, or to take the work of admiring your worth, out of the hands of all the world, who are now very intent, and busy at it. If honour and approbation will pay debts, the Nation (I conceive) is not much behind with you, for all the service you have done it: for (as far as I understand) you have scarce enemies enough, to deliver you out of the hand of that curse of our Saviour, Woe be to you when all men speak well of you, Luk. 6. 26. I have no authority to question the singleness, and uprightness of your heart, in those notable and noble engagements, that are upon you: yet if you will plead yourself to do it, the security attending thereon, will bear the charges. When credit and conscience are yoked, and draw the Chariot together, Conscience (ofttimes) proves dull, and heavy in the work, and if not sometimes remembered with the goad, and put on, will suffer credit to draw all on the one side, and so lay her fellow on the wheel. It argues an high, and excellent frame of spirit where a man can follow with intenseness of mind, things that be of good report, and yet not be overacted with the goodness of the report; but fetch the strength of that inspiration, by which he is carried on in his motion, from the goodness of him that hath commanded it. The more God is interessed in our intentions, the more he is like to interest himself in our executions. If we make him a stranger in the proposition of our ends, he takes no pleasure to make himself known unto us in our prosecutions, except it be by way of opposition, and rising up against us. The royal method in great actions, to break all difficulties, and bar off discouragements in sunder, as with a rod of iron, is to dig out of ourselves as much of our earth, that is, as much of ourselves as we can come at, and fill up the pit, or empty place, with God and zeal for his glory. The consecration of an enterprise is sovereign against abortion, whereas to work for a man's self alone, is little less, 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 vain. The least offensive (I am sure) and yet withal, (with serious and inside men) as weighty a testimony (as I conceive) as can be given to your wisdom, is to speak thus in the plain dialect of the ancient simplicity unto you, and not to spare you, as far as the truth may do you good. Neither do I conceive, wherein any man's worth or wisdom can do him better service, than by strengthening others to lay on himself to bear greater weights of this treasure, than men of an under-sufficiencie are able to stand under. The Disciples themselves, were great loser's (for the time) by their weakness, in this kind; they wanted the sweet company, and converse of many high and important apprehensions, which (doubtless) had been equal 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 bear the strength of their influence and working, as the frailty of the flesh and blood is, to abide the glory and presence of those Ambassadors of heaven. Their gracious, and great Lord and Master himself, plainly professed this unto them: I have many things (saith he) to say unto you, but you cannot bear them now, Joh. 16. 12. And had they not out grown this weakness afterwards, by means of that golden shower from heaven, wherein they were reigned upon with the Holy Ghost, and with power, they had been kept fasting from the feast of those fat things (whatsoever they were), all the days of their lives. The reason why the world (so generally) drinks old wine (in our Saviour's 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 fear of breaking. We have but the light of the Moon instead of the light of the Sun, or at most, but the light of the Sun, instead of the sevenfold light of seven days, promised Esa. 30. 26. shining to us, because we are tender eyed, and inconsiderately afraid, lest an excellency of knowledge should undo us. Not to wrong (in the least measure) the rights of Heaven in point of thankfulness, due from us, nor to quench the least spark of the joy of our congratulations: for the blessing of knowledge poured out unto us so abundantly, above the line and measure of former ages, certain it is, that truths of highest importance, and which should join Heaven and Earth nearer together, and heal a great part of that deplorable distance, which yet lieth between men and Angels, and so advance and quicken the spiritual intercourse, and commerce between the two worlds, are little stirring in the world. One main reason whereof is, because, as the Disciples of Christ, when they saw their dearest Lord & Master coming towards them upon the water, were sore afraid, and cried out, supposing he had been a spirit, that had appeared as an executioner of present death upon them, who yet was the glory and crown of their security: so many in the world (no worse affected neither, to the truth, in general, than they were to Christ) cry out, as men out of measure troubled, at the first glimmering, and appearing of some truths unto them, as if they were the spirits of Devils coming upon the world, for the spoil and ruin of the precious souls 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 confess, that they were of the dearest, and deepest, and sweetest confederacy with Heaven. It was Austin's 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 forbear to make English of this Latin: because the party chiefly interessed, are (for the most part) men of the language. But Sir, I consider the weight and importunity of your present employments, I know you are (with your worthy Assistants) about a great and laborious cure, (the Lord prosper it under your hands) and far be it from me to desire, that this should suffer in the least, through any occasion of mine. I had not presumed thus far, but that this little piece had stuck in the birth some years together, and was well near stifled, found now a way into the world, by the providence of God, and by the benign aspect, and influence of that happy constellation, wherein yourself shine as a star, in much glory. And the subject of it being of that near affinity and sympathy with the sovereign piece of that great work you have in hand, the rescue, and advancement of the Gospel, I should (I conceive) have turned my back upon that providence which looked me in the face, if I should not have presented it to some of those Worthies, whom God hath anointed with wisdom, grace, and power, as for the bringing of many greater, and weightier things to pass, so (the event bearing witness) 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 yourself, who, as you are known to the whole Nation, by your worth and zeal, for the things both of God and Men, so have you been known to myself, heretofore, by some more particular acquaintance: the discontinuance and decrease whereof, I impute only to mine own unworthiness, and negligence in addressing myself unto you. I do not in these meditations put you upon any thing (in the main) but wherein you have prevented my motion, and are already home-engaged: I know you are in for the Gospel, with all your heart, and with all your soul, and if with all these, with all whatsoever besides. So that you might (in that respect) expostulate with me the impertinency of this my address unto you, in those, or such like terms, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What need you quicken him that maketh haste? Yet make I no question, but that of yourself you know, how fairly to salve the seasonableness, and usefulness here of notwithstanding: In which regard, an apology would prove the impertinency, not the Dedication. I verilly believe, that P●●● never met with Christians so abundant in the work of the Lord, but still he exhorted them to a bound ye more. Besides, though I cannot say with the confidence of an intuitive knowledge, that you meet with any secret fears, discouragements, conflicts of doubtful thoughts, and reasonings with yourself in the way of that contention for the truth, which now you sustain: yet can I hardly believe, but that sometimes you feel the activeness of the powers of darkness against you, and find some insinuations, and grudge, (if not stronger, and sharper fits) of fears touching the success, and issue of your great undertake. 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 jesus Christ himself, being in deep conflict, was refreshed by the presence of an Angel from Heaven comforting him, Luk. 23. 43. The consolations of the spirit in the Word of God, administered by a hand consecrated thereunto, have sometimes been little inferior in the glory of their effects, to those of Angelical dispensation. I dare not undertake for any sapiential advantage you are like to gain for the Faith, by the perusal of these few pages: I know if there be any to be gotten, you will not overlook it. Yet give me leave to say this: that the best and wisest men's thoughts, apprehensions, purposes, ends, intentions in their best actions, will never lie right, and strait in their bowels, nor with that ease and intimate satisfaction to their own spirits, except they be marshaled, ranged, and composed by the hand of the spirit of God, stretched out from the Scriptures. The God of grace and glory, who in yourself, together with that worthy Senate of joint consultations with you, hath opened a door of hope to a Land and People, brought very low, and hath begun by your mouths to breath upon the dry bones, so that there is some noise 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 recompense abundantly into their bosom, the labours and travels, and faithfulness of those, whose hearts, and hands have been, and still are lifted up to the work, that tasting the presence, and mighty hand of God with them, they may rejoice as strong men to run the remainder of their race, and not faint or wax weary; till the great breach be repaired, till the throne, and kingdom of jesus Christ be lifted up on high, above the rage, power, and contradictions of those, that seek to lay the glory of it in the dust; till judgement run down like water, and righteousness as a mighty stream, to wash; and carry away all the filth; and noisomeness of the Land, till the hearts, and mouths of all those who love the peace, and prosperity of the Nation, be filled with joy, and gladness, and the faces of all that are enemies unto it, with shame, and confusion. And for yourself, your personal honour, peace, and safety, you have an interest in yourself (which sleepeth not) in the prayers of Coleman-streete Decemb. the 4. 1640. Your Worship's home-devoted in the things of jesus Christ L. G. TO THE READER GOod Reader, it was a saying of Erasmus concerning Luther, that poor Luther made many rich. His meaning seems to have been, that many were raised to great places of promotion and dignity in the Church, and otherwise highly rewarded for standing up in the Pope's cause and quarrel against him. The saying is capable of another interpretation also, somewhat more spiritual and remote, and may have this importance; that many taking part with, that, poor servant of God, who was fiercely assaulted on every side, and presented again and again to death and hell, by the sworn sides men of the Pope, by this service commended themselves with terms of highest acceptation unto God, and so were enriched with abundance of his grace and favour. The Gospel which in this respect may be called poor likewise; but the truth, glory, and power of it, are still suppressed and trampled on, by that great and strong party, the Devil hath in the world, (may in both senses be) said to make many rich; but in the latter, would make many more rich than 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, seldom or never show themselves more magnificent and bountiful in rewarding, never give grater wages to any workmen they employ, then unto those that are zealous, active, and dextrous, to accommodate the Gospel unto them; and to slay the hatred and enmity that burns between the truth and power thereof, and their ways and practices with the fairest and most plausible colours of love and peace. It is Peter's observation concerning Teachers, that such as have their hearts exercised with covetousness, (and therefore are best seen in the art and method of fetching in the world apace unto them) still forsake the right way of the Gospel (because there is little good to be done in that way) for such a purpose: the world will seldom give much for truth, and go astray after the way of Balaam, the son of Bosor, who loved the wages of unrighteousness. 2. Pet. 2. 14. 15. What was Balaams' work for the doing whereof, he should have been so richly and royally paid? It was only the cursing the people and children of God with their ways and courses, and consequently the justifying and blessing of Balack and his people in their proceedings against them. And what was this (in effect) but to undertake to reconcile Christ and Belial: and to divide Christ in, or against himself? Balack and his rout must be righteous and just men, and approved of God: Moses and his company must be children of the curse, enemies of God, and hated of him. I believe the better half of the Pope's Kingdom, two thirds of the triple crown would be given to any man, that shall undertake (and quit himself like a man by a semblable performance) to overthrow the State, government, doctrines, practices of all the reformed Churches by the Scriptures; but by the same labour he shall compound and reconcile the rule, government, doctrines, and practices of the Sea of Rome, with the Gospel. We know the base descent and pedigree of far, the greatest part of promotions and preferments in the world: they are begotten by the base desire of an earthly greatness, upon an earthly greatness, vainly desirous of being thought to be of the house and lineage of goodness. Thus (in one sense) the poor oppressed and persecuted Gospel, makes many rich in the world. Again, the same Gospel, notwithstanding the poverty of it (nay rather because of such poverty) makes many rich (and sad is the consideration, that it makes not many more) in a better way. As the world gives no greater wages, of such a treasure as it hath for any work, then for the pulling down the truth and power of the Gospel where it riseth up against them. So neither doth God open his hand wider in his way of bounty, to any service, then to the faithfulness of those that will labour to build them up again, and try it out by a deep and solemn contestation with the world, whether light or darkness shall rule, whether God or Baal shall be he. When our Saviour promiseth a Prophet's reward, to him that receiveth a Prophet, in the name of a Prophet (doubtless) he promiseth more than bare measure, even that good measure (which he speaks of in another case, heaped up, pressed down, shaken together, and running over. Now the service or work of a Prophet; is, as to hold forth the word of righteousness to the world; so (in special manner) to hold fast the same word, to convince the gainsayers, Tit. 1. 9 and not to suffer the world to destroy, elude, or make void any part or parcel of it. So Paul upon the thought and mention of that good fight he had fought, whereby he had kept the Faith (as he saith) viz. against the subtle and outrageous malice of the Devil, wherewith he had inspired his Angels in the world, to make all the havoc and spoil they could of Evangelicall truth, was filled with the hope and confidence of that his crown of righteousness, which (he said) was laid up for him, and should be given him by the righteous Judge at that day 2. Tim. 4. 7. 8. So that if thou desirest to make something of nothing, I mean, to make the best earnings of thy times and days on earth (which were they not capable of a spiritual improvement, were but as light as vanity, as little as nothing) there is no labour thou canst undergo, no course thou canst run, no service thou canst perform, either to God or men, like unto this, to stand up in thy might for the Gospel, and to set thy foot by it, and so come men, come Devils, come friends, come foes against it, come honour, come dishonour, come liberty, come prison, come life, come death, come Heaven, come Hell, to stand to the defence of it to the last hair of thy head. It is a sign, that a man knows not to what purpose he was borne into the world, that will suffer the Gospel to receive a wound by him, or die before him. And being prevented with such an opportunity & season as is now given down from heaven unto us, even above our expectations, and commensurable with our desires, for contending for the Gospel, not to attempt the moving and removing of every stone which God hath not fastened, be it never so hot or heavy, not to do, not to suffer, not to speak not to pray, not to cry, both unto God and men, not to give, not to lend, not to ride, not to run, not to watch, not to study, not to continue, not to execute, whatsoever the peace and safety thereof shall require, and to profess that we love not, we regard not, we desire not the Gospel, are but expressions of one and the same interpretation. Only I must crave leave to touch thy conscience, it shall be gently, with one caveat about thy contending; and then the discourse itself take it thee, and make thee a soldier in this warfare. When thou contendest for the Gospel, let it not be grievous unto thee to look very narrowly, and to consider seven times over, that thou contendest for nothing of thine own, for nothing of men, instead of the Gospel, and matter of Faith. It is a thing not to be passed over in our thoughts without much sadness and sorrow, that there is not one of many that takes hold of shield and buckler for the truth, that stands forth with zeal to plead the cause of the Gospel, but suffers this dead fly to lie putrifying in this box of so precious an ointment; he is not careful to separate the vile from the precious, but takes his own and other men's opinions, into part and fellowship of the same defence, with that which is Faith and Gospel indeed. Great pity it is that darkness should share in the privileges of light, or that error and truth should be joined together in the same protection. I easily apprehend how cutting and painful it is to flesh and blood, to see those opinions which were long since begotten and bred within them, and have for many years been tenderly nursed and cherished in their bosoms; yea, and (haply) have been their glory and reputation, in the world; yea, and (perhaps, that which is yet more) part of their comfort and confidence in God, to see these (I say) cast out upon the dunghill, and reputed as good for nothing, but with salt hath lost the savour, to be trodden under foot by men; cannot but be as grievous in the eyes of men, as it was to Abraham to cast his son Ishmael with Agar his Mother out of doors. Gen. 21. 11. Our Saviour that perfectly knew the ways of the hearts and spirits of men, put his finger upon this sore, in that passage, Luke 5. 39 No man having drunk old wine, strait way desireth new: for he saith, the old is better. men's opinions and thoughts, with their semblable practices, in matter of Religion, may well be compared to wine, because they are the great cheerers of their souls and consciences. And our Saviour affirming, that men that have drunk old wine, seldom, or never love to change their diet suddenly; seems to imply these two things, (besides what lieth in the plain superficies of the letter.) First, that men that never drank old wine, that is, that were never principled nor grounded in any way of Religion at all, as that never were engaged or interressed in their judgements touching any particular controversy in Religion, may sooner be brought to drink new, i. e. may with less reluctation and trouble with less reasoning and disputing, and (for the most part) with less shame and sorrow be persuaded to embrace and profess the truth, than those that have been built up and comforted in a false way of Religion, and been fast tied to the wrong end of a controverted point, by their credits and reputations in the world. In which respect that saying of Epiphanius takes place: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A man had better believe nothing then that which is contrary to the truth. Secondly, that many, who are for a time, extremely opposite and averse, from entertaining better thoughts and opinions in things appertaining unto God, than their own are, because of the newness and strangeness of them, may yet in time, after they have conversed a while with them, and looked them in the face again and again be brought to relent; yea, and espouse them, and open the bosom of their affections, judgements and consciences unto them, with joy and gladness. But this by the way. My advice therefore (for the present) is only this; that when thou risest up, as a man of zeal and courage, to plead the cause of the Gospel, in any kind against any enemy thereof, thou showest thyself a man of wisdom and judgement also; making a difference in thy zeal, between things that differ (in their nature) as much as light and darkness, as Heaven and Earth. Take heed of binding up, hay, stubble, & wood, in the same bundle of defence, with silver, Gold, and precious stones. And know this, that as the Apostle speaks of a knowledge amongst professors in his days, that was falsely so called, 1. Tim. 6. 20. it had the name, but not the nature, worth, and substance of knowledge: So hath it been found in all ages, that where ever the body and substance of the Gospel hath come, it hath in time, still gathered much dross and refuse, and loose matter about it; and that not only by the malice of enemies, but by the weakness and injudiciousness of the best friends of it, which hath still been counted treasure too, and gone under the name of the Gospel, as well as the truth itself. But I must not now prosecute this caution any further, I fear I have over-prefaced my discourse already. If I have transgressed the rule of discretion, I will be sure to observe the rule of charity (in the close) and cordially pray for the building up in the knowledge of the only true God, and him whom he hath sent, Jesus Christ by the reading of this and all other pieces, consecrated to that high and glorious service. Thine in all thou desirest in the Lord. I. G. Coleman-streete 1640. THE CHRISTIANS ENGAGEMENT for the Gospel. Judas verse 3. That you should earnestly contend for the Faith which was once delivered unto the Saints. CHAP. I. The scope and coherence together with the sense & meaning of the words cleared, and the Doctrine to be handled, raised, and propounded. 1 AS David speaketh to the security, comfort, and joy of Israel (the Church of God) Behold, he that keepeth Israel shall neither slumber nor sleep: Psal. 121. 4. So on the other hand may it also be said, for the awaking of Israel himself, (that he may neither slumber nor sleep, either more or otherwise then may stand with his safety) that he that seeketh the destruction of Israel, neither doth he either slumber or sleep: your adversary the Devil (saith Saint Peter) what? sitteth still, or sleepeth? no: but like a roaring Lion, walketh about, seeking whom he may dovoure. He cannot come at all to devour them: some keep themselves, that the evil one toucheth them not, (as Saint john speaketh) they have an eye upon him, as well as he upon them, they carefully avoid all occasions of evil: which are as it were, medium tactus to the Devil: means without which the Devil can hardly come to touch any man, in this kind, or to fasten either paw or teeth upon him; The Lion though he rageth and roareth never so terribly, cannot come to prey upon all the beasts in the wilderness. § 2. 2. Now, because Satan would not willingly run thus up and down for his living, to pick out here a man and there a man, to devour or pray upon. He counteth this but small gain, and little better than loss of time, an allowance altogether unproportionable to the vastness of his devouring greediness, he therefore spreads his nets to take whole companies and congregations of souls at once; to destroy men by whole Towns, Cities, Nations, and Kingdoms. §. 3. 3. To bring to pass a design of this nature, a project of such an accursed and dismal consequence as this: there is no way more direct and compendious, then to procure the fountains of living waters; of which all jointly together drink: or the bread of life upon which all feed, to be poisoned, to convey death into the pot: this is a way of quick dispatch with the poor souls of men, if he can procure such a project as this, to be advanced in any part of the world, where there is any necessity or occasion for him to desire to do it; I mean where God hath a Church, or where truth of religion is planted. He needs not now run up and down, seeking whom, or which man he may devour; he may sit still and devour whole multitudes at once, without seeking further for them. If the waters be poisoned, the Fisherman needs not be careful of his bait, how he may deceive the fish, they will come to his hands alone, and lie dead upon the top of the waters, he may take them up as he please. §. 4. 4. When in any place the truth of God is universally tainted with pernicious and damnable errors, the souls of men are there unto Satan, as the Fig trees with their first ripe Figs (Nahum the 3. 12.) if they be shaken they will fall into the mouth of the eater: little tempting will serve to effect the ruin and destruction of the souls of those men, that have no better, no more wholesome nourishment wherewith to be fed, then either the Doctrines of Devils, our traditions of men. The Apostles of our blessed Lord and Saviour Jesus Christ even in their days discovered Satan close at his work, labouring by his Agents and Factors to undermine the spiritual peace and salvation of the Churches of God, by corrupting those wholesome streams of saving knowledge, which in plentiful manner issued forth from the Sanctuary, from Jesus Christ in the flesh, into the world; And accordingly their care was both to withstand him themselves, for their times with all their power, & also to leave a deep and weighty charge behind them upon all Churches to beware of so dangerous an enemy, especially in so dangerous a Machination and attempt. §. 5. 5. This very thing seems to be the full and adequate motive that moved this Apostle jude to frame and address this Epistle to all Christians wherein he might exhort and quicken them to be very careful to preserve the word of their peace and salvation, (yea, indeed of the peace and salvation of the world) to preserve it in the glorious purity of it, that so it might continue a word of salvation, and be as able at the last, as it was at the first, to save all their souls:) or as he doth express himself in the words of the text. That they would earnestly contend for the Faith that was once delivered unto the Saints. §. 6. 6. For the meaning of which words (to dispatch that very briefly) I shall (for the present) only need to show you, first, what I conceive to be meant by Faith; (what the earnest contending for the faith here spoken of meaneth, we shall see afterward:) and secondly, what the meaning and weight of that latter clause is (which was once delivered to the Saints.) For the word Faith, it is a term the holy Ghost useth for many purposes, and in divers significations; only two I find pretenders for this place. First, by Faith some understand that grace or habit of faith by which these men were justified, which indeed is the most common & proper acception. And thus the meaning would be, that Christians should earnestly contend, to maintain and make good that precious grace, wrought in the heart, upon which their eternal peace and safety depends against all that may endanger the life and power of it. §. 7. 7. Secondly, this word Faith is often by a figurative expression, taken for the Doctrine of Jesus Christ, by which the grace or habit of faith is wrought in men, in an usual form of speech, wherein the better to express the efficacy and virtue of the cause; we term it by the name of the effect itself which it produceth; especially when the effect is great and glorious, and hath a special dependence upon such a cause: so that without it, it could not be produced. This is an emphatical speech to commend the excellency of the virtue of such a cause. As if a Physician should come to a sick man, and bring his receipt in his hand, and showing it to the Patient, should say this to him; here is your recovery, here is life and health for you. This kind of speaking is the highest expression of the virtue and efficacy of that which he administereth: so we find that the holy Ghost to commend the excellent power of the Scriptures, or word of God, very usually calls them by some or other, of the names of those glorious and blessed effects which they produce, and raise in the hearts of men; and whereby they become of infinite advantage to the world. Thus john 4. 22. the word of God is called by our Saviour, salvation: for salvation is of the jews, that is, the word of God, (by which the salvation of the world is effected) is from the Jews; as Paul saith, to them were committed the Oracles of God. So Heb. 2. 2. How shall we escape, if we neglect so great salvation, that is, so great means of salvation. So Solomon. Prov. 4. 13. commends wisdom to men thus: keep her, for she is thy life, that is, the means by which thou must live. Thus Moses concerning the Doctrine that he had delivered, to the people from God, told them that it was not a vain word concerning them; but that it was their life: that is the only means to prolong the days of their peace, Deut. 32. 47. and so we find the glorious Gospel, or Doctrine of Jesus Christ, often expressed by this great and excellent effect of it (saith:) thus Gall. 1. 22. He who persecuted us in time past, now preacheth the faith, that is, the Gospel or Doctrine of faith which he destroyed. So again (to name no more places) in that of Paul. Phil. 1. 27. a place of very near affinity with this in the text; that ye continue in one spirit, in one mind, striving together for the faith of the Gospel: or rather (as the original hath it) (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) striving together with the faith, that is, with the Doctrine of the Gospel; for this Gospel itself strives and quarrels with the world, and Paul would have the Philippians to join with it; and to side with it and assist it against the world, that seeks the destruction and subversion of it. §. 8. 8. I find the former signification of the word preferred by some expositors: but there are these reasons lie strong against it (which also make way for, and confirm the later) first from the text itself. First, in the beginning of the verse, he faith he would write unto them about the common salvation: now the particular habitual faith of men is only about their own private salvation: my contending to preserve my particular grace, is little or nothing concerning the general salvation of the Church. But my contending for the maintenance of the truth of the Gospel is. Secondly, in the later clause of the verse, it is said; that this faith which they are exhorted earnestly to strive for, was once given, or, as the word in the original giveth it, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) delivered unto the Saints. Now justifying faith in no propriety of speech can be said to be delivered to the Saints; such faith indeed may be said to be the gift of God (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but never (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Ephes. 2. 8 a thing delivered to the Saints; neither in any congruity of speech could be. Thirdly, Phil. 1. 27. this sense is most agreeable with other Scriptures, Gal. 1. 22. that speak after the same manner; whereas the other sense that contendeth for justifying faith, can hardly be paralleled. §. 9 9 The other clause followeth, which was once delivered to the Saints. I conceive these words are added in the clause of the exhortation, as a reason or motive to press the exhortation by; therefore he would have them contend for the faith, for the truth of the Gospel, the Doctrine of salvation; because this Doctrine was, or hath been once delivered to the Saints. That is, because God of his infinite mercy and compassion to men, did once by special revelation convey the same to holy men, beloved of God, chosen for that purpose, whom he made feoffees in trust for their times, to convey it safe to their posterity; that so it might pass from generation to generation amongst the Saints, in the Church of God to the world's end: the present generation being still bound by the same bonds (that the first Immediate receivers of it from God were) to preserve it pure and entire from all corruptions, and so to be transmitted as a precious inheritance to succeeding generations. §. 10. 10. That particle (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, once) may admit a double signification, and it carries a full emphasis with it both ways. There is not any loss of the main scope of the holy Ghost, whether way we take it. First, the more usual and familiar meaning of the word is; by once, to understand, but one time in opposition to the word often, or more than once; and thus the weight of the motive will be, as if he had said, you must therefore contend for the Faith, for this faith hath been once given to the Saints by God, and will be no more; namely, by any such special and immediate revelation: therefore, now you have the words of eternal life, it stands you in hand with all your might to keep them; because, if you suffer them to be taken from you; there are no more Christ's, no more sons of God, to bring them down again from heaven; out of the bosom of the Father to the world. or, Secondly, the word once signifies as much as throughly, perfectly, to purpose, sufficiently, &c As where it is said Christ died once for sin, the full and proper meaning of the place, is not that Christ died one time for sin, that comes off but (coldly) but he died once to sin; that is, he died to purpose; his death was enough, and enough for the abolishing of sin for ever. Num. 13. 30. Rom. 6. 10. judg. 16. 28. And so often in the Scripture elsewhere, Psal. 74 6 if we rather choose this signification of the word; the meaning will fall thus: you ought therefore to contend for the faith, seeing it was once delivered, that is, fully and perfectly; yea, and peremptorily delivered by God unto the Saints: so that he meant not to deliver it the second time. As if he had said to the Saints in the delivery of it, look to it, there is the word of your peace and eternal life: there it is complete and perfect, I mean to make no more work of revealing it again unto you: if you suffer it to perish, or to be taken from you; and therefore (faith jude) it stands you in hand to hold it fast, though it cost you blows: both significations I conceive would be put together, to give full weight to the place. §. 11. 11. The words thus opened, 2. things in general are to be observed. First, an exhortation. Secondly, a motive seconding the exhortation. The exhortation in the first words: That you contend for the Faith, the motive in the later, (which was once delivered unto the Saints.) In the exhortation we have these particulars: First, the parties exhorted; you Christians, believers: Secondly, the duty itself whereunto they are exhorted; that is, to contend, or strive: Thirdly, the manner how to strive earnestly: Fourthly, and lastly, the possession (as it were) or matter of consequence, about which they are to strive, the Faith: In the later the motive pressing the exhortation. 2. Particulars likewise. First, the Author of that precious treasure for which they were so earnestly to contend? who is not here expressed, because this is readily understood, namely God himself. It was God by whom this Faith was given or delivered. Secondly, the delivery or making over of this treasure from the Author or first possessor of it, in the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) was given and delivered. Thirdly, the parties to whom this conveyance was made, or that were enfeoffed, the Saints. Fourthly, and lastly, the special proviso, or Item in the conveyance, or delivery in the word once, it was so fully and perfectly delivered, that it never needed more (nor indeed ever should) be delivered again in any such manner. §. 12. 12. These particulars are sufficient to multiply points of observation; but because we have leisure now to prosecute but some one point (at the most) I therefore put those of the first General into one, and the consent and harmony of divine truth which they make up together, is this? The Doctrine. That it is a special and weighty duty lying upon all Christians whatsoever, to stand for the truth of the Gospel to the uttermost of their power. Remissness and indifferency will be better borne at our hands, in other matters of duty, rather than in this; if the truth of God be invaded, or set upon by the enemies of truth; every man in his rank and order must come forth to help the Lord against the mighty, against the Prince of darkness, who labours to turn this great truth of God into a lie (And will turn it if he be let alone,) and out of this light of the Gospel, draw his own darkness, if he be not withstood by men of wisdom, and resolution. CAP. II. The method of the discourse briefly propounded, with some discovery of the enemies of the truth, who occasion the main necessity of contending first. §. 1. FOr the managing of this point to your best edification, we shall first show you what the occasion of this general muster of Christians throughout the world, is; or what enemies they are that seek to oppose and destroy this truth, what it is that imposeth upon Christians this great necessity of contending for it. Secondly, for more security, and fuller evidence of the Doctrine; That Christians must at any hand contend for this Faith, we may call in more witnesses from the Scriptures, to speak to the point. Thirdly, some reasons and grounds would be considered, which will be as so many motives to persuade, and press the duty upon us. Fourthly, we may consider the manner of this contention, and show by what weapons this warfare is to be achieved and performed. Fifthly, and lastly, conclude with some words of application. §. 2. 2, For the first, the enemies of the Faith (in this sense) or Doctrine of our salvation, in general are two. First, Satan. Secondly, wicked men. First, Satan he is an old adversary to the truth of God, as God is to him; These two are contrary one to another, like Ephraim and Mannasse, Ephraim against Mannasse, and Mannasse against Ephraim; so Gospel is against Satan, and Satan against Gospel. Satan he goes about seeking whom he may devour; and the Gospel that goeth about seeking whom it may save and rescue out of his hand; the Gospel seeks to destroy Satan indeed, but no others, except such as are willing to be destroyed: and as Solomon saith, love death, Prov. 8. and this destroying which Satan fears from the Gospel, is the true fountain of that implacable enmity he bears against it: he knows except he can some ways destroy it, it will destroy him. §. 3. 3. It is said, Heb. 2. 14. That Christ suffered death, that by such suffering, he might destroy him that had the power of death, that is, the Devil; It is a new or further destruction to the Devil to be thrown out of men's hearts, and lose his interest in the precious souls of men: this is his tumbling down from heaven, like lightning. Luke 10. This was a second heaven to him, after he was thrown down from the third heaven, (and the best he was now capable of) to be honoured and served like the most Highest in the hearts of sinful, blind, and miserable man. Now, as it was the power of God to throw him down from the third heaven; so it was the weakness of God, the death of God being made man, that fetched him down from the second heaven, out of the hearts of men. And it is as much against his nature and inclination, as tormenting a destruction to him to lose this second heaven, as it was his first; and therefore he is said to fall from this heaven like lightning: That is, fully against his nature and inclination with the greatest reluctancy, and torture of spirit; as it is the greatest natural torment (as we may say) to fire whose natural inclination and motion is constantly upwards towards the circumference, to be compelled and forced downwards towards the centre; and the more pure the fire is (as lightning is of the purest kind) it includs still the greater repugnancy to the nature of it, to be forced downwards. §. 4. 4. Now, if it be the death of Christ indeed that fetcheth Satan down like lightning from this heaven, off his power and throne, that he hath gotten in the world, yet doth it not this immediately, without some other advantage; as it is not a bullet, or powder that batters the walls of the City or Castle at such a distance, or cuts off the lives of so many men, but by the advanrage of the enemy, or Cannon: so is it this same Gospel of truth, that utters, as it were, and vents the death of Christ, up and down the world in that effectual, and saving manner, according to which it worketh; this is as the Hyssop that sprinkles that blood upon the consciences of men. §. 5. 5. So that Satan's aimand project is to disable the Gospel from the performance of such a service, to make it wholly unuseful for the dispencing of the death of Christ, unto men in a saving way. This he knows well enough will be done by corrupting the truth of it, if the strait ways and paths of it be much perverted, and made crooked; the holy spirit will be grieved and take offence at it, and being a spirit of truth, will refuse to go forth with a lie, or to work by it, as the Lord told the people by Ezekiel 28. 18. They had defiled their Sanctuary by the multitude of their iniquities; defiled it, that is, made it unfit for an habitation for him, so great and holy a God; and therefore he would profane it too, as he saith in another place, that is, he would dwell no more there, nor delight to manifest his presence any more to them there, then in any other profane and common place in all the world: so if the Gospel be defiled with mixture of errors, and tenets, and opinions of men; the holy Ghost will loathe and abhor it, and profane it also, and do no more towards the salvation of men by the Gospel so corrupted, then by any other profane learning and writing whatsoever: Satan I say, knows this better than men do, or indeed care to do, and therefore he is still busy to wring and wrest Gospel truths: and because Satan is still the Author of this work, the primus motor. when any thing is stirred or shaken of the simplicity and truth of the Gospel (though the immediate actors above ground be men) hence it was that Paul with that severity. Acts 13. 10. Set a black brand upon Elymas the Sorcerer, calling him the child of the Devil; because he still perverted the right ways of the Lord: those in the Scripture are called the children of the Devil, that resemble him in his disposition and work, (as all confess) therefore it is the endeavour, and work of Satan to oppose the truth. §. 6. 6. A second sort of enemies to the Faith in this sense given (that is, the truth of the Gospel) are all wicked men in general, without exception. That of our Saviour is not only true here and there; but it is a universal truth, and lays hold upon the four corners of the world: he that doth evil hateth the light. john 3. one said well, that verbum Dei, was, lucerna ad quam fur deprehenditur; the word of God was a light or candle, by which the thief was taken: no thief that means to steal, but hates the light that should discover him: true, this evil affection against the truth doth not break out in all: some men's hearts are not so full as others; It doth not ruin over our of every vessel, neither hath it always that malignancy in it, to break out at the lips and hands of men; nay, it is not at all to be doubted, but many evil men may and do support it for carnal ends. CAP. 3. A further discovery of the enemies of the truth. §. 1. But there are some sorts of wicked men that are more dangerous enemies to the truth in this sense than others, and from whom, the ruin and subversion of it is more to be feared; men that have ends of their own, and not simply so (for all carnal men have these) but further, are much intent, and zealous in the advancement of such ends: men whose motions eccentrical to the course and motions of the Gospel, and yet are active and vigorous in their motion. These are men who threaten great danger to the truth of God. §. 2. 2. The reason is clear, because the bent, and inclination, and level of the Gospel, is in the straightest line that can be imagined to be laid for the advancement of God, and his glory, and his Christ; and not at all for the carnal ends and purposes of men. It was never framed to serve turns. The highway of the Gospel lieth through the midst of men's fruitful and pleasant fields; through their Gardens, and Orchards, and Vineyards; yea, many times through the midst of their palaces, and stately houses, through the midst of men's honours, and preferments, estates, pleasures, reputations, etc. and so if it be suffered to go forth in its own spirit, and take the way itself desireth and chooseth, it will make great spoil of men's carnal advantages: It will tread and trample under foot, the base and unworthy ends, and designs of men; therefore, 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 seek to turn the course of the Gospel another way, that they may suffer no loss 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 hail and bring over the Gospel to themselves: they will force it, and compel it to plead for them, and their ways; they will take the words of the Gospel, and dispossess them of that spirit of truth, that lives and speaks in them, and will inform and animate them with their own spirits, and give such senses, and meaning unto them; as if God himself spoke to the heart (as the Hebrew phrase is) of their fleshly minds, and worldly ends. §. 3. 3. Thus men do labour to persuade themselves, that gain is godliness, (as the Apostle speaks) That honours, and preferments, are godliness: that time-serving, and pleasing men, is godliness; that opposition to the truth is godliness, that drawing Disciples after them is godliness; and every carnal end and way, every carnal man makes godliness; that is, to make it seem nothing else but what doth well stand and agree with the true rule, and perfection of true godliness: As Augustine's saying is, quicquid amant volunt esse veritatem: whatsoever men have a mind to, that they resolve to make truth. Thus merchandise is made first of the truth (as Saint Paul speaks) next of the precious souls of men, as Saint Peter clearly affirms, speaking of covetous men in this case. 2. Peter 2. 3. And through covetousness, shall they with feighned words make merchandise, or with framed words, as the word bears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, framed for their purpose; that is, they will gloze over the truth, with such cunning and fair colourable meanings, and interpretations, so well pleasing and suitable to us, that except we be very wary to discover them; and what they are like to do, they will sell us into the hand of Satan and eternal death, only for a little money which they shall gain, by that which will be our destruction: Namely, the corrupting the truth of the Gospel, and bringing in those damnable heresies, ver. 1. If a man's profession be to make bows, or hoops, and the growth of the wood or timber, whereof he is to make them, be strait; there must be violence offered unto them (that which is strait must be made crooked, or bending, or else the Artificer cannot follow his trade, nor make a living of his Art: so men having carnal and unworthy ends, if they will seek to justify or advance them by the Scriptures, which are spiritual, and in their natural posture lie a cross to them, must bow and wind them this way and that, and carry them quite beside their own intent and meaning. CAP. IU. Containing a more full and particular discovery of the enemies of the truth. §. 1. IF we desire more particularly to know what kinds of men these are, that are so dangerous enemies to our faith, and by whom the Gospel is like to suffer great spoil, and loss of truth. I answer, they are these and such like, as both Scriptures, and Histories of the Church, in all ages clearly show. Amongst the divers kinds of the principal, and those that still have been 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 always, they that have preeminence,) men that love to mount upon the high places of the earth, to see others sitting below at their feet, that cannot go on foot, but they must ride on horse back, as Solomon speaketh; that cannot frame to the humility of Elias spirit: and gird up their loins to run by ahab's Chariot, but must ride in Chariots as well as he; especially, if with all they have in the mean time; a desire to seem but humble, and modest, and moderate men. These men must attempt to corrupt the Scriptures, that they may seem to speak for them, at least to connive at them, and to say neither good nor evil of them; (as Baalack would have indented with Balam: Because, if the Gospel be permitted to speak its mind freely; it would fill the ears 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 beat their brains, and set all their learning and books to work, to find out some other sin that the Scriptures should condemn, that so their sin may not be thought to be arraigned, and sentence given against it by God in his word. As the Papists, they find out one kind of Idolatry, which they confess the Scriptures condemn; but as for their Idolatry, that is none of it; the Scriptures speak not against that: we know the example of jeroboam, to set up and maintain the Kingdom to himself, he stuck not to maintain Idolatry too. §. 3. 3. The like may be said of the second sort, (of some affinity with the former, and many times materially the same) men that are resolved to serve times, and please men. That set down with themselves, that what men soever, or what humour, or opinion of men soever reign where they live, they will reign with them (as Paul speaks) they will have a share in an earthly Kingdom; these men are very obnoxious to do injury to the truth of God, and will hardly forbear: we know the Scriptures bear hard upon the upper forms and ranks of men in the world, and speak as if few of them were likely ever to rise higher than they are; few that now ride on horses, but are likely to go a foot for the days of eternity: not many wise, not many mighty, not many noble: 1. Cor. 1. 26. therefore these being (for the far greatest part) the refuse of the world, and therefore enemies to the truth, and professors of it, as james speaks of the great and rich men of the world. james 2. 6. Those that will strike in with these, and give contentment to them, and gain endearment 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 be able to do it: they that will know men after the flesh themselves, will make the Scriptures do as they do, that is, know men after the flesh too, which we know they will never do, except they be 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 seek the destruction of it, are men led away by a spirit of vainglory; 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 sails 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 wax, as the Papists comparison is, to turn every way, and to turn into every man's humour, a multitude can seldom be followed or seconded, but it will be to evil; which made our Saviour to pronounce a woe to such as whom all should speak 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 scholars, of whom they may be counted the head, and Master Founders: and there is not any greater temptation than 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 be the direct and proper means 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 cotton: is as natural a means to draw men that are injudicious and unstable, as a lock of new fresh smelling hay in a man's hand is to draw a sheep or a beast after him: I say, if it be an opinion that hath but a kind look from the Scripture, and if the Scripture draw near to it in words, though the heart be far from it: Then is it a bait for the purpose, it will draw men by heaps and multitudes after it, the error in it, makes it suitable 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 be observed in all cases where there is a like concurrence, when there is any agreeableness to corrupt nature, in a thing, and withal an apprehension of religion, to set a man forwards towards the doing of it, a man is like a Ship that runs before wind and tide, he lays all his weight and strength upon it, being like jeremy's wild Ass in the Wilderness, men shall weary themselves to run after them, to think to turn them. It is a saying of Gregory, Cum vitium virtus putatur ibi culpa sine metu cumulatur, when error is taken for truth, men offend without measure, and without fear also. §. 6. 6. A fourth fort that cannot but endanger the truth, and purity of our Faith, are men of an evil eye, as our Saviour speaketh, that are of a malicious repining and emulating spirit; either at the credit and esteem, or the preferment of others, in any kind above themselves; men that cannot bear the weight of other men that stand above them, that cannot go on foot when they see others ride, or that are prone to drink in discontentments, or affronts, or disappointments in any kind 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 seem to countenance the equity and justice 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 be at liberty, to set up error, but especially these evil distempers are found in men that are eminent in place, that have power in their hands in any kind.: but otherwise are unworthy and base in their course of life and ways, and so men that are farther inferior in place, are as far their superiors in esteem, and in the hearts of men. I say in these this distemper of envy and discontent is of most dangerous consequence to the truth; for now being armed with power it hath a greater encouragement and advantage many ways; both to set up (and to get established) tenets, and opinions in religion by way of opposition to such men and their ways, whose reputations are an eyesore unto them. §. 7. 7. Fifthly, men that are given to filthy lucre, (as Paul speaks) that love the wages of unrighteousness, that is, gain however coming in by a way of unrighteousness: the Apostles in their writings speak much of these kind of men; these are the men that will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Paul speaks 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 bad wine with that which is good to help it off. The word of God, in the life, and power, and simplicity of it, is but a drug, a commodity that will yield little in the world to him that shall utter it; it is very few men's money, except it be prepared, and the high spirit of it corrected and taken down, that it may fall even with tempers, desires, imaginations, & intentions of men: therefore he that seeks to make matter of gain 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. Malipiero▪ 2. 8. §. 8. 8. Sixthly, men that are not able to be baptised with the Baptism 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 do impugn it, and are accessary to many a breach that is made upon it. Thus Paul tells the Galatians that such as did constrain them to be circumcised, that is, were earnest with them to yield to Circumcision, did it not so much because in their judgements, they rather thought it so necessary, or fitting, but only, saith he, because they would not suffer persecution for the cross of Christ; Peter himself through his infirmity first knew not Christ, and again fearing those of the Circumcision; he knew not but he might lawfully separate himself from the Gentiles, that is in effect build up again the partition wall which Christ had thrown down, and yet not prejudice the truth of the Gosspel: but Paul's resolution and courage made strait what Peter's fear had made crooked; and indeed except men will be somewhat willing and free hearted this way towards the Gospel and truth in time of danger; there is no sin 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 down upon a distinction clean 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 that will needs be spiritual benefactors to Religion, I mean that are superstitiously addicted, and will needs undertake to relieve the weakness of God with their strength, and supply the foolishness of the Gospel with their wisdom, that will add traditions and commandments of men, to make the precepts and commandments given by God himself, hold full weight and measure that God may have his due, full allowance, & heaped measure in his worship as the Papists do, and those that are leaning to that kind of devotion; or in a word to express them (as Paul's language is) that cannot rejoice in Christ Jesus, but have the prime (at least) of their confidence in the flesh. Phil. 3. 3. men that find more satisfaction in their consciences, in what they do, then in what they believe; and are more in doing what themselves or other men have commanded, then in doing what the great God himself hath commanded: This is in effect to preach another Jesus whom Paul never preached, 2. Cor. 11. 4. and to set up new ways of pleasing God, is to set up new Saviour's, and to set up new Saviour's, is to exauthorize and discharge the great Saviour indeed; for this is an essential property of that power of saving, which resides in him, to save alone, or to work by himself alone in the salvation of any man: therefore if we offer to join any help to him, we wholly destroy his power of saving; as Paul in very express and peremptory terms tells the Galathians, that if yet they be circumcised (namely with an opinion of any holiness in it, to help them to heaven, or to accomplish their justification) Christ shall profit, or will profit them nothing. Gal. 5. 2. These several 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 remain with them (as Paul speaks) to contend for it, as the holy Ghost exhorts in the text. CAP. V. Containing Scripture demonstrations of the Doctrine propounded. §. 1. TO prove this to be the will of God, that the people of God ought to labour and strive to bestir themselves to maintain and make good their Faith, to preserve the Gospel in the simplicity, purity, and integrity of it, the text being so pregnant, we shall not need to call in much aid for confirmation; yet since they are at hand, let us have the mouths of two or three witnesses from the word. Philip. 1. 27. Paul entreats them that he might hear that of them, that they stand fast in one spirit, with one mind, 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 mind or soul to strive or wrestle for the truth, in one spirit, with one mind; that is, he would have them to be careful to maintain the perfectest union among themselves that might be; (which union will hardly stand long, or live amongst them, except it be 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 public spirit which inclines and moves particular men to seek public good, and the advancement of the whole; and then but one mind that is but one judgement: he would have them not only at unity in respect of the end, but in respect of the means of proceeding thereunto, not distracted among themselves this way, and in this way he 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 own cause, against the adversaries it hath in the world: And he would have them make a labour and a work of it, and not any man to favour himself, or to keep back any part of that power, strength, or skill, he hath to do service in this kind, for so wrestlers 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, look back and call to mind with what purity and soundness 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 she must repent; namely, that she had already let something go and did not watch, when, and how it went, that she might have laid surer hold and kept that which was deposited, or committed in trust to her. So you see plainly (to heap 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 four grounds or reasons of the Doctrine are opened. §. 1. To pass from Scripture confirmation, to the grounds and reasons of the Doctrine, amongst many that might be given, I shall only insist upon these four. First, the enemies of this truth are very many, and (for the most part) mighty too, and bear a tyrannous hate against it, and therefore there is no hope or possibility of preserving and keeping it without contending. It hath been showed already, how Satan rageth against it, and bends himself and his whole might for the ruin of it, and for men of corrupt minds and lives, if they have but the least power to make opposition; we cannot expect but to hear of wars and rumours of wars against the truth, from them we know the truth is not for their purpose: he that doth evil hates the light, as our Saviour saith, john 3. and ye know whereunto hatred inclines; every man wisheth him out of the way whom he hateth. §. 2. 2. All manner of sin and wickedness are in the Scriptures called works or deeds of darkness; as Rom. 13. 12. and elsewhere not so much (I conceive) either because they proceed out of darkness; that is, want of knowledge and understanding of what is good and what is sinful (for there are many sins committed against a great light of knowledge and conscience, and are never the less, but rather much more the works of darkness for this) neither because they end in darkness; that is, in the misery & destruction of the creature (for many times this also is prevented by repentance, though I grant the natural course and tenderness of sin is to the chambers of death) but because sin is a commodity so conditioned, and so qualified, that it is never in season, never in the right kind, never itself, but in times of darkness, sins are called works of darkness, as some kinds of fruits are called Summer fruits, because than they are ripe, and at their best for meat: and so we know it is true of several kinds of nourishment, both of fish & flesh they are in season, we say, in such a month, or about such a time of the year; that is, when the season of the year agreeth with their temper, then are they sound and well fed, full of that wholesome moisture; that is, fit for nourishment and agreeable with the health of the body: whereas take them at other times when they are out of season, they are weak, waterish, unwholesome, and not worth the eating: so is sin in season only in times of darkness and ignorance of the truth; because than it hath a kind of fullness or perfection of delight contentment, pleasure, and profit in it, the vileness and horror of it now not appearing, but in times of light and brightness of the Gospel, when the shame and baseness of it are discovered to the world; when the wrath of God is revealed from heaven against it, when the conscience is still galled and stung with it, now it is scarce worth the taking up, it will not bear its own charges; the pleasure and profit of it will not make good the shame and the dishonour that comes with it. §. 3. 3. Therefore men that love iniquity and are not willing to let any sweet morsels of sin to go from under their tongues, cannot but seek to make it in season always as water is always in season for fish to drink, which is done when the light of the Gospel is put out, when the spirit of Godliness, that lives in the word of God, is quenched, when that two edged sword is taken out of the mouth of Christ, and a sword of lead put instead of it; when men are naked and unarmed, they had need take heed of keen weapons in the hand of an enemy: swords and spears are dangerous to them; now the works of darkness make men naked men, and obnoxious to all, as the Apostle implies in that opposition, where he calls an honest and virtuous life, the armour of light, Rom. 13. 12. namely, because men that are harnessed herewith need fear no enemy, no weapons, no censures, reproofs, threatenings, neither from God nor men: the sword of the spirit itself wounds them not; but if men be loose, sinful, and profane, the arrows of Christ in the Scriptures are very sharp, and will pierce them through and through, wanting the breastplate of righteousness, and uprightness of heart to defend them. §. 4. 4. Secondly, another reason to evince the necessity of this duty of contending for the Faith, is mentioned in the end of the verse, and is this: because this Faith hath been once delivered to the Saints. God will make no such solemn revelation of it, as he hath done, the holy Ghost shall be no more sent down from heaven in cloven and fiery tongues: therefore it stands the world in hand now they have it, to look to it, to keep it safe; a thing of moment that is not to be recovered, if once lost or gotten out of our hands, requires all care and diligence in keeping; and as this reason hath a truth and weight in it as it concerns the world in general; so I think it may hold, if we confine it to particular Nations, Cities, etc. if God hath once given them the Gospel in the truth, power, and simplicity of it, and they let it go, it will hardly be delivered unto them the second time. §. 5. 5. If men under the Law sold an inheritance, it turned unto them again in the year of Jubilee, and therefore the making away of an inheritance in such a case was not so much; but now the Law of the Jubilee is antiquated, and out of date; and this rich and blessed inheritance of the Gospel being once sold, seldom or never becomes the possession of that Nation or people that hath sold it the second time. §. 6. 6. Thirdly, it must be contended for, because it is as well, a depositum, or thing committed to our trust for others that are to come after, as a benefit or blessing to ourselves: It is to be an inheritance to the children that are not yet borne; and the present generation of Christians are still as feoffees in trust for them: the propagation of the Church of Christ to the world's end, depends upon it, and the salvation of millions of souls must come out of it; therefore they that suffer it to perish in their days, bring the blood of so many souls upon their heads, as shall perish by error and corruption of truth, or for want of the truth of that Doctrine which they have suffered to fall to the ground; yea, though God should show mercy to aftertimes and heal thy cruelty by such mercy of his, in respect of others, and should by a strong hand bring back again the truth which thou hast betrayed and delivered into the hands of its enemies: yet this will little ease the guilt of thy sin: thy sin still remains spiritual cruelty, and blood, and damnation of souls, for the Scriptures we shall find do not measure any thing men do good or evil by the event, but by the proportion that the things done bear, or congruity they have to such and such events (as might be showed at large if time would permit) to suffer the Gospel to sink or perish in the world, is to bring a sorer judgement and calamity upon it a thousand-fold, then if that glorious and beautiful eye thereof, the Sun, should be plucked out of the face of the heavens, and never shine more unto it. This is a third reason of the point; the truth is to be contended for (and that earnestly) lest through any baseness or cowardice this way, we betray the joy, peace, and salvation of the generations yet to come, into the hand of the great adversary the Devil. §. 7. 7. The fourth and last reason that we shall now propound to demonstrate the necessity of this duty, is the worth and excellency of such a piece: the Gospel is a thing worthy for which we should earnestly contend; neither ought it to be at all grievous unto us, though the price of its redemption should be set never so high: many things there are which highly commend the worth of this Gospel; I shall only touch these four. §. 8. 8. First, the original or descent it is from above, from heaven: the womb that conceived it, and a long time bore it, was the breast and bosom of the eternal God himself; there is his likeness and express image upon it. jehu thought it meet to show the more respect to jezabel, though she had been an accursed wicked woman, and was now dead, because she was the daughter of a King. 2. King. 9 34. How much deeper and more solemn are the engagements that lie upon the wicked, to do all homage, and show all height of respects to the Gospel, being in itself lovely and beautiful beyond all admiration, and with all lineally and immediately descended from that great King (as himself speaks in Malachi) who is Lord both of heaven and earth! Secondly, the tenderness and high respect, as it were, that God had of it while it was with him, he scarce suffered it so much as to look out into the world; neither into heaven nor earth, but reserved it for company and socieitie to his own Son, when he should be borne, that then it should go forth, and not before: it was a mystery (saith Paul) kept secret since the world began, Rom. 16. 25. These same signata, or things sealed up and kept close, are ever matters of greatest worth. God, as well as he 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 clear and perfect knowledge of it) from the day of their creation, till the fullness of time came, wherein it was to be revealed in the world Thirdly, the main ingredient, whereof it is made, which runs in every vein of it, and wherein the whole virtue and efficacy of it consist, is the blood of Christ so precious, that gold and silver are scarce foil to it. 1. Pet. 1. 18. Therefore to neglect this Gospel in any kind, not to be jealous over it with a jealousy as strong as death, is to profane the blood of Jesus Christ, and count it as an unholy thing, and so to tread under foot the Son of God himself. Heb. 10. 29. Fourthly (and last) the virtue and efficacy itself that rules in it: The Gospel is the life of the world, Deut. 32. 47. it is not a vain thing for you, because it is your life, and through this thing ye shall prolong your days, etc. and Solomon often speaking of wisdom still presseth this argument upon men to embrace it, because she is their life, Pro. 3. 18. & 22. Prov. 4. 23. Alas, what were the world but a place of darkness, 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 beautiful gate of the Temple of Heaven were shut up against it, would not the precious souls and consciences of men be amongst Lions continually; I mean, amongst devouring fears and terrors, and horrid expectations of wrath and vengeance to come? Therefore let this reason also be considered: if we do engage ourselves never so deep for the Gospel and the truth of it, the worth and excellency of it will bear us out, and justify all our undertaking in this behalf; yea, and will condemn us with as high a hand, if it ever miscarrieth, through any degeneratenesse, any base and accursed fearfulness on our parts. CAP. VII. Four general rules or directions, whereby to discover, and judge what opinions are most like to be contrary to the truth. §. 1. BEfore we come to the use and application of things that we may not contend with our own shadows, or be stricken with any panic fear like the wicked, who fear where no fear is (as David speaks) i. e. where no cause of fear is, or contend for that which is no part of our Faith. I shall lay down a rule or two, by which we may be able (in part) to discern and judge when it is time to look about, to lay hold, and to contend: or when Satan is about to beguile us of our Faith; let me by the way give this one Item, that our Faith, or truth of the Gospel, may be two ways indammaged, or suffer waste upon it, as the holy Ghost implieth: either first by adding or putting too; or secondly, by encroaching or taking away: Rev. 22. 18. or indeed as oft by a certain composition of both together, by a kind of exchange, as by either alone: for there is never any truth taken away, but there is an error in one kind or other, given or left in the stead of it. As the Harlot pleaded before Solomon. 1. King. 3. 20. against her fellow, that whilst she slept, her fellow took her living child from her side, and laid her dead child in her bosom instead of it. So may it be said of Satan, 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 errors in the bosom of our souls, in the room of it: But such charging as this, is the most hateful and accursed robbery of any other. This briefly by the way. §. 2. 2. Now to give some rules of direction whereby we may be able to judge, whether at any time there be any special cause more than 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 aim, they will serve to intimate when there is special cause, to look about, and to consider, and to suspect the worst; as touching the loss and damage of your precious Faith. §. 3. 3. First, that tenet or opinion in Religion, which is assaulted, and we persuaded to let go, under pretence of being an error, contrary to our Faith; if it hath been established by men that have been sober minded, holy, religious, and no sinister cause, known, or suspected, which would entangle their judgement; but probable and sufficient reasons, for the corrupting of their judgements by whom it is opposed, as time serving, covetousness, ambition, superstition, etc. This I say is a strong presumption, that such a tenet is the truth, and to be well considered before we give it up, or take exchange for it, I only go so far in this rule as to say it is a strong presumption of truth; because I know its possible that godly men's eyes may be held in respect of some particular truth, and other men's may be opened: and that there is no point of faith simply to be embraced upon the authority 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 be put between the judgement of holy and humble minded men, and of men sensual 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 lies in this natural axiom, 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 causality is weaker; as for example in going a journey where a man is ignorant of the right way, the more ways there be to distract him, the likelier he is to mistake them, if there be but one way only to misled him. The reason given of the extraordinary heat of that season of the year, which we call the Dog-days; is, because there is a second cause, the Star so called, that joins influence of heat with the Sun: so in godly men there is but one cause of mistake in matter of religion, natural darkness 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 turn 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 ways to take exchange for, under pretence of your spiritual advantage: if it be an opinion (as Paul speaks) according to godliness, 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 unlawful or sinful way, or end of men; but the opinion proffered instead of it, stands in full conjunction, with carnal ends or sensual desires, or dispositions, that opinion is to be contended & stood for, as for a piece of your Faith: the ground of this rule is; Because, it is an essential character of the Gospel (and Paul useth it more than once for a description thereof, to be a doctrine according to godliness, 1 Tim. 6. 3. that is a frame or systeime of such rules and truths, and precepts; As godliness itself, were it such a person as had power and authority to make laws for its own advancement, would set up, and no other; and on the contrary, a Doctrine that teacheth to deny all ungodliness and worldly lusts. Titus. 2. 12. §. 6. 3. Thirdly, if the opinion which you are any ways tempted to deliver up, and to part with, because it hath an evil 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 down of such things as God would have thrown down; namely, nature, works, etc. Whereas, the opinion you are sought to, to give entertainment unto, tends to the contrary; as David speaking in the Psalm (as one Translation reads it,) of wicked men, all their delight is to put down him whom God would exalt; and as true it is in the contrary, toexalt him whom God would pull down: in this case the opinion is to be contended for; the reason of this is evident, because the Gospel labours, as it were, and travels only with the advancement of the free grace of God, and exaltation of Jesus Christ to the uttermost, and lays all other excellency low in the dust before him. §. 7. 7. A fourth and last rule, which may be termed the rule of rules, in this case to direct men what is truth, and to be contended for, and that which contains the virtue and strength of many rules, is that of our Saviour, john 7. 17. that if any man will do his will, that is God's will, he shall know the doctrine whether it be of God or no, or whether I speak of myself; and so concerning any man besides, whether they speak of themselves or from God. If a man will do the will of God, that is, if a man's spirit be clear and perfect with God, that he 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 purity of his heart, or intention this way, but compels all other ends whatsoever, to do homage and service unto this; such a man (saith our Saviour) shall be able to put a difference between Doctrine and Doctrine, and to discern what closes with the truth, and what stands off from it, shall be able to taste by the spiritual ear, the words of men as the palate doth meats, for itself; that is, whether they be agreeable to it or no. job. 12. 11. §. 8. 8. This ability stands not so much in any depth or reach of judgement or sharpness of understanding, whereby a man is able to sift out truth by subtle or exquisite disputs or argumentations; but rather in the spirituality of a man's judgement, or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Paul calls it) by which a man inwardly tastes and relishes both truth and error, 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 four first qualities, how they are to be tempered and compounded, to make either the one taste or the other: so a man that is of a spiritual disposition, will have a kind of inward sensibleness, whether an opinion pleases or suits his spirit, or whether not; according to that speech of the Woman in the story of the Martyrs, that answered, she could die 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 spiritual and divine truth; no, it was said by one that had a preeminence this way above all his fellows (I conceive) and next to his Lord and Master himself; as well concerning himself, as others: We know in part, and we prophesy 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 between all light and darkness, between all error and truth: for then the whole generation should be knit together in the same mind, 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 simplicity, singleness, and uprightness of the heart before God, propounding to itself no other end whatsoever, but such as have a perfect consistence with the will, and glory of God; are a rich and blessed advantage where ever they are found, to to enable a man to see and to discern the smallest line of partition, that runs between error 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 occasion to use the help or furtherance of an error, in as much as the truth itself is abundantly serviceable and sufficient to justify, maintain, and bear him out in all his ends and purposes; whereas, men that have sinister and unsanctified ends in their eye, wanting support and strength, err from the truth (in the native purity and simplicity of it) have a strong temptation and engagement upon them; Acheronta movere, to seek shelter and sanctuary under the wing of error, and so to pervert and accommodate the truth, as ahab's servants would have done by the Prophet Michaiah, 1. King. 22. 13. that so it may go along with them in the way of their desires, and not prophesy evil against them. §. 10. 10. Besides this, it appeareth from the Scriptures; that such men as we now speak of, men that are most sincere, and uncorrupt in their ends, have a special prerogative this way given them by God, viz. of seeing God in his word and truth, with more fullness and clearness of manifestation, than other men. Matthew 5. 8. Psal. 119. 125. Thus much by way of direction and advice to know when there is special occasion, to look about and consider, whether the truth be not in danger, and stands in need of our help to defend it. CAP. VIII. A brief confutation of that opinion, which teacheth that God may be truly served, and men saved, in any Religion. §. 1. TO come to Application, the use of the point is four fold. First, for confutation, if this be the duty of all Christians to stand out & to contend so zealously, so earnestly for their Faith, and truth of the Gospel, and not to suffer it to be taken from them; then doubtless this treads down the strength, and cuts the sinews of that opinion which some have maintained that God may be truly served, and men saved in any Religion whatsoever, maintained, or professed in all the world; such men's charity is as irreligious and unsavoury, as was that of Corah, Dathan, and Abiram, that challenged Moses and Aaron, for taking too much upon them; seeing all the congregation was holy, even every one of them, and the Lord among them: so say these, all the world is holy, even every Nation, and every Religion professed in it; let me say this one thing, that this spirit of confusion that labours to shuffle all things together, and to destroy the excellency of things that differ, is that spirit which the God of judgement most hateth and abhorreth. §. 2. 2. What necessity can be imagined why there should be such striving, such wrestling, such contending, such laying hold, such engaging men's selves for one kind of Faith, if all the Faiths the world over will serve men's truns as well? Men do not use to trouble themselves, or put themselves to straits and difficulties for obtaining any thing, when they may have their turns served with ease. This was the argument that Phaaroh used to Joseph's family, that they should not trouble or cumber themselves in their remove with their stuff, because all the good of the Land of Egypt was before them, and was theirs; that so they might be sufficiently provided for there, without further charge or trouble: so, who needs trouble himself, or endanger himself, or to contend for one Religion, if all the world before him, or any Religion he can fall upon in it, had the like certain safety. This is the argument which Paul likewise useth to dissuade Christians from eating that which was sacrificed to Idols in case of offence, or likelihood of offence; because (saith he) the earth is the Lords, and the fullness of it; as if he should say, the Lord hath meat enough for them besides all the world over, that would nourish and preserve their natural lives and healths, as well as that which was sacrificed to Idols; and therefore there was no necessity to press upon the eating of that; it had been more tolerable if the Lord's provision for his family had been all spent beside: so say I: to set up any such opinion in the Church, that there may be safety and salvation, as well in any other as in the Religion of Jesus Christ is to destroy the necessity of this duty of contending for this Faith. And on the contrary, to press the necessity of this duty, is the throwing down of every such imaginations, whether men of this opinion, by running, or contending with God, have wrested from him any more names whereby to be saved, so it is: sure we are, that there is given none other name under heaven, whereby to be saved; but only the name of Jesus Christ. Acts 4. 12. There have been, and still are many names given by Satan for men to perish by eternally: but to be saved by, there is only one given, and that by God (as Peter affirmeth.) CAP. IX. The resolutions and practices of Martyrs and Confessors, both ancient and modern, justified in an use of instruction from the Doctrine. §. 1. SEcondly, for instruction, if it be a duty required of all Christians to contend thus earnestly for their Faith, then from hence we may receive full satisfaction, concerning the counsels and, resolutions of Martyrs and Confessors, both of ancient and later times, in suffering things grievous to be borne in all kinds; loss of goods, friends, credit, liberty, life, and all; in the cause and service of this their Faith, many may please themselves with conceits of folly and unadvisedness in such men, as it was a speech full of unsavoury profaneness: that the Martyrs who suffered in the days of Queen Mary died like fools; whereas indeed it is a point of the greatest wisdom in the world to do what God hath commanded; and the harder any commandment is, and the more contrariety it hath to flesh and blood, so much the greater wisdom it is to obey. §. 2. It is not any distemper in the judgement or spirit of a man to savour the things that be of God, and not of men: Be faithful to the death, saith our Saviour to the Church of Smyrna, Rev. 2. 10. and I will give thee a crown of life. Certainly our Saviour promiseth wages in full proportion to the work; yea, good measure, heaped up, pressed down, and running over: therefore there can be no folly in accepting his conditions, but an excellency, and depth of wisdom. To part with men's lives for nothing, to make no friend with them when they go, to die cowards; this (in Scripture language) is to die like fools, as in that of David concerning Abner, 2. Sam. 3. 33. died Abner as a fool dyeth? that is, basely and cowardly; and to this purpose is that of our Saviour in the Gospel: he that will save his life shall lose it, he that will save it; that is, he that will set it down with himself that he will not part with it as long as he can keep it; let the occasions of heaven, and the Gospel stand in never so much need of it, and call never so loud and earnestly for it, such a man (saith Christ) takes a course wholly to lose it, to make nothing of it, and so it is true of credit, estate, liberty, and there is no way to entail them upon ourselves for perpetuity, but only in the way, or by a deed of consecration: behold saith james, 5. 11. we count them happy which endure; and except we judge and walk by the same rule, we give evidence against ourselves, that we are not of the Israel of God. CAP. X. Wherein three sorts of men are found offenders by the Doctrine delivered, and reproved accordingly, with an objection answered. §. 1. A Third use is for reproof, if this be a duty bound upon the conscience of every man that calls himself a Christian, earnestly to contend for his Faith: then there are three sorts of men here to be reproved. First, such as are ignorant what their Faith is, what that Doctrine is, for which they ought to contend. If they contend, it must be for they know not what; their service to God in this case cannot be any reasonable service, and therefore not acceptable to him: were it likely they would come forth in such a case, to help the Lord against the mighty; but little hope there is that such as these should join with Michael in this great battle against the red Dragon: if men know what their ease, and peace, estates, and credit in the world mean, and not what their Faith and Religion means; they will never endanger the one to relieve and support the other: men are ready to speak evil of what they know not, but to suffer evil for what they know not, there is not one of a thousand will do it. §. 2. 2. A second sort to be reproved, are such as having some knowledge of the truth, yet are of a lukewarm temper, they have no list to stir or be active in this great and solemn quarrel of the truth: loath they are to engage themselves in the defence of it: if Christ will have their service (in deliciis) something he may have of them, but in Costris they are not for him: Deborah in her song sang concerning Rubens declining, the common service in the war against Sizera, that the divisions of Reuben were great thoughts of heart, judges 5. 15. we may say truly that the divisions of these men are unworthy and base thoughts of heart and politic and worldly-wise thoughts of heart, which prevail with them, to decline that great and honourable service of Jesus Christ, and his Church; this contending for the truth. They can war according to the flesh (as Paul speaks) let but their health, their credits, and estates provoke them: here they are men of action, and soon up in Arms; here they will put forth themselves to the best; here are no thoughts of heart at all to move them, to decline any such war: But for their Faith, let that be never so injuriously dealt with all, invaded, wasted, new moulded, turned upside down, and fashioned over and over; and let men take from, put to, exchange, the gold, silver, and precious stones of the Gospel, for the wood, hay, & stubble of the Doctrines of men, like Gallio, they care for none of these things, there is no room near their hearts to lay such things as these too; all that Region is taken up with other thoughts, cares, and lusts: well, their doom is set, and the book is opened; it will come to pass that Christ will spew them out of his mouth; that is, will so cast them off, that they shall never be fit to be received again; as that meat which is once taken down, and not digested, but comes up again; no man will ever make meat of it the second time. §. 3. 3. Thirdly, A third sort yet obnoxious to a deeper and sharper reproof than these, are men that not only refuse to contend for the truth, but bend their strength and might, wit, learning, reading, authority, interest, and all they can make against the truth: As all Heretics, opposers, and destroyers of the Faith in all ages have done, with such as have been their Abettors; & given the right hand of fellowship to them, such as with Jannes and jambres resisted Mosei, laboured to suppress the truth, and wrest it out of the hands of those who held it forth unto the world, (by sword, by fire, and other engines of cruelty) and desperate wickedness. §. 4. 4. Many there are that have men's persons, as james speaks, in admiration (yea, and opinions too) for advantage sake, for preferment sake, men that as Plato said of Sophisters in his time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that do not so much weigh or consider what truth is, as what way or course of Religion is in request: and seem to have as many suits in Religion, as some men have of apparel, to shift and change out of one into another, as the times they live in, change or alter: as David speaks of Doeg, Psal. 52. 4. Thou lovest all destroying, or devouring words, oh! deceitful tongue; so may we say of many, they love all rising words, all opinions that will draw preferment after them, their judgements and consciences can close without scruple with them: all such words they love, true or false; and the truth is that, that is the best use that many make of much reading, and great learning, to furnish themselves with variety and choice opinions (as there is scarce any tenet or opinion in Religion now held, but what may be found to have been held, by some heretofore) not so much to compare and examine what is the truth, but that they may be able to colour any erroneous tenet, which best serves their turn for present advantage, with pretence of antiquity, that so they may not once be suspected to flatter, (the present) but only to reverence and honour the former ages. §. 5. 5. But it may be objected, that many are charged to be enemies to the truth, who stand stiff upon the purgation, and are ready to return the challenge upon their accusers, with as much confidence as Eliah did upon Ahab, who told him that it was not he, but it was himself, and his Father's house who troubled Israel: so, many that are accused for undermining the truth and Religion, will reject the crime with great indignation, and strike through the loins of their accusers. Therefore who in this case shall be judge where the guilt lies? To this I answer, (besides the rules formerly given to guide men's judgements in discerning truth.) §. 6. 6. First of all, it is no argument at all of innocence to disdain a charge or imputation, as we see those jews, john 7. 20. being challenged by our Saviour, that they sought his life; they rejected the imputation upon as high terms as might be: thou hast a Devil, who goes about to kill thee? as if the charge had not been only untrue, but had had as much of the venom or poison of the lie in it, that such a quantity could not have been cast forth, but out of the mouth of the Serpent himself immediately, and yet for all this high language the imputation stuck close to them, and was (and so proved itself in time) most true: and so may it be in this case; such as are most zealous in their purgation, may be deepest in the condemnation notwithstanding. §. 7. 7. Secondly, if men desire to stand upon such terms of innocence and integriry this way, if the Judge protest he never hath, nor ever meant to corrupt judgement, then why are bribes taken? And what becomes of the causality, or efficiency of these? For these have their effects upon men; yea, upon men that most indisposed otherwise, to be wrought upon, as the holy Ghost, that perfectly knows the nature, and efficacy, and operation of all things, testifies, Deut. 16. 19 A reward blindeth the eyes of the wise, and perverteth the words of the just: it blindeth not only such eyes as are half blind already, and so might easily be made blind altogether; neirher doth it pervert only the words of such as are naturally inclined to injustice & doing of wrong, but even of the just themselves, now suppose the blind man were never so confident of his way that he was right, the words of his confidence were scarce worth the weighing; when men have suffered the eyes of their judgements to be blinded with honour and inordinate desires of preferment, covetousness, envy, contention: and the like confidence, and peremptoriness in such men is rather to be suspected. We say of blind men that they do fortius impingere, stumble more strongly. §. 8. 8. Men that resolve thus, and say thus with themselves; I will run a course of preferment, I will seek to raise myself in the world, but I, will keep a good conscience too: I will not suffer my judgement to be perverted; do as if a man, when he is awake, should promise himself what his dream should be, when he is fallen a sleep: many like jonathan follow the chase close till they come where honey is, and there they break their ranks, and give over. §. 9 9 Thirdly and lastly, the complaints, and tears, and sorrows, of godly men for the loss of truth, or corruptions at any time brought in, in matters of Religion; these may determine whether such men be depravers of the Faith or not: But you will say, such may complain without cause; many men's fears, yea and griefs too, may be superstitious, and worse than either the harm or danger that occasion them. I answer, to do so, to complain without cause, were worse then that which the beast doth, as job 6. 5. Does the wild Assebray when he hath grass? Or doth the Ox low over his fodder? If the generation of the righteous (as David calls them) consent in any thing (I do not say if some particulars of them) but if the generation, that is of the main body of such men do consent in any thing, their unanimous and joint carriage or behaviour is sufficient (ordinarily) to determine matters of this nature: and David more than once, resolves the ambiguities of his thoughts, and spirit into their judgement. Then (saith he) should I condemn the generation of the righteous; or (as the last Translation hath it) Behold I should offend against the generation of thy children. Ps. 73. 15. Implying that no carriage of his, no apprehensions, were like to be sound and justifiable, wherein he should oppose or gainsay the general vote of the righteous; though vox populi, the voice of the people, be not always vox Dei, the voice of God: yet vox populi Dei, the voice of the people of God is (for the most part) the voice of God. CAP. XI. Containing a brief exhortation, to inquire diligently into the truth, that men may know what they ought to contend for. §. 1. A Fourth and last use, is of exhortation, and that to two duties, the former to make way, and to prepare for the later. The first duty is, that we would inquire after the truth, that we would take pains, and use diligence to inform ourselves, what it is that we may not contend for error, nor sacrifice to an Idol (as many do.) The second, that we would earnestly contend for it, and seek to uphold it, when we clearly understand what it is. In few words acquaint we ourselves with the truth of God, and labour to know the strait ways and paths of it. Imitate the Angels, 1. Pet. 1. 12. that is, bend and bow yourselves towards the things of Jesus Christ, that you may lay the eyes of your minds and understandings close to the secret veins, and spiritual conveyances of the great mystery of godliness, and so be the better able to discern and judge when the fair and beautiful wisdom of God therein, shall be any ways blemished or misfigured by any offer, or attempt made to incorporate the wisdom of men with it. Think we thus with ourselves, that those abilities of reason, judgement, understanding, which are given us above other creatures, are chiefly given for this end, that by these we might be capable of the knowledge of God and of this truth, be earnest with God to get the fleshly tabls of our hearts written with that Doctrine, and principles thereof, which is according to godliness, by the finger of his spirit. §. 2. 2. They that will show themselves men in this conflict, had not need be children in understanding; it is our reasonable service that is here required of us. God would have us known both what it is we contend for, and what it is we oppose; the goodness and beauty of the one, and the drossiness and baseness of the other. why callest thou me good, saith our Saviour to the Ruler in the Gospel, Luke 18. 18. not that he did reject the term or title, or refuse to own it because it was not his due: (for he was God, to whom he did acknowledge it was due) but because he would not receive it by way of compliment, he knew the man did not yet believe that he was God indeed, and therefore did not care to be honoured by him as God; so God would have us first know what truth is, and what is the glory and brightness of it, and then our contending for it shall be highly accepted. §. 3. 3. To honour his truth with that honour that belongs to it, and not to know that is the truth which a man so honoureth; this is but like the Athenian inscription, to the known God: Therefore labour we to make ourselves so many Apollo's, mighty in the Seriptures. Acts 18. 24. for so we shall both know what to contend for, and be able also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to quit ourselves like men, able to confute the adversaries of the truth mightily, as it is said in the same place as Apollo's did the jews; he carried the truth clear away before him with great evidence and power. But I leave this and come to the latter duty; to the urging and pressing whereof the Text more directly leads unto. CAP. XII. An exhortation to contend for the truth, with six several motives or considerations provoking thereunto. §. 1. WE see, and have heard that it is the perfect and express will of God, that we should all earnestly contend for the truth of our Faith, for the truth of the Gospel, and therefore suffer this word of exhortation to take place in us. Let us take the courage and resolution of valiant men upon us, and be entreated to become good. Soldiers of Jesus Christ, and hold fast the truth we have received. Let us not be remiss and loose in a duty of that high importance, as we will answer to our Captain at the peril of our salvation at the great day. If we find our hearts averse from this service, dull and heavy within us, use means of provocation, and let not the motion die in our breasts. To quicken ourselves in this case we may use these and the like motives. §. 2. 2. First consider, that except we contend in this case, and show ourselves men; yea, and more than men: this Faith of ours will be laid waste and utterly destroyed by the enemies of it, our Gospel will soon become another Gospel, that Jesus which hitherto hath, and yet is, (blessed be God) and long may be preached amongst us, will be exchanged for another Jesus that cannot save us; and let me say this unto you: the change is sooner made then men are aware of, Saint Paul was jealous of the Corinthians, lest this sore and heavy judgement had befallen them, 2. Cor. 11. 3. lest their minds should be corrupted from that simplicity which is in Christ. The simplicity of the Gospel is the life and power of it: and yet in regard of such a property in it, it is fearfully obnoxious to corruptions from men. The truth of the Gospel will not remain and abide with us, except it be contended for: Satan will not suffer us to possess so rich a treasure, except we set the house of our defence somewhat high; except we hold fast our Crown it will be taken from us. §. 3. 3. Saint Paul gives this reason to the Galatians, why he so stoutly stood it out against those false brethren, that were craftily sent in to bring them into bondage, and would not give place to them, no not for an hour; namely, that the truth of the Gospel might continue with them, Gal. 2. 5. Implying that all had been gone, all lost in a moment, had not Paul risen up as a man of war for the defence of the truth: so our Saviour willeth the Church of Philadelphia, Rev. 3. 11. to hold fast that which she hath, lest another take her Crown; that is, if she did not contend for, and hold fast the truth of the Gospel, which for the present was taught and established in that Church (which was her Crown, or would be her Crown, if she kept it) it would fall to the share of some other Church or people: for commonly when the Kingdom of God is taken from one place it is given to another, because God will show his liberty and freedom this way; or that he can better accord with mere strangers then with old friends, that are declined and fallen in their affections. §. 4. 4. Secondly, consider that if we lose our Faith, if the truth of God miscarries with us, we lose the presence of God, and cause him to forsake his former habitation among us; for God and his Gospel go together, and make their abode together, throughout the whole world: we know the Scriptures plainly teach us, that the Nation or people, that is without the true knowledge of God, is without God in the world, Eph. 2. 12. that is, have no interest in God, and cannot reckon him inter bona sua, as any part of their goods or possessions: God is to them no God, except it be to punish or destroy, so Zachary 8. 23. prophesieth, that men out of all Nations should take hold of the skirt of him that is a Jew, and should desire to go with him, because we have heard that God is with you (say they). Now how or why should God be with them? namely, because they had the true knowledge of God according to his word, as on the contrary, 2. Cron. 15. 3. it is said that Israel was without the true God, so long as they wanted the true knowledge of him, God dwelling only where he is known. §. 5. Now then consider what an invaluable loss we shall gain, to suffer the great God of heaven and earth, whose truth and faithfulness have always been shield & buckler unto us, to depart out of our land, woe unto them (saith God himself by his Prophet concerning Israel) Woe unto them when I depart from them, Hosea 9 12. what will we do in the day when our wall of fire shall be removed from being round about us: shall we not be left as a prey to all miseries, judgements, and calamities? May not all the world serve their turns out of us? §. 6. 6. What is a City, people, or Nation, forsaken of their God, but as a dead carcase when the spirit of life is departed, and presently begins to corrupt, and putrify, and cast forth a smell, and so calls all the birds of prey (even from a far) to tear and to devour? This I take to be the meaning of that place in the Gospel: Where the carcase is, there will the Eagles be gathered together, Mat. 24. 28. compared with Luke 17. 37. It is clearly spoken concerning the destruction of jerusalem upon God's departing and forsaking that Nation, who whiles he continued in the midst of them, was as a spirit of life unto them; and so long their enemies had no mind to seek their destruction, or to prey upon them; as the Eagles, Vultures, and other birds of prey, have no thoughts or desire of seizing upon wild beasts, whilst they live in their strength: neither do their bodies send forth any ill favour, to invite and call them to the prey till they be dead, and begin to putrify: So whilst God was present with jerusalem in the fullness of his grace; her enemies had no hearts to think of making prey or spoil of her: but when he who was her life (God I mean) departed out of her, she presently began to putrify; and the Romans, her enemies (significantly intimated by the Eagle, which was their ensign or colours in the war) soon scented her putrifying carcase, and were gathered together against her, and devoured her. But as well for further illustration of this exposition of the last cited Scriptures, as for strengthening the motive in hand, I desire that these passages may be looked upon, and diligently considered and compared together. Numb. 14. 9 Deut. 1. 42. Deut. 7. 21. Deut. 13. 17. judg. 16. 20. 21. Psal. 46. 5. Psal. 71. 11. Esa. 27. 11. Ezech. 19 4. Ezech. 35. 10. And lastly the Geneva note on Gen. 2. 17. §. 7. 7. Thirdly, consider if we will contend earnestly for the truth (as we have been directed) we shall have assured success; our enemies shall never say in triumph against us, behold we have prevailed, we shall be able to rescue the truth, out of the hands of all gainsayers, and of all the powers of darkness. If we will buy the truth at God's price, no man shall have it out of our hands: if we be willing to cleave to it, and live with it, God will never put us asunder by a strong hand: hold fast (saith our Saviour to the Church of Philadelphia) lest another take thy crown; implying, that holding fast will prevent it; thy crown shall always stand upon thy own head, if thou wilt keep thine own (as we say) if thou wilt set thy foot to the foot of the adversary, and not let him carry away the truth, except he carry away thee too, or something of thine with him. §. 8. 8. Continue (saith St. Paul to the Philippians) in one spirit, and one mind, striving together for (or with) the Faith of the Gospel, and in nothing fear your adversaries, Philip. 1. 27. 28. if we will not contend, if we will make no resistance against Satan, then will he tyrannize over us, and impoverish us of our great treasure, and bring us to a morsel of bread, he will triumph in the ruins of the truth, and of oursoules together, but if we will resist him in this case, we know what the holy Ghost promises, who knows Satan's depths; and tells all his secrets, that he will flee from you: james 4. 7. if he finds resistance, so that he cannot speed presently, or suddenly as he desires, he stands upon thorns (as we say) he must not lose time, he hath but a little left; he will away to others, where he hopes to bestow his time and temptations to better purpose. §. 9 9 Consider that if we will come forth and show ourselves men in this conflict for the truth, and partake in this most noble and honourable quarrel of the Gospel, against the world; we shall share with Jesus Christ in his glory, and triumph in the day of his great victory, against Antichrist and his Angels, and followers: yea, (that which me thinks should be the most suitable encouragement under heaven, to the spirit of a Christian right bred) the success and glory of that great victory of the Lamb over the Beast; shall be divided between the Captain and the Soldiers, and is in part ascribed to the faithfulness of those that be with him in the battle, Rev. 17. 14. these shall fight with the Lamb, and the Lamb shall overcome them; for they that are with him are called, and chosen, and faithful. Cast but an eye upon this glory, and it cannot but fill us with the highest courage and resolution for this service. That which ye have already, hold fast till I come (saith Christ to the Church of Thyatira, Rev. 2. 25. 26. For he that overcometh, and keepeth my works unto the end, to him will I give power over Nations. The world is at his feet, whose heart will but serve him to look the Devil and his terrible ones in the face, when they go forth to battle against the truth §. 10. 10. Fifthly, consider that if we will therefore decline this warfare because it must be undertaken at our own cost and charges, we may sustain loss in our estates, loss of friends, credit in the world; our liberties, our lives, etc. Consider, I say, and consider it again (it is a weighty and most important truth) that all these may (may, yea must) lose and part with, it may be upon harder and worse terms a thousand-fold; upon better and more honourable, and with more advantage to ourselves, then in this warfare; impossible it is that ever we should: Me think this motive should cut off all reasonings and gain. sayings of the flesh. If the flesh in any kind should plead to be spared or excused from this warfare, it should not only plead against the spirit, but against itself also. Therefore for such stuff as this, regard it not: lo, the whole Kingdom of heaven is before us, and is ours. §. 11. 11. Suppose that God at any time should call for thy service herein, & thou seest thou canst not serve without expense of thy estate, abridgement of thy liberty (it may be) danger of thy life, and thou makest answer, no: thou wilt see what will become of the truth otherwise. It may be the very next day (for aught thou knowest, within a shorter space) God will suffer that great extortioner death, to spoil thee of thy life and then (as God saith to the fool, Luke 12. 20.) whose shall all these be?) Where is thy estate? Where liberty? Where credit? Where friends? Where life? all is lost for ever: whereas, if thou hadst been willing to have made over these things by such a Deed of gift (as hath been spoken of) into the hands of God, they had been safe for thee for eternity. There is no way else in the world for these mortal comforts, to put on immortality, the outward and corruptible good things, to put on incorruption; but only to make a consecration of them to him that is immortal (as the Scriptures every where teach.) If thy goods be otherwise spoilt, thy liberty restrained, life taken from thee; God will not regard thee, nor take compassion on thee: It may be he will value thee and thy life at as little, as thou dost him and his truth: he will sell thee for nought, and take no money for thee (as David speaks) that is, he will not so much as punish, or show any judgement upon those that shall oppress thee, or destroy thee. §. 12. 12. A Father that hath given an estate to a son that is improvident, and wastes it with riotous living (as the Prodigal did) regardeth him not, casts him off, and suffers him to taste of want and all extremity. But if he so lays out his stock to make still a return and increase, the Father delights in him: so doth God with men; those that will wisely and providently dispose of such mercies as he hath given them, so that though they be out of hand for a while, yet they are still returning and coming in again, such are his delight, and men of his affection: but for those that so order and manage their present estates and comforts in the world, that they wholly perish at last, and are never heard of more, nor seen in any return of good, his soul abhorreth: he loveth to see his children wise in their generation. And in this sense, I conceive that of our Saviour to be understood, john 10. 17. therefore doth my Father love me, because I lay down my life, that I might take it again: that is, because I lay it down so, in such a way, upon such terms of obedience and submission to his will, that I may in equity and justice receive it again: we cannot think our Saviour's meaning should be, that therefore God should love him for a simple and bare intent of resuming his life again upon death (for who would not desire to live again, in case he should die; that's rather nature than commendation, or matter of love) but this is that that God did love him for, that he was careful and willing to die with that abundance of zeal to the glory of his Father, and abundance of love to his Church and chosen; that his life by no Law of justice or equity could be kept from him, but must be restored to him again. §. 13. 13. So, for us to part with any thing we have in such a manner, as that we cannot take it again, which is properly to play the Prodigals, and to waste what we have: To part with our money, liberty, lives, grudgingly, unwillingly, to serve our own turns, etc. The Lord regards it not, but if we part with them so, that we may take them again, that God may with justice, equity, and truth, restore these unto us in due time with advantage; this is that that he loveth, and for which he taketh a holy delight and contentment in us. §. 14. 14. Besides, oft times when a man hath dealt basely, and unworthily (in this kind) with the Lord and his truth, and hath loved the wages of unfaithfulness: as (for the most part) God himself taketh no pleasure in such a man's person; so is it a just judgement of his upon the man himself, that he should take little pleasure in himself afterwards, nor in what he saves by this unfaithfulness unto the Lord. §. 15. 15. Sixthly (and last) consider that if we will contend for the truth as we ought, whilst the brunt is not so sharp, whilst the duty of contending is upon easier terms than blood, we may be excused from the necessity of a more fiery contention: our estates, our liberties, our prayers seasonably bestowed in this service, may possibly excuse our lives. I conceive this to be the meaning of that promise made to the Church of Philadelphia, Rev. 3. 10. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon the whole world, to try them that dwell upon the earth. Philadelphia (it seems) had been faithful, and stood close to the Gospel, when it was opposed, but not with so high or bloody a hand of opposition, as it was like to be afterwards generally: and therefore Christ promiseth her, in consideration hereof, that when the sharp and fiery storm and tempest of trial, should fall round about her upon the Christian world, she should find covert and shelter from it. CAP. XIII. Showing in what manner, and with what weapons, the truth is to be contended for. §. 1. IF you desire (in the last place) to know, and to be directed how, and in what manner, and with what weapons, this holy war is to be under-taken, and truth contended for: I answer, there are six things especially (besides others of more obvious consideration) to be done in it, as time and occasion shall require. First, men must contend for truth by teaching and propagating it in the world: the more copies we write of it, the like-lier it is to be preserved; if one or some be lost, others may remain; therefore every man according to his calling must be diligent this way, to stamp the frame of the truth upon the judgements and understandings of those that are under their hand, and committed to their charge. §. 2. 2. A child or a servant well grounded, may be instrumental in spreading the truth far into the world. Abraham had but one son according to promise, and yet by him his seed was multiplied as the stars in the heaven for multitude, and as the sands upon the Sea shore innumerable: what though thou hast no absolute promise, no certainty of so gracious and full a success, yet a possibility in this kind especially quickened with some degree of probability and hope should be a ground of encouragement and resolution to do it: true, we must not do evil that good may come of it; but we may, and must do good the rather, when more good may come of it. §. 3. 3. We find the holy Ghost enforceth many exhortations to many duties upon this ground of possibility, especially when it draws one to a probability or likelihood: God would have us in some cases to live by charity (as it were) as well as by faith, and have us to expect and hope the best as well as believe that which is certain, Heb. 13. 2. 1. Cor. 7. 16. Therefore let not this means of contending for the truth be neglected at any hand. As the Apostle (in the Scripture cited, Heb. 13. 2.) persuadeth men to hospitality or entertainment of strangers upon this ground, because some men unawares had received Angels: so it is good still to be seasoning of those in whom there is no great appearance (for the present) children, servants, etc. with the principles of Gospel, knowledge, though it were upon this consideration alone, that we may unawares have our hand in furnishing the truth and Church of God, with such, who may prove like Angels in their ministry and service about the holy things of Jesus Christ afterwards. §. 4. 4. Secondly, men that be of ability for it, when they meet with occasions and opportunities, suitable to such actions, and endeavours, must vindicate the truth as Paul did among the Galatians, Gal. 2. 5. they must not give place or way to such as oppose it, or will stand up to plead for Baal. If men of erroneous spirits find mouths to open against the truth, the children of light must find mouths to open for the truth. As one said, if thiefs will rise at midnight to murder men, shall not men be willing to be awakened to save their lives? That promise was made long since to the Church; that every tongue that should rise up in judgement against it, it should condemn, or (as the Original hath it) should make wicked. Isaiah 54. 17. The meaning of the promise may be, that God's people who should be all taught of him?, should have the spirit of wisdom given, that their enemies should not be able to resist; but they should confute and confound them: we should therefore here live by faith, and gather strength from such promises, and do as Cyrus is said to have done, when the propchsies of Isaiah contained in the 44. and 45. chapters were read unto him; he went with great courage and resolution against Egypt: therefore we should endeavour to be as so many Apollo's, mighty in the Scriptures, and gird on the sword of the spirit, and cause the word of Christ to dwell richly in us; that so we may be able to grapple with an adversary when he comes in our way, and not suffer him to make havoc and spoil of the truth without contradiction. §. 5. 5. Thirdly, we must shine as lights in the world by innocence and purity of life, and make ourselves patterns and examples unto others in the practice and exercise of every grace: this is a thing of special importance for upholding the truth. That Doctrine which makes men like unto God, cannot lightly be thought to be any other than the truth of God, it can be no mortal seed, out of which children like unto God himself shall be borne; our innocent and pure conversation will be shield and buckler to defend thee: the truth, and religion is seldom wounded but through the sides of the sinful lives of the professors thereof. §. 6. 6. If the truth and way of religion we profess be fruitful in this kind, if it bring forth many good works, it is a blessing upon it, in such a respect as David esteems that man blessed that hath many children, Psal. 127. 4. 5. such a man (saith he) shall not be ashamed or afraid of his enemies in the gate, because he hath many seconds to take his part, and to make good his quarrel: children of youth, saith he, are like Arrows in the hand of a Giant, which by reason of the strength of his arm in the delivery of them, must needs reach a mark at a great distance, so will the good life & unreprovable conversation in professors of the truth wound the hearts of the enemies of religion, even a far off, and of such as were never near us, nor never knew our faces. The holiness of our lives will be instead of miracles, men shall be compelled to say of our religion, as Nicodemus said of our Saviour, john 3. 2. no man can do the miracles that thou dost, except God be with him: no religion can produce such gracious and lovely ways, except God be in it: do we but manifest the power of godliness in our lives, we sufficiently manifest the Doctrine of godliness in our judgements: these cannot be parted. If we do well saith Peter, 1. Pet. 3. 13. who is he that shall harm you: yea, if we do well, who will or can harm us, or our religion? or if they do it with their tongues, yet will they honour both in their hearts, and then it is no matter. Take heed of the practice of the wicked; and men cannot likely blame us for the error of the wicked. §. 7. 7. Fourthly, men must countenance the truth, the teachers, abettors, and professors of it, this chiefly concerns the Magistrate, and men in place, and men of respect; it is a debt which such men owe by virtue of their place, to the truth and such as profess it, to be ready to speak for either, and to stand up in the defence of both, and to show respects of honour unto them when time require: as jehoshaphat did to Michaiah, 2. Cron. 18. 6. 7. do well saith Paul, Rom. 13. 3. so shalt thou have praise of the same; that is, of the powers, or men in authority: so God undertakes for those that are his Ministers in those places of power and authority, that men that do well shall have praise from them, and be countenanced by them they should hearten the truth: As the influence of the Sun and other Stars is ordained in nature to give vigour and life to trees, plants, and other sublunary creatures: so is the face and countenance of authority sanctified by God for the cherishing and quickening of every good and virtuous way amongst those that live under them, for strengthening and refreshing all seeds of piety and religion that are seen in the hearts of men. And on the contrary their anger, and the cloud of the faces of such men are a proper means to dash and break the strength and power of ungodliness (as Solomon speaks of the King, the chief of that rank) Pro. 20. 8. the King that sitteth upon the throne of judgement; that is, that executeth that great place faithfully, scattereth away all evil with his eyes: his very looks will break the brood of evil doers. §. 8. 8. Therefore men that resemble God in power, should remember to imitate him also in that gracious rule of government, Psal. 138. 6. though the Lord be high, yet hath he respect unto the lowly, but the proud he knows far off. A Magistrate that doth otherwise, that hath respect to the proud and wicked, and beholds the righteous and lowly a far off, doth in effect that which our Saviour saith is not to be done, he takes the children's bread, and casts it to the dogs. §. 9 9 Fifthly, men must confess the truth when they are examined or called to it, whatsoever it cost them: this is that will preserve the honour and estimation of truth in the hearts of men, and cause men to inquire more after it, when they see men of knowledge, and grace, and wisdom, so constant in the defence of it, when they see such round sums laid down for it as men's estates, preferments, liberties, and lives, etc. willingly and freely, as if they that so bought it, boasted of their pennyworth. This cannot but raise the estimation of it, this will make it a commodity in request in the world when men will not sell it at any rate, but will buy it. §. 10. 10. This confessing of truth and suffering for it, this sealing of it sometime with blood, is that that hath preserved it safe and sound from depravation and corruption to this day, as God honoured the death of his Son, with the life and salvation of his elect, and those that believe; and this is said to be a satisfaction to him, Isaiah 53. 11. so hath he honoured and recompensed the lives, and all other losses, his children and faithful servants have sustained in this world, with the life and preservation, of the Gospel; which is indeed an abundant satisfaction to them. This is the fire from heaven which our Saviour kindled, & will never out, so long as there is such fuel to maintain it. Men may triumph beforehand in a rich & blessed security, that the life of the truth so fed and maintained, will be a long life, even for ever and ever. David would not drink the water of the Well of Bethlehem, because it was the blood (as he said) of the men that went in jeopardy of their lives, but poured it out unto the Lord. 2. Sam. 23. 16. 17. So men cannot (though they would) despise, or make common that truth which hath cost the lives of so many thousands to maintain it. §. 11. 11. Sixthly and lastly, there is one thing more which must be done by all, and that constantly, and continually, men must pray for the truth, and for the continuance and enlargement of it; men must quicken their hearts this way, and deal effectually with the God of truth, for his support and helping hand, that he will still from time to time discover the madness of men that resist the truth, and are men of corrupt minds and reprobate, as concerning the faith; that the would make it evident and manifest to all men, that they may prevail no longer, that so the Gospel may run and be glorified: men must take and bear the outrages and insolences of such against the truth, and do by them as Hezekiah did with the letters of Rabshakeh, Isaiah 37. 4. he spread them before the Lord, and prayed, and wept over them. And if God will not do it upon other terms, let importunity be let loose, and set upon him; that will do it though nothing else will, though he were an unjust Judge, neither regarding himself, nor his own glory, nor the good of his poor creature, yet this would overcome him. This is a means that is to be plied on all hands night and day. Divers particulars more might be given in, by way of direction in this kind: but if men be sound within, and upright hearted towards the truth, their own reins and consciences will sufficiently teach us what is to be done for the maintenance of it, upon all occasions. FINIS. A SERMON PREACHED AT THE FUNERAL OF Mrs. ABBOTT IN St. STEVENS CHURCH IN Coleman-street London. By JOHN GOODWIN Pastor of S. Stephen's Coleman-street. LONDON, Printed by T. Cotes, for Peter Cole, and are to be sold at the sign of the Glove and Lion in Cornhill near the Royal Exchange. 1641. A FUNERAL SERMON. Luke 10. 42. Mary hath chosen the good part, which shall not be taken from her. THe words in their dependence, are part of an answer given by Christ, to a kind 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 easy, nor much edifying to determine) comes guestwise to visit a family, when he knew he should find 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 mind also in that house: and this mind wherein they agreed, and were as one, was the best and blessedest mind 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 main; they were both (doubtless) children of the same light: yet (it seems) they were of somewhat differing dispositions (or apprehensions rather, for the disposition ariseth from hence) in some particulars: Examples of which kind of differences we see daily amongst those that are not only truly, but even eminently, godly, and religious. Martha the elder sister, as is more generally thought, though Mary be first named john 11. 1.) her apprehensions gave her, that she should express her affections to her clear Lord (her present guest) upon the highest & best terms, by bestirring herself about his entertainment, and taking care that all things might fall right here. Marry on the other hand, had another conceit (and that more spiritual, and of a further reach) with her, that she should best commend herself 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 herself down at his feet, to hear his preaching (as the text saith.) Now Martha apprehending, without all controversy, that she was the woman at this time, and employed about that which was fittest to be done upon such an occasion; and that her sister was careless, and forgetful of what best became her; and withal (as it should seem) being a little jealous that her entertainment might suffer some loss and prejudice, and not fully answer that curious platform, according to which she had projected it, because there was none but herself to order and look after the carriage of it: Martha (I say) being strengthened with these apprehensions, comes to Christ, and addresseth herself unto him in these words: Master, carest thou not, that my sister hath left me to server alone? bid her therefore that she help me. She made little question, but that Christ had been of her mind, and would have taken her part in this gentle quarrel against her sister. Only she thought, that being taken up in discourse, he did not mind or observe the matter between them; and therefore she would be a remembrancer unto him: and comes and pleads her own insufficiency to have things as she desired to have them for his entertainment, and suggests, that if he pleased to speak to her sister to help, she was at very good leisure to do it. To this request of Martha to have her sister away from Christ's feet, from hearing his word, our Saviour returns this unexpected answer. Martha, Martha, thou carest and art troubled about many things; One thing is needful: Mary hath chosen the good part, which shall not be taken from her. Martha Martha: the duplication of the word, showeth 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, etc. as if he should say: thou findest many things to take up thy time, and trouble thyself about that might well be spared and left undone, and no man hurt, or the worse for it; and in the mean time forgettest, and dost not consider that one thing, which is of Sovereign necessity indeed. But Marry thy sister, she remembers it, she considers what it is to learn the mysteries of heaven, and to take hold of the opportunities of eternal life. And therefore howsoever thou thinkest thou hast espied a Moat in her eye, and blamest her for doing what she doth: yet I discern her eye to be single, and her sight clear, and must approve of what she hath done. Mary hath chosen the good part, which shall not be taken from her. Of which part of the answer, there is a double exposition usually given, according to the one, the sense falls thus: Mary's part, is therefore the good part, and wisely chosen; because it shall for ever continue with her, she shall follow this her employment in heaven, where she shall be taken up and exercised in the contemplation of God, and of the great things of his glory, all the days of eternity. This is the interpretation, that the Jesuits, and Popish Expositors generally magnify upon this place, only to vilify and beat down (as not only their manner, but profession also is) the interpretation which Calvin gives, which yet (doubtless) is the best and truest, and delivers out the sense thus: Mary hath chosen the good part, which, etc. As if he should say: in as much as Mary hath done wisely; and made a good choice for herself, it shall not be taken away from her by me, I shall no ways put her by it, or advise her to make any other choice instead of it. Thus we have the coherence together with the sense and meaning of the words. In which words (thus apprehended) we have these two things considerable. 1. The approbation of Mary's choice, by the great and infallible judge of all questions and controversies, the Lord Christ himself. 2. His resolution upon it, not to disturb, or in errupt her in this her choice: in these words: which shall not be taken from her. Both these breasts are full of milk, and spiritual nourishment, and would gladly unlade their treasures into your bosoms, as well the one as the other. But I shall entertain your Christian and patient attention at this time, with the opening and handling of this one observation only from the former branch (Christ's approbation of Mary's choice.) The minding and improving opportunites for heaven, is a thing of high and special acceptation with God. The Lord loves none better than those that love themselves best in this way. He that is upon the highest terms of resolutions for Heaven, he, he is the man in whom the soul of the God of Heaven chiefly delighteth, he that can let the world pass by, & not be moved nor stirred at it, but will be on fire to lay hold on Eternal life, when that comes in his way, he is the man that shall be called great in the Kingdom of Heaven, by the great King of Heaven himself. First, for the opening of the Doctrine; I will (with all convenient brevity) show these two things. 1 What these opportunities for Heaven are, and what I mean by them. 2 What I mean by the improvement of them. For the first, in the General it is to be considered, that there is nothing that be falls us in this present world, good or evil; nothing that befalleth other men (if the knowledge there of comes unto us) nothing we think, nothing we speak, or do in any kind; nothing that other men think, speak, or do, if it falls within the sphere of our knowledge, but by a strong hand of grace, and spiritual wisdom, may be converted to a spiritual use, and be compelled, and forced to do service for Heaven. A gracious and wise heart knows how to subdue all the ways of God, and all a man's own ways, and all the ways of other men, and put them under this tribute. Amongst all the ways of the providence and dispensation of God, in the administration of the affairs of the world, there is none so dry, or barren, but there is somewhat of God in it, there is some ingredient or other, either of his wisdom, power, justice, goodness, faithfulness, or the like; which by servant and intense consideration may be drawn out as a spiritual extraction, and be found as light prepared for the soul. For there is not the least beam of glimmering of this light; the least shining of the knowledge of God upon the face of the soul, but it is of precious influence, and concernment for heaven. This is life eternal to know thee the only true God, etc. joh. 17. 3. The Heaven and happiness of the creature depends upon the happiness of the Creator. So again, there is nothing we can think, desire, love, fear, or the like; nothing we speak or do, but if we mind 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 strain of the knowledge of ourselves, directly tends to enlarge, and strengthen our knowledge of God (as might be showed at large, but that we have no leisure now for digressions) and therefore is a gale of wind also to fill our sails for Heaven. And lastly, there is nothing we can see, or hear, 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, sinful, and vile; but that we may see the truth of the Scriptures acted (as it were) before us therein, which testify in every place, as of the manner, law and properties of spiritual wisdom, grace, and holiness on the one hand: so likewise, of ignorance, vanity, and profaneness on the other. So that I say, there is nothing in this world we can meet withal in any place, or at any time, either from God, or from ourselves, or from other men, be they things whose faces seem to stand quite another way, and no point of the Compass towards Heaven, which yet by a strong hand of grace (as was said) and by a dexterity of spiritual wisdom, may be turned about, and be made fair advantages and opportunities for Heaven. But howsoever, I would not in the Doctrine propounded, altogether exclude such opportunities as these, which are but generally remote, and of inferior importance. Yet I chiefly intent those that are more proper, and direct, and that have a near affinity with heaven, that are opportunities prepared (as it were) and made to our hand, and need only using. And such are, 1. The Ministry of the Gospel, especially in the hand of a Minister that is faithful, and enabled of God to bring forth life and immortality into light by the Gospel, when we have no real hindrance or cause of absence, as by sickness, weakness, or some other indispenceable occasions, etc. this is an opportunity for Heaven of the first Magnitude. To which we may add (in the second place) the administration of the Sacraments, wherein we may feed upon the great and holy things of Jesus Christ by other senses, as we do by hearing in the ministry of the Word; especially the Sacrament of the Supper, where he that is our life (as the Apostle speaketh) the great Captain of our salvation, presents himself, and his dearest love unto us in those elements of bread & wine: whereunto uniting himself Sacramentally, they go down together, bread and wine into the body, and Christ unto the soul. 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 wells 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 spiritual necessaries. Fourthly, when God meets with us in the likeness or appearance of fire, I mean in any great or remarkable trial, this is a special opportunity for Heaven also; now is there a time or season, wherein to be made partakers of his holiness (as the Scripture speaks) the fiery chariots of afflictions, are still sent for our hearts to carry them up into Heaven. Again fifthly. When God (on the other hand) appears unto us, as he did unto Moses, and to the Elders of Israel. Exod. 34. 10. with the likeness of a Saphir stone under his feet, and as the Heaven when it is clear, when he causeth his Sun of prosperity to shine upon us, whether spiritual or temporal, and doth things for us, whether in the affairs of this world, or of that which is to come, which we looked not for, when either he lifts us up from the dust of the earth, and sets us with the princes of his people, or delivers our souls that have dwelled among lions, devouring fears, and raging terrors, 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 opportunity 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 special hand of providence, to do any special service for God, or for the Gospel, whether by suffering or otherwise, this is a special 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 james, cap. 1. vers. 4.) have her perfect work. i e. Never go about to shift or decline any suffering whatsoever for Christ's sake, by any base or unlawful way: suffer on till God himself delivers you, and let not Satan be your deliverer, this (I conceive) is to let patience have her perfect work. The ground of this exhortation is: That they might be perfect and entire (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) wanting nothing, i. e. that they might be a complete, and immediate preparation and fitness for Heaven: for after we have done the will of God by believing, and walking holily, we have yet need of patience (saith the Apostle Heb. 10. 36.) that we may receive the promise. Faith is our foundation, holiness of life as the walls, and sufferings as the roof & consummation of our building up for Heaven. Lastly, any Lucidum intervallum, any respite or breathing time from the works and labours of our hands from our ordinary callings, and employments, is a season and opportunity for prayer, reading, meditation, etc. and consequently for Heaven. When the world hath nothing to do with us, it is our fittest season to have to do with God. We might instance in more particulars: but by these you perceive what the special opportunities for Heaven are, which are chiefly intended in the doctrine. We come (in the second place) to show you (in a word) what we 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 opportunity doth afford. It is like the gathering of fruit from the tree that bears it, or drawing milk out of the breast that gives it. As when a Sermon is preached, the receiving, and gaining in that knowledge, that quickening, that raising of heart, that strengthening of the inner man, that weakening and disabling of corruption, and the like, according to the tenor, and importance of things therein delivered, this is the improving of such an opportunity. So in time of affliction, and trial, for a man to join with the chastisement of the Lord, & to help his rod forward, with that spiritual work and business, about which it is sent, which (happily) may be the awakening of us out of the sleep of security, the quickening of us in the ways of holiness, & works of righteousness, 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 heterogeneal, and so a stain, and blemish to the rest of our conversation, or the like. Now when a man shall take the rod of God that is upon him (as it were) in o his own hand, and by the advantage and assistance thereof shall compel his foolish heart to let go the hold it hath taken on vanity in any kind; and to stoop to that yoke of righteousness, which God would put upon it (which it may be is impossible for him to do at another time, when he hath not the like assistance from Heaven, in a way of affliction: most men's hearts are unruly, and unteachable, except it be when there is a rod at hand) this is an improvement of such an opportunity; the like is to be conceived in other particulars. There may be an inferior and under improvement of an opportunity, when a man gains somewhat by it, but yet more might have been made of it: and there is a just, and full improvement, when a man gathers the tree clean, and leaves none of the fruit behind him, so much as in the outermost branches. The richer and fuller the improvement is, the greater and higher is the acceptation from God. This for the unfolding of the Doctrine. We come (in the second place) to heap 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 complaint of God himself concerning his people, Deut. 32. 28. 29. together with that expression of the earnestness of his desire towards them this way, is a fair 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, etc. Oh that they were wise, and would consider their latter end, etc. This showeth that God doth highly prize and accept this wisdom, and understanding in men and women, which makes them treasure up for themselves in Heaven and become provident for their latter end. His soul longs (as it were) for summer fruit, to see his people filled with the spirit of this wisdom; yea and professeth himself willing (as it were) to pay for this his longing, if he might have it upon any terms. How should one of them chase a thou sand, etc. He would gladly hire men & women with the best of this world, to work wisely for that which is to come. So our Saviour in that passage of Scripture, Luke. 12. seems to be much taken, & (to speak with due reverence) to be even ravished, and transported out of himself, and cast into an ecstasy of joy, and holy contentment, upon the very mention of such a disposition, and wise behaviour, as we speak of, in managing and improving opportunities for Heaven. Let your loins be girded about, and your lights burning: and ye yourselves like unto men that wait for their Master: and, Blessed are those servants, whom the Lord, when he cometh shall find waking. Verily I say unto you, he willgird himself about, and make them sit down at table, and will come forth and serve them. By girding up the loins and keeping their lights burning, watching, etc. he means nothing else (in effect) but a diligent and careful managing of the opportunities for heaven that were before them. Now rather than such men as these should want honour, he promiseth once more to forget his own greatness, and to dispense with Majesty: and will be found yet again in the form of a servant. I only mention one Testimony more from the Scripture (letting pass others without number, Revel. 2. 26. etc. And to him that overcommeth, and keepeth my words unto the end, I will give power over Nations. And he shall rule them with a rod of Iron, and even as I received of my Father. And I will give him the morning Star. This fame overcoming and keeping the words of Christ unto the end, is nothing else (being interpreted) but the acting of the true greatness of spirit we speak of in the Doctrine, which is seen in the taking hold of, and managing, the opportunities that lie for heaven, and carrying the affairs of his soul before him with a high hand. Now of what acceptation this high and excellent strain of spirit is with the Lord Christ, is easy to judge, by those rich and glorious ingredients, that are put into the reward annexed thereunto. I will give him power over Nations, etc. we must not stand now to make valuation of the particulars: in the general, they are things transcendently glorious: of this there is no question; it were easy to make the pile of testimonies greater: but we have the mind of God and of Christ in the point we labour for, abundantly already, we come therefore (in the third place) to demonstrate the Doctrine from the grounds and reasons of it. Amongst many we shall only make use of four. First, God therefore highly approves this disposition we speak of in men, of minding and managing all advantages for heaven, this same lying out of the soul with all its strength and all its might for making good the things of eternity, because he hath given commandment that so it should be, and so his voice is obeyed in it. Now this is a thing fully sympathising and agreeing with that nature or disposition in God, whereby he desires to see himself obeyed, and his will submitted unto by the creature, it is as marrow and fatness unto him, it is that wherein his soul delighteth. Hath the Lord (saith Samuel) as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice: and to hearken, than 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 own heart, is said to be this, because he would fulfil 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 he hath planted, to have his voice obeyed, his will done by his creature. Now that it is the will of God, that men should thus weather all their sails for heaven, and carefully gather in all winds that blow to make that port or haven, it hath been 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 eternal 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 thereof, and when these are taken hold of, and improved diligently, eternal life is laid hold of. As those two blind men in the Gospel laid hold on their natural sight, when hearing that jesus passed by, they took the opportunity, and stood forth and cried with might and main: O Lord, the Son of David, have mercy 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 natural and genuine strain or fruit of that principle of reason and understanding which God hath put into men: it is a man's wisdom (as the Scripture expression is) to do it. As on the contrary, to lay hold on this world's good, as riches, honours, pleasures, etc. with a neglect or indifferency about the great things of heaven, is (in Solomon's phrase, Eccles. 2. 3.) to take hold on folly. i e. to give out a man's self or his strength for the employment of such things, as no man would do, but he that makes folly of his counsel. And so the holy Ghost (we know) every where in the Scriptures, calleth the neglect in men, about spiritual and heavenly things by the name of Folly and Foolishness, and sometimes of Madness, and doubtless it is nothing else but the principle of Reason embased, degenerate, &c grown out of kind 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 desirable and pleasant things of the world, to go forth in his might from day to day, to make all occasions and advantages for the things of eternity must needs be the purest, and highest, and most exquisite strain of that Sovereign faculty of Reason, or understanding in a man. It may be you will here ask: but what is there in this to gain approbation from God, especially in any such eminent degree (as you seem to imply) if men be wise and prudent for themselves, is God so taken or delighted herewith? Or is there any true excellency 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 works of his hands keeping the Law of their creation, and duly acting the parts that are assigned, and given them in their several courses and stations in the world, to behold them in the true, full, and complete exercise of all those several motions, properties, and faculties, wherewith he hath enriched them according to their kind. To see the Sun shining, the streams running, the birds flying, and all fruitful trees bearing fruit in their kind, the Vine laden with Grapes, the Olive tree with Olives, etc. is a sweet and holy contentment unto God: he beholds his own wisdom, goodness, and power, in the glass he hath made for that purpose. Now as all other creatures have their specifical properties distinct every one from other (with suitable operations belonging to them) and it is the exercise or putting forth of that which is proper to every one by that creature whose it is, and not by another, that is so comely and graceful in the creation, so pleasing unto God, as when every tree or plant, or seed brings forth fruit according to their kind (as the Scripture speaketh, as when the Vine bringeth forth Grapes, the Fig tree Figs (if Vine and Fig tree both should bring forth Grapes and no tree Figs, this would be a maim, or breach in the creation) so is there given unto man a specifical excellency of reason or understanding, not only distinct from, but in dignity far above all endowments or properties of other creatures. And when he walks according to this principle, when he guides his affairs with discretion and understanding indeed, when he seeks his chief good and happiness in a way leading directly unto it; now he bringeth forth fruit in his kind, 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 fear of God, and his service, and the add re●●●ment of the creature unto him, are still commended unto us in Scripture, under the name of wisdom, understanding, etc. And unto man he (i. God) said, the fear of the Lord is wisdom, and to depart from evil is understanding. (jeb. 28. 28.) As if he should have said, therefore holiness, and the fear of the Lord are required by God of the creature, because they are his wisdom or understanding, or because he shall show himself wise or understanding by the practice of them. And doubtless all duties whatsoever are comprehended in that one word of the Apostle (emphatically understood) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i. quit yourselves like men. 1 Cor. 16. 13. And so the ground and reason of the wrath and heavy displeasure of God against loose and sinful men, is ever and anon certified under the name of Foolishness. It is a people of no understanding, therefore he that made them will not have mercy on them, and he that form them will show them no favour. Esay. 27. 11. Implying that the only quarrel or controversy 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 crown of righteousness with so high a hand, should be so highly approved by God, is: Because such a man will take the God of heaven along with him in his way, will be ready and able to do great things for him on earth: such a man will make the Altar of his God fat, and enrich the treasury of his glory, will rejoice over his Lord and Master, to do him all the good he can, to honour him with all he hath; will make the crown of glory to flourish upon the head of jesus Christ his Lord: yea that man that is resolved indeed to quit himself 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 obtained 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 enjoyed in fullness, or to the height) will be willing to part with God, for God's sake, i. if his glory so required it; and much more with all the world, as we see in Paul: whereas he that despiseth or hateth his own soul (as Solomon's expression is) that under-prizeth the great things of eternity, that pincheth and spareth (all that he dares) in his pains and endeavours, and is still afraid lest he should do too much, that is, (in his own interpretation) any thing at all more than needs must, to be saved: such a man will never be but as a dry and barren wilderness to the God of heaven: jesus Christ will never be great of his making. He that longs (with any earnest longing) to see his God face to face, will not be afraid to look the Devil and all the powers of darkness, and all the terrible things of the world in the face: he will make glorious pastime with Lions, and Bears, 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 be called the son of Pharaohs daughter, and chose rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a season; to esteem the rebuke of Christ greater riches than the treasures of Egypt. viz. because he had respect to the recompense of reward: Heb. II. 24. 25. 26. as if it had been said, had he not had a good mind to heaven, and been 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 he did for them. This is a third reason. The fourth and last reason, why God so highly approves and accepts this labour and travel of the soul for heaven is, because such a man furnisheth him with fit matter to work upon in that kind of work, wherein of all other he is chiefly delighted, such a man is as fine clay in his hand ready prepared to make a vessel of honour. God may pour 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 man's way and nobleness of spirit will bear a great weight of glory, and that in such a way, and upon such terms that he that layeth it upon him, shall sustain no loss 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 burn in his hand (as we use to say) and he is pained (as it were) within himself till they be bestowed according to his mind: and this must be amongst the children of men. He hath prepared and framed many crowns of glory, and he longs to find heads to set them upon. The world furnisheth him very sparingly with such persons; the fearful, and unbelieving and abominable, and liars, etc. are not meet to wear them: he that hath made them will rather break them in pieces again, and stamp them to powder, then that they should ever come upon the heads of such; he cannot satisfy himself in such a disposal of them, nor make any thing (to his mind) of his bounty, if it should be carried in such a way. Such an excellent and wise workman as God is, must not make any such loose or staring joints (as it were) in any part of his providence and dispensation, as to join and put things together that have no aptness, meetness, 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 work upon in this kind, there is no kind of work in all that infinite variety that passeth through his hand, wherein he takes the like delight and satisfaction, as to be heaping rewards upon the heads of his creatures, and to be employing the treasures of the unspeakable riches of his bounty upon them. It is true, whatsoever God doth, he doth it like himself, and his works are comely and beautiful in their kind and season, and have fair impressions of the wisdom and righteousness of their great workman upon them. But yet if we consult narrowly with the Scriptures, we shall find that God is never more himself in any thing he doth, then in doing good to those that fear him, in rewarding and recompensing those that are capable of his magnificence in that way. He takes a delight in giving grace, in principling the hearts and souls of men from heaven to work righteousness, and to live holily, etc. Again he takes great delight to see the fruits of this grace of his in men, to see men shining in holiness 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 recompense the faithful service of those that obey him: yea he desires their holiness, and service with special 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 me (faith the Lord himself, Psal. 81.) and Israel walked in my ways! Why, what if God had had his wish or desire herein? What would it have been unto him? Oh yes, here had been work indeed for the gracious, and bountiful hand of God, here had been 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 soon have humbled their enemies, etc. and have fed them with the fat of wheat, etc. The great God would gladly have been doing this way, that so Heaven and Earth might have rejoiced together. You may find other Scriptures of like importance, as Esa. 48. 18. Deut. 32. 29. etc. This for the fourth and last Reason. The use of this Doctrine is, first for confutation of that opinion; which hath been, and (I believe) still is maintained by some, viz. that it is a thing unlawful and displeasing unto God, for any man to work intuitu merceds, to do, though never so well, with an eye to any reward, to provoke, or stir up himself 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 lawful for any man to warm at this fire, or to sail with this wind. Doubtless with more, and more dangerous superstition, than was in the Doctrine of those teachers, who (according to Paul's repetition of the heads of their teaching) taught their disciples saying. Touch not, taste not, handle not, Coloss. 2 21. If it be a thing unlawful for a man to strengthen his hand in the work of the Lord by the remembrance, or expectation of the Lords reward, certainly God himself hath taught men to do evil, that good may come of it, for he often in the Scriptures heapeth these coals of fire upon the heads of men, & teacheth our fingers to fight that good fight of faith, by holding forth the crown of righteousness unto us. But because the whole carriage of the point (in a manner) hath been a pregnant, and sufficient conviction of this error, we shall make no further waste of words or time about it. Secondly, the point delivered, is serviceable also and useful by way of Instruction, and that chiefly in two particulars. First, it this close, and home following the sent of Heaven, this pursuing eternal life, with all the strength and might of the soul, be a thing so much set by, so highly accepted with God, then may we (in a word) take knowledge, and inform ourselves from hence, that the coldness, and deadness, and general indifferency, that is found in far the greatest part of the world this way, who seek for Heaven, as if they sought not, and run for this crown of life, as if they cared not to obtain, is an abomination unto him, a sin that will cause the wrath of God to smoke against him, that shall be found under the guilt of it. It is a piece of desperate forgery in the Devil, to procure that sin, to be strucken out of the roll, or catalogue of sins, which flayeth with the most certain, and inevitable destruction, and taketh nearer and faster hold on hell, than a thousand other sins. How shall we escape (saith 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 be loose hearted about the seeking of it, and yet how few are those, that know to make any sin at all of that sin, which is so near of blood to that sin of sins, that unpardonable sin against the Holy Ghost! Murder, Adultery, Stealing, Lying, Drunkenness, and such like, the consciences of many are somewhat shy of, as having affinity with hell indeed: but that sin which carrieth eternal vengeance, and damnation in the mouth of it, that strikes the soul dead at the root, this same casting the great things of Jesus Christ behind our backs, making them only 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 strains of men and women, this way (as we have heard) then must it needs follow (by the rule of contraries) that a superficial perfunctory, and remiss minding, and looking after these things, lie in the same degree of abomination, and accursedness unto him. Again, secondly, If this earnest contending, and laying out for Heaven, be thus countenanced from on high, and approved by God himself: then observe we likewise from hence, that which will abundantly justify, and make good those ways, and practices 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 himself with fasting, it was turned to his reproach: So when any man showeth any more nobleness of mind, than others do, for the great things of Heaven, making it another manner of business than is ordinarily made of it in the world, and shall separate himself from pleasures, and lusts, and vain recreations, and company, through the desire of eternity, and shall intermeddle with all wisdom, and work upon all advantages that may advance and set forward this great and honourable design in his hand; this is made matter of reproof, 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 think they have such a man at advantage enough, to cast dishonour, and to pour out contempt upon him: and as judas censured the pouring out of that alabaster box of ointment upon the head of our Saviour, saying. What needeth this waste? implying that he on whom it was bestowed might have done well enough without it. So do many judge, and call it a superfluous expense, and waste of man's time, and pains, 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 toil of being saved, and going to heaven: whereas they can go fair, 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: fools, and their pleasures are soon parted. Now here is, I say, in the Doctrine delivered, an apology 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 Solomon's 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 scorn. The Lord Jesus Christ himself, he approves of their way, he hath set to his seal, that their way is excellent, and commendable with the highest. It is God that justifieth (saith Paul in another case) who shall condemn? He that hath God to justify him, need never be afraid of him that shall condemn him. No man will dare to say, that Christ spoke foolishly, when he gave sentence on Mary's 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 spoke 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 speak in this case, shall not all the earth keep silence before him? In the third place, for Reproof. If it be a thing of this high esteem, and approbation with the Lord Christ, to make it the great and solemn business of our lives, to be engaged, body and soul, and all we have, to gain in a blessed eternity: then will this Doctrine be found a hard saying against two sorts of men. 1. Those that will not come up to any such terms themselves, become of Heaven what will. 2. Those that forbid, or hinder such as would do it. For the first: do not the hearts of far the greater part of men and women, sit loose to this great business of Heaven? Is there any other fight the fight of Faith amongst them, than as of men beating the air (as Paul speaketh) making a kind of flourishing only, 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 kind 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 think, by the indifferency and coldness of the world, that Christ had cast water, and not oil upon this fire, that he had reproved and taxed the world for being too forward this way, for being too busy with Heaven, than any ways 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 work indeed? Who labours 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 soul, and all that is within him (as David speaks) 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 lieth, as well nigh perished from the earth: that incorruptible Crown of Glory is no longer worth the striving for, according to the laws propounded by him that holds it forth unto the world. Heaven must come easy, or else it shall go: rather than men will eat the bread of life in the sweat of their brows, they will venture perishing forever through the want of it. The hearts of men are sunk into the earth: the streams of their desires, and affections do not stand upon heaps, and rise upwards, as sometimes the waters of the red sea did: the cares, and lusts, and pleasures of the world lick them up clean, as the Ox licketh up the grass: eating, and drinking, and gaming, and company keeping, building, and planting, and marrying, watching the uprising of new fashions, that we may be vain and proud with the first, sacrificing to Mammon (the great God of weakhearted men) these with the like, suck out the heart, and strength of the souls of men, and there is only a husk or a skin left for Heaven. Men are resolved to seek the things of this life, and to give large quarter to the flesh: if God will cast in the Kingdom 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 seat, and Heaven must stand at the Earth's footstool. 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 quarrel of his heaven, and those that care little to be made meet to be partakers with the Saints in the inheritance of light, will be the fitter and better prepared for the darkness of Hell. Secondly (by way of reproof 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 Kingdom of Heaven against men, because they will neither go in themselves, nor suffer those that are entering to go in? Who going but on foot themselves, are still pulling others from their horses? And driving heavily themselves towards Heaven, would fain take off the wheels from other men's chariots, that they might drive no faster than themselves? As if they had a secret Item, or Prophetical instinct in their consciences, that such men's zeal, and fervency 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 seek for it against them, it might no where be found. But these men are in the way of this wickedness, as a wild Bull in a net (as Esay speaks) the more they struggle and tear themselves to get out, the more they are entangled, and further and faster in: the more they kick at this greatness of spirit in the true borne Saints of God, which discovers itself in making out an outstretched arm for Heaven, and bestowing themselves upon it, they do but increase their bands the more, and purchase themselves a double instead of a single condemnation. The Saints shall judge the world, let the world turn itself which way it will, let it vex, and rage, and tear itself 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 haste himself to destruction, and there shall be none to stay him. This for the third Use of the point. Reproof. The fourth and last Use is for Exhortation, and that to two duties: we shall only 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 arm ourselves with the same mind (as Peter speaketh and resolve to take this great thought and purpose of heart to ourselves this day, to show ourselves men; yea, and (if it were possible) more than men, for the compassing that condition wherein we shall be like to the Angels: let us resolve to give out our strength freely this way, and make no spare of any thing that is in our hand to do. If rising early, or going to bed late will carry it, if treading the world under foot will do it, if abstaining from fleshly lusts (which fight against the soul) will advantage us this way, if watching daily at wisdom's gates, and giving attendance at the ports of her doors will do it, if crying unto God night and day will do it, if doing whatsoever God commandeth us to do, will do it: let none of these things from henceforth be 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 go one way, and we another: resolve with yourselves never to have Devils, if you may have God and Angels your companions at any rate. To give you some ease and enlargement of heart, that you may take in the words of this exhortation more willingly and freely, give me leave to propound and press (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, etc. they are but for the short race, assoon as ever the wind of this present life passeth away (be it the hour next) the whole world is gone with it. This night (saith God to the rich man) they shall fetch away thy foul (i. thy life) and than whose shall these things be which thou hast provided? implying that his they could be no longer. Shall not this consideration enlarge our hearts mightily to pursue the things of eternity with might and main, viz. that there is nothing else to pursue but the East wind (as the Scripture speaketh) nothing but what is like the Apples of Sodom (so much spoken of) which so soon 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 be put in some strait, and endure some conflict in itself, and so might be overcome and carried aside in its choice and resolution what to do. But as that ancient Father and Martyr, when the persecuting Emperor offered him time of consideration, to satisfy himself about sacrificing to his Idols, had his resolution in a readiness, 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 minds and thoughts of a man. If the world were any thing but what it is, a man might (haply) make a stand to ask himself the question, whether he should indeed follow the things of the world, or the things of heaven. But now the things of the world being so unconceivably light, & poor, 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 thinks the soul of a man should be carried and driven, as it were, with a spirit of disdain and indignation, quite off from the world, upon the face of heaven, Neither turn ye aside (saith Samuel to the people) viz. 1. Sam. 12. 21. from serving and following God, for that would be (saith he) after vain things that cannot profit you: implying, that it is one of the greatest grounds and arguments in the world, for a man's 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 man's hand, instead of supporting him. Alas! all that the world gains in the hearts and affections of men, that it exerciseth such power and command over our desires, is not by the means of any loveliness, strength, or power it hath in itself, but rather by means of the superstition of the dreams we dream of it, by means 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 be 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 usefulness confined and limited to this present life of nature which we live in the world: so is the time of this life altogether uncertain, and little other than an unknown nothing. The earth is a very slippery standing, to him that thinks he stands fastest: the strongest man's foundation is but the dust; these houses of clay, even those that are of the best building, are in danger of drooping down about our ears every hour. The Lord that knows our making, and the terms of our standing in the flesh better than ourselves, gives us a perfect account thereof in this expression (Esa. 2. 22.) when he tells us that our breath is in our nostrils, when the passage is always open, neither is there any door to shut to keep it in: yea, the condition of it is such; that the labouring or striving to keep it in, is the next way to extinguish it, or to cause it to go forth never to return. Therefore how infinitely doth it concern us above all that can be uttered or conceived, to belay and make sure for a building or house from heaven, lest our earthly tabernacle being dissolved on a sudden, we 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. 1. Sam. 19 11. As Michal said unto David, when time was concerning the imminent danger of his life natural. If thou savest not thyself this night, to morrow thou shalt be slain: so it may be the case of the best and greatest and youthfullest of us, that if we defer it a day longer, if we will not even this now be persuaded to lay hold on eternal life, to morrow our souls may be slain with eternal death. Thirdly (and last) to persuade you to raise your labours and endeavours for heaven to the highest, and to abhor and tremble at all looseness, 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 business of his life, will never carry it. Thy bread will never be eaten but in the sweat of the brow. There is a kind of Devil that will not out (as our Saviour tells us) but by prayer and fasting: this Devil will not go, nor heaven come but upon great and high terms. Know ye not (saith Paul to the Corinthians) that they, which run in a race, run all, but one receiveth the prize; So run that ye may obtain; clearly implying that running itself will not carry this prize, except it be a running indeed, a running after the manner of those that outrun their competitors in the race: a man may go far, and yet come short: we may do much, and yet to little purpose. If a man strive for mastery (saith the same Apostle elsewhere) yet is he not crowned except he strive lawfully, i. except in striving he observeth the Laws and conditions propounded and enjoined by him, that bestoweth the prize, and maketh the race. To say Lord, Lord, only, i. to make profession of the service of God, and of subjection and obedience to jesus Christ, is not the Law or rule that God hath appointed for the races, wherein heaven is to be obtained: men must be 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 look to be like Angels in heaven. Those crowns of righteousness and life will never go at the low and base rates of delicacy, case, and slothfulness. He that degenerates and corrupteth himself with any of these, giveth hostages to the Devil, that he will keep 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 again, strive to enter, the entrance will abundantly pay for the striving: but woe be to him that shall not enter: and the same woe will be 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 be the world present all the days of eternity. This for the third and last Motive. Concerning the deceased, a worthy Gentlewoman, and precious piece of mortality she was, whilst she lived; and doubtless her name and memory deserve embalming with the sweetest odours and spices after the manner of the dearest and chiefest Saints of God. Nevertheless, it is not much that I shall speak of her; my custom in this case of speaking sparingly, being as a thing consecrate unto me, I must not violate or sin against it: neither was it the least of her commendations, of whom we now speak, that she affected that less than any, which she deserved above most: I mean, praise and commendation, distinguishing spiritually in this point of her practice, as the Apostle himself seems to do in his precept, Phil. 4. 8. where he enjoins men and women to think upon, and to follow the things themselves that are of good report: but for the report itself belonging as due to the things, he speaks no word of minding that. Doubtless, if ever there were either man or woman since Mary's time, that made Mary's choice, she was companion with them herein; and did likewise: the way of her spirit and tenor of her life being a close example of that great rule of the Apostle, for using this present world, as if we used it not. 1. Cor. 7. 31. The zeal of heaven, and of the salvation of her soul had even eaten her up. The delights and contentments of the world, which are wont deeply to engage the affections of the daughters of men (especially of her rank and years, being but about twenty six at her death) and to steal away their hearts from their God, and from the noble and blessed contentments of heaven, had little or no power over her: they intermeddled little with her spirit: she trod and trampled upon them with a foot of heavenly disdain: her heart was soft and tender upwards; but downwards towards the world hard as the neither Millstone. When God spoke, he wounded her, the world cried and she regarded not. Those cages of unclean birds the common theatres or Playhouses the shame and reproach, of the glorious profession of Jesus Christ amongst us, so much haunted by unclean spirits, both of men and women; to whom modesty and sobriety (surely) are a burden, and thither they go for ease and deliverance, places, where if a man sought for company in the way to hell, he may find choice of all sorts, where (I had almost said) a man may read whole pages of God's book of reprobation: these (I say) with all their execrable appurtenances, the soul of this religious gentlewoman loathed and abhorred: they were the firstborn of abominations unto her. So for the costly vanity of apparel (though she sat by a fountain where she might have drank her fill of these waters) she regarded it not: her usual saying was: that she did not love to be talked of for her fine clothes. But especially that great Goddess of her sexworshipped with so much devotion, both by young and old, I mean Fancy or Fashion in apparel, she blasphemed. For richness of furniture in her house another solemn temptation for her sex, to add drunkenness to thirst, superfluity to necessity, non contempsit sed neglexit; she did not so much contemn as neglect it. She did not affect or desire to have her face seen and beheld by others in the glass of any such glory. She was taken up with working out her salvation, and making robes of immortality for her soul. For the company and society of her delight, her heart went hand in hand (as it were) with David's heart in this: Ps. 16. 4. 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 ways of life unto her, and minister any ways to her spiritual necessities, though the gold ring were wanting, and the costly apparel appeared not, were they persons of never so mean rank and condition in the world; yet were they a joy and rejoicing of heart unto her. As on the other hand, no earthly privilege, no greatness in the world, no accomplishments of nature could make an atonement with her for light and loose, and unsavouble spirits, to cause her to take pleasure or contentment in them. The remembrance of that hour (which hath now passed over her) when she should be called out of the world, wrought mightily in her, and gave her little liberty to mind other things: it cooled and quenched the inordinate heat of affection (whereunto she was by nature as incident as others) to the things of this world. She would oft say, it was no light matter for men to appear before God, to give an account of their lives. Her manner was day by day to give the first of her strength every morning unto God, in lifting up her soul in prayer unto him: upon her awaking she was still present with him (as David speaketh) yea, when her strength began to be but labour and sorrow, by reason of her sickness; yet did she not take an occasion hereby to intermit her daily sacrifice, or to behave herself frowardly in this Covenant of her God. As long as she had any being though it were never so weak and feeble, her resolutions remained as strong as ever, to praise the Lord. The very night before her death, she presented this sacrifice of prayer unto her God upon her knees. Another daily exercise, and breathing of her soul likewise was to converse with the mind and thoughts of God in the Scriptures. Her manner indeed was not to read much at a time: but hereof she gave this conscientious reason, that she desired to make that her own which she read. So that it seems still as she read, she writ it out in the Tables of her heart. And so by the blessing of God upon her diligent, and constant labours this way, she had attained before her death a marvellous readiness in the Scriptures, and was able (ordinarily) to supply the defect of a Concordance, and to assign any clause or passage of Scripture mentioned to her, to their proper place, both for Book and Chapter. The house of God, and a golden shower from heaven in the Ministry of the Gospel, were the strength of her life, and the great consolation of her pilgrimage, her attention to the words of eternal life in the mouths of God's messengers, was constantly so reverend, serious, and undistracted, that it was the observation, together with the rejoicing of some, that had communion with her in that ordinance, these spiritual clouds could never drop fatness, but she was still ready, if she knew when the time of their dropping was, with the vessel of her soul to receive it. The Lord's day was a day of much observation unto her: she remembered to ●eepe it holy, and called it her delight. That which remained of it from public duties, she converted, with as little loss or waste as might be, into opportunities for private. Her spirit was full of a sweet and gracious humility: it was no way grievous unto her, to make herself equal to those of the lower sort. A free and familiar companion she was for all those that feared God, and that were partakers of like precious faith with her. Abundant she was in works of mercy, and lent much unto the Lord: she understood what silver & gold were good for, and gave them freely unto the owners. A woman she was of very tender bowels, and of overflowing compassions, to those that were in misery. In this course of life she was perfectly engaged, before that remembrancer of her mortality, that lingering sickness, that came to live and die with her, was sent unto her. God (doubtless) putting it into her heart, to prepare and strengthen the inner man, the time drawing near, wherein her outer man, was to decay and perish. During the time of her sickness (which continued some months upon her) her carriage under the hand of God, was humble, and gracious, and with much submission. She was in travel with the great birth of immortality, from the very entrance of her infirmity upon her: and (I make no question) but after all here other weakness, God gave her strength to bring forth that. She was much in prayer unto God by herself, in private, yet desirous also of the assistance of others, when opportunity served. Her conference still was, upon that subject, or theme, whereof our Saviour spoke so much to his Disciples immediately before his ascending up into heaven, viz. of the Kingdom of God: and cared indeed little to speak of any thing besides. There were now and then some buddings of hope of amendment & recovery, which were soon nipped and blasted again. But these hopes were no snares unto her: she went on with her preparations for Heaven, and that with a high hand, until the God of her salvation said, It is enough. To relate all particulars would be as needless, as endless: I have detained you too long already. I have no more to say. A sweet, loving, and virtuous young woman she was, meet for a pattern to her sex and years, of piety, holiness, and the fear of the Lord. Maries good part was her choice: and a joyful resurrection (doubtless) will be her reward: where they to whom she was dear in her life, walking in her steps, may expect the seeing of her the second time in communion and fellowship of the same glory with her. Decemb. 8. 1640. Imprimatur T. Wykes. FINIS.