The Christians engagement for the Gospell opened in foure sermons on part of the third verse of the Epistle of Jude : also, Christ's approbation of Maries choyce, or, A sermon preached at the funerall of Mris Abbott in Saint Stephens Colman-street, London / by Iohn Goodwin ...

A FVNERALL SERMON.

Luke 10. 42.

Mary hath chosen the good part, which shall not bee taken from her.

THe words in their depen∣dance, are part of an answer given by Christ, to a kinde of expostulation, or contestation made with him, by a woman whose name was Martha,

against her sister called Mary.

The case (in a word) was this. Our Saviour Christ (whether volunta∣ry, or invited, is neither easie, nor much edifying to determine) comes guest-wise to visit a fami∣ly, when hee knew hee should finde a little nest (as it were) of his friends together; Mary and Mar∣tha, two sisters, and La∣zarus the brother. That God which had made them of one house, had made them of one minde also in that house: and this minde wherein they agreed, and were as one, was the best and blessedest minde of all:

they were one in the faith and love of Jesus Christ. Notwithstanding the two sisters, however they ac∣corded well, and were both as one in the maine; they were both (doubt∣lesse) children of the same light: yet (it seemes) they were of somewhat differing dispositions (or apprehensions rather, for the disposition ariseth from hence) in some par∣ticulars: Examples of which kinde of differen∣ces we see daily amongst those that are not onely truely, but even eminent∣ly, godly, and religious. Martha the elder sister, as is more generally thought, though Mary be

first named Iohn 11. 1.) her apprehensions gave her, that shee should ex∣presse her affections to her cleare Lord (her present guest) upon the highest & best termes, by bestirring her selfe about his enter∣tainment, and taking care that all things might fall right here. Mary on the other hand, had another conceit (and that more spirituall, and of a fur∣ther reach) with her, that she should best commend her selfe and her affection unto him, by being his guest, and feeding upon those lips of his, which were a tree of life to feed many: by setting her selfe downe at his feete, to

heare his preaching (as the text saith.) Now Martha apprehending, without all controversie, that shee was the woman at this time, and imploy∣ed about that which was fittest to bee done upon such an occasion; and that her sister was carelesse, and forgetfull of what best became her; and withall (as it should seeme) being a little jea∣lous that her entertain∣ment might suffer some losse and prejudice, and not fully answer that cu∣rious plat-forme, accor∣ding to which shee had projected it, because there was none but her selfe to order and looke

after the carriage of it: Martha (I say) being strengthened with these apprehensions, comes to Christ, and addresseth her selfe unto him in these words: Master, carest thou not, that my sister hath left me to server alone? bid her therefore that shee helpe me. Shee made little question, but that Christ had beene of her minde, and would have taken her part in this gentle quar∣rell against her sister. On∣ly shee thought, that be∣ing taken up in discourse, he did not minde or ob∣serve the matter between them; and therefore she would bee a remembran∣cer unto him: and comes

and pleades her owne in∣sufficiencie to have things as shee desired to have them for his entertaine∣ment, and suggests, that if hee pleased to speake to her sister to helpe, shee was at very good leasure to doe it. To this request of Martha to have her sister away from Christs feete, from hearing his word, our Sa∣viour returnes this unex∣pected answer. Martha, Martha, thou carest and art troubled about many things; One thing is needfull: Ma∣ry hath chosen the good part, which shall not bee taken from her. Martha Martha: the duplication of the word, sheweth that his

spirit was stirred within him upon the motion, and that his answer was seri∣ous and earnest in a high degree. Thou carest and art troubled, &c. as if hee should say: thou findest many things to take up thy time, and trouble thy selfe about that might well bee spared and left undone, and no man hurt, or the worse for it; and in the meane time forget∣test, and dost not consider that one thing, which is of Soveraigne necessity indeed. But Mary thy sister, shee remembers it, she considers what it is to learne the mysteries of heaven, and to take hold of the opportunities of

eternall life. And there∣fore howsoever thou thinkest thou hast espied a Moate in her eye, and blamest her for doing what she doth: yet I dis∣cerne her eye to bee sin∣gle, and her sight cleare, and must approve of what she hath done. Mary hath chosen the good part, which shall not bee taken from her.

Of which part of the answer, there is a double exposition usually given, according to the one, the sense fals thus: Maries part, is therefore the good part, and wisely chosen; because it shall for ever continue with her, shee shall follow this her im∣ployment

in heaven, where she shall bee taken up and exercised in the contemplation of God, and of the great things of his glory, all the dayes of eternity. This is the in∣terpretation, that the Je∣suits, and Popish Exposi∣tors generally magnifie upon this place, onely to vilifie and beate downe (as not onely their man∣ner, but profession also is) the interpretation which Calvin gives, which yet (doubtlesse) is the best and truest, and de∣livers out the sense thus: Mary hath chosen the good part, which, &c. As if hee should say: in as much as Mary hath done wisely;

and made a good choyce for her selfe, it shall not be taken away from her by me, I shall no wayes put her by it, or advise her to make any other choyce instead of it. Thus wee have the coherence toge∣ther with the sense and meaning of the words.

In which words (thus apprehended) wee have these two things conside∣rable.

1. The approbation of Maries choyce, by the great and infallible Iudge of all questions and con∣troversies, the Lord Christ himselfe.

2. His resolution up∣on it, not to disturbe, or in errupt her in this her

choyce: in these words: which shall not bee taken from her. Both these breasts are full of milke, and spirituall nourish∣ment, and would gladly unlade their treasures in∣to your bosomes, as well the one as the other. But I shall entertaine your Christian and patient at∣tention at this time, with the opening and handling of this one observation onely from the former branch (Christs ap∣probation of Maries choyce.)

The minding and impro∣ving opportunites for hea∣ven, is a thing of high and special acceptatiō with God.

The Lord loves none

better than those that love themselves best in this way. Hee that is up∣on the highest termes of resolutions for Heaven, he, he is the man in whom the soule of the God of Heaven chiefly delight∣eth, hee that can let the world passe by, & not be moved nor stirred at it, but will be on fire to lay hold on Eternall life, when that comes in his way, hee is the man that shall be called great in the Kingdome of Hea∣ven, by the great King of Heaven himselfe.

First, for the opening of the Doctrine; I will (with all convenient brevity) shew these two things.

1 What these opportuni∣ties for Heaven are, and what I meane by them.

2 What I meane by the improvement of them.

For the first, in the Ge∣nerall it is to be conside∣red, that there is nothing that be falls us in this pre∣sent world, good or evill; nothing that befalleth o∣ther men (if the know∣ledge there of comes unto us) nothing we thinke, no∣thing we speake, or do in any kinde; nothing that other men thinke, speake, or doe, if it falls within the sphere of our know∣ledge, but by a strong hand of grace, and spiritu∣all wisdome, may be con∣verted to a spirituall use,

and be compelled, and forced to doe service for Heaven. A gratious and wise heart knowes how to subdue all the wayes of God, and all a mans own wayes, and all the wayes of other men, and put them under this tribute. Amongst all the wayes of the providence and di∣spensation of God, in the administration of the af∣faires of the world, there is none so drye, or barren, but there is somewhat of God in it, there is some ingredient or other, either of his wisedome, power, justice, goodnesse, faith∣fulnes, or the like; which by servent and intense consideration may be

drawne out as a spirituall extraction, and be found as light prepared for the soule. For there is not the least beame of glimme∣ring of this light; the least shining of the knowledge of God upon the face of the soule, but it is of preci∣ous influence, and con∣cernment for heaven. This is life eternall to know thee the onely true God, &c. Ioh. 17. 3. The Heaven and happinesse of the cre∣ature depends upon the happinesse of the Crea∣tor.

So againe, there is no∣thing we can thinke, de∣sire, love, feare, or the like; nothing wee speake or doe, but if wee minde

it, there is some taste and relish in it of the frame of the heart within, some disposition or other is a∣cted, and consequently is manifested by all these. Now every degree of this light also, every touch or streyne of the knowledge of our selves, directly tends to enlarge, and strengthen our know∣ledge of God (as might be shewed at large, but that wee have no leasure now for digressions) and therefore is a gale of wind also to fill our sayles for Heaven.

And lastly, there is no∣thing wee can see, or heare, or know concer∣ning other men, as either

spoken, intended, or done by them. Whether it be that which is righte∣ous, holy, and good, or otherwise wicked, sinfull, and vile; but that we may see the truth of the Scrip∣tures acted (as it were) be∣fore us therein, which te∣stifie in every place, as of the manner, law and pro∣perties of spirituall wise∣dome, grace, and holi∣nesse on the one hand: so likewise, of ignorance, vanity, and profanenesse on the other. So that I say, there is nothing in this world wee can meete withall in any place, or at any time, either from God, or from our selves, or from other men, be

they things whose faces seeme to stand quite ano∣ther way, and no point of the Compasse towards Heaven, which yet by a strong hand of grace (as was said) and by a dexte∣rity of spirituall wisdome, may be turned about, and be made faire advantages and oportunities for Hea∣ven.

But howsoever, I would not in the Doctrine pro∣pounded, altogether ex∣clude such opportunities as these, which are but ge∣nerally remote, and of in∣feriour importance. Yet I chiefly intend those that are more proper, and di∣rect, and that have a neare affinity with heaven, that

are opportunities prepa∣red (as it were) and made to our hand, and need on∣ly using.

And such are, 1. The Ministery of the Gospell, especially in the hand of a Minister that is faith∣full, and enabled of God to bring forth life and im∣mortality into light by the Gospell, when wee have no reall hindrance or cause of absence, as by sicknesse, weaknesse, or some other indispence∣able occasions, &c. this is an opportunity for Hea∣ven of the first Magni∣tude.

To which we may adde (in the second place) the administration of the Sa∣craments,

wherein wee may feed upon the great and holy things of Jesus Christ by other senses, as wee do by hearing in the ministrie of the Word; especially the Sacrament of the Supper, where hee that is our life (as the A∣postle speaketh) the great Captaine of our salvation, presents himselfe, and his dearest love unto us in those elements of bread & wine: whereunto uniting himselfe Sacramentally, they goe down together, bread and wine into the body, and Christ unto the soule.

Thirdly, another great opportunity for Heaven, is the presence and com∣pany

of holy men, espe∣cially such as are able to draw waters of life for us; out of the wels of salvati∣on (as Esay speaketh) that are able out of the good treasure of their hearts (as our Saviour calleth it) are able to furnish us with all variety of spirituall neces∣saries.

Fourthly, when God meets with us in the like∣nesse or appearance of fire, I meane in any great or remarkeable try∣all, this is a speciall op∣portunity for Heaven al∣so; now is there a time or season, wherein to be made partakers of his ho∣linesse (as the Scripture speakes) the fiery chari∣ots

of afflictions, are still sent for our hearts to car∣ry them up into Heaven.

Againe fifthly. When God (on the other hand) appeares unto us, as hee did unto Moses, and to the Elders of Israel. Exod. 34. 10. with the likenesse of a Saphir stone under his feete, and as the Hea∣ven when it is cleare, when he causeth his Sun of prosperity to shine up∣on us, whether spirituall or temporall, and doth things for us, whether in the affaires of this world, or of that which is to come, which wee looked not for, when either hee lifts us up from the dust of the earth, and sets us with

the princes of his people, or delivers our soules that have dwelt among lyons, devouring feares, and ra∣ging terrours, and brings them forth into a wealthy place, and settles their abode amongst the po∣wers of the life to come: this also is a rich oportu∣nity for Heaven: now is it seasonable to get such a fire of love to God, kind∣led in our hearts, that shall never be quenched.

Sixthly, when a man is chosen, and called forth by some speciall hand of providence, to doe any speciall service for God, or for the Gospell, whe∣ther by suffering or other∣wise, this is a speciall ad∣vantage

and opportunity also, for a man to take hold of Heaven, and to set life and immortality on working within him. Let patience (saith Iames, cap. 1. vers. 4.) have her perfect worke. i. e. Never goe about to shift or de∣cline any suffering what∣soever for Christs sake, by any base or unlawfull way: suffer on till God himselfe delivers you, and let not Sathan be your deliverer, this (I conceive) is to let pati∣ence have her perfect worke. The ground of this exhortation is: That they might be perfect and entire (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) wanting nothing, i. e. that they

might be a compleate, and immediate prepara∣tion and fitnesse for Hea∣ven: for after wee have done the will of God by beleeving, and walking holily, we have yet need of patiēce (saith the Apo∣stle Heb. 10. 36.) that we may receive the promise. Faith is our foundation, holines of life as the wals, and sufferings as the roofe & consummation of our building up for Heaven.

Lastly, any Lucidum intervallum, any respite or breathing time from the workes and labours of our hands from our ordi∣nary callings, and im∣ployments, is a season and opportunity for pray∣er,

reading, meditation, &c. and consequently for Heaven. When the world hath nothing to doe with us, it is our fittest season to have to do with God. We might instāce in more par∣ticulars: but by these you perceive what the speciall opportunities for Heaven are, which are chiefly intended in the doctrine.

Wee come (in the se∣cond place) to shew you (in a word) what wee mean by improving these opportunities. This is nothing else, but the rai∣sing of such matter of be∣nefit and advantage from them, as the nature and condition of every op∣portunitie doth afford. It

is like the gathering of fruit from the tree that beares it, or drawing milke out of the breast that gives it. As when a Sermon is preached, the receiving, and gaining in that knowledge, that quickning, that raising of heart, that strengthening of the inner man, that weakning and disabling of corruption, and the like, according to the te∣nour, and importance of things therein delivered, this is the improving of such an opportunity. So in time of affliction, and triall, for a man to joyne with the chastisement of the Lord, & to helpe his rodde forward, with that

spirituall worke and busi∣nesse, about which it is sent, which (happily) may be the awakening of us out of the sleepe of secu∣rity, the quickning of us in the wayes of holinesse, & workes of righteousnesse, the setting of our hearts, and this present world asunder, at a greater di∣stance, the reforming of somewhat in our lives, and practice, which is heterogeneall, and so a staine, and blemish to the rest of our conversation, or the like. Now when a man shall take the rodde of God that is upon him (as it were) in o his owne hand, and by the advan∣tage and assistance there∣of

shall compell his foo∣lish heart to let goe the hold it hath taken on va∣nity in any kinde; and to stoope to that yoke of righteousnesse, which God would put upon it (which it may be is im∣possible for him to doe at another time, when hee hath not the like assistance from Heaven, in a way of affliction: most mens hearts are unruly, and un∣teachable, except it bee when there is a rodde at hand) this is an improve∣ment of such an oppor∣tunity; the like is to be conceived in other parti∣culars. There may bee an inferiour and under im∣provement of an oppor∣tunity,

when a man gaines somewhat by it, but yet more might have beene made of it: and there is a just, and full improve∣ment, when a man ga∣thers the tree cleane, and leaves none of the fruite behinde him, so much as in the outermost bran∣ches. The richer and ful∣ler the improvement is, the greater and higher is the acceptation frō God. This for the unfolding of the Doctrine.

We come (in the second place) to heape more of the authority of Heaven upon the head of it, and to establish the truth of it with the testimony of more witnesses. That

cōplaint of God himselfe concerning his people, to∣gether with that expres∣sion of the earnestnesse of his desire towards them this way, is a faire and full evidence, & confirmation hereof. For they are a na∣tion void of counsel, neither is there any understanding in them. Oh, that they were wise, that they understood this, that they would consi∣der their latter end! How should one of them chase a thousand, &c. Oh that they were wise, and would consi∣der their latter end, &c. This sheweth that God doth highly prize and ac∣cept this wisedome, and understanding in men and women, which makes

them treasure up for themselves in Heaven and become provident for their latter end. His soule longs (as it were) for summer fruit, to see his people fild with the spi∣rit of this wisdome; yea and professeth himselfe willing (as it were) to pay for this his longing, if hee might have it upon a∣ny termes. How should one of them chase a thou sād, &c. He would gladly hire men & women with the best of this world, to worke wisely for that which is to come. So our Saviour in that passage of Scripture, seems to be much takē, & (to speak with due reverence) to be

even ravished, and trans∣ported out of himselfe, and cast into an extasie of joy, and holy content∣ment, upon the very men∣tion of such a disposition, and wise behaviour, as we speake of, in mannaging and improving opportu∣nities for Heaven. Let your loynes be girded a∣bout, and your lights bur∣ning: and ye your selves like unto men that waite for their Master: and, Blessed are those servants, whom the Lord, when hee commeth shall finde wa∣king. Verily I say unto you, hee willgird himselfe about, and make them sit downe at table, and will come forth and serve them.

By girding up the loynes and keeping their lights burning, watching, &c. hee meanes nothing else (in effect) but a diligent and carefull mannaging of the opportunities for hea∣ven that were before them. Now rather than such men as these should want honour, hee promi∣seth once more to forget his owne greatnesse, and to dispense with Maje∣stie: and will be found yet againe in the forme of a servant. I onely men∣tion one Testimony more from the Scripture (let∣ting passe others without number, Revel. 2. 26. &c. And to him that over∣commeth, and keepeth

my words unto the end, I will give power over Nations. And hee shall rule them with a rodde of Iron, and even as I re∣ceived of my Father. And I will give him the morning Starre. This fame overcomming and keeping the words of Christ unto the end, is nothing else (being in∣terpreted) but the acting of the true greatnesse of spirit we speake of in the Doctrine, which is seene in the taking hold of, and managing, the opportuni∣ties that lie for heaven, and carrying the affaires of his soule before him with a high hand. Now of what acceptation this

high and excellent streine of spirit is with the Lord Christ, is easie to judge, by those rich and glori∣ous ingredients, that are put into the reward an∣nexed thereunto. I will give him power over Na∣tions, &c. wee must not stand now to make valu∣ation of the particulars: in the generall, they are things transcendently glorious: of this there is no question; it were ea∣sie to make the pile of te∣stimonies greater: but wee have the minde of God and of Christ in the point wee labour for, a∣bundantly already, wee come therefore (in the third place) to demon∣strate

the Doctrine from the grounds and reasons of it. Amongst many we shall onely make use of foure.

First, God therefore highly approves this di∣sposition we speake of in men, of minding and ma∣naging all advantages for heaven, this same lying out of the soule with all its strengh and all its might for making good the things of eternity, because hee hath given commandement that so it should bee, and so his voyce is obeyed in it. Now this is a thing fully sympathizing and agree∣ing with that nature or disposition in God, wher∣by

hee desires to see him∣selfe obeyed, and his will submitted unto by the creature, it is as marrow and fatnesse unto him, it is that wherein his soule delighteth. Hath the Lord (saith Samuel) as great delight in burnt offerings and sacrifices, as in obeying the voyce of the Lord? Behold, to obey is better then sacrifice: and to hear∣ken, then the fat of Rams. The reason of the great testimony given unto Da∣vid (and that by God himself) that he was a man according to his owne heart, is said to be this, because hee would fulfill all his will. Act. 13. 22. This is some of the sweetest and

pleasantest wine he drinks from this great Vine-yard of the world, which hee hath planted, to have his voyce obeyed, his will done by his creature. Now that it is the will of God, that men should thus weather all their sayles for heaven, and carefully gather in all winds that blow to make that port or haven, it hath beene already sufficiently proved from the Scrip∣tures: if you desire to have this measure heaped up, and running over, take that of Paul yet further. 1. Tim. 6. 12. Lay hold on eternall life. Lay hold on it: but where is it, that a man may lay hold? It

passeth by us daily in the precious occasions and opportunities therof, and when these are taken hold of, and improved diligently, eternall life is laid hold of. As those two blinde men in the Gospel laid hold on their naturall sight, when hea∣ring that Iesus passed by, they tooke the opportu∣nity, and stood forth and cryed with might and maine: O Lord, the Son of David, have mercie on us. This for the first reason.

Secondly, because this making out for heaven, and mortality with a high hand, is the truest and most naturall and genuine streine or fruit of that

principle of reason and understanding which God hath put into men: it is a mans wisedome (as the Scripture expression is) to doe it. As on the con∣trary, to lay hold on this worlds good, as riches, honours, pleasures, &c. with a neglect or indiffe∣rencie about the great things of heaven, is (in Solomons phrase, Eccles. 2. 3.) to take hold on folly. i. e. to give out a mans selfe or his strength for the imployment of such things, as no man would doe, but hee that makes folly of his coun∣sell. And so the holy Ghost (we know) every where in the Scriptures,

calleth the neglect in men, about spirituall and heavenly things by the name of Folly and Foo∣lishnesse, and sometimes of Madnesse, and doubt∣lesse it is nothing else but the principle of Reason imbased, degene∣rate, &c grown out of kinde altogether; that makes this present world a stumbling block to men, in their way to heaven. And therefore for a man to decline it, or step over it, and in the very face and presence of all the desireable and pleasant things of the world, to goe forth in his might from day to day, to make all occasions and advan∣tages

for the things of e∣ternity must needs bee the purest, and highest, and most exquisite strein of that Soveraigne facul∣ty of Reason, or under∣standing in a man.

It may bee you will here aske: but what is there in this to gaine ap∣probation from God, e∣specially in any such e∣minent degree (as you seeme to imply) if men bee wise and prudent for themselves, is God so ta∣ken or delighted here∣with? Or is there any true excellencie or worth in such a thing? There∣fore how is this any ground or reason of the point?

I answer, yes (my Bre∣thren) it is a matter of high contentment to the Almighty Creator of all things, to see the workes of his hands keeping the Law of their creation, and duely acting the parts that are assigned, and gi∣ven them in their severall courses and stations in the world, to behold them in the true, full, and com∣pleate exercise of all those severall motions, properties, and faculties, wherewith hee hath en∣riched them according to their kinde. To see the Sunne shining, the streames running, the birds flying, and all fruit∣full trees bearing fruit in

their kinde, the Vine la∣den with Grapes, the Olive tree with Olives, &c. is a sweete and holy contentment unto God: he beholds his own wisdom, goodnesse, and power, in the glasse hee hath made for that purpose. Now as all other creatures have their specifical properties distinct every one from o∣ther (with sutable opera∣tions belonging to them) and it is the exercise or putting forth of that w^ch is proper to every one by that creature whose it is, and not by another, that is so comely and gracefull in the creation, so pleasing unto God, as when every tree or plant,

or seed brings forth fruit according to their kinde (as the Scripture speaketh, as when the Vine bring∣eth forth Grapes, the Fig tree Figges (if Vine and Figge tree both should bring forth Grapes and no tree Figges, this would be a maime, or breach in the creation) so is there given unto man a specifi∣call excellencie of reason or understanding, not on∣ly distinct from, but in dignity farre above all in∣dowments or properties of other creatures. And when hee walkes accor∣ding to this principle, when hee guides his af∣faires with discretion and understanding indeed,

when he seekes his chiefe good and happinesse in a way leading directly un∣to it; now hee bringeth forth fruit in his kinde, and doth not degenerate into the disposition of the brutish creature that is beneath him▪ and this is that that is so highly plea∣sing unto God. And hence it is, that the feare of God, and his service, and the add re••••••ment of the creature unto him, are stil commended unto us in Scripture, under the name of wisedome, understan∣ding, &c. And unto man he (i. God) said, the feare of the Lord is wisedome, and to depart from evill is understanding. (Ieb. 28.

28.) As if hee should have said, therefore holi∣nesse, and the feare of the Lord are required by God of the creature, be∣cause they are his wise∣dome or understanding, or because hee shall shew himselfe wise or under∣standing by the practice of them. And doubtlesse all duties whatsoever are comprehended in that one word of the Apo∣stle (emphatically under∣stood) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. i. quit your selves like men. 1 Cor. 16. 13. And so the ground and reason of the wrath and heavie displea∣sure of God against loose and sinful men, is ever and anon certified under the

name of Foolishnesse. It is a people of no understan∣ding, therefore hee that made them will not have mercie on them, and hee that formed them will shew them no favour. Esay. 27. 11. Implying that the on∣ly quarrell or controver∣sie the Creator hath a∣gainst his reasonable crea∣ture, Man, is the letting fall of that great and no∣ble principle of his crea∣tion within him, his rea∣son or understanding, or a suffering of that in its way of degeneration.

A third reason of the Doctrine, why this con∣tending and striving for this incorruptible crowne of righteousnesse with so

high a hand, should bee so highly approved by God, is: Because such a man will take the God of heaven along with him in his way, will bee ready and able to doe great things for him on earth: such a man will make the Altar of his God fat, and inrich the treasurie of his glory, will rejoyce over his Lord and Master, to doe him all the good hee can, to honour him with all hee hath; will make the crowne of glory to flourish upon the head of Iesus Christ his Lord: yea that man that is resolved indeed to quit himselfe like a man for the King∣dom of heaven, & seeks it

with his whole heart, is ready (if it were possi∣ble) to part with it when he hath obteined it, and bestow it upon him that hath given it unto him, if he stood in need of it: He that loves God like a God (and heaven, or sal∣vation, is nothing else up∣on account, but God in∣joyed in fulnesse, or to the height) will bee wil∣ling to part with God, for Gods sake, i. if his glory so required it; and much more with all the world, as we see in Paul: where∣as hee that despiseth or ha∣teth his owne soule (as So∣lomons expression is) that under-prizeth the great things of eternity,

that pincheth and spa∣reth (all that hee dares) in his paines and indea∣vours, and is still afraid lest hee should doe too much, that is, (in his owne interpretation) any thing at all more then needs must, to bee saved: such a man will never bee but as a dry and barren wildernesse to the God of heaven: Iesus Christ will never be great of his making. Hee that longs (with any earnest long∣ing) to see his God face to face, will not be afraid to looke the Divell and all the powers of dark∣nesse, and all the terrible things of the world in the face: hee will make

glorious pastime with Lyons, and Beares, and Dragons, and be ready to plead the cause of his God in flames of fire. This is given for a reason why Moses refused to bee called the sonne of Phara∣ohs daughter, and chose rather to suffer affliction with the people of God, then to injoy the pleasures of sinne for a season; to e∣steeme the rebuke of Christ greater riches then the treasures of Egypt. viz. because hee had respect to the recompence of reward: as if it had beene said, had hee not had a good minde to heaven, and beene resolute to take all opportunities and advan∣tages

that way, for the making good that great piece the world would have gained him in, and God and his Christ should have lost the great and honourable service which hee did for them. This is a third reason.

The fourth and last reason, why God so highly approves and ac∣cepts this labour and tra∣vell of the soule for hea∣ven is, because such a man furnisheth him with fit matter to worke upon in that kinde of worke, wherein of all other hee is chiefely delighted, such a man is as fine clay in his hand ready prepa∣red to make a vessell of

honour. God may poure out abundantly of the riches of his bounty up∣on such a man in his re∣ward, and make him as great in heaven, as he de∣sireth: such a mans way and noblenesse of spirit will beare a great weight of glory, and that in such a way, and upon such termes that he that layeth it upon him, shall susteine no losse nor prejudice by so doing. For this is the case: the great and glo∣rious God of heaven, hath abundance of hea∣ven by him, and infinite treasures of glory, which burne in his hand (as wee use to say) and hee is pai∣ned (as it were) within

himselfe till they bee be∣stowed according to his minde: and this must bee amongst the children of men. Hee hath prepared and framed many crownes of glory, and he longs to finde heads to set them upon. The world furnish∣eth him very sparingly with such persons; the fearfull, and unbeleeving and abominable, and ly∣ars, &c. are not meete to weare them: he that hath made them will rather breake them in pieces a∣gaine, and stamp them to powder, then that they should ever come upon the heads of such; hee cannot satisfie himselfe in such a disposall of them,

nor make any thing (to his minde) of his bounty, if it should bee carried in such a way. Such an ex∣cellent and wise worke∣man as God is, must not make any such loose or staring joynts (as it were) in any part of his provi∣dence and dispensation, as to joyne and put things together that have no aptnesse, meetnesse, or proportion, the one to the other, as a base earth∣ly minded man or wo∣man, and the undefiled in∣heritance of heaven, God will never put these toge∣ther. But when he meets with fit subjects, with matter duly prepared to worke upon in this kinde,

there is no kinde of work in all that infinite variety that passeth through his hand, wherein hee takes the like delight and satis∣faction, as to bee heaping rewards upon the heads of his creatures, and to bee employing the trea∣sures of the unspeakable riches of his bounty up∣on them. It is true, what∣soever God doth, he doth it like himselfe, and his workes are comely and beautifull in their kinde and season, and have faire impressions of the wise∣dome and righteousnesse of their great work-man upon them. But yet if we consult narrowly with the Scriptures, wee shall

finde that God is never more himselfe in any thing he doth, then in do∣ing good to those that feare him, in rewarding and recompencing those that are capable of his magnificence in that way. He takes a delight in gi∣ving grace, in principling the hearts and soules of men from heaven to work righteousnesse, and to live holily, &c. Againe hee takes great delight to see the fruits of this grace of his in men, to see men shining in holinesse of life and conversation, as lights in this present world. But yet he takes a greater and higher comentment then in both these, to reward

and recompence the faith∣full service of those that obey him: yea hee de∣sires their holinesse, and service with speciall re∣ference and subordinati∣on to these. This rewar∣ding, and magnifying those that serve him, is that, that hath the ul∣timate, nearest, and most entire connexion with his glory. Oh that my people had barkened unto mee (faith the Lord himselfe, Psal. 81.) and Israel walked in my wayes! Why, what if God had had his wish or desire herein? What would it have beene unto him? Oh yes, here had beene worke indeed for the gra∣tious,

and bountifull hand of God, here had beene an opportunity for him to have done great things for them, to have blessed, and prospered his peo∣ple: Oh this is (as it were) a second Heaven to him, that is Lord both of Heaven and Earth. I should soone have humbled their enemies, &c. and have fed them with the fat of wheate, &c. The great God would gladly have beene doing this way, that so Heaven and Earth might have rejoyced to∣gether. You may finde o∣ther Scriptures of like im∣portance, as Esa. 48. 18. Deut. 32. 29. &c. This for the fourth and last Rea∣son.

The use of this Do∣ctrine is, first for confuta∣tion of that opinion; which hath beene, and (I beleeve) still is maintai∣ned by some, viz. that it is a thing unlawfull and displeasing unto God, for any man to worke in∣tuitu merceds, to doe, though never so well, with an eye to any re∣ward, to provoke, or stir up himselfe to well doing by the consideration of the great wages of Hea∣ven, which God hath pitched, and covenanted with men upon it. They hold it not lawfull for a∣ny man to warme at this fire, or to saile with this winde. Doubtlesse with

more, and more dange∣rous superstition, than was in the Doctrine of those teachers, who (ac∣cording to Pauls repetiti∣on of the heads of their teaching) taught their di∣sciples saying. Touch not, tast not, handle not, Coloss. 2 21. If it be a thing un∣lawfull for a man to strengthen his hand in the worke of the Lord by the remembrance, or ex∣pectation of the Lords re∣ward, certainly God him∣self hath taught men to do evill, that good may come of it, for hee often in the Scriptures heapeth these coales of fire upon the heads of men, & teacheth our fingers to fight that

good fight of faith, by holding forth the crowne of righteousnesse unto us. But because the whole carriage of the point (in a manner) hath beene a pregnant, and sufficient conviction of this errour, wee shall make no further waste of words or time a∣bout it.

Secondly, the point de∣livered, is serviceable also and usefull by way of In∣struction, and that chiefly in two particulars.

First, it this close, and home following the sent of Heaven, this pursuing eternall life, with all the strength and might of the soule, be a thing so much set by, so highly accepted

with God, then may wee (in a word) take know∣ledge, and informe our selves from hence, that the coldnesse, and dead∣nesse, and generall indiffe∣rencie, that is found in farre the greatest part of the world this way, who seeke for Heaven, as if they sought not, and runne for this crowne of life, as if they cared not to obtaine, is an abomi∣nation unto him, a sinne that will cause the wrath of God to smoake against him, that shall be found under the guilt of it. It is a piece of desperate for∣gery in the Devill, to pro∣cure that sinne, to be strucken out of the roll, or

catalogue of sinnes, which flayeth with the most certaine, and inevitable destruction, and taketh neerer and faster hold on hell, than a thousand o∣ther sinnes. How shall wee escape (sayth the Apostle, Hebr. 2. 3.) if we neglect so great a salvation? imply∣ing scarce so much as a possibility of Salvation unto those that shall bee loose hearted about the seeking of it, and yet how few are those, that know to make any sinne at all of that sinne, which is so neere of blood to that sinne of sinnes, that un∣pardonable sinne against the Holy Ghost! Mur∣der, Adultery, Stealing,

Lying, Drunkennesse, and such like, the consciences of many are somewhat shie of, as having affinity with hell indeed: but that sinne which carrieth eternall vengeance, and damnation in the mouth of it, that strikes the soule dead at the roote, this same casting the great things of Jesus Christ behind our backes, ma∣king them onely our se∣cond 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 wic∣ked men, for being never so indifferent, and cold

herein. But if the God of Heaven so highly magni∣fies the zealous streines of men and women, this way (as wee have heard) then must it needes fol∣low (by the rule of con∣traries) that a superficiall perfunctory, and remisse minding, and looking af∣ter these things, lye in the same degree of abo∣mination, and accursed∣nesse unto him.

Againe, secondly, If this earnest contending, and laying out for Hea∣ven, be thus countenan∣ced from on high, and ap∣proved by God himselfe: then observe wee like∣wise from hence, that which will abundantly

justifie, and make good those wayes, and practi∣ses of the Saints of God in the world, which are made obnoxious to much censure by many: and oft returned to the reproach of them that use them. As David saith, that when he wept, and chastised himselfe with fasting, it was tur∣ned to his reproach: So when any man sheweth any more noblenesse of minde, than others doe, for the great things of Heaven, making it ano∣ther manner of businesse than is ordinarily made of it in the world, and shall separate himselfe from pleasures, and lusts,

and vaine recreations, and cōpany, through the de∣sire of eternity, and shall intermeddle with all wis∣dome, and worke upon all advantages that may advance and set forward this great and honourable designe in his hand; this is made matter of re∣proofe, and of a sore ac∣cusation against him, this way is every where spo∣ken against by those that judge themselves wise and men of understanding in the world. These men thinke they have such a man at advantage e∣nough, to cast dishonour, and to powre out con∣tempt upon him: and as Iudas censured the pow∣ring

out of that alabaster box of oyntment upon the head of our Saviour, saying. What needeth this waste? implying that he on whom it was bestow∣ed might have done well enough without it. So do many judge, and call it a superfluous expence, and waste of mans time, and paines, and estates, to be continually at this plough, to follow it so hard night and day, to make it a mat∣ter of charge, to make a labour and toyle of being saved, and going to hea∣ven: whereas they can goe faire, and softly, and make merry by the way, they can make it a jour∣ney of pleasure, and re∣creation,

and yet come safe thither in good time. Men might be wiser (say these) and yet go to Hea∣ven too: fooles, and their pleasures are soone par∣ted. Now here is, I say, in the Doctrine delive∣red, an apologie from heaven, an answer (as it were) put into the mouths of these men thus censu∣red, which those that ac∣cuse them shall never be able to resist: an answer like Solomons King upon his throne, against which there is no replying, no rising up: a shield and buckler put into their hands, under the confi∣dence whereof, they may laugh all such censures,

and accusations in the face to scorne. The Lord Je∣sus Christ himselfe, hee approves of their way, he hath set to his seale, that their way is excellent, and commendable with the highest. It is God that justifieth (saith Paul in another case) who shall condemne? Hee that hath God to justifie him, need never be affraid of him that shall condemne him. No man will dare to say, that Christ spake foolish∣ly, when he gave sentence on Maries side, and pro∣nounced that Mary had chosen the good part: but suppose the blasphmy should be swallowed, and men will yet say that

Christ herein spake foo∣lishly: yet we know what Paul affirmeth, 1 Cor. 1. 25. that the foolisnesse of God is wiser than men. If the Lord Christ be ri∣sen up to speake in this case, shall not all the earth keepe silence before him?

In the third place, for Reproofe. If it be a thing of this high esteeme, and approbation with the Lord Christ, to make it the great and solemne businesse of our lives, to be ingaged, body and soule, and all wee have, to gaine in a blessed eter∣nity: then will this Do∣ctrine bee found a hard saying against two sorts

of men. 1. Those that will not come up to any such termes themselves, be∣come of Heaven what will. 2. Those that for∣bid, or hinder such as would do it.

For the first: doe not the hearts of farre the greater part of men and women, sit loose to this great businesse of Hea∣ven? Is there any other fighting the fight of Faith amongst them, than as of men beating the aire (as Paul speaketh) making a kind of flourishing onely, and pastime with their weapons, as if they had no enemy indeed in the field to encounter, or to fight against? Is there any

other kinde of running in this race of Christian pro∣fession amongst us, than as if men did not much care whether they obtained, or no? A man might ra∣ther thinke, by the in∣differency and coldnesse of the world, that Christ had cast water, and not oyle upon this fire, that hee had reproved and ta∣xed the world for being too forward this way, for beeing too busie with Heaven, than any wayes sharpened the faces of men, or strengthened their hand, by such ap∣probation as you have heard. Where is there a man amongst many, whose heart is to the

worke indeed? Who labors for this bread that perisheth not, as if it were bread indeed? Who stirs up himself night, and day, and provokes, and calls upon his heart, and soule, and all that is within him (as David speakes) to take sure hold on the covenant of Eter∣nity? No: the generation of wise merchants, that will sell all they have to purchase the field, where the treasure lyeth, as well nigh perished from the earth: that incorruptible Crowne of Glory is no longer worth the striving for, according to the lawes propounded by him that holds it forth

unto the world. Heaven must come easie, or else it shall goe: rather than men will eate the bread of life in the sweate of their browes, they will venture perishing forever through the want of it. The hearts of men are sunke into the earth: the streames of their desires, and affections doe not stand upon heapes, and rise upwards, as some∣times the waters of the red sea did: the cares, and lusts, and pleasures of the world licke them up cleane, as the Oxe licketh up the grasse: ea∣ting, and drinking, and gaming, and company keeping, building, and

planting, and marrying, watching the uprising of new fashions, that wee may be vaine and proud with the first, sacrificing to Mammon (the great God of weake-hearted men) these with the like, sucke out the heart, and strength of the soules of men, and there is onely a huske or a skinne left for Heaven. Men are resol∣ved to seeke the things of this life, and to give large quarter to the flesh: if God wil cast in the King∣dome of Heaven unto them, as an overplus, they will take it, but they will not stand so strictly or pe∣remptorily upon this: they will thorough with

their bargain of the world however. Things pre∣sent must have the upper∣most seate, and Heaven must stand at the Earthes footestoole.

I say no more of this: but only advise men seriously to consider, that God hath a hell (and that strong and terrible above measure) to revenge the quarrell of his heaven, and those that care little to bee made meete to be perta∣kers with the Saints in the inheritance of light, will be the fitter and bet∣ter prepared for the dark∣nesse of Hell.

Secondly (by way of reproofe also) are there not many yet worse, and

more abominable and ac∣cursed than the former, who like those Scribes and Pharisees, Matt. 23. 13. (upon whom our Sa∣viour spends so many of his woes) shut up the Kingdome of Heaven a∣gainst men, because they will neither goe in them∣selves, nor suffer those that are entring to goe in? Who going but on foote themselves, are still pul∣ling others from their horses? And driving hea∣vily themselves towards Heaven, would faine take off the wheeles from o∣ther mens chariots, that they might drive no faster than themselves? As if they had a secret Item, or

Propheticall instinct in their consciences, that such mens zeale, and fer∣vencie of spirit in the things of Heaven, will be there deeper condemna∣tion one day before God: and therefore they will be first the condemnati∣on of that (if they can) and will quench the life and power of it, that so if God should seeke for it against them, it might no where bee found. But these men are in the way of this wickednesse, as a wild Bull in a net (as Esay speakes) the more they struggle and teare them∣selves to get out, the more they are intangled, and further and faster in:

the more they kicke at this greatnesse of spirit in the true borne Saints of God, which discovers it selfe in making out an out∣stretched arme for Hea∣ven, and bestowing them∣selves upon it, they do but increase their bands the more, and purchase them selves a double instead of a single condemnation. The Saints shall judge the world, let the world turne it selfe which way it will, let it vexe, and rage, and teare it selfe in pieces: yea, and this judgement of the world by the Saints will be the sorer, by how much more the world shall set them∣selves to judge the Saints

I have but this more to say to these men (for the present) He that will seek to stay or stop men in their speed to Heaven, makes hast himselfe to destruction, and there shal be none to stay him.

This for the third Use of the point. Reproofe.

The fourth and last Use is for Exhortation, and that to two duties: wee shall onely touch upon the former. Since this minding, and improving opportunities for Hea∣ven, hath this glorious testimony and approba∣tion from him, who is the Lord of Glory: let us all be exhorted to arme our selves with the same

minde (as Peter speaketh and resolve to take this great thought and pur∣pose of heart to our selves this day, to shew our selves men; yea, and (if it were possible) more then men, for the com∣passing that condition wherein we shall bee like to the Angels: let us re∣solve to give out our strengh freely this way, and make no spare of any thing that is in our hand to doe. If rising early, or going to bed late will carry it, if treading the world under foote will doe it, if abstaining from fleshly lusts (which fight against the soule) will ad∣vantage us this way, if

watching daily at wise∣domes gates, and giving attendance at the ports of her doores will doe it, if crying unto God night and day will doe it, if doing whatsoever God commandeth us to doe, will doe it: let none of these things from hence∣forth bee grievous unto us: if the whole treasure of our might and strength will fetch it, let us not spare to the uttermost mite or farthing: let not heaven goe one way, and we another: resolve with your selves never to have Divels, if you may have God and Angels your companions at any rate.

To give you some ease and inlargement of heart, that you may take in the words of this exhortati∣on more willingly and freely, give mee leave to propound and presse (a little) a motive or two a∣mongst many.

First, consider that the great things of this world (falsely so called) houses, lands, silver, gold, ho∣nours, pleasures, &c. they are but for the short race, assoone as ever the winde of this present life passeth away (bee it the houre next) the whole world is gone with it. This night (saith God to the rich man) they shall fetch a∣way thy foule (i. thy life)

and then whose shall these things bee which thou hast provided? implying that his they could bee no longer. Shall not this consideration inlarge our hearts mightily to pursue the things of enternity w^th might and maine, viz. that there is nothing else to pursue but the East winde (as the Scripture speaketh) nothing but what is like the Apples of Sodom (so much spo∣ken of) which so soone as a man toucheth, or layeth hand on, are vani∣shed into dust. If the world were any thing that were able to stand in judgement or compari∣son, or would hold any

proportion at all with the things of heaven: the heart of a man might bee put in some straight, and indure some conflict in it selfe, and so might bee overcome and carried a∣side in its choyce and re∣solution what to doe. But as that ancient Father and Martyr, when the perse∣cuting Emperour offered him time of considerati∣on, to satisfie himselfe a∣bout sacrifising to his Idols, had his resolution in a readinesse, saying that in retan sanctâ delibe∣ratio non habet locum, that was not a point that ad∣mitted any deliberation. So if there were any thing of any moment, of

any valuable considera∣tion in the world, to set up in competition with the great things of hea∣ven, it might cause some offence and stumbling in the mindes and thoughts of a man. If the world were any thing but what it is, a man might (haply) make a stand to aske him∣self the question, whether hee should indeed follow the things of the world, or the things of heaven. But now the things of the world being so uncon∣ceiveably light, & poore, and empty, and will scarce hold the handling with the hand, or the looking on with the eye, yea scarce the thinking

upon with the heart: me thinkes the soule of a man should bee carried and driven, as it were, with a spirit of disdaine and indignation, quite off from the world, upon the face of heaven, Neither turne yee aside (saith Sa∣muel to the people) viz. from serving and follow∣ing God, for that would bee (saith hee) after vaine things that cannot profit you: implying, that it is one of the greatest grounds and arguments in the world, for a mans keeping close to God, to know and consider that there is nothing else to take up his heart, that is worth the looking on:

there is nothing else to purchase but broken Ci∣sterns that will hold no water, and broken Reeds that will run into a mans hand, instead of suppor∣ting him. Alas! all that the world gaines in the hearts and affections of men, that it exerciseth such power and com∣mand over our desires, is not by the meanes of any lovelinesse, strength, or power it hath in it selfe, but rather by meanes of the superstition of the dreames we dreame of it, by meanes of the lying imaginations of our hearts concerning it. And the truth is, heaven should have no such great victo∣ry

or conquest of it, no such great honour done unto it, to bee never so much preferred or exal∣ted in our desires and af∣fections above it.

Secondly, consider, that as the things of the world have all their use∣fulnesse confined and li∣mited to this present life of nature which wee live in the world: so is the time of this life altoge∣ther uncertaine, and little other then an unknowne nothing. The earth is a very slippery standing, to him that thinkes he stands fastest: the strongest mans foundation is but the dust; these houses of clay, even those that

are of the best building, are in danger of droping downe about our eares e∣very houre. The Lord that knowes our making, and the termes of our standing in the flesh bet∣ter then our selves, gives us a perfect accompt thereof in this expression (Esa. 2. 22.) when hee tels us that our breath is in our nostrils, when the passage is alwayes open, neither is there any doore to shut to keep it in: yea, the condition of it is such; that the labouring or stri∣ving to keepe it in, is the next way to extinguish it, or to cause it to goe forth never to returne. There∣fore how infinitely doth

it concerne us above all that can bee uttered or conceived, to belay and make sure for a building or house from heaven, lest our earthly taberna∣cle being dissolved on a sudden, wee should not have where to hide our heads from the fiery rage and tempest of the most insupportable wrath and vengeance of God for ever. As Michal said unto David, when time was concerning the imminent danger of his life natural. If thou savest not thy selfe this night, to morrow thou shalt bee slaine: so it may bee the case of the best and greatest and youth∣fullest of us, that if wee

deferre it a day longer, if wee will not even this now be perswaded to lay hold on eternall life, to morrow our soules may bee slaine with eternall death.

Thirdly (and lastly) to perswade you to raise your labours and indea∣vours for heaven to the highest, and to abhorre and tremble at all loosenesse, and low-spi∣ritednesse that way, con∣sider that heaven is a prize that is not to be got∣ten with dallying, or by looking another way, or minding other things: he that makes it not the great standing businesse of his life, will never car∣ry

it. Thy bread will ne∣ver bee eaten but in the sweat of the brow. There is a kinde of Devill that will not out (as our Savi∣our tels us) but by prayer and fasting: this Devill will not goe, nor heaven come but upon great and high termes. Know yee not (saith Paul to the Co∣rinthians) that they, which runne in a race, runne all, but one receiveth the prize; So runne that yee may ob∣taine; cleerely implying that running it selfe will not carry this prize, ex∣cept it bee a running in∣deed, a running after the manner of those that out∣runne their competitors in the race: a man may go

farre, and yet come short: we may doe much, and yet to little purpose. If a man strive for mastery (saith the same Apostle elsewhere) yet is hee not crowned except he strive lawfully, i. except in stri∣ving hee observeth the Lawes and conditions propounded and injoyned by him, that bestoweth the prize, and maketh the race. To say Lord, Lord, onely, i. to make profes∣sion of the service of God, and of subjection and obedience to Iesus Christ, is not the Law or rule that God hath apoin∣ted for the races, wherein heaven is to be obteined: men must bee operative

and active in doing the will of God which is in heaven, otherwise they are no company for him (in that holy habitation of his glory.) Men must quit themselves like men on earth, or never looke to bee like Angels in hea∣ven. Those crownes of righteousnesse and life will never goe at the low and base rates of delica∣cie, case, and sloathful∣nesse. Hee that degene∣rates and corrupteth him∣selfe with any of these, giveth hostages to the Divell, that he will keepe him company, and be his second in the midst of the torments of hell for eter∣nity. Therefore strive to

enter in at the narrow gate: yea, I say againe, strive to enter, the en∣trance will abundantly pay for the striving: but woe bee to him that shall not enter: and the same woe will bee to him that shall not strive. Yet a little while, & the world that is present, will be the world that is past, and the world that is to come will bee the world present all the dayes of eternity.

This for the third and last Motive.

Concerning the decea∣sed, a worthy Gentlewo∣man, and precious piece of mortality shee was, whilst she lived; and doubtlesse her name and memory

deserve imbalming with the sweetest odours and spices after the manner of the dearest and chiefest Saints of God. Neverthe∣lesse, it is not much that I shall speake of her; my custome in this case of speaking sparingly, being as a thing consecrate unto me, I must not violate or sinne against it: neither was it the least of her commēdations, of whom we now speake, that shee affected that lesse then a∣ny, which shee deserved above most: I meane, praise and commendati∣on, distinguishing spiritu∣ally in this point of her practice, as the Apostle himselfe seemes to doe in

his precept, Phil. 4. 8. where hee injoynes men and women to thinke up∣on, and to follow the things themselves that are of good report: but for the report it selfe belong∣ing as due to the things, hee speakes no word of minding that.

Doubtlesse, if ever there were either man or woman since Maries time, that made Maries choyce, shee was compa∣nion with them herein; and did likewise: the way of her spirit and tenour of her life being a close ex∣ample of that great rule of the Apostle, for using this present world, as if wee used it not. 1. Cor. 7.

31. The zeale of heaven, and of the salvation of her soule had even eaten her up. The delights and contentments of the world, which are wont deepely to ingage the af∣fections of the daughters of men (especially of her ranke and yeeres, being but about twenty sixe at her death) and to steale away their hearts from their God, and from the noble and blessed content∣ments of heven, had lit∣tle or no power over her: they entermedled little with her spirit: shee trod and trampled upon them with a foote of heavenly disdaine: her heart was soft and tender upwards;

but downewards towards the world hard as the nei∣ther Milstone. When God spake, hee wounded her, the world cryed and shee regarded not. Those ca∣ges of uncleane birds the common Theaters or Play-houses the shame and reproach, of the glo∣rious profession of Jesus Christ amongst us, so much hanted by uncleane spirits, both of men and women; to whom mode∣sty and sobriety (surely) are a burden, and thi∣ther they goe for ease and deliverance, places, where if a man sought for company in the way to hell, hee may finde choyce of all sorts, where

(I had almost said) a man may read whole pages of Gods booke of reprobati∣on: these (I say) with all their execrable appurte∣nances, the soule of this religious gentlewoman loathed and abhorred: they were the first-borne of abominations unto her.

So for the costly va∣nity of apparell (though shee sate by a fountaine where shee might have dranke her fill of these waters) shee regarded it not: her usuall saying was: that shee did not love to bee talked of for her fine clothes. But especially that great Goddesse of her sexworshipped with so much devotion, both

by young and old, I mean Fancie or Fashion in ap∣parell, she blasphemed.

For richnes of furniture in her house another so∣lemne temptation for her sex, to adde drunkennesse to thirst, superfluity to ne∣cessity, non contempsit sed neglexit; shee did not so much contemne as neg∣lect it. She did not affect or desire to have her face seene and beheld by o∣thers in the glasse of any such glory. Shee was ta∣ken up with working out her salvation, and making robes of immortality for her soule.

For the company and society of her delight, her heart went hand in

hand (as it were) with Davids heart in this: All her delight was in the Saints on earth, and in those that were excellent that way. Those that could speak the language of Canaan, and discourse the waies of life unto her, and minister any wayes to her spirituall necessi∣ties, though the gold ring were wanting, and the costly apparell appeared not, were they persons of never so meane ranke and condition in the world; yet were they a joy and rejoycing of heart unto her. As on the other hand, no earthly privi∣ledge, no greatnesse in the world, no accomplish∣ments

of nature could make an attonement with her for light and loose, and unsavouble spirits, to cause her to take pleasure or contentment in them.

The remembrance of that houre (which hath now passed over her) when shee should be called out of the world, wrought mightily in her, and gave her little liberty to minde other things: it cooled and quenched the inordi∣nate heate of affection (whereunto shee was by nature as incident as o∣thers) to the things of this world. She would oft say, it was no light matter for men to appeare before God, to give an account

of their lives.

Her manner was day by day to give the first of her strength every mor∣ning unto God, in lifting up her soule in prayer un∣to him: upon her awaking she was still present with him (as David speaketh) yea, when her strength beganne to be but labour and sorrow, by reason of her sicknesse; yet did she not take an occasion here∣by to intermit her daily sacrifice, or to behave her selfe frowardly in this Covenant of her God. As long as she had any being though it were never so weake and feeble, her resolutions remained as strong as ever, to praise

the Lord. The very night before her death, she pre∣sented this sacrifice of prayer unto her God up∣on her knees.

Another dayly exer∣cise, and breathing of her soule likewise was to con∣verse with the minde and thoughts of God in the Scriptures. Her manner indeed was not to reade much at a time: but here∣of she gave this conscien∣tious reason, that shee de∣sired to make that her owne which she read. So that it seemes still as shee read, shee 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 be∣fore her death a marvei∣lous readinesse in the Scriptures, and was able (ordinarily) to supply the defect of a Concordance, and to assigne any clause or passage of Scripture mentioned to her, to their proper place, both for Booke and Chapter.

The house of God, and a golden showre from heaven in the Ministery of the Gospell, were the strength of her life, and the great consolation of her pilgrimage, her atten∣tion to the words of eter∣nall life in the mouthes of Gods messengers, was constantly so reverent, serious, and undistracted,

that it was the observati∣on, together with the re∣joycing of some, that had communion with her in that ordinance, these spi∣rituall clouds could never drop fatnesse, but she was still ready, if shee knew when the time of their dropping was, with the vessell of her soule to re∣ceive it.

The Lords day was a day of much observation unto her: she remembred to ••eepe it holy, and cal∣led it her delight. That which remained of it from publike duties, shee con∣verted, with as little losse or waste as might be, into opportunities for private.

Her spirit was full of a

sweete and gratious hu∣mility: it was no way grievous unto her, to make her selfe equall to those of the lower sort. A free and familiar com∣panion shee was for all those that feared God, and that were partakers of like pretious faith with her.

Abundant shee was in workes of mercy, and lent much unto the Lord: shee 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 com∣passions, to those that were in misery.

In this course of life she

was perfectly engaged, before that remembran∣cer of her mortality, that lingring sicknesse, that came to live and die with her, was sent unto her. God (doubtlesse) putting it into her heart, to pre∣pare and strengthen the inner man, the time draw∣ing neere, wherein her ou∣ter man, was to decay and perish. During the time of her sicknesse (which continued some moneths upon her) her carriage un∣der the hand of God, was humble, and gratious, and with much submission. Shee was in travell with the great birth of immor∣tality, from the very en∣trance of her infirmity

upon her: and (I make no question) but after all here other weakenesse, God gave her strength to bring forth that. She was much in prayer unto God by her selfe, in private, yet desirous also of the assi∣stance of others, when op∣portunity served. Her conference still was, up∣on that subject, or theme, wherof our Saviour spake so much to his Disciples immediately before his ascending up into heaven, viz. of the Kingdome of God: and cared indeed little to speake of any thing besides. There were now and then some bud∣dings of hope of amend∣ment & recovery, which

were soone nipp'd and blasted againe. But these hopes were no snares un∣to her: she went on with her preparations for Hea∣ven, and that with a high hand, until the God of her salvatiō said, It is enough. To relate all particulars would be as needlesse, as endlesse: I have detained you too long already. I have no more to say. A sweete, loving, and vertu∣ous young woman shee was, meete for a patterne to her sexe and yeares, of piety, holinesse, and the feare of the Lord. Maries good part was her choice: and a joyfull resurrection (doubtlesse) will be her reward: where they to

whom shee was deare in her life, walking in her steps, may expect the see∣ing of her the second time in communion and fel∣lowship of the same glory with her.

Notes

• Deut. 32. 28. 29.
• Luke. 12.
• Heb. II. 24. 25. 26.
• 1. Sam. 12. 21.
• 1. Sam. 19 11.
• Ps. 16. 4.