Marys Choice, Sermon (3 of 3)
Uſe 3 If the choice of Godly Ones be unqueſtionably, and incomparably the beſt choice which can be made. This Doctrine calls upon us to take up a moſt bitter Lamentation upon this great Conſideration, that there are ſo very few that make this choice: The paucity of thoſe who make this choice will be readily acknowledged by thoſe, who obſerve the behaviour of the greateſt part of men and women, and compare the ſame with what hath been before ſpoken touching the diſcovery of a right choice. None that chooſe Gods pleaſant waies, but manifeſt their delight in them; as there are abundance of unanſwerable grounds for ſuch an affection towards them: But, alas, to that height of prejudice againſt Gods waies, are the generality of people riſen, that if you invite them into Gods pleaſant waies, they are ready to tell you to your faces, you invite them to their loſſe; as if in the worlds Prov. 3. 17.wilderneſſe more delight might juſtly be expected, then in the true Paradiſe of Chriſtianity; as if Aegypts Onions and Garlick were more refreſhing, then Canaans Grapes. And the great aggravation of this folly appears when we conſider, what ſorry and pitiful things they are which hinder this incomparable choice: all which may be fitly reduced to theſe 3 heads: 1. The brutiſh pleaſures. 2. The deceitful riches. 3. The empty honours of this vain world. Well, I dare not enter into this large Field, but ſhut up this diſcourſe with thoſe words of the Prophet, Ezek. 19. 14. This is a Lamentation, and ſhall be for a Lamentation.
The laſt Uſe which I ſhall a little inſiſt upon is by way of Exhortation, in two branches.
1. Is the Godly perſons choice unqueſtionably, and incomparably the beſt choice which can be made. Then me thinks, without prejudice, I may addreſſe an Exhortation to all of you, that hear me this day, who have not yet made this choice, 1. To alter your choice, and be ſatisfied with no choice, but the moſt excellent one, which this Doctrine holds forth.
2. If this choice be the beſt, it cannot be made too ſoon; Delay not to follow the counſel of this Exhortation, the ſooner it is made the better.
I begin with the firſt branch of the Exhortation, for the preſſing whereof almoſt innumerable Arguments offer themſelves for its enforcement. For what is the ſcope of the whole Bible, but to take off men from that baſe choice, which all naturally make, and to engage them to make ſuch a choice, as Godly Mary in the Text made. I have leiſure only to hint a very few Arguments to this purpoſe. And many of the moſt excellent Arguments I muſt for their largeneſſe omit, as namely, the admirable pleaſantneſſe of the waies of God, Prov. 3. 17. Her waies are waies of pleaſantneſſe, &c. 2. The eaſineſſe of the waies of God if compared with the worlds drudgery, and Satans ſlavery in the waies of ſin, Matth. 11. 29, 30. But the explication, confirmation, and vindication of theſe, and ſuch like Arguments from the cavils of graceleſſe perſons, to whom they are the greateſt Paradoxes in the world, would require rather a large Volumn then a ſmal part of a ſingle Sermon.
I ſhall therefore take up ſome few other Arguments of quicker diſpatch: And one would think much might be ſaid in a few words, that may be very perſwaſive for this choice I have been ſpeaking of. But I remember the ſtory of one, who after his Converſion ſeemed to think that the evidence of Gods Arguments to bring off from ſin to Chriſt, was ſuch, that ſcarce any that conſidered them could withſtand the ſtrength of them; but by much ſad experience he afterwards found, that old Adam was too hard for young Melancthon. However the great God, who can perſwade, deals with men as reaſonable creatures, and offers Hoſ. 11. 4.Arguments to move them to a compliance with himſelf. I ſhall therefore produce ſome few of his Arguments, praying, and hoping for his good bleſſing to make them effectual.
Arg. 1 1. If God and the things of God be not choſen by us, we ſhall never enjoy him, and then farewell all true happineſſe for ever. 'Tis an amazing wonder of merciful condeſcention, that God at our firſt Creation ſhould ſo highly honour duſt and aſhes, as to afford them communion with himſelf, and thereby glorious happineſſe: but after mankind had wilfully turn'd the back upon God, for him (who paſſed by all the faln Angels, who were in the higheſt rank of creatures) to court rebellious duſt and aſhes to return, and accept of happineſſe in a renewed communion with his heavenly Highneſſe through Chriſt as our Mediatour. This is 2 Per. 1. 12.that great myſtery, which the Angels willingly pry into, as if Heaven it ſelf could not furniſh them with an object more worthy of admiration; And yet notwithſtanding this moſt wonderfull foreign prono capite & propenſo collo accurate introſpicire.willingneſſe of God to beſtow himſelf upon the children of men for their happineſſe (for he himſelf hath no need of them) yet the Scripture giveth us clear aſſurance, that none ſhall enjoy him who are finally ſo graceleſſe as not to chooſe him. This was well obſerved by holy and learned Auſtin long ſince, Qui fecit te ſine te non ſervabit te ſine te, He that made thee without thee, will not ſave thee without thee; that is, he will not force himſelf and ſalvation upon any in a ſtrange prodigality againſt their wills. This account we have given from God himſelf by the hand of Solomon, Prov. 1. 26, 27, 28. God ſpeaking of the certain and fearfull deſolation of the wicked, notwithſtanding their ſuppoſed earneſt ſuit for ſalvation, alledges this reaſon for it, v. 29. they did not chooſe the fear of the Lord; and therefore (as they well deſerved) God was reſolved to withhold ſalvation from them. Arg. 2
If we take up with any thing on this ſide God, and the things of God in our choice, we are not ſure, if we were the greateſt Oracles of worldly wiſdome that can be found on earth, to obtain what we make choice of. Art thou a fond admirer of a great eſtate, and thereupon doſt bend all thy wits to compaſſe it, ſparing no pains in the ſeeking riches; when thou haſt uſed thy utmoſt skill and diligence to get a great eſtate, in ſpight of thy heart thou maiſt dye under Beggars buſh. This Solomon obſerved in his time (and any wiſe man may make the like obſervation in our time) Eccl. 9. 11. Riches are not alwaies to men of underſtanding. Deut. 8. 18. It is God that giveth power to whom he pleaſe to get wealth. And it might be added by the warrant of other Scriptures, to keep it, when they have got it. Again, doth thy ſoul thirſt after the favour of great ones! without the help of God this can never be compaſſed by the greateſt wiſdome and diligence that any ambitious perſon can poſſibly uſe. Eccl. 9. 11. Solomon tells us, That favour is not to men of skill. They who are moſt skilful to diſcover the temper, and accordingly to humour thoſe whoſe favour they are greedy of, are moſt probable to obtain their favour, but be they never ſo skilful, they often miſſe their mark. Pſal. 75. Promotion cometh neither from the Eaſt, nor from the Weſt, nor from the South; but God is the Judge, he putteth down one, and ſetteth up another. The hearts of all are in Gods hands, and it is he alone that can incline them towards us, or turn them from us. Now what hath been ſaid concerning mans inability to obtain worldly wealth, or favour, may as truly be aſſerted concerning al other temporal good things whatſoever. Now this being ſo, let us learn wiſdome from the ſad experience of others diſappointments, who miſplace their choice, to chooſe that which is moſt worthy our choice, and moſt certain to be enjoyed if choſen, (viz.) an intereſt in Gods favour with all the glorious benefits of both worlds that flow from it; whereas if we chooſe other things of leſſe worth, it will be our ſad lot to fare as thoſe who affect marriages with thoſe above their rank, or unwilling otherwiſe to comply with them, they fret and grieve themſelves into deadly conſumptions, and leave their names behind them under the ſevere cenſures of obſerves, for their notorious weakneſſe and proud folly.
Arg. 3 Suppoſe God ſhould ſuffer ſome few worldlings to obtain thoſe worldly comforts that they have choſen, and all their days hunted after with hotteſt chaſe imaginable, although the things they obtain are in themſelves the good and comfortable bleſſings of God; they may be as far from ſuch happineſſe as ſuch things are capable of affording, as they were before. Eccl. 3. 12. I know that there is no good in them, that is, the things of this world, but for a man to rejoice, and to do good in his life; and alſo that every man ſhould eat and drink, and enjoy the good of all his labour, it is the gift of God; and if ſo, then not in the power of any one in the world without the help and bleſſing of God. What is a rich mans condition better then a poor mans, if he do not uſe it, do good with it, and take comfort in it? But this is manifeſt by common experience, that many ſuch perſons have as little or leſſe comfort of their eſtates then thoſe who have not the hundredth part of ſuch an eſtate: and the like may be ſaid of all worldly bleſſings. One cannot chooſe but ſtand and wonder, what ſome perſons ail to look ſo ſadly, and live ſo diſcontentedly as they do from one years end to another; when if we obſerve their worldly portion, one can ſcarce find any pleaſant thing that God withholds from them; many times 'tis only the want of ſome ſmall matter, that their extravagant fancies fix upon, which is ſo inconſiderable in it ſelf, that they are aſhamed to own it as the ground of their diſſatifaction with their condition. 1 King. 21. 4, 6. Ahab ſeems as if he would make a dye of it, ſurely ſome great matter is the cauſe of it; but the ſtory tells us, it was only becauſe Naboth denied him his little Vineyard, when himſelf (as is probable) had more and far better of his own. Peter Martyr upon this place cites an Epiſtle of Ambroſe to a friend of his, in which he makes a compariſon between Naboth and Ahab, and pronounceth poor Naboth in a better condition then rich Ahab, becauſe he was comfortable in the enjoyment of his little, and Ahab ſinfully and ſottiſhly diſcontented notwithſtanding his great abundance. A great many ſtrangely fancy, that if they could but ſcrue up their eſtates to ſuch an height as they propound to themſelves, or get into the favour of ſome that are great in the world, none in the world ſhould live more comfortably then themſelves: but alas, many times they weare out their bodies, ſtretch and torment their conſciences, and cannot be maſters of their deſigns; and if at any time they obtain what they eagerly ſeek, they never meet with one half or hundred part of comfort in ſuch a condition as they promiſed to themſelves. And therefore I ſeriouſly offer to their conſideration that Scripture, Eccl. 5. 10. He that loveth ſilver ſhall not be ſatisfied with ſilver, and he that loveth abundance, with encreaſe; this alſo is vanity. The like is true of all worldly enjoyments: And therefore if God tels worldly men, that they ſhall never obtain comfortable ſatisfaction in their greateſt abundance, it is the vaineſt thing in the world for them to think to prove God a Lyar, which is black blaſphemy in the leaſt to imagine.
Arg. 4 If thou makeſt any other choice, it will certainly provoke the fearful and juſt indignation of Jeſus Chriſt againſt thee. Luke 14. 14. Chriſt ſpeaking of the recompence of the righteous at the Reſurrection, one who ſits by cries out by way of admiration. v. 15. Bleſſed are they who ſhall eat bread in the Kingdom of God: As if he had ſaid in other words, I chooſe the happy condition of Chriſts people above all things in the world beſides. But Chriſt preſently for the diſcovering of his unſoundneſſe propounds the Parable of the Gueſts, who were invited to partake of thoſe things he ſeemed to admire and chooſe, and then we read, v. 18, 19, 20. that all made their excuſes, (as if they would not go to Hell without ſome ſeeming good reaſons) One had a great Farm to look after, another a new bargain, a third a wife; all which they preferred before the things of Chriſts Kingdom. Well, how did Chriſt take this at their hands? I anſwer, His indignation flamed out againſt them. V. 21. We read he was angry, and if you deſire to know how great his anger was, v. 24. it is ſaid, The perſons who preferred the things of this world before the things of his Kingdom, ſhould not taſte of his Supper, that is, ſhould not partake of the leaſt degree of his comfortable favour, which was the ſpiritual delicacy of that great Supper. As if Chriſt had ſaid in the height of his indignation, I will never vouchſafe ſuch a wretch ſo much as one loving look in this, or the other world. And here by the way, let worldlings take notice, that the perſons mentioned in the Parable preferred lawful worldly comforts before the comforts of Chriſt, viz. their Farms, bargains, and wives. A great many think if the things they ſet their hearts upon be lawful, there is no danger of inordinacy; but we ſee this Scripture ſpeaks the contrary. With what face can any ſtand before Chriſt at the laſt great and terrible day, and ſay, Lord, I preferred the ſenſual pleaſures of Hunting, Hawking, Bowling, and other worldly pleaſures, which are but for a ſeaſon, before Pſal. 116. ult.the pleaſures of thy Kingdom, and right hand, which are for evermore. According to the judgement of right reaſon, ſpiritual pleaſures are much better then ſenſual, which gratifie our brutiſh part; and there is no compariſon between comforts that are only for a ſeaſon, (as all the comforts of this world are) and the comforts of the other world which are eternal. In ſhort, by preferring any worldly comfort before Chriſt, and the things of Chriſt, thou doſt as it were ſay, My money is better then Chriſt, the favour of a rich Feprobate is better then the favour of the eternal God, and the alone All-ſufficient Saviour Jeſus Chriſt. Now this great diſgrace and reproach, Jeſus Chriſt, as you have heard, will never bear at the hands of ſottiſh ſinners. But then where ſhall theſe Monſters appear with comfort? who ſay the pleaſures of ſin are better then the pleaſures of godlineſſe, that prefer the ſmiles and favour of a filthy Whore, before the favour of Jeſus Chriſt; that ſay, the wine on earth is better then the new wine prepared in the Kingdom of God. If Chriſt be juſtly enraged againſt thoſe who prefer Earth before Heaven, he cannot but be much more incenſed againſt thoſe who prefer Hell before Heaven.
Arg. 5 The certain iſſue of any other choice will be wofull. The devil, who in this, as in other things, manifeſts himſelf to be a liar, ſuggeſts to ſinners that God is ſo merciful, & pittiful to his creatures, that he cannot find in his heart to pour ſo much burning indignation upon them as he hath threatned againſt them in his word, and therefore they need not abridge themſelves of the pleaſure of their darling iniquities, this was the prevailing temptation, by which our firſt parents were deluded. God threatned Gen. 2. 17. certain death if they did eat of the forbidden fruit, Gen. 3. 4. Satan ſuggeſts the contrary. Thou ſhalt not ſurely die. We know by ſad experience the truth of Gods commination, and the falſhood of Satans inſinuation; learn therefore, O ye ſons, and daughters of men to believe God, and not Satan, God tels us plainly that if we chooſe the ways of ſinne, we cannot avoid the puniſhment of ſin. What Solomon ſaith concerning one way of ſin is true of every way of ſinne, Prov. 5. 5. Her feet go down to death her ſteps take hold of hell. Amongſt other pregnant Scriptures to prove the certain iſſue of a bad choice, thoſe remarkable words of the Pſalmiſt are conſiderable, Pſal. 11. 6. Upon the wicked he will rain ſnares, fire and brimſtone, and an horrible tempeſt, this ſhall be the portion of their cup. No man living is able fully to conceive, and expreſſe how much wofull miſery is implied in theſe expreſſions. Nah. 1. 6. Rev. 21. 8.With men the torments cauſed by fire are judged rightly amongſt the greateſt of torments; and therefore God uſeth often this Metaphor, to ſet out the miſerable condition that ſhall befal the wicked in both worlds: But that is not all, fire alone cauſeth exquiſite torments, but fire and brimſtone together, cauſe a much fiercer flame. And this fire is not ſaid to be dropt, which notes, a ſmall quantity, but to be poured down, which intimates a great meaſure of his wrath, that ſhall fall upon the wicked: And yet further it is obſervable, that this great meaſure of wrath ſhall not come down upon the wicked leiſurely, and calmely, but like rain in a mighty tempeſt, one drop haſtily after the other with abundance of terrible violence. It is ſaid here, that it ſhall be an horrible tempeſt of fire, that ſhall deſcend upon the wicked. God will not come to the dying beds of Chriſtleſſe ſinners, and ſay, tell me ye abhorred drunkards, ſwearers, lyars, cheaters, and all ye unregenenerate perſons of what name ſoever, are ye willing to be damned! you have choſen and walked in the ways of ſinne which lead to hell, and all the threatnings and promiſes of my bleſſed book, could not ſtop you in your ſinful courſe! Are you willing to enter into the gates of darkneſſe, and to be priſoners in hell for ever! But I preſume of your Anſwer if ſuch Queſtions were propounded; Oh no, dear God of mercy, we cannot bear the thoughts of ſuch a condition. The wicked will be ready then to uſe thoſe words of the Prophet, before cited, Iſa. 33. 14. Who among us ſhall dwell with devouring fire! Who ſhall endure everlaſting burnings! A great many ſimple perſons, think, that when people being horribly afraid of everlaſting burnings, cry earneſtly to God to be delivered from that fearful miſery, they are certainly penitent, and that God cannot find in his heart to damn them: But alas, the devil in the poſſeſſed perſon had as much grace as this comes to, Mark. 5. 6. It is ſaid, he worſhipped, and verſ. 7. the words which he uſed, are recorded: I adjure thee by God, that thou torment me not: But no ſuch language will prevail with Chriſt to releaſe Devils from everlaſting torments, nor will like words be effectual for the keeping any finally unregenerate from the damnation of hell. Wicked men here by their ſinnes croſſe Gods revealed will, and God is reſolved in the other world to croſſe their wills, by inflicting intollerable puniſhments upon them for thoſe ſins. And therefore Gods language in Pſal. 11. 6. is peremptory without any peradventure, This ſhall be their portion, will they, nill they, and ſo Mat. 25. 46. Theſe ſhall go into everlaſting puniſhment. Wicked ſinners now grieve Gods ſpirit bere by their rebellions, and God is fully reſolved to make all the veines of their heart to ake to all eternity.
Arg. 6 The moſt wiſe and pittiful God will laugh at the folly of thoſe who make any other choice then that which is here commended in this Text. It is a very bitter aggravation of the ſad condition of a Malefactor, when he is going to execution, to ſee a company of people about him to clap their hands, laugh and ſhout for joy, to ſee him carried to the place of execution, to hear them talking one to another, here goes a fool, that muſt dy like a dog in a ſtring, becauſe for a little money he hath forfeited his life to juſtice, expoſed his name and friends to a laſting reproach, and his whole ſelf to the danger of everlaſting miſery in the other world. At ſuch times the children of men ſhould be of better behaviour, pittying and praying for the woful ſinner, and bleſſing the name of God for keeping them (as prone as others) from falling into ſuch reproachful, and dangerous miſcarriages; But if it be ſo bitter, when under miſery, to want the compaſſion of fooliſh and hardhearted men, tis abundantly more miſerable, under far greater miſery to be reproached, but not pittyed by him who is a God of infinite wiſdome, and moſt tender compaſſion. That this fearful and ſad condition will befal the wicked, is evident from thoſe words of God by Solomon, Prov. 1. 22. How long ye ſimple ones will ye love ſimplicity, and ye ſcorners delight in ſcorning, and fools hate knowledge? Becauſe I have called and ye have refuſed, I have ſtretched out my hands and none regarded; but ye have ſet at nought all my counſel, and would none of my reproof: I alſo will laugh at your calamity, and mock when your fear cometh. When your fear cometh as deſolation, and your deſtruction cometh as a whirlwind, when diſtreſſe and anguiſh cometh upon you. Then ſhall they call upon me, but I will not anſwer, they ſhall ſeek me early but ſhall not find me; for that they hated knowledge, and did not chooſe the fear of the Lord.
When ſinners are weeping, yelling, and gnaſhing their teeth under Gods fearful vengeance, and they calling aloud for favour, and God regards their cry no more, then men regard the howling of beaſts and barking of dogs; but laughs in their faces, as it were and mocks them, telling them, they were ſimple ones, and ſtark fools, who for the pleaſures of ſinne, which laſt, and they knew would laſt but for a ſeaſon, they wilfully expoſed themſelves to that fearfull indignation of God; which they were often aſſured would be intollerable and everlaſting. One would wonder with what face any ſuch ſinner can look upon God and beg his mercy, when God may ſuddenly put them to ſilence by telling them, he damnes none but thoſe, who chooſe damnation, and how can they reaſonably except againſt their own choice. I eaſily imagine what will be pleaded by ſinners in this caſe; They never did, nor can any chooſe ſuch miſery for their portion, nothing is more abhorring to their thoughts. That which is the Object of the Wills choice, muſt be preſented under the form and notion of good to the creature: But this appears to them in that form which is moſt contrary to the creatures good and welfare. Well, Let ſinners pleaſe themſelves never ſo much with ſuch ſeemingly learned Objections; God will quickly out-argue them, Deut. 30. God by Moſes calls upon the people to walk in the way of holy obedience to all his commandments, and not to dare to diſobey any of them, and backs his exhortation to obedience with promiſes of bleſſing, and his dehortation from diſobedience with terrible threatnings, then verſ. 14. ſhuts up that diſcourſe after this manner, I call heaven and earth to record this day againſt you, that I have ſet before you life and death, bleſſing and curſing; therefore chuſe life, that both thou and thy ſeed may live. In which remarkable words, according to Gods interpretation of them, which is alwayes according to truth, it is manifeſtly apparant, that they who chooſe the way of obedience, chooſe life; and ſo by the Law of Contraries, they who chooſe the way of Diſobedience chooſe death, which is a comprehenſive word, including the fearful miſery of both worlds. It may 2 Theſ. 1. 8. 1 Cor. 6. 9. 10. Epheſ. 5. 7. 1 John 3. 5.be truly ſaid to all ignorant perſons, covetous muckworm's diſobedient ſinners, and every other perſon abiding in their unregenerate eſtate; You are in love with everlaſting burnings: you long to be in the lake which burns with fire and brimſtone, which ſhall never be quenched, becauſe they walk in thoſe ways and continue in that eſtate, which infallibly brings to that miſery. As we ſay to perſons that feed on ſuch meates as are unwholeſome, and dangerous, you long to be ſick, and be in your grave: becauſe they will not forbear what will make them ſick, & bring them to the houſe of rotteneſs: And God himſelfe, whoſe language will not be reformed by any deluded ſinners vain philoſophy, ſpeakes after the ſame rate, Pro. 8. 36. He that ſinnes againſt me, wrongeth his owne ſoul, all they that hate me, as all do, who do not make the choice I have been ſpeaking of, love Death; And if ſo, how can it be with reaſon expected, that God, Angels, or men ſhould pitty them under it! I remember what God by Solomon ſaith, Pro. 3. 5. Lean not to thine owne underſtanding, and Prov. 26. 12. Seest thou a man wiſe in his own conceit! there is more hope of a fool then of him. Certainly, if wicked ones would ceaſe to be both Judges & parties in their own caſe (which is the moſt fooliſh, and unreaſonable thing in the world to contend for) they muſt be forced to acknowledge the choice I am pleading for, to be the beſt choice. Let this be put to the votes of Heaven, and earth, I had almoſt ſaid, and of hell alſo, to conſider what choice is beſt, and it will be clearly carried for the godli's, againſt the wicked's choyce. To begin with the votes of heaven; God the Father, Son, and holy Ghoſt (as you have heard) do command all men to make, and commend, and reward them moſt highly for making the holy choice. The innumerable company of holy angels manifeſt their approbation of it by rejoycing when any perſon Luk. 15. 7.truly repents, and thereby declaredly forſaketh his former choice, and ownes no choice, but that which Mary in the Text made. Hence it is uſually ſaid, the teares of the penitent are the wine of Angels, that is, they are much refreſhed to obſerve them. And for all the glorified Spirits, which are before Gods holy throne Epheſ. 2. 10. Heb. 12. 14. Rev. 21. 27.in heaven, they had never been admitted into that blisful place, if they had not choſen the holy path which leads to it. Let us now come down to gather the Votes of the earth; Let holy David (as ſuch) ſpeak for himſelf, and conſequently the ſenſe of all holy ones, Pſal▪ 119. 30 I have choſen the way of truth, and verſ. 173. I have choſen thy precepts; But then let us conſider whether any thing of this nature may be expected from the wicked. Certainly at ſome times when under great outward afflictions, inward awaknings of Conſcience, and under the ſentence of death in their own apprehenſions, ſome of them wil ſpeak more holy truths in an hour▪ then they have done in ſeven years before, they abound with good diſcourſes, as if they had newly dropt down from heaven; They ſpeak truly and eloquently of the vanity of the creatures, of the woful effects of ſin; the unvaluable comfort of a pardon in the bloud of Chriſt, call upon all that are about them, not to follow their former wicked examples, but to be ſure to chooſe the ways of God, and the company of his people, which, if God ſpare them, and dare believe them, they will not ſtick to make him large promiſes before many witneſſes of better behaviour towards him all the remaining part of their days. So that in this caſe we may appeal not onelyonly from the wicked to the Godly, but from the wicked to themſelves, from them, when their Conſciences are aſleep, to the ſame perſons, when their Conſciences are awakned.
But it may be ſome will ſay, what charity is it, to account thoſe wicked, whoſe expreſſions are ſo pious? I Anſwer,
1. God forbid that I, who need ſo much charity my ſelf, ſhould be uncharitable to others.
2. Some, yea many that have ſpoken ſo (as common experience proveth) have afterwards, being reprieved from death, for a while returned to ſuch manifeſt wickedneſſe, as is inconſiſtent with the power of godlineſſe. Unleſſe, (which the Scripture will not 1 Cor. 6. 10, 11.bear, although this hypocritical age will) men ſhould ſay, O ye h…ly drunkards, religious fornicators, godly ſwearers, pious cheater, the Kingdom of heaven ſtands open to receive you. All of the better ſort on earth always vote for the choice of the Text; and ſome of the worſt of men and women at ſome times: But ſure no good Votes can be found in ſo bad a place as hell. I ſhall only ſuggeſt at preſent the ſpeech of the rich man the parable ſpeaks of, Luke 16. 28. who when in hell, deſired that his five brethren might be warned not to come to that place of torment which they could not avoid, unleſſe they made a better choice then himſelf had done, and no choice could be effectual to that end, but the choice in the Text. I enquire not into the motive of that warning, I am ſure the matter was unqueſtionably right. Oh that theſe conſiderations may be duly weighed by the children of men, before it be too late. I dare adde no more to preſſe the firſt branch of the Exhortation, and am much troubled, that I can now ſpeak ſo little to the ſecond branch, which alſo deſerves a moſt vigorous enforcement.
Branch 2. To preſſe you who hear me this day, to make the choice in the Text early; Give me leave to offer ſome few quickning Conſiderations, which I muſt do little more then name.
Conſ. 1. We are by the indiſpenſible command of God to make this choice early Eccl. 12. 1. Remember now thy Creator in the days of thy youth. Now ſaith the Text, tis not left as a matter indifferent, and at our own liberty, when we will begin to make this choice, Mat. 6. 33. Chriſt calls upon the children of men to ſeek firſt the kingdom of heaven and the righteouſneſſe thereof, which is as much in effect, as if he had ſaid; If you dare follow the advice of me, who am a wonderful Counſellor, let the firſt, and unalterable choice be fixed upon God and the things of God.
Conſ. 2. Tis the moſt reaſonable thing in the world that it ſhould be ſo.
1. Becauſe (as we have ſhewed largely) God, and the things of his Kingdome do beſt, and indeed onelyonly deſerve our early choice, and nothing is more reaſonable then to be guided in our choice, by the different worth of Objects that are before us, Prov. 4. 7. Wiſdom is the principal thing, therefore get wiſdom, and with all thy gettings get underſtanding. That which is principal, muſt be firſt and moſt regarded, what ever be neglected.
2. The earlier this choice is made, the eaſier will our work be to get and keep out of forbidden pathes.
Aſſuredly let men begin never ſo ſoon to leave the ways of ſin, and to walk in the ways of God they will find it ſufficiently difficult to turn their back upon wicked company, and to give a bill of divorce to their moſt beloved ſins: But the longer they have been in league with ſinners, and the longer they have been wedded to any ſinful courſe, the difficulty will certainly increaſe by thoſe means. The Prophet ſpeaks fully to this point, Jer. 13. 23. Can the Ethiopian change his skin? or the Leopard his ſpots? then may ye alſo do good who are accuſtomed to do evil. The Ethiopian cannot change his skin, nor the Leopard his ſpots; So that the Prophet hints it as impoſſible: And therefore I may well aſſert it as very difficult for an accuſtomed ſinner to return to God; and without more then ordinary grace, it would remain everlaſtingly impoſſible for ſuch an one to be brought over to the obedience of Chriſt.
Conſ. 3. A late choice will certainly be very prejudicial to us in this, if not alſo in the other world. The broken bones that many get in their younger days, before they be ſober and wiſe in the government of themſelves, although they may be ſet again, yet they have many painful remembrances of them afterwards. Tis ſo proportionably in ſpiritual matters. Mens dodging with God, and delaying to work his work may coſt them much dearer then they are aware. God made his beloved Job in bitterneſſe to poſſeſſe the ſins of his youth, Job 13. 26. Although they who make this right choice late, ſhal not wholly looſe the happineſſe of the other world, yet they, who early chooſe the ways of God, are ordinarily ſoonner under the light of Gods reconciled countenance, which is, as it were, an Heaven upon earth: And if that be ſuppoſed as true (which goes currant with many learned and ſober Divines, which I cannot now diſcuſſe) that there are degrees of glory in heaven, they who engage late in Gods vineyard, will throughout eternity poſſeſſe Heavens glory in a leſſe degree, then otherwiſe they might have been capable of; So that on ſuch a ſuppoſition late commers unto God, ſeem in ſome reſpects, by their delaies to ſuffer eternal prejudice.
Conſ. 4. Gods eminent acceptation of early comers into his waies, ought to be of ſpecial force to engage us to follow the counſel of this Exhortation. 'Tis our duty to ſtudy how we may do that which is acceptable in the ſight of God; and not only ſo, but likewiſe to labour with all our might after that which is moſt acceptable to God. Now Gods remarkable acceptation of thoſe Coloſ 3. 20.who early chooſe him, and his precious waies, is reſtified by the high commendations he in his Word beſtows upon them. This ſtands on Record for the praiſe of young Timothy as long as the bleſſed Book of God ſhall be found in the hands of any perſon, 2 Tim. 3. 16.That from a child he had known the Scriptures, which were able to make him wiſe unto ſalvation. 'Tis greater honour, and ſo accounted by Gods holy ones, to be a ſervant of Chriſt, then Emperour of the world. But to be as Mnaſon was, an old diſciple, one Acts 21. 15.who choſe Chriſts ſervice early, and ſo for a long time had been in Chriſts Family; doth unqueſtionably bring a further degree of honour, and upon that account he is recorded in ſacred Story. Rom. 16. 5. Salute my well-beloved Epenetus, who is the firſtfruits of Achaia unto Chriſt. Gods ſoul hath deſired ſuch firſt ripe fruits. Mich. 7. 1. And therefore this is ſpoken of as a ſingular commendation. Such Primroſes are a delightful ſight in Gods Garden. Rom. 16. 7. Salute Andronicus, and Junia, my Kinſmen, and my fellow-priſoners, who are of note among the Apoſtles, who alſo were in Chriſt before me. Theſe laſt words are very obſervable. This glorious Apoſtle ſeems to prefer thoſe private Chriſtians above himſelf, becauſe of their early choice. True Chriſtianity makes any man noble, early Chriſtianity more noble.
Conſ. 5. 'Tis a moſt baſe and disingenuous thing to make this choice late. In the time of the Law, the firſt and the choiceſt of perſons and things, were ſet apart for God, and the beſt and worſt were worthily rejected by him. With what face almoſt can any ſinner come before God, to offer his late ſervice to him! How eaſily may God make him like the man without the wedding garment ſpeechleſſe before him! God may ſay to ſuch an one, Satan, the world, and the fleſh, have had the ſervice of your firſt and beſt daies, let them for me take the worſt alſo. Muſt your God have the worlds and the devils leavings, or nothing! I abhor the motion. God needs not our beſt ſervices, and deſerves much better ſervice then we are able with our beſt abilities of ſoul and body to afford him; And therefore to offer him the laſt and worſt of our ſervices, muſt needs be highly provoking. This is clear from thoſe words of the Prophet, Mal. 1. 8. If ye offer the blood for Sacrifice, is it not evil? Offer it now unto thy Governour, will he be pleaſed with thee, or accept thy perſon, ſaith the Lord of Hoſts? The Interrogation is to be reſolved into this Negation, (i. e.) He will not accept thy perſon, when thou bringeſt a blind or lame ſacrifice: and can it be reaſonably imagined, that the great and glorious God ſhould accept of ſuch ſorry things, as a ſilly mortal man would juſtly ſcorn; Oh friends, this baſe diſingenuity hath coſt many of Gods people very dear. Although all that rightly chooſe God, and his waies, at what time ſoever, are accepted with him, and beloved by him; yet it is well enough conſiſtent with his love, guided by an infinite Wiſdome, not to manifeſt the ſame to ſuch provokers of a long time. How many have we known (ſome of whichwere undoubtedly Gods dear ones) who have gone many years together roaring to the very borders of the Grave, and no comfort could be faſtned upon them by the moſt skilful Barnabaſſes; and this the great Spring of their tormenting fear, they ſtrongly apprehend, it is too late, it is too late: If they had come in ſooner, they might have found acceptance, but they think that God will diſdain to accept of the devils orts; and therefore the door of hope ſeems to be ſhut againſt them. And certainly Satan, who needs no help of any to make Arguments for him to diſpute againſt the trembling Chriſtians hope in God, when he finds ſo many terrible things delivered in the Scripture againſt this common ſin of delaying to turn to God, he will be ready to improve them to the utmoſt. For the awakening of the ſecure, I will mention a place or two to this purpoſe. Mal. 1. 14. We have theſe words of God, that roar like thunder in the ears of Procraſtinators. Curſed be the deceiver, who hath in his flock a male, and voweth, and ſacrificeth to the Lord a corrupt thing; for I am a great King, ſaith the Lord of Hoſts, and my Name is dreadful among the Heathen. The male of the flock is judged the beſt of the flock; and therefore God pronounceth his curſe upon thoſe, who put him off with worſe: No hope then appears of Gods acceptance of our worſt, of our late, lame, and blind ſacrifices. The other place is that of the Pſalmiſt, Pſ. 95. 7. God calls upon men preſently without ſo much as one day's delay to turn to him; and that Exhortation is preſſed in the following Verſes, by an Argument taken from the woful miſery of thoſe that delayed, and put off God from year to year, till he would no longer bear it, v. 10. for in v. 11. God tels him his mind in ſuch terrible language, that their ears might well tingle, and their hearts tremble at the receiving of it: Unto whom I ſware in my wrath, that they ſhould not enter into my reſt. I do not remember any ſuch terrible Text in all the Bible againſt Murtherers, Blaſphemers, who are incarnate devils, or any ſort of ſinners that can be named. God threatneth to damn all ſorts of Chriſtleſſe ſinners; but he doth not manifeſt ſo much fury, as to ſwear, they ſhall not partake of his mercy: So that Satan hath this dreadful advantage againſt thoſe, who have unworthily delayed to turn to God, if they afterwards begin to lament after God: Satan will be ready to entertain them with ſuch ſuggeſtions as theſe, as good nothing, as nothing to the purpoſe; there is no hope for them, they ſhould have come ſooner, and if they will not believe him, he bids them take their Bible, and read in the 95. Pſal. 11. v. where againſt thoſe that have provoked God by delaies, he ſwears, they ſhould never enter into his reſt. Thus I have diſpatched five Conſiderations to provoke you to a ſpeedy choice of the good part which ſhall never be taken from you.
I dare add no more, becauſe I muſt needs ſpend the remaining part of the time in ſpeaking concerning the ſad Providence which hath brought us together at this time. And becauſe it is not uſuall with me upon ſuch occaſions to make any large diſcourſe concerning the dead, (the main ſcope of Funeral Sermons being the inſtruction of the living, and not the commendation of the deceaſed) I ſhall in my following work confine my meditations to theſe two general heads.
Firſt, I ſhall give an account briefly, why I now vary from my ordinary courſe.
Secondly, I ſhall deliver what I judge meet for your edification, ſo far as the ſtraits of time will permit me.
1. If any demand, why I now undertake to ſpeak of the dead (being beſides my ordinary practice,) My Anſwer is ready; Becauſe I do not remember that ever I could with ſo much confidence, and to ſo good purpoſe, ſpeak of any perſon, as I can concerning this excellent Gentlewoman, the ſolemnization of whoſe Funeral hath occaſioned this great Aſſembly: Particularly there are three reaſons, which ſatisfie my ſelf, and I doubt not but they will likewiſe ſatisfie any other perſon, who are worthy of, and willing to receive ſatisfaction concerning this matter: As,
1. Leſt by my ſilence, I ſhould deprive very many of a more then ordinary pattern for their holy imitation. Her converſation which lay open to publick view was very conſiderable: but there were many remarkable things in the more retired part of her life which were not commonly known; and yet the knowledge of them might be of ſingular uſe to direct and quicken many to like profitable exerciſes of piety: This copy of her life was freer from blots then the lives of many other worthy women.
2. A diſcourſe of this nature may be of uſe for the comfort of her near Relations; although the more evidences of her remarkable piety are brought to their remembrances, the greatneſſe of their own loſſe is thereby the more clearly diſcovered. Yet ſuch ſelf-love as makes them confine their thoughts wholly to their own loſſe, neglecting the needful meditation of her incomparable gain, is certainly liable to reproof. Many that follow their graceleſſe Relations to the Grave (which did greatly love them, and were dearly beloved by them) are greatly dejected, chiefly upon this ground, becauſe of their great fears touching their everlaſting ſtate. But I can with confidence beſpeak the friends of this deceaſed Gentlewoman in like words to thoſe of our dear Saviour, to the daughters of Jeruſalem; Weep not for her, from Luke 23. 28.whoſe eyes all tears are wiped, but weep for your ſelves; weep for your ſurviving Chriſtleſſe Relations, and over the afflicted daughter of Sion, and the more of theſe tears the better.
3. If I ſhould forbear to ſpeak concerning the holy life of this our deceaſed Chriſtian friend, how is it poſſible that the great duty of duly laying to heart this ſad viſitation we are now under, ſhould be performed by many of you! Who can be ſadly affected proportionably to a great loſſe, when for want of information, the loſſe is only apprehended as ordinary! Now God takes it very ill at their hands, who live careleſly under ſuch ſad Providences. Eſ. 57. 11. The righteous periſheth, and no man layeth it to heart, and merciful men are taken away, none conſidering that the righteous are taken away from the evil to come. A great many think their whole duty is performed, if for two or three days after the hearing of ſuch news, their table talk be to this purpoſe; Such a good Gentlewoman is dead, ſhe did much good in her place, I am ſorry for it: When it may be in a fortnight, or monethmonth after, 'tis almoſt utterly forgotten, that there was any ſuch perſon. The Scripture laſt mentioned tels you, That God many times ſnatcheth away his people by death, when ſome great evils are approaching to the places where they lived. I love not to conceive, or utter doleful prophecies, but my earneſt prayer to God is, that we may all walk penitently under this ſtroak, that greater diſpleaſure then we are at preſent aware of do not flow in upon us through this very great breach.
I now addreſſe my ſelf to the laſt general head, I propounded to ſpeak to, viz. A brief account of ſome things, and but ſome things (for haſte) which were remarkable in the holy life of Mrs Anne Petter. And here I might ſpeak of her in a threefold capacity. 1. Natural. 2. Civil. 3. Spiritual. But I call to mind the rule obſerved by Baſil the Great, in the praiſe of Gordius the Martyr: It is (ſaid he, or to this purpoſe) the vain-glorious faſhion of the world, when they would praiſe any perſon, to ſpeak of his Family, to derive his pedigree through many diſcents, to enlarge upon his natural diſpoſition, parts, education, learning, and ſuch other accompliſhments. Sed Eccleſia haec tanquam ſupervacua dimittit. The Church looks only at thoſe things which may glorifie Chriſt in his Saints, and thereby do good to them that remain alive. According to this rule, I ſhall forbear to ſpeak of her very loving, humble, and ingenuous temper. 2. Of the Family whereof ſhe was a Branch, although in it ſelf very conſiderable according to the worlds account. Theſe were not the things ſhe did, or had cauſe over-much to value. My Diſcourſe therefore concerning her, will be wholly confined to her ſpiritual endowments, and operations; for in reckoning up the eſtate of rich perſons, ſmall matters are not mentioned, their eſtates are not reckoned by pence, or ſhillings, but by pounds, by hundreds and thouſands: we ſhall do proportionably in this undertaking. And here alſo, ſhe might be conſidered perſonally, and relatively: but I ſhall not ſtand upon any curioſity of this nature. What I ſhall mention as obſervable in her, and very worthy of imitation, fals under theſe two general heads:
1. Her diſpoſition, and behaviour towards thoſe on Earth.
2. Her affection, and carriage more immediately relating to the God of Heaven, and the things of Heaven.
For the firſt, her diſpoſition, and behaviour towards them on Earth.
1. She was one of a publick, and conſequently of a very excellent ſpirit. This ſhe manifeſted many waies, by her being conſtant, and fervent in her prayers for the publick welfare, by her ſadneſs, when at any time it fared ill with any part of the Church of Chriſt, although in Forain parts, where no preſent danger of any of her perſonal worldly concernments did biaſs her, by her great joy, when ſhe heard of its flouriſhing eſtate; And whereas a great many at their meeting with others enquire after news, that it may only furniſh them with matter for tablediſcourſe, and preſent them with variety of objects for their proud cenſures; her queſtions tending that way were uſually, if not conſtantly, expreſſed in this ſhort pious form, How doth it go abroad with the Church, and Cauſe of Jeſus Chriſt? That was all in all to her, as to matter of news. It would be over-tedious to go through all the inſtances, which might be mentioned on this account. I ſhall only touch upon one or two more; ſhe evidenced her publick ſpirit by the great and cordial reſpects, which upon all occaſions ſhe expreſſed towards thoſe that appeared gallantly, and couragiouſly in the Cauſe of Chriſt. She would name them with honour, while living, and bitterly bewail their deaths, when taken hence by Gods angry hand. She could ſay with Deborah, Judg. 5. 9. My heart is towards the Governours of Iſrael, that offered themſelves willingly among the people. Bleſſe ye the Lord; And yet further, ſhe did not ſatisfie her ſelf by ſerving God with that which coſt her nought, ſhe never repined at any expence of money in the Cauſe of Chriſt. And which was much more conſiderable, having an only ſon left her, who was moſt dearly beloved by her, ſhe willingly parted with him for the ſervice of the publick intereſt.
2. She was very bountiful to thoſe that were in need, as many of you here preſent can teſtifie, from large and long experience: her charity was not hypocritical, like theirs ſpoken of, James 2. 15, 16. If a brother, or ſiſter be naked, and deſtitute of daily food, and one of you ſay to them, Depart in peace, be you warmed and ſilled; notwithſtanding you give them not thoſe things which are needful to the body, what doth it profit! One little handful were much better, then many ſuch mouth-fuls. Her charity was conſtant; ſhe did not content her ſelf once in a year to drop a ſmall alms, and then all the year after live like an hard-hearted, and cloſefiſted Mammoniſt. She was daily begging, and receiving ſpiritual alms from Heaven, and expreſſed her thankfulneſs to God for it, by giving out freely and frequently, for the ſupply of thoſe who were in want. Very many here, and elſewhere, might have deſervedly prayed for her, when living, uſing ſuch words as Paul for Oneſiphorus. 2 Tim. 1. 16. The Lord give mercy to the houſe of Miſtreſs Petter, for ſhe often refreſhed me and mine.
3. Her unfeigned & fervent love to thoſe of the houſhold of Faith, Gal. 6. 10.was very manifeſt; partly, 1. By her bountiful gifts beſtowed on thē; ſhe was not (as many are) affraid to ſee, or hear of ſuch objects, but as the Prophet ſpeaketh, Eſ. 32. 8. The liberal perſon deviſeth liberal things, and ſo did ſhe; if at any time ſhe by information offered by others, or enquiry made by her ſelf, came to the notice of any godly perſon in diſtreſs, ſhe opened her purſe, without any motives, beſides what her own inflamed heart furniſhed her with, and ſent liberal tokens to thoſe whoſe faces ſhe never did, or ſhall ſee, till ſhe behold them in the Kingdome of Glory. 2. And by admitting them before others into familiar ſociety with her ſelf, although never ſo mean in the world; herein very like the man after Gods own heart, Pſalm 16. 2. O my ſoul, thou haſt ſaid unto the Lord, Thou art my Lord, my goodneſſe extendeth not to thee, but to the Saints that are in the Earth, and to the excellent, in whom is all my delight. She would be almoſt frighted, when ſhe ſaw any come within her doors, that ſhe knew could not ſpeak, and were unwilling to hear of the things of God, but a poor Chriſtian was a very acceptable gueſt to her at any time.
4. She was one of a vey peaceable temper, and upon that account Mat. 5. 9. Rom. 12. 19.worthy to be called a Child of God. If money would purchaſe it, ſhe was content, nay, very glad to buy it with the loſs of right; ſhe was in this reſpect eminently God-like, that when others have been manifeſtly guilty of the breach of peace, and had not humility enough to offer reconciliation, ſhe was willing to be the firſt in ſeeking reconciliation. And when arguments with men prevailed not, ſhe wept in ſecret, and poured forth prayers before God to obtain it, and rejoyced wonderfully Rom. 12. 18, 19in the good ſucceſs of any means that could be uſed to procure and preſerve it.
5. She was one of a healing ſpirit, which appears by her diſcourſes, wherein ſhe was very careful to avoid names of diviſion, and declared the great grief of her ſoul for the unhappy differences among Gods precious people: and if any ſpake to her of any that differed from her in judgement, as if they wondred, how ſhe could be familiar with them, ſhe would ordinarily make this Anſwer, I am verily perſwaded they truly fear God, and ſo long I can heartily cloſe with them, and (over-looking what I conceive to be their infirmities) honour them for the image of Jeſus Chriſt that ſhines in them. Poor divided England hath great cauſe bitterly to lament the loſs of ſuch a Chriſtian, who excelled in this kind: Alſo like Chriſt, ſhe was much in prayer for this needful union, John 17. 11.
6. She was exceeding careful of the ſouls of thoſe that were under her charge; which was evidenced by the great pains ſhe took to inſtruct them: beſides her holy example before them▪ and daily prayers for them, ſhe was wont to hear her ſervants repeat over their Catechiſmes once a week, eſpecially before their receiving the Sacrament of the Lords Supper; Oh that her example herein might provoke others to greater care, as to the ſouls of their ſervants. They might conſider, that God might have made them ſervants: but ſeeing God hath been ſo indulgent towards them, and hath provided for their eaſe, by giving them eſtates, ſo that they can keep ſervants; it would be but an equal and ingenuous diſcovery of their thankfulneſs to God for that mercy, by taking care that their ſervants might find ſome time to do Gods work, as well as their work. And indeed who ever came near her to receive corporal alms, ſhe could not ſend them away empty, if fit objects of charity; and her alms was uſually double for the ſoul as well as the body. She would call upon elder perſons to attend upon the publick Ordinances, and to bring up their children to read; and the children ſhe would exhort to dutifulneſs to their parents, diligence in their work, and care to learn their Catechiſmes.
Secondly, As to her affection, and carriage towards God, &c.
1. She was one that evidenced abundance of love to Jeſus Chriſt. She was not like thoſe mentioned, Ezek. 33. 31. who profeſs much love with their lips, but little or no evidence of it in their lives, whereby their hearts are diſcovered. John 14. 21. He that hath his Commandments, and keepeth them, he it is that loveth him: Now as to the Evangelical keeping of Gods Commandments, 'tis very rare to meet with any that was ſo willingly, and chearfully induſtrious at all times to comply with them in a holy conformity, as ſhe was. She was ſo far from ſcanting God in point of manifeſt duty, that ſometimes ſhe was ready in ſome caſes not ſo manifeſt, to over-do; and out of the abundance of her heart, would her mouth ſpeak often, and much of the precious love of Jeſus Chriſt. She was wont to ſay, that no divine argument did more deeply affect her, then that of the love of Chriſt. Before the manifeſtation of Chriſts love to her ſoul, ſhe was to admiration importunate for the obtaining of it, and afterwards as careful to preſerve it, as the Church in Cant. 3. 5. She held him, and was not willing for ſo much as one day or hour to let him go.
2. She was very zealous in the worſhip of God in private, as well as in publick: She was daily exerciſed (if health permitted) in the reading of the holy Scriptures; and for many years together read over the whole Bible once in each year. Beſides alſo ſhe read much in the approved Treatiſes of our moſt eminent practical Divines; by which means ſhe attained to a very great meaſure of knowledge, and was very ſound in the faith. I could not obſerve in more then twelve years acquaintance with her, that ſhe was in the leaſt infected with any one of the errours of the times. Oh that in theſe exerciſes which are ſo profitable, many, eſpecially of her rank, would follow her, as their pattern. It would make any holy ſoul to mourn bitterly in ſecret, to conſider how many Gentlewomen can talk even to admiration, of all ordinary worldly ſubjects; but if any diſcourſe of the points of Religion be begun in their hearing, they are put quite out of their element, and cannot hold pace in ſuch diſcourſes one half quarter of an hour, then many of them can ſay no more, but yea, or nay, becauſe they underſtand not perfectly what is ſaid, and are aſhamed to diſcover their ignorance by a total ſilence, or by contradiction, when they want arguments to maintain their diſſent: If they would wiſely redeem ſome time from their ſleep, and many hours from that time that is uſually beſtowed in an abhorred prodigality, in the over-curious decking, and trimming their vile bodies, and if further they would beware of trifling away ſo many after-noons in dangerous viſits of all ſorts of perſons, of their rank, although apparent enemies of Jeſus Chriſt, they might gain much time for theſe and all other holy exerciſes. I am ſure Chriſt is little beholding to them, who are ſo tender of their own reputation, that to avoid that which the fooliſh world calls incivility, they will make bold to rob him of abundance of precious hours, which his ſervice cals for, and deſerves at their hands; and ſure none are in this true friends to their ſouls intereſt; but if any godly perſons ſhall offend by their over-familiar converſe with Chriſts enemies, it may, and doth juſtly provoke him to turn former familiarity with them into long and very ſad eſtrangements, for which they may thank their own unwarrantable civilities as they ſtile them; Some there are, who content themſelves in reading ſome part of the Scripture, when they have nothing elſe to do; but although this be a chief part, yet certainly not the whole of their duty; for it is not the bare reading of the Scriptures that will make them Chriſtians, but the underſtanding of them; and for this end, what means more proper, and probable, then the peruſal of the Treatiſes of the godly Learned, who excel in the gift of ſound interpretation of the Scriptures. I have many times thought that the devil is willing, and it is for his intereſt, that ſome ſhould read the Scriptures, if they be not forward to uſe other helps for the underſtanding of them: Becauſe the Scriptures being barely read, and not underſtood, doth quiet ſome of their working Conſciences, and yet by this means alone many of them are not at all directed, and quickned in thoſe exerciſes, wherein the main power of Godlineſs doth conſiſt. Surely it will be very confounding in the great day of Accounts to thoſe rich perſons, who have neglected theſe duties, when it ſhall appear that many a poor Chriſtian that was forced to riſe early, and go to bed late, to get barley bread to keep themſelves, and children from ſtarving, have yet ſpent more hours in reading the Scriptures, hearing weekly Lectures, peruſing the Treatiſes of godly Divines in one year, then they have done in ſeven, happily in twenty years, or all the time of their life. But I ſee my deep ſenſe of the woful neglect of theſe neceſſary duties hath tranſported me ſtrangely, and made me much larger upon this Head then I intended. I will recompence this prolixity with all convenient brevity upon the next Head, which yet deſerves as large a Diſcourſe; and that is
3. Her moſt remarkable conſtancy in the duty of private prayer, in the ſeaſons of it. When ſhe was at home, and her family-occaſions extraordinary by reaſon of gueſts, it would not cauſe her to omit, or ſhorten that neceſſary ſervice; when abroad, and tired with travel, (which many would take for a compleat excuſe) ſhe would not betake her ſelf to her bed, till this duty was duly diſpatched. 'Tis a very ſad thing to conſider, that many who call themſelves Chriſtians, and are angry if others do not ſubſcribe to their judgement of themſelves, without giving the leaſt hint of backwardneſs, who yet ſeldome, if at any time pour out their requeſts before God in ſecret. Alas ſuch perſons conſider not that a wretch newly crept out of one Gaol, and groaned for by another, may yet in a crowd go along with a Petition to a great Prince, when it is preſented in the name of many; but for any Subject to have leave, and heart to go privately upon all occaſions into the Prince his preſence, with Petitions, argues an high degree of familiarity. And as ſhe was much in begging mercy, ſo likewiſe in thankfulneſs for mercies vouchſafed to her ſelf, or any of hers; ſhe uſed to ſpeak much of them, and once in every year to ſet a day apart for the exerciſe of thankſgiving to God for them, by which ſhe evidenced her ſelf to be a moſt wiſe, and ingenuous Chriſtian. You have now heard ſomething of her zeal in the private worſhip of God, and it cannot be reaſonably conceived, that ſhe was leſs careful of Gods publick ſervice. Many that ſeem forward for that, are wholly negligent of private worſhip, but it would be very ſtrange to obſerve the contrary. Hypocriſie (the Epidemical diſeaſe) will leave no ſtage-work undone.
Now here I might inſiſt largly on her dilligence in attending upon the preaching of the Word, when ſhe had ſtrength of body, and was conveniently ſeated. She uſed (to prevent drouſineſſe and diſtraction) to ſtand, fixing her eye upon the Preacher; Luke 4. 28.which ſhe was wont to ſay, ſhe learned of (the Elect Lady) her Religious mother. And when ſhe was to receive the Sacrament of the Lords Supper, her care to come a prepared gueſt to that bleſſed feaſt, was more then ordinary: Much time was ſpent in the hard, but gainful duty, of ſelf-examination, and importunate prayer, that Chriſt would prepare her for, and bid her welcome to that holy Banquet. And indeed her great zeal to the worſhip of Eſa. 58. 13.God appeared clearly in her ſingular delight in that time, which by Gods appointment is ſet apart for ſpecial attendance upon it, I mean the holy Sabbath of God: Many (Oh that I were not forced to ſay, moſt) keep onelyonly ſuch a Sabbath, as Divines uſe fitly to call, the Sabbath of aſſes; when they have tyred themſelves in the week day, in the worlds drugery, when the Lords day comes, they riſe later in the morning of that day, and go to bed more early in the evening of it, then at other times; By which meanes their own (as the bodies of their beaſts) have much eaſe and refreſhment, but as for ſpending the whole time of it (the moſt equal thing in the world upon many unanſwerable grounds) in the publick, and private exerciſes of Gods worſhip, this they can by no means brook: But as for this excellent Gentlewoman, as ſhe had a better heart towards God, ſo was her behaviour outwardly anſwerable. She uſed to riſe more early upon the Lords Amos 8. 5.day, then upon any other day, no weather hindred her from the publick Aſſembly, and what time was not ſpent in publick, was exactly imployed in private duties of Gods appointment.
3. She was one of a very Humble Spirit, which appeared in her affability, and courteſie to the meaneſt perſons who had occaſion to make uſe of her; And when ſhe ſpake (as ſhe did often) of the merciful Providences of God towards her, in providing comfortably for her all her days, as to the concernments of both worlds, ſhe would ever expreſſe her admiration of Gods great goodneſſe towards her, by acknowledging that what God had done graciouſly Luke 1. 48. Jud. 6. 15. 1 Pet. 5. 5.for her, was for one, who (in her own thoughts) was the meaneſt of her fathers family. I ſcarce have known any more adorned with the glorious robe of humility then ſhe was.
4. She was a chearful not a ſullen Chriſtian; by her chearfulneſſe in Gods precious ways, ſhe did more credit the Goſpel of Chriſt, in one year, then many other drooping and lowring Chriſtians in a long time. She was none of Gods whinnels, that upon every petty outward affliction, or becauſe inward comforts were not diſpenced at that time, and in that meaſure they expected, like froward children, are ready to throw away what is in their hands already; her great care was to get a clean and quiet conſcience; and when the Bird in the boſom did ſing ſweetly, ſhe could well enough digeſt many other diſappointments.
5. She was very patient under affliction and living to ſo great an age as ſhe did, it cannot be imagined but that ſhe ſhared in the Act. 14. 22.common lot of Chriſtians. She had much of that ingenuity which was in holy Job, which ſhe diſcovered by thoſe words, Shall we Job 2. 10.receive good at the hands of God, and not evil? When her paines increaſed in the time of her ſickneſſe, towards her end, ſhe would ſay, I love God ſtill, I will truſt him ſtill; And in the greateſt afflictions that ſhe was at any time under, ſhe was ſo far from fainting, and diſcontent, that ſhe would ſay, We muſt not be overmuch troubled for worldly loſſes, or croſſes, theſe are but chips of the croſſe, we deſerve that God ſhould make our burden more heavy to all eternity.
6. She was a moſt heavenly minded Chriſtian, She abounded Col. 3. 1. 2.alwayes in diſcourſes tending that way (not onelyonly in her ſickneſſe) but all the time of her health; and could ſcarce be patient to hear any long diſcourſes of other ſubjects, when in the company of Gods people, who could ſpeak to better purpoſe. And when any of her Relations came to viſit her, before their parting, ſhe would uſually ſay; Nothing troubled her more, then to think, that while they had been together, they had done one another ſo little good, and been ſo little helpful to each other in the way to heaven.
Epheſ. 6. 16. Rom. 4. 20. 1 Tim. 4. 8.7. To name no more, She was eminent in the eminent Grace of Faith. She gave the Lord much glory by believing. Her Faith appeared to be of the right ſtamp, becauſe it cloſed with, and made improvement of all promiſes for this life, and for that which is to come. When any worldly difficulties we objected in referrence to her ſelf or near Relations, ſhe would ſay, God had never failed her 1 Sam. 17. 37.yet, and he was all-ſufficient, and therefore ſhe would truſt God for all. Now that Faith which uſeth to feed upon former experiences is ordinarily ſtrong. And when any dangers were before her, ſhe was very couragious and undaunted; Which was the iſſue of her well grounded Faith. When the troubles were in Kent, and a great many men and women, were at their wits end, and being wholly deſtitute of Faith, were ready to cry, and run from place to place, one being ſolicitous, where to diſpoſe of his money, another to hide his perſon in ſafety, ſhe was quiet; She ſaid, it was not bolts and bars, that kept her in ſafety in quiet times, but Gods almighty Providence, and that was as able to ſecure her now, and therefore ſhe could then ſleep in peace, as David, Pſal. 3. 8. Nor was her faith leſſe obſervable in reference to its actings about the concernments of the other world. And here her faith of Adherence and Evidence (as it is uſually expreſſed) were both very ſtrong. Tis true, Satan was very buſie with her, to get her from the Caſtle of the Promiſes, where her ſtrength lay; but God had made her ſo wiſe a Chriſtian, as to have the Goſpel conſidered 1 Joh. 3. 23.as the Law of Faith alwaies in her thoughts, and by that means ſhe was made afraid at any time of neglecting to caſt her ſelf wholly upon the free grace of God in Chriſt for ſalvation, according to the Covenant. The Commands of God made her fearful of omitting the duty of Prayer, of miſpending her precious time, and other preſcribed duties; So likewiſe the clear commandment above mentioned, for believing, made her as much afraid to neglect Eph. 6. 16.that duty, which is the moſt eminent of all Chriſtian duties, and the moſt helpful to all the reſt.
As to the faith of evidence, ſhe attained to ſuch a degree of it, that by it (which was a moſt incomparable priviledge) ſhe was lifted up ry much above the fear of death. Her language in the time of her ſickneſſe was, Come Lord Jeſus, come quickly, and for my part, it was to my great admiration to hear of what ſhe ſpake frequently, and chearfully concerning many particulars relating to her funeral, not needful to be imparted. Now I have finiſhed what I intended upon the Providence which brought us together at this time. And me thinks, I hear ſome of you to ſpeak after this manner; Why no more? To which I anſwer, All the flowers of a garden ſo well ſtored, as the garden of her long, and Chriſtian life was, with a grateful variety of ſweet and beautiful Graces, cannot in a ſhort time be gathered, and preſented in one handful. But a far greater number are more apt to ſay, Why ſo much of her virtues, and nothing of her infirmities? Was ſhe while living in this world, perfect, of the Church Triumphant and not Militant? To which I anſwer, leaſt I ſhould ſeem to flatter, which none that know my temper will readily charge me with, it muſt be confeſſed, that ſhe had her infirmitie; (as all others, of the beſt of Saints have in this life) yet becauſe they are unqueſtionably covered, forgiven, and forgotten by Chriſt, it will argue us the more Chriſtlike to forget them, as he hath given us an example. Beſides I obſerve in Heb. 11. where the holy Ghoſt is enlarged in the praiſes of the holy Patriarchs, and other Worthies, who had (at leaſt ſome of them) greater miſcarriages then I ever obſerved in her, that none of their praiſes are ſtained with any blots, or buts of their ſinful infirmities.
To ſumme up all, this excellent Gentlewoman Mrs. A. Petter, ſo manifeſted her Graces in all Relations and Conditions, that it may be truly ſaid of her: She was a moſt loving, reſpectful, and obedient Wife, a very tender and careful Mother, a conſcionable and bountiful Miſtreſſe, a peaceable and helpful Neighbour: In Proſperity ſhe was very chearful, thankful, and fruitful; In Adverſity very ſubmiſſive, ſelf-ſearching, and penitent. Well, what now remaines, but that I beſpeak you all in the words of Chriſt, Luke 10. 37. Go ye and do likewiſe: And then (craving pardon for my very unuſual prolixity) I ſhut up all with like words to thoſe of the bleſſed Apoſtle. 2 Tim. 2. 7. Conſider what hath been ſpoken, and the Lord give you underſtanding in all things.
FINIS.
End of the text · John Glascock, Marys Choice (1659)