The Beauty of Holiness; OR A DESCRIPTION OF THE Excellency, Amiablenes, Com­fort and Content which is to be found in Wayes of PURITY and HOLINESSE.

Where you have that Glorious Attribute of GODS HOLINESSE exactly set forth; Together with the ab­solute Necessity of our resembling Him therein; Also all the Scruples, Cavils and Obj [...]cti­ons (of any weight) which are made by the Atheists, Worldlings and Libertines of our Time, against the Power of Godliness, Refelled and Answered: Many Texts of Scripture cleared, The Marrow of most of our Modern Divines (in refe­rence to this Subject) collected, with References to such as clear any Branch more fully; many inci­dent Cases resolved, and Knots untied, &c.

The Second Edition, with Additions of many usefull en­largements, and a short Catechisme framed for the weaker sort.

By THO. HALL B. D. & Pastor of Kings-Norton.

1 Sam. 2. 2. There is none Holy as the Lord.
Exod. 15. 11. Who is like unto thee? Glorious in Holinesse!

London, Printed by Evan Tyler for John Browne at the gilded Acorn in Pauls Church-yard. 1655.

Reverendissimo viro Domino Henrico Langly S. T. Dri, Collegii Pembrochi­ensis, apud Oxonienses, Magistro Vigilantissimo; D. Petro Jerzey Academiae Procuratori dignissimo, eruditis Sociis, unà cum flo­rentibus ibidem Musa­rum alumnis, Omnigenam felicitatem à felicitatis Authore.

POst velitationes nonnul­las Polemicas (ornatis­simi viri, mihique mul­tis nominibus observan­di) ad [...] revertor. Litium est plus satis, nec sunt liti­gandi [Page] ista, sed orandi tempora. No­lim itáque à me crustulum aliquod aut mulsum expectetis. Theologum ago, non Oratorem; veritatem quae­ro, non umbras, insisto rebus non verbis; mihi prodesse propositum, non mellitis verborum globulis de­cipere: malim enim rubeat impie­tas quàm rideat, lugeat quàm ex­ultet. Medicus non jucundior, sed utilior eligitur, ad quem sanitatis causâ concurritur, non voluptatis: Lachrymae auditorum sunt laudes nostrae. Attendite itáque quaeso, est res magna, attendite, est res vestra, àt (que) ita vestra ut attingat vitam, non hanc fluentem punctulo, sed illam sine fine duraturam: Opusculi enim hujus subjectum est profundum, au­gustum, arduum; de Deo dicturus laboriosae tractat plenum opus aleae, quod ingenium summum & indu­striam (quantum fieri possit) accú­ratam meretur: quodsi in alio Me­taphysicae capite à vero impruden [Page] aberraveris, audies heterodoxus; si de Deo, haereticus; error iste peri­culum ferat, hic pernitiem, ut quàm Barlow Ex­ercit. Metaph scitissimè clarissimus ille nofter, & acutissimus Metaphysicus. At licèt de Deo cognoscenda pro merito non exponamus, tamen pro modulo cog­nitionem Deitatis qui non assequa­tur perfectam, possit aliquam: mo­destos nostros conatus amat Deus, & defectus vel ignoscat benignè, vel suppleat.

Ad vos verò quod attinet (viri, Pa­tres & Fratres) pergite quo pede cae­pistis, Spartam quam nacti estis, hanc & ornate. Sint

[...]

Senioribus actualiter, junioribus verò potentiâ & virtualiter commis­sa est, non ovium sed animarum cu­ra, quae quanta sit paucis sed empha­ticis indicat verbis Apostolus, Heb. Oportet tim re ac trem [...] propter mo lem ac m [...] nitudine [...] curae. Ch 1 13. 27. Obedite ductoribus vestris. Quare? 1. Quia vigilant, id (que) non [Page] pro corporibus, sed animabus vestris. 2. Quia rationem earum Deo red­di [...]uri sint. Quodsi Patriarcha Ja­cob qui pecudibus praeerat, oves ra­tionis expertes pascens, & homini­bus rationem redditurus, noctes transegit in [...]omnes, aestum & frigus perpessus est, ne ulla pecudum illa­rum periret: quanto magis Schola­rum & Academiarum Doctores, non animalibus ratione carentibus prae­fectos, & non hominibus sed Deo rationem reddituros, decet vigilare pro adolescentibus, quos Christus non auro vel argento, sed Act. Ap. 20. 28. proprio sibi sanguine acquisivit? Anima­rum itá (que) salutem [...] nullum e­nim omnipotenti. Deo tale est sacri­ficium, O quàm glo­riosum est [...]egnum in [...]uocum Chri­ [...]o doctore [...]octorum reg­ [...]ant omnes [...]ncti, ful [...]ent omnes doctores ut [...]ellae, ut soles [...] perpetuas [...]ternitates! Lap. quale est Zelus animarum; tales splendebunt tanquam stellae non solùm in hoc seculo, verùm eti­am in futuro. (Dan. 12▪ 3.) Sancti quos Dei cognitio ad vitae sanctita­tem allicit, talem habebunt splen­dorem, quale firmamentum syderi­bus [Page] illuminatum; qui verò ad vitae sanctitatem alienae salutis procuran­dae studium adjunxerint, ut alios ad pietatem sanám (que) doctrinam insti­tuant, erunt quasi coelestia lumina quorum splendorem nulla extinguet aut obscurabit aeternitas. Quaerit Aquinas, utrum doctus sanctus, & simplex sanctus eandem mercedem habeant? Textus hic nodum solvit, scilicet tantum esse inter eruditam sanctitatem & sanctam rusticitatem quantum inter stellarum & firma­menti splendorem. Ideó (que) S. S. po­suit ad majorem consolationem eti­am inter beatos discrimen, ut ma­jora illis eveniant gaudia, qui mul­tum hic pro Christo sudavere, & magna subiere pericula, ne molesti­arum pertaesi à Deo ad mundum hunc immundum deficerent. Estote itá (que) (florentissimi Academici) ve­ritatis hyperaspistae, haeresium mal­lei, sanctimoniae specula, Ecclesiae antemuralia, gregi deni (que) exempla­ria: [Page] efficacior enim est operis quàm oris vox, [...] est optima Rhe­torica, Realis magis movet quàm verbalis concio.

Ad vos verò (juvenes selectissimi) quod attinet, omnes ingenii nervos studiis intendite; mediocria enim ingenia diligentiâ plus semper effe­cerint, quàm sine eâ etiam summa. Notus est Apologus concertationis inter Testudinem & Aquilam, qua­rum illa iter de quo certabatur prius confecit quàm haec, quia incessus assiduitate alterius moras & diverti­cula praevertit. Ingenium instar fer­ri usu splendescit, & exercitatione aptitudinem at (que) amplitudinem ac­quirit ad maxima quae (que) subeunda. Iuveniles porrò cupiditates ceu pe­stem quandam devitate, cordis con­cupiscentias coercete, carnis illece­bras repellite, voluptates deni (que) mundanas fortiter, firmiter, contun­dite, reprimite. Temporis oppor­tunitates pro virili redimite; maxi­mum [Page] enim talentum opportunitas, quâ amissâ amittuntur omnia. Cre­atoris Spiritus ve stros matuti­nè Deo con­secretis, ocu­los, [...]erebrum, succum & sanguinem lento et im­pendatis Martyrio. à Lap. vestri diebus juventutis vestrae recordamini; quò citius, eò melius; quippe quòd à juventute pendeat re­liqua vita; quales enim sumus juve­nes, tales erimus plerúm (que) senes. Vel à mundanis, imò vel à bestiis & avibus sapientiam hanc ediscite; faber ferrarius cùm candet ferrum, tundit: Agricola sementis tempus ad amussim observat. Vel ciconia in caelo novit stata tempora; formica cibum aestate comparat; anni breves; quae discenda, multa. Hoc itaque agite,

—Vos ò quibus integer aevi
Sanguis inest, solidae (que) suo stant ro­bore vires. Virg.

Ita fortis Deus virtute & spiritu▪ suo Est illa prae­sentia Dei non illa com­munis reple­tiva, sed pe­culiaris gra­tiae. Pareus. erit vobiscum, non paucis diebus, sed omnibus: priùs mundus hic desinet quàm Christi vobiscum desinet prae­sentia: ille erit vobiscum in periculis [Page] protector, in persecutionibus conso­lator, in laboribus adjutor, in dubiis director, omnia difficilia vobis red­det facilia. Forti itáque simus ani­mo, alacritér (que) munus illud Mini­sterii obeamus: ob infirmitates no­stras ne trepidemus, sed in potestate Christi confidamus; ille in hoc opere nos non derelinquet, non ad hoc ut nihil patiamur, sed quod multò ma­jus est, praestiturus, ut nullâ saevien­tium crudelitate superemur: Deo enim praesente, auxiliante, defen­dente, quis nocebit, impediet, oppri­met?

Nil nunc nisi vota supersunt.
Vespera jam venit; nobiscum Chri­ste maneto:
Extingui lucem ne patiare tuam.

2. Humiles estote. Melior est hu­milis rusticus qui Deo servit, quàm superbus philosophus: Vnde quàm saepissimè prodiere errores magni nisi ex magnis & superbis ingeniis▪

[Page] 3. In rebus adiaphoris sitis mo­desti, graves, inculpati, Quae nugae in Musae omnes sunt Virgi­nes, Apollo temperantiae & castitatis praeses, ad [...] 2. 12. populo, crimen in clero. Vivamus igitur Temperanter ergà nosmetip­sos, justè erga proximum, & piè erga Deum.

Haec tria perpetuò meditare adverbia Pauli;
Haec tria sint vitae regula sancta tuae.

Sint vestes, gestus, capilli, &c. ad decorum compositi; eo nomine ad calcem operis mihi fuit in animo [...] de comis adjicere, ad stateram sanctuarii pensiculatam; in se qui­dem satis perspicua est & facilis, nisi maxima eorum pars qui se Christi­anos profitentur, ad tegendam hanc superbiae sarcinam, subtilitates ne­scio quas quaererent & confingerent. Horum sophismata, speciossimâ quâ­dam veritatis larvâ tecta, quàm verè detexerim, penes pium & pruden­tem lectorem esto judicium; aliorum censuras minimè moror.

Minor sū quācui possit cēsura nocere.

[Page] Si plura adhuc desideretis, Autho­res quaeso consulite Marginales, è quibus vix unam decerpsi lineam, ibi [...] accipietis [...], pres­sum, coagitatum & superfluens.

Sed manum de tabula. Chartace­um hoc munusculum (viri verè ve­nerandi) quasi pignus aliquod amo­ris & gratitudinis. [...], (prop­ter Gratiam illam à vobis et ab al­ma matre Academia tam unanimiter tam gratis sine Prece vel Pretio, mihi concessam) quâm libentissimè, quàm humillimè vobis dico, dedico. Bene­placitum Dei inhabitantis rubum benedicat vobis, sit soli illuminatio­nis, soli consolationis, & scuto pro­tectionis; det vobis gratiam in hac vita, & gloriam in futura. Ita preca­tur, & (dum in vivis fuerit) precabitur Collega vester & [...] in vinea Domini

THO. HALL.

To my Beloved PARISHIONERS AND Much Honoured FRIENDS, The Inhabitants of Kingsnorton, Mosely, and Withall: The Up­per and the Neather Springs, the blessings of this life, and of a better.

Men, Fathers, and Brethren.

I Have often thought with much delight on that If we had stood at Gods elbow when he bounded out the Na­tions and appointed the times and seasons that men should live in, we should not have known (unlesse when Christ and his Apostles lived) in what ago or place we should have chosen to have lived in, in respect of the Gospel, more then in this Kingdom wherein we live. M. Tho. Goodwin, Pris [...]a juven [...] alios, ego nunc me [...]deni quenatū Gratulator. Ovid. Soul-refreshing Text, [Acts 17. 26.] Where the Apostle tels us, that God hath determined the times which [Page] we should live in, and hath fore-appoin­ted the bounds of our habitations: 'Tis matter of singular comfort in all con­ditions, to consider, That the most wise God hath decreed before ever I or thou were born into the world, the Time when we should be born, and the Place where we should live: We came not into the world by chance or fortune; nor do the places we dwell in, fall to us by hap or hazzard; but there is a sweet hand of providence God would have his people to remember these things. See an ex­cellent place Deut. 32. 7, to 15 See more Ca [...]yll on Job 9. 24. p. 322. that orders all, and a gratious God who hath decreed that we should be born in this blessed age, and best of times in respect of glorious light and meanes (though we have made them the worst by our wretched abuse of them) and hath also allotted us the best Nation in the world to dwell in, and hath given to us in speciall, above most people in the Land, the fairest dwellings, and sweetest habi­tations, even a little Canaan flow­ing with Milk and Honey, enriched [Page] with many You hav [...] within your selves, three ministers, a free School, A Court Ba­ro [...], A Char­ter, Rich Pa­stures, &c. Priviledges, which ma­ny of our Neighbours round about us want; all which call for our Thank­fulnesse and Obedience, remembring that they that have much, of them shall be much required. The Lord might have brought us forth in times of Popery, superstition, ignorance and profanesse; he might have planted us amongst Heathens and Infidels, who worship the devil for their God: 'Tis his free distinguishing love that hath made the difference, since we are by nature as vile as the vilest. I desire therefore to quicken my self and you to a gratefull consideration of the lo­ving kindnesse of the Lord, who hath cast our lot in the very best of Times and Places, when he might have allotted us the very worst, and have done us no wrong. For my one parti­cular, I think I have as great cause Plurimûm refert qui fu­eris anteà, quique nuno sis scire, ne ferocias, néve quenquam despicias. Wolphius. as any, to admire the goodnesse of the Lord herein; that when I came from the University a foe and not a friend [Page] to his truth and people, having been trained up under Dr Lushington, an Atheisticall, Arminian, Popish Tu­tor, and now a Socinian and a See M. Baxters Saints Rest. 2 part p. 301, 302. Mor­talist: yet then the Lord of his own free grace brought me amongst you, My first Tu­tor in Bal. Col. starved me, but this poysoned me: yet the Lord hath made a me­dicine of this poyson, ma­king me the more to love his truth, & also his peo­ple, whom out of igno­rance I op­posed under the notion of Puritans. and set me at the feet of Learned, Pious, Orthodox Divines, who instru­cted me in the way of the Lord, and where the foundation of that little I have was laid. To you therefore by way of Thankfulnesse do I Dedicate this Treatise; it hath been Preached in your ear; it now presents it self to your eye, that by oft Reading and Meditation on it, you may the better understand, re­member and practise that purity and Holinesse, without which no man shall see the Lord. Remember therefore what you have received, and heard, and hold fast and repent; for 'tis not a bare speculative, notionall knowledge of these things which will make you happy; but it must be an affective, practicall, experimentall knowledge, [Page] so as to love, fear, desire and obey this most holy God. We must begin our heaven here, there we shall be taken up for ever, with the contemplation, ad­miration and praise of this our God who is glorious in holinesse: Prayer will then cease, but Praise and Love will endure for ever.

This is the chief end wherefore we Nostrum est sanctâ vitâ sanctificare sanctitatem divinam, om­naeesque ad e­andem exhor­tari, it aque sanctissimum Dei nomen & gloriam apud omnes toto orbe pro­pagare. à Lap. came into the world, viz. That by a pure, inoffensive conversation we might bring glory to God, do good to others, and so spread his praise (what in us lies) over all the world. Get publick spirits now in these daies of publick calamity; be zealous for Gods glory, valiant for his truth, resolute against sin, and sharp against errors: Watch alwaies over your selves, and over your families; be industrious in catechizing and teaching your chil­dren and servants the way of the Lord: by so doing you may propagate piety to posterity; for when you have taught your children, they will teach [Page] their children, and their children will teach the succeeding generations. Thus 2 Tim, 1. 5. Magnum est Dei benefici­um pios nan­cisciparentes, ac praesertim matrem, à quâ penè tota filiorum edu­catio pendet. á Lap. Lois Timothy's Grandmother taught his Mother Eunice, she instructs Ti­mothy, and Timothy taught the Church, &c. Dye cloth in the wool, and the colour will be better and more durable. Teach children when they are young, and when they are old they will savour of it, Prov. 22. 6.

Off with those deformed long-locks, those badges of Pride and vanity which See my Treatise a­gainst long hair. you have been so oft warned of; im­prison the truth no longer, hate not to be reformed, lest the Lord put fire into the bush, and by some Feaver, Pox, &c. become your barbar, as he hath been to some amongst us to their sorrow, &c. What I here prescribe to you, it hath been my study and endea­vour (though in great weaknesse and many infirmities) to practise amongst you. I have not laid such burdens upon you, as I would not touch my self; my desire hath been to Preach to you vitâ & [Page] voce, by Practice as well as Precept. The Subject that I present you with is one of the highest and choicest subjects in Divinity. Justification and san­ctification are the two main Pillars in the house of our God, whereupon the whole building stands: I have therefore handled this Attribute of Gods Holinesse the more fully, 1. Be­cause'tis omitted by the most Zanchy, M. Will. Bur­ton, M. Stock, D. Preston, &c. omit it wholly. Learned, who yet treat fully and excellently on all the rest of the Attributes. 2. A right understanding of this Attribute, will give us light into all the rest; for what is said of Gods Holinesse, is also true of his Wisdome, Power, Mercy, Justice, &c. they are all in him Essen­tially, Eminently, Originally, Causally, Formally and Finally. 3 As the knowledge of God in his Attributes is one of the sweetest, choicest and most necessary kindes of knowledge; so of all the Attributes, this of his transcen­dent Purity deserves our most solemn and serious Meditation; it being (as [Page] I may so say) the Attribute of all Sanctitas est attributum Dei nobilis­simum, ob quod ipse a­doratione, om­nique venera­tione, obse­quio, & cul­tu est dignis­simus. à Lap. Gods Atributes; he is Holy in his Mercy, Holy in his Iustice, &c. and that wherein the Lord himself glories most, and therefore is so oft stiled, The Holy One of Israel; and is said to be Glorious in Holinesse, &c. This Tract (such as it is) I leave with you as a starre to direct you in your way to Canaan, as a friend to comfort you in your spirituall distresses, as a Counsel­lour to teach you and your children af­ter you, what is that good and pleasing Cum omnibus Christi ec­clesiis, omni­bus quibus possumus mo­dis teneamur consulere; tum maximè obligamur illi Ecclesiae quacum De­us nos con­junxit, ac ad quam nos se­cretâ suâ pro­videntiâ de­stinavit & vocavit. Rollos. Tota supellex mca est char­ace a. will of God, and as a perpetual monu­ment of my care and desire of your eter­nall welfare, you being that people to which the Lord hath more especially called me, and amongst whom he hath by an Almighty hand of providence for many years together protected me.

I have no better Legacy (now that I am going out of the world) to be­queath unto you then this. Gold I have none, and Silver I have but little (besides I have made mine own [Page] hands the Executors of that little) Omnia mea mecum porto, but such as I have I give unto you, viz. a spirituall Legacy, which by the blessing of God upon it, may prove better to you then mountaines of Gold and Silver. You have been in my heart to live and to die with you: This foure and twenty years have I been your servant in your School, in your Chap­pel and Parish Church; and have continued with you in the midst of ma­ny dangers, tentations and difficulties, when I could have had double and tre­ble your Means with peace and freedom; but 'tis work that I prize, not wages; I seek not yours but you. I have cove­ted no mans silver or gold, or apparel, yea your selves know that these hands of mine have ministred to my necessi­ties; and that I have kept my self in a single condition that I might every way be the fitter for your service. But so long as you strive to walk answera­ble to the Gospel, and shew forth the power of it in your conversations, be­ing [Page] willing to submit unto Christs yoke in this day of his power, I am resolved that nothing shall separate us but death.

This Treatise hath cost me some paines and study, and to tell you the truth, I like it the better; we should not offer to God & his Church of that which cost us nothing: 'Tis the dili­gent hand which God delights to blesse, when the idle shall be cloathed with rags of discredit and discomfort: You have here the summe and substance of many Sermons. Reade, digest and Pra­ctise them, for they are matters of Eternity, which will do you good for ever; when Riches fail, and Friends fail, when Trades fail, and strength fails, yet Piety, where it is in the pow­er of it, is [...]verlasting Riches, endu­ring Substance, a never fading Trea­sure, having the promise both of the blessings of this life and that which is to come: Keep this therefore whatever else you lose; Buy it at any rate▪ but [Page] part with it at no rate; be like Phere­cides the Athenian, who held the Ship on the shore with both hands; one be­ing cut off, he held it with the other; and both being cut off, he held with his teeth. Resolve to part with all rather then part with purity: Say to it as Ruth did to Naomi, (Ruth 1. 16, 17.) Whether thou goest, I will go; and where thou lodgest, I will lodge; thy people shall be my people, and thy God my God: Where thou di­est will I die, and there will I be bu­ried; The Lord do so to me and more also; if ought but death part thee and me.

These things the Lord who is rich in Mercy vouchsafe to give you; he blesse you with the dews of Heaven, and the fatnesse of the earth; with the blessings of his right hand, and of his left; he make you to abound yet more and more in knowledge and in all judgement, that ye may approve the things that are ex­cellent, that ye may be sincere and with­out [Page] offence till the day of Christ, being filled with the fruits, of righteousnesse unto his praise. This is, and ever shall be the Prayer of

Your affectionate Pastor and hearty Well-wisher Tho. Hall.

Imprimatur, Nov. 20. 1652. Edm. Calamy.

THE BEAUTY OF HOLINESSE.

1 PET, 2. 16.Be ye Holy, for I am holy.

TO study the salvation of mens Souls, as 'tis one of Omnium di­vino um est d [...]ssimu, [...] Deo in con­ [...] er­ [...]ntium; qui puro amore pro universo­ru s [...]lute laborant, re­cte Deitormes & divini, imo divinissimi [...]cupantur. Dionys. Are. opag. the highest and hardest works that we can under­take, so 'tis a work most pleasing unto God; making us to re­semble him, who delights in the prospe­rity of his people, and is willing that all should be saved and come to the know­ledge of the Truth. Now since none can attain to this Salvatiō without San­ctification; [Page 2] no happiness without Holi­ness; I have been at some pains to set forth the Grace of Graces in its lively colours, to make us out of love with sin, and in love with Purity and Holi­ness, which is the Pulchritu­do haec non est carnalis, sedspiritualis. beauty of families, the strength of Cities, the wals and bul­warks of a Nation, the Crown of the Church Militant, and the glory of the Church Triumphant: It is the streets of gold in the holy City, the rich pave­ment of the heavenly Jerusalem, (Rev. 21. 10, 11, 18, 19, 20, 2 [...], 27.) which ren­ders the Church Fair as the moon, glori­ous Pulchritudo habet vim magneticam & affectivā, ita ut trahit secum amorē, admirationē, desiderium, Alsted. as the sun, and terrible like an Army with banners, Cant. 6. 10. This is that beautifull grace which hath an attra­ctive vertue in it to draw our love, de­sires and affections after it. What Plato said of his morall vertue, is most true of this Theological grace Twere a­ble to make Persecutors, Professors; Drunkards, Puritans; & the most sensual Epi­cure to be­come a mor­tified Saint. Bolton, Di­rect. for Walk. p. 373. [...]., if it could be seen with bodily eyes, it would be be­loved of all. Hence the Apostle joyns purity and loveliness together, Phil, 4. 8. Whatsoever things are pure & lovely, meditate and think on them till you be in love with them. Light, beauty, ex­cellency, are the object of our desires; now in holiness is all this and much [Page 3] more; look what are the greatest earth­ly See the glo­ry and beau­ty of Holi­nesse fully & sweetly set forth by Dr. Raynolds, Ps. 110. 3 p 349, &c. excellencies, they are but shadows to the beauty of holinesse. This is that fair­nesse and beauty so oft mentioned, 1 Chron. 16. 29. Psal. 45. 11, & 50. 2. & 1. 10, 3. & so highly commended, Cant. 1. 10, 11. & 4. 1. & 6. 1. & 7. 1. Ezek 16. 8, 9, 10, 11, 12, 13, 14.

There is no beauty like that beauty which makes us like unto God; as sin is a deformity, a blot, a most dishonou­rable, filthy thing, and debaseth the creature; so grace puts a lustre upon a man, and upon all his accomplishments; it makes the face to shine, as Moses his did when he came from seeing God in ihe Mount. In a word, Holiness is the Glory of God, the beauty of Angels, the excellency of man, the ornament of all Societies, without which they are but dens of devils, & cages of unclean birds. What Austin said of Righte­onsnes, is most true of Holiness: Remo­ta sanctitate, quid sunt regna nisi latro­cinia? Take away piety, and what is the world but a sty o [...] filth? So that holi­ness is not only our duty, but our glory; it is both our work and wages, such im­ployment is our high preferment. With­out [Page 4] this, if a man had the wisdom of Solomon, the strength of Sampson, the riches of Craesus, the eloquence of A­pollos, & all the morall accomplishments of Cato, Fabritius, &c. yet he must bap­tize them all Ichabod, There is no glory in them. 'Tis this that hath made all Gods servants so famous in their gene­rations; it was not their riches, parts, descent, &c. but their piety, they were holy men fearing God, and walking in sincerity before him; this kept their names green and flourishing, when the names of prophane, unholy men, doth rot and perish. Thus have I given you a glimpse of the beauty of Holiness, to quicken your desires after that which follows.

The scope of the Text is briefly this: Peter exhorting the faithfull to sanctity & sincerity of conversatiō, useth an ar­gument draw [...] frō their Adoption, ver. 14. Ye are the children of God, there­fore it becomes you like dutifull chil­dren to obey the commands of your heavenly father; that as he who hath called you is holy, and hath chosen you out of the world to be his own peculiar people, so it concerns you who are his [Page 5] children to resēble him in the beauties In omni con­versatione (i) ut nulla sit pars vitae, quae non [...] bonnm san­ctitatis odo­rem redol [...]at. Cal v. in loc. of holinesse; and that not for a day or a week, but through the whole course of your lives, in all manner of conversa­tion; (i.) in all things, in all places, at all times, and in all companies.

In the Text there is

First, A duty commanded, Be holy.

Secōdly, A double reasō to inforce it.

1. Because it is written: It is no new thing, no humane invention, but it was long since commanded by God in his written word, that his people should be holy, because their God was holy; al­luding to Levit. 11. 44. & 19. 2. & 20. 7, 26. & 21. 8.

2. Because the God whom we serve is holy; and what should a holy God do with wicked and u [...]holy servants? His holiness is both the Rule and Reasō of our holness.

1. We must be boly [As] he is holy, Sicut, [...]. VD Reynol. Sinfull. of sin, p. 410, to 423. by way of Analogy and Similitude, though not by way of Equality; He is our pattern whom we must imitate, and strive to resemble, as the drop resembles the vast Ocean.

2. He also is the reason and motive of our holiness, therefore we must be holy, [Page 6] [...][, quia, saith the Text] Because our God is holy. It is he who hath separated Vos mei est [...]s, ergo à genti­um pollutio­nibus absti­nete. Calv. us from the p [...]anc of the world, to be his own p [...]culiar; therefore we must not fashion our selves like unto them, but we must walk as a people whom God hath chosen for himself.

Ob. By this command it appears (say Liberam vo­luntatem n nobis argu [...]t provocatio ad acquirendam sanctitatem. Lorinus, Papists and Arminians) that we have free-will to get holiness of our selves; why else (say they) doth the Lord com­mand us to be holy, and to purifie our selves, 1 John 3. 3. if it be not in our power?

A. 1. 'Tis not in the power of any man Sine Christo ad Christum pervenire im­possibile est, Rollac. to convert or sanctifie himself: It is Gods prerogative Royal to be the Lord that sanctifieth us, Lev. 20. 8. None can come to him without drawing, John 6. 44. which implies our back­wardness and great indisposition to the best things. We are not only sick, but dead in sin, Ephes. 2. 1. and what Velle, posse, facere, princi­pium, pro­gressum & complementū omnis bon [...], divinum da­num agnosci­mus, Cypr. power hath a dead man to raise him­self? It is God that must work in us both to will and to do; for without him we can do nothing, Phil. 2. 12, 13. John 15. 5. 2 Cor. 3. 5. James 1. 17. 1 Cor. 2. 14. The naturall man, 1. Non est capax (saith [Page 7] Beza) is not capable of spiritual things, they are above his capacity; Nil dat quod non habet. 2. They are foolishness in his judgement. 3. He knows them not; how then can he desire them? Ni­hil volitum nisi prius cognitum. 4. They are spiritually discerned, but he is car­nal, and wants spiritual sight. So that you have four strong reasons in one verse against that spreading errour of Free-will.

2. It doth not follow, because the Lord commands and exhorts us to be holy, therefore we may gain it by our own strength; for

1. The Lord requires this of us, to put us in minde of our original perfection; he cals for that which he gave us, but we have lost; he created Adam in holi­ness, Gen. 1. 27. Eccles. 7. ult. We being all in lumbis Adami, Adams posterity, God may justly demand that of us which once he gave us.

2. He doth it to humble us, that see­ing our own weakness and inability, we may sue unto him for strength. These precepts shew us not what we are, but what we should be; they shew us our Duty, and not our Ability.

[Page 8] 3. These exhortations are not in vain, for they are a means by which God works in us these things that he com­mands; there is Latens [...], a secret power of the Spirit which goes along Dei d [...]re eit fa [...]. with every command and exhortation to make it effectual in the hearts of the Elect. When Christ bid Lazarus arise, there went a vertue along with that Call, which made him to arise. Christ S S. non so­lum monet, s [...] movet voluntat [...]m. commands Thomas to beleeve, and immediatly he beleeves, John 20. 27, 28. What God bids them do, he makes them willing and able in some measure for to do.

4. As for that place, 1 John 3. 3. it speaks of a Regenerate man, one that hath faith and hope in him, and so hath vertue from Christ to purifie himself.

5. Yet we must not sit still like stocks and sots, and say Christ must do all; we must do nothing, say the See them fully confu­ted. M. A [...] ­burges U [...]d. Legis, p. 86. Daven [...]nt. Determin. [...]. 9. Antinomi­ans, but when the Lord cals we must answer, as the Church promiseth, Cant. 1. 4. Draw me; what then? I will not go, but run after thee. Our wils must concur with Gods will. Paul was not disobedi­ent to the heavenly vision. Acts 26. 19. Christs sheep, when they hear his voice [Page 9] must follow him, John 10. 4.

The Text being cleared, two obser­vations naturally flow from it.

That our God is an holy God. Dect. 1. 2.

Seeing our God is holy, [...]herefore we that are his people must be holy also.

I shall treat only of the former, the later will fall in with the Application.

For the better explication of the point I will shew you how the Lord may be said to be holy.

Our God is holy
  • 1. Essentially.
  • 2. Eminently.
  • 3. Originally.
  • 4. Operatively.

First, God is essentially Holy, Holines is 1. Essenti­al [...]ter. Sanct [...] [...]ei est [...] al [...]s, [...] [...]s, il­l [...]m [...], ar­ [...]ypa; [...]o­stra vero ac­ [...], de­pendens▪ [...], ectypa. Alsteed, his very Essence, it is himself, 'tis not a quality or accident that may be separa­ted from him. Holinesse in Angels and men is a Quality and an An acci­dent is that which may be added to a substance, and after [...]e taken from it, and yet the substance re ma [...]n still Accident, their Essence may remain though their Ho­linesse be lost; but Gods Holinesse is so essentiall and connaturall to him that he may as soon cease to be as cease to be Holy, Hence

1 He is constantly Holy; what's na­turall is constant; he is holy, yesterday, to day and for ever; he ever was, is, and will be holy, Rev. 4. 8. He's holy in Hea­ven [...] [Page 8] [...] [Page 9] [Page] and holy in earth, holy and righte­ous Ver [...] ac pro­prie. De [...]s est Sanctus (i.) un versa [...]i perfectis [...]ma­que; justitia iust [...]s, in quo nihil vi [...]j, nihil in [...]qui, nihil [...]ali ess [...] p [...]t est, eo [...] pl [...]nus maiest [...]te. Zanchy. in hell it self, holy in his word, and holy in his works; he never sinned, nor can sin; the righteous Lord will do no iniquity; he is alwaies just, righteous, pure, good, and loves it in his people, he delights in such as study purity, they are men after his own heart.

2. He delights in Holinesse; what is naturall is pleasing and delightfull; God delights to shew himself to his people by this Attribute, hence he is so often by way of Eminency called The Holy One of Israel, (i.) Israels most eminent and glorious God; and by way of distinction from all other Gods he's called The Holy One, none like him, Isa. 27. 7. and 41. 20. and 43. 15. Psa. 87. 18. Luke 1. 49. Angels have a created Holinesse, and man inherent; both are said to be holy, but it is analogically, by way of similitude and resemblance of Gods Holinesse; they are not essentially so as God is: We borrow our Holinesse, and have it only by derivation and partici­pation from God; but it is his nature to be so; he hath it in and of himself; it is in him perfectly but in us imperfectly. Men may be holy, but they are not ho­linesse; [Page 11] their nature may be sanctified, but Holinesse is not their nature; but God is essentially & naturally so, when ours is but Derivative and Relative: So that as it is an aggravation of our sin and misery, that we are not only sinfull in our thoughts, words, and works, but our very nature is corrupt and sinful; So it is the high glory of our God that he is not only Holy in his Word, Works, and Decrees, but he is essenti­ally and naturally so.

Secondly, God is eminently, infi­nitely, Eminenter. S. Dei est in­finita & in­tensive & ex­sensive. Lessi­us de Pe [...]f. Div. l. 8. c. 2. transcendently Holy, hence he is said to be glorious in Holinesse, Exod. 15. 11. because the glory of God doth most appear in this Attribute; yea, 'tis the beauty of all his Attributes, with­out which his wisedom would be but subtlety, his justice cruelty, and his mercy foolish pity. Holinesse is in him in the highest degree without measure, Cum Deussie prima causa effectiva om­nium, emi­nentiori modo oportet omni­um perfecti­ones habere, Aquinas. he's an infinite Sea of Holinesse, with­out either bank or bottom; had I the tongue of Men and Angels, and should I preach a thousand years of Gods tran­scendent Purity, yet there would be something still to be said of it, because 'tis infinite, incomprehensible, unsearch­able, [Page 12] our shallow apprehensions are not able to sound the depth of it, our crea­ted understandings being limited, are not capable of such an infinite vision. He is that thrice Holy, one whom the very Scraphims adore, crying, Isa. 6. 3. Holy, Holy, Holy, Lord God of Hosts. S. S. S. (i.) longe san [...]is­simus. Piscat. Nulla v [...]rbo­rum el [...]gan­tia, p [...]rsp cu [...] ­tas nulla De­um exco [...]dig­no exprimat, cum ea sit su­perlativa. There is no Attribute that God more Glories in then in this; hence we never read of any Attribute that is thrice, to­gether repeated, but this onely, we ne­ver read that God is called Mercy, Mer­cy, Mercy, or Justice, Justice, Justice, &c. But he is called Holy, Holy, Holy, D [...]i talis ex­cellentia, ut vel elabora­tam ranscen­dat [...] Barlow Metaph. Ex­ercit. 3. to shew his transcendent Holinesse. What is said of his Greatnesse is most true of his Holinesse, Psal. 143. 3. it is unsearchable and past finding out; it is beyond the hearts imagination or the S. Creaturae ad illam pu­ritatem com­parata, est instar n [...]li, & [...]lut im­puritas [...], Lessius. tongues expression. Consider all the Holinesse and Excellency that is in the creature, all that & ten thousand times more is in God infinities infinite, tran­scendently & super-superlatively. The Holinesse that is in men it is finite, im­perfect, limited, a drop in comparison of this Sea, as a beam to the Sun, or a shadow to the substance. Our Holinesse compar'd with Gods, is not so much as [Page 13] one little sand to a vast Mountain; hence the Holinesse of the very Angels compared with Gods Holinesse is char­geable with folly, Job 4. 18. So true is that of Hanna in her Song, 1 Sam. 2. 2. there is none Holy as the Lord (i.) none infinitely, absolutely, independently, uncreatedly Holy, but he. As he is so wise that all the wisedom of the crea­ture compared with his, is folly; and so strong, that all the power in the crea­ture compared with his, weaknesse; so he is so holy, that all holinesse compa­red with his, is unholinesse; all purityim­purity, and as a filthy rag: what Christ said of his Goodnesse, is most true of his Holinesse, Luke 18. 19. there is none good (i.) absolutely, infinitely good but God: so there is none absolutely and infinitely Holy but the Lord; hence the Heavenly Qui [...]e si [...]g, Revel. 15. 4. Thou only art Holy.

Abominable is the Pride of the Pope, who assumes to himself the Title of Thus that petty Pope o [...] Patriarch of [...]anterb. owned the Title of San­ctissime Pa­ter▪ and plea­ded for it. Pryn Archb. Triall. Most Holy Father, exalting himself a­bove Christ, who is stilled [...], Papa vero [...]. this shews that he is the Antichrist, that man of sin, exalting himself above all that is God, 2 Thes. 2. [Page 14] 4. for none is most Holy but God only, Originali [...]er, causaliter, radiraliter, exemplariter, finaliter et fundamenta­liter. who is a jealous God, and will not suffer his glory to be given to another, Isa. 42. 8.

Thirdly God is originally, causally, ra­dically, and fundamentally Holy; he is S. est proprie­tas Dei essen­tialis qua na­tura eius [...]nundissima, castissima & purissima est, ab omni vitio, labe, in­iquitate & impuritate maxime ab­horrens. Origo fons & cansa omnis mun­ditiei, casti­tatis & puri­tatis in crea­turis, Raven. S. Dei com­prehendit omnem iusti­tiam, bonita­tem, aequita­tem. Rivet. Sanctitas in Scripturis ju­stitia vocari [...]olet. Lessius. the efficient, formal exemplary and finall cause of all Holinesse; he is the rock and fountain from whence it flows; what is in the creature comes from him, and must lead us like a Ri­ver to this Sea; Lord, if there be this in the creature, what is in thee? He is the Originall of it; all Holinesse is in him, and none can be had but from him a­lone. He is not only holy perse, & in se, but extra se: he is holy formaliter & effective. Holy in himself, and making others holy; it is he that forms and frames, that works and infuseth it in us; none can make the heart holy but he that made it; a man may sooner make a man then make him holy. It is God only that can enlighten our under­standings, enliven our affections, quic­ken our dead wills, and set the whole man in a holy frame.

Fourthly, God is holy operatively, in all his works and administrations, [Page 15] Deut. 32. 4. he is just in distributing re­wards S. Dei es [...] summa om­ninm virtu­tum in Deo, integrit [...]s & persecti [...]. Raven. to the good, and punishment to the wicked, Rev. 4, 7. He is holy, just, and true. Holinesse is the Righteous­nesse of God in all his waies, Psa. 145. 17. the Lord is righteous in all his waies; what is that? and holy in all his works: the latter part expounds the former.

CHAP. II. The Use and Application of this Point is manifold.

1. IT serves for information, and that six waies.

1. It informs us, that the God whom Vid. Lactan. de [...]alsa Rel. l. c. 9. 10. 11. Their gods were men that died, yea, the worst of men, Preston on the At­tributes, Omnes Dij gentium dae­monia. p. 81. &c. we serve is the only true God; there is none Holy as the Lord, none essential­ly, eminently, infinitely, and originally Holy but our God: all other Gods are Idols, false and filthy dunghill-Gods.

1. The Gods which the Heathen worshipped, what were they but un­clean beasts? their Jove an abominable whoremaster, a Parricide, a Sodomite: Mars a murderer, Mercury a thief, Ve­nus a harlot, Bacch [...]us a drunkard, Apollo killed his Catamit [...]e, [formosum puerum [Page 16] dum amat, violat, Lactan.]

2. Ma [...]omet whom the Turks adore See 17. good use [...] tha [...] we may make of the Alco­ran. R [...]se T [...]. of the Alcoran in the end. and worship, what was he but an igno­rant, [...]ate, vicious, cruell Pagan and Sorcerer? the grand Impostor of the greatest part of the world, corrupt both in his life and doctrine, his Alco­ran full of B [...]asphemies, Heresies, Li­bertinism, and Lyes.

3. The Pope whom the Papists adore as their God, observing his superstiti­ous commands before Gods righteous ones, what is he but that man of sin? e­ven a man compounded of iniquity, di­rectly opposite to Christ, who is the Holy One by way of Eminency. Platina See more Whites way to the true Church, p. 417. 18. Dominus De­us noster Papa. Glos. v. Prideaux Serm. on 1 Pet. 5, 6, 7. (one of their own) tels us of 13. Popes that were Adulterers, three common­brothelers, four incestuous ones, eleven Sodomites, seven Whore-masters and Erectors of Stews, where every whore payeth weekly a Julian penny to the Pope, which many years amounts to forty thousand Ducats &c. yet these are they whom their flatterers have stiled Gods.

Now how should we admire the ri­ches of Gods free grace in revealing himselfe to us, yet hiding himself from [Page 17] [...]he greatest part of the world! he hath not dealt so with every Nation, the Heathen have no knowledge of his Law: Oh how many millions of men perish in their Heathenism, Turcism, I­dolatry and ignorance! It is his free di­stinguishing love that hath made any difference between us & the vilest Pa­gan in the world, who are by nature as vile as they. So that as the sight of some ugly, monstrous creature, should make the beholder praise God that he was not so: so the hearing and seeing of Gods judgments on others, should quic­ken us to thankfullnesse who enjoy the glorious light of the Gospel, and behold the truth in the beauty of Holinesse.

Secondly, It informs us, that God cannot be the Author of sin. He is Ho­linesse Cum sis ipsa Sanctitas, summe tibi displicit omne peccatum. Lessius. See Resbury Ser. 6. p. 100. it selfe, a God of purer eyes then to behold iniquity; he cannot look upon sin but with a vindictive eye, Heb, 1. 13. He is a God that takes no pleasure in wickednesse, neither shall evill dwell with him, he hates all the workers of inquity, as the Psalmist excellently, Psa. 5. 4, 5. He forbids sin, he hates sin, he punisheth for sin, therefore he cannot be a patron of sin. True, he permits it, but he never [Page 18] commands or approves of it, as ap­pears, James 1. 13. 1 John 2. 16. Deut. 32. 4. Rom. 1. 18. yea Ambrose Med [...]a, p. 256. he sees the sinnes of his own people and is angry with them, 2 Sam. 11. ult. Rev. 2. 4, &c. Away Rutherf. ag. Antinom. 2. part. chap. 25 & 29 & 31. then with that Blasphemous V. Rutherf. ag. Antino. 2. part. p 169 & 219. Tenent of some Sectaries of our times, who say, that God is the Author not of those a­ctions alone, in & with which sin is, but of the very Pravity, Ataxy, Anomy, Irregularity and sinfulness it self which is in them; yea God hath more hand in mens sinfulness then themselves. Now the Lord rebuke thee. Men and Devils are the Authors of sin; but God is so es­sentially and transcendently holy, that (with reverence be it spoken) he may as soon cease to be God, as cease to be Actio in peccato qua naturalis a Deo; qua vitiosa ab homine. good and holy, delighting in sin. He is indeed the Authour of the action, but not of the obliquity and sinfulness of the action; he hates that with an infinite Walae [...] loci p. 231. & ubi plura. hatred, as being most opposite to him­self, and to his pure Law. Sin is direct­ly contrary to his nature; he is The ho­ly Deus est amator sanctitatis, & acer rimus omnis immund [...] oser, [...]ibel. One, and sin is The unholy thing: Sinne would destroy God, it is Dei-ci­dium, therefore God will destroy both it, and such as delight in it.

[Page 19] Thirdly, It informs us of the sad con­dition of all such as are enemies to the power of purity and holiness. It should be matter of lamentation to us, to see the gross prophaness and Lioertinism that still abounds, notwithstanding all the powerfull Preaching, direfull judg­ments, glorious mercies, and fatherly corrections that we have had: To this end we must

1. Lament the impurity of our own hearts and lives: He can never truly mourn for the sins of others, that hath not first mourned for his own sin. When we consider the depravation of our natures, our indisposednesse to the Homo es [...] inversus decalogus. Iob. 11. 12. best things, what a contrariety is in them to Gods nature, it must make us to loath sin, and our selves for sin, Ezek. 36. 31.

2. Then must we lament for that pro­phanesse which like a Leprosie hath overspread the Land: It is not suffici­ent that we mourn for our own sins, but God expects that his people should lay to heart the sins and abominations of T [...]um est quod ti [...]i non dist [...]licet. 1 Cor. 5. the times they live in; else we become accessary to those sins. We have six excellent examples to encourage us to this duty.

[...]
[...]

[Page 20] 1. Jeremiah 13. 17. weeps in secret for the sins of the people.

2. Lots righteous soul is vexed and grieved for the sins of Sodom, 2 Pet. 2. 8. Observe 1. The greatnesse of his grief; he was tormented like a man on a [...]. torqueor, equuleo imponi. wrack, as the word signifies. 2. It was free; he wracked and vexed himself for their sins. 3. It was cordial, his soul was vexed. 4. Constant, from day to day.

3. Davids eyes run down with rivers of tears, and his soul was grieved be­cause of the transgressors, Psal. 119. 53, 136, 158. he sheds not a tear or two, but rivers of tears; and why? not for his own troubles or persecutions, but for the sins of others.

4. Christ wept over Jerusalem for not knowing the day of their visitation, Luk. 19. 41, 42. & mourns f [...] the hard­ness of their hearts, who could not mourn for thmselves, Mark 3. 5.

5. Paul, [...], (á) irritaba­tur, excan­descebat, mae­rore afficie­ [...]atur; talis fu­it perturbatio qualis est in morbis parox­ [...]smus. Are [...] tius. Acts 17. 16. is troubled at the Idolatry of the Athenians, and weeps, Phil. 3. 18. to consider the sad condition both of the Seducers and the seduced.

6. The two witnesses prophesie in *sackcloth, mourning to see so many [Page 21] bewitched with Antichrists delusions, Externo ha­bitu vili et sord do sunt testaturi a­maritudinem et dolorem a [...]imi sui ob vastitatem ecclesiae, et horribilem mundi coecitatem. Paraeus. Rev: 11. 3. Such mourners are dear to God; he hath a speciall respect unto them, and care over them in times of common calamity, Ezek. 9. 4. They mourn not for worldly losses, but for the abominations of the Land; not for punishment, but for sin; not for one or two sins, but for All the abominations; these must be marked for mercy in the midst of misery. God hath an Ark for righteous Noah, a Zoar for Lot, a grave to hide mourning Iosiah from evil to come, a Prison to hide mourning Jeremiah in, when merry Jerusalem is taken, and the Kings eyes put out, Ier. 39. 6, 7, 11, 12, &c. And if ever this du­ty If we cannot mend the things that are amisse, yet mourn. Dalachrymu­lam. Dulce & deco [...]um est pro patria flere. Dispu­tare malumus quam vivere. Nimium al­terca [...]do amittitur & pietas & ve­ritas. See M. Ant. Burgesse Ser. 22. & Ser. 51. were in season, 'tis now, when sin like a flood hath overspread the Land, and holiness is turned into hollowness and hypocrisie; Piety is vanisht into Dis­putes; we are now all for disputing, pi­ous living is out of date: We have wrangled so long about niceties and vanities, that verity and sanctity are al­most banisht. What Iob 28. 12, 13. speaks of wisdom, may be applied to sanctification; where shall purity be found, and where is the place of sancti­ty? [Page 23] Our families say it is not in us, our Towns and Cities say it is not in us, our Counties & Courts say, we know it not: It is fled to heaven and hath left the earth. The holiness and integrity of men is invisible, but their wickedness and impiety is visible. Drunkenness, swearing, forswearing, cursing, lying, whoredom, adultery, blasphemy, here­sie, pride, divisions, censoriousness, co­vetousness, oppression, atheism, malice, envy, hypocrisie, bribery, extortion, cruelty, idolatry, apostacy, gluttony, prophanation of Sabbaths and all holy things, ignorance, ingratitude, murder, incorrigibleness, unrighteousness, bar­renness under the means of grace, con­tempt of the Gospel, contempt of holy Magistrates, contempt of holy Mini­sters, contempt of the power of godli­ness, neutrality and lukewarmness, superstition and will-worship; besides a numberlesse number of Anabaptists, Sicut in sentinam profundi maris colluviones omnium sordium; sic in mores nostro­rum quasi ex omni mundo vitia fluxe­rum. Salvian. Arminians, Socinians, Familists, Se­paratists, Arrians, Antinomians, Mor­talists, Enthusiasts, Perfectists, &c. Our Land is become the very sink of all a­bominations, a sign we are fallen into the last and worst times, of which this is [Page 24] one character amongst those nineteen [...]ins of the last times, men shall be unho­ly, 2 Tim. 3. 1, 2, 3, 4, 5. Amongst us you may finde the Drunkness of the Dutch, the lust of the French, the Italians am­bition, the Spaniards treachery, the Lap-landers witchcraft, the coveteous­nes of the Jew, the cruelty of the Turke, and the Monsters of Munster, &c.

Of these unholy ones there are four sorts.

First, Some are openly prophane, they have neither good outside, nor good inside; they have neither good hearts, Hi dicuntur Christiani ad contumelia [...] Christi. Salv. nor good hands; but are open swearers, open drunkards, open hereticks; Gods holy Sabbaths they mispend, his holy Name they blaspheme, his holy word they scorn, his holy Sacraments they defile, his holy ones they persecute and revile: they declare their sin like Sodom, they hide it not, Isa. 3. 9. wo unto them, for they have rewarded evil to them­selves. God will one day b [...] terror to all such prophane wretches who in­stead of confessing, do professe their sin, without either fear or shame. These are directly opposite to the most holy God, and he to them; they abhorre him [Page 24] and he abhorrs them, Zach. 11. 8. Mal, Quam vis Deus propter immensitatē essenti [...] non poss [...]recedere reipsa, recedit t [...]men tum [...]ffectu, tum [...]ffectu, quia odit tale [...]abitaculum. Lessius. 4. 1. God loaths such an habitation, he will not dwell in such a swine­sty and brothel of uncleannesse; he will not pour the oyl of grace in­to such fusty vessels, nor his precious balsom into such nasty sinks; the most holy God will have no communion with any but holy ones. What Solomon saith of the froward, is most true of all the wicked, Prov. 3. 32. they are an abo­mination to the Lord; not only abomina­ble, but abomination it self in the ab­stract; therefore he cast the Angels from heaven, Adam out of Paradise, drowned the old world, fired Sodom, ruined Jerusalem. A wicked mans heart is nidus diaboli, a den for devils to dwell in; the pure Spirit of God loves to dwel in a pure house: Holinesse becomes his house for ever; and therefore if we will have his Spirit for our guest, we must keep our selves pure, not only from the blots, but also from the spots of the world, James 1. 27. for if rotten and un­savoury speeches do grieve Gods Spirit, Ephes. 4. 29. unholy actions will much more.

I would advise such to consider,

[Page 25] 1. That if such as professe Religion, pray, reade, hear the Word, observe the Sabbath, &c. may yet come short of heaven; what will be their condi­tion who do none of these things? If the figtree that had leaves of profession, were cursed: what will become of those that have neither leaves nor fruit, nei­ther form nor power, neither shew nor substance; but are impure without, and impute within? If Herod who 1. Heard Iohn Baptist, though he was a sharp re­prover of sin. 2. He heard him gladly. 3. He reformed many things, Mark 6. 20. but not all; he abstained from some sins, though he lived in others; yet if he missed of heaven, what thinkest thouwill thy end be who railest on such Ministers as sharply reprove sinne, neither hearest them gladly, nor reformest any thing? How many of our people fall short of See how far a reprobate may go. Per­kins on Mat. 7. 21, p. 244. &c. those that fall short of heaven; that ne­ver confesse their sin with Pharaoh, nor weep with Esau, nor desire Gods Sa­muels to pray for them, as Saul did, nor M. Ant. Bur­gesse in his last Ser. p. 13. Ser. 3. & Ser. 21. & Ser. 90. be zealous, as Iehu, nor repent, as Iudas, nor tremble with Felix, nor are almost perswaded with Agrippa, not have good desires with Balaam, nor humble them­selves [Page 27] with Ahab, &c. and yet all these were reprobates, and came short of heaven.

2. Consider, That this thy wicked­nesse makes thee like the devil, who is called by way of Eminency, The unclean spirit, Math. 10. 1. 26. & 12. 43. as being in himself most foul and unclean, and making it his chief delight to provoke and stirre up others to uncleannesse, & so is directly opposite to the most holy and pure God.

3. Consider, That whilst thou livest in thy wickednesse, there is no hope of heaven; God hath expressely told thee that no unrighteous person shall inherit his Kingdom; no fornicators, idolaters, adulterers, drunkards, coveteous, &c. 1 Cor. 6. 9, 10, 11. Ephes. 5. 5. no unclean person can come there, Rev. 21. 8, 27. [...], there's, a double negative, they shall in no wise enter. Heaven is an inheri­tance undefiled, 1 Pet. 1. 4. It is Gods holy mountain, where he doth more e­specially manifest his presence and glo­ry; such a pure place and presence will not brook an impure sinner. Most men would have happinesse, but they regard not holinesse; they would be glorifi­ed [Page 28] Saints in heaven, but not mortified Saints on earth: Like Balaam, they would dye the death of the righteous (Numb. 23. 10.) but not live their lives: They would go to heaven with their sins; but if no unclean beast might come near the Mount lest it died; and if a King will not suffer such as have the plague run­ing on them to come nigh his Court-Royal, where then will those beasts ap­pear that have the plague of sin runing on them, and reigning in them? Who ever hopes for heaven and happinesse, Non est via ad regnum sine primitiis reg [...]; nec spe­rare potest coeleste reg­num cui neque super propri­am datur reg­nare concu­piscenti [...]m. Bernard. must tread the path of holinesse, or he will never come there. 1 Iohn 3. 2, 3. He that hath this hope, (viz.) of attaining glory with Christ hereafter, must first resemble Christ in purity here; as Christ died for sin, so he must dye unto sin; for if we be in the flesh, we cannot please God, Rom. 8. 8. and if flesh and blood, (i.) the weaknesse of our nature cannot inherit glory, 1 Cor. 15. 50. how much lesse can corrupt nature!

Obi. Though our lives be wicked, yet we have as good hearts, and as good mindes and meanings as the purest of them all.

Ans. The emptiest barrels sound loud­est; [Page 28] Saul boasts that he had kept the commandments of the Lord, when he had broke them. Thy wicked life See M. Ant. Burgess, Ser. 92. pag. 543. &c. shews clearly the wickednesse of thy heart; thy evil fruit shews that thy root is evil; for a good tree cannot but bring forth good fruit; and if thy heart were so good, thy life would be better; where the fountain is sweet, the streams can­not be bitter; therefore deceive not thy self; for if thy life be wicked, thy heart is a thousand times more wicked; and if thy actions be naught, thy spirit is worse.

Obi. If the Lord be angry, we must bear it as well as we can; we hope yet to escape, for he is mercifull, &c.

Ans. Bear it? Alas! there is no en­during Gods wrath, it rends the rocks, melts the mountains, makes the devils tremble and roar like the sea, and shrike for fear. Hence the Lord tels his people Ezek. 22. 14. that their hearts could not endure, nor their hands be strong in the day when he should bring his judge­ments on them. If we cannot bear the V. Baxter Saints Rest, part. 2. ch. 4. sect. 10. pangs of a rotten tooth, or a broken bone, how shall we endure the terrors of the Lord, when they shall seize on all [Page 29] the powers both of body and soul?

2. Presume not of Gods mercy; for See more, Harsnet on Repent p. 318 &c. Brooks his Remedies against Satans d [...]vices, p. 52, &c. as he is mercifull to them that fear him, so he is just in punishing those that re­bell against him, and hath said he will not be mercifull to such as offend of ma­licious wickednesse, Psal. 59. 5. though Burgess Ser. 59. he be gracious to the penitent, yet he will by no means acquit the wicked, Nihil est de­terius quam pacem sperare [...]ul [...] bellum gerimus cum Deo, & illum promittere nobisquietum quem lacess [...] mus peccato. Calv. Exod. 34. 6, 7. Dreadfull is that place; none like it in all the book of God, a­gainst all impenitent, presumptuous sin­ners, that cry Peace, peace, and blesse themselves in their wickednesse, adding drunkennesse to thirst, and sin to sin; What will the Lord do to such a one? Deut. God cannot satisfie him­self in threatning this heynous sin, as if the very naming of it had en­raged his jealousie. Trap. in loc. 29. 19, 20, 21. 1. The Lord will not spare him. 2. His anger and jealousie shall smoak against him. 3. All the curses which are written in this Book shall lie upon him. 4. Yet more, God shall blot out his name from under heaven. 5. The Lord shall separate him unto evil.

A second sort of wicked, unholy per­sons Second sort. See D. Pres­ton on 2 Tim. 3. 5. are formall professors, meer out­side Christians, who have a form of god­linesse, but are strangers to the life and power of it; they have fine words, but [Page 31] filthy deeds; like Pharaoh King of Egypt, ox, & prae­ [...]erea nihil. Nihil prodest nomen san­ctum sine moribus. q. vita a pro­fessione dis­cordans ab roga [...] illustris tituli hono­rem. Salv. who is said to be a Noise, (i.) nothing but words; he promiseth much, but performs nothing, Jer. 46. 17. Like the prophane Jews, they cry The Temple of the Lord, The Temple of the Lord, yet for all that they will steal, murder, commit adultery, swear fasly, and bow (for an advantage) to any Baal, Jer. 7. 9, 10. They make great shews, and come to hear the Prophets of the Lord, when it is only to Hear, but they will not Do; with their mouths they praise, but their heart goeth after their covetousnesse, Ezek. 33. 31. These Buts spoil all: It is said of Naaman that he was a valiant man, But he was a leper; so many are men of fine Parts, But they are proud, But they are covetous, But they are censorious, al­waies prying into the lives of others, Domi talpae, [...]ris oculati. neglecting their own, &c. These walk as if they had been trained up in Ma­chiavells School, who tels men, they need not much care for vertue it self, but for the appearence only in the eyes of the world, because the fame and cre­dit of vertue is an help, but the practice of it is a cumber. But sure if the shadow be so good, the substance is better; if the [Page 32] very name of piety be a praise, how Si bonum est bonum appa­rere, melius est bonum esse. Chrys. Nihil t [...]m provocat Deum (qui est sanctitas) ad abominationē peccantis, sicut hypocri­sis, quae est simulatio sanctitatis. Wickli [...]. great is the praise of real holinesse! Counterfeit holinesse is a God-provo­king sin; such feigned sanctity is double iniquity. The Scribes and Pharisees could cleanse the outside, but within they were full of wickednesse; all their care was. Non ut fi [...]t, sed ut videantur, not to be, but to seem holy. Hence Christ denounceth such woes against them, Mat. 23. 25, &c.

We must not rest in outside holinesse, but pray with David for a clean heart and inside, Psal. 51. 10. Create in me a clean heart, (i.) a heart freed 1. From the guilt of sin, by faith in Christs me­rits, Act. 15. 9. 2. From the power and dominion of sin, by the spirit of sancti­fication. The heart is the fountain, Pro. 4. 23. and the treasury, Matth. 12. 35. If it be pure, all will be pure: It is Gods Throne, his chair of State, the place of his special residence (for God hath but two Thrones, the highest Heavens and the lowest hearts, Isa, 66. 1, 2.) therefore it must be kept as the Sanctum Sancto­rum, for He that defiles the Temple of God, him will God destroy: A faithfull servant will be carefull to keep that room pure [Page 32] and neat, which he knows his Master most delights in.

Obi. We live civilly, and therefore we hope we may be saved without san­ctity.

Ans. So did the Scribes and Pharisees, who excelled the most of our civil ho­nest men, yet are now in hell, Matth. 5. 20. How carefull were they to shun grosse sins, as drunkennesse, theft, forni­cation, idolatry, murder, extortion; how strict in their company, they would have no familiarity with Publicans and sinners, Matth. 9. 11. & 11. 19. How un­blameable were they in their outward conversation? Phil. 3. 6. In the sight of men they were blamelesse; What strict observers of the Sabbath? Luke 13. 14. How much in Fasting, Prayer, Alms, Matth. 6. 2. &c. How exact in their Ty­thing, even to Mint and cummin, Luke 18. 12. Matth. 23. 23. yet because it was but outward and hypocritical, they lost all. Civility rested in, is but a beau­tifull abomination, a smooth way to hell; and though such may be praised by men, yet are they but an abomina­tion in the sight of God. Let a man be the civilest and best natured man in [Page 33] the world, yet without sanctification and a change, they are still in the flesh, and so cannot please God. Many Hea­thens have been just and civil, yet for want of sanctity fell short of glory. If ever therefore we would be saved, we must get our civility sanctified, adding holinesse to our righteousnesse, having respect to All Gods Commandments, Luke 1. 75. Titus 2. 11, 12. 2 Pet. 1. 5, 6.

Thirdly, A third sort of unholy ones, A thirdsort, Neuters. As the King of Navarre said to Beza, Quod Pela­go se non ita commissurus esset, quin, quando libe­ret, pedem re­ferre possit. Adams in vit. Bez. are Neuters and Lukewarm persons, that are neither hot nor cold, but con­tent themselves with a Laodicean, middle temper, they are afraid of be­ing too holy, too forward, too precise; they will notlanch too farre in the cause of Christ, lest they should not get back again; they are Johns indifferent, partly for Christ, and partly for the world; partly for God, and partly for Idols; like the Samaritans that feared the Lord, yet served their Idols too, 2 King. 17. 33, 34, 41. Like Ephraim, that was as a cake half-baked, Hos. 7. 8. irresolute, and neutral, half an Isralite, and half a Pagan; see what follows, v. 9. Stran­gers have devoured his strength. This is [Page 34] Englands sin, we are not valiant for the Truth, we are all for Self; there is in­deed a form and profession of Religion amongst us; but where is the zeal, the life, the power? Is it not hated by the most amongst us? Is not he that in the sincerity and simplicity of his heart re­frains from evil made a prey? And will not the Lord visit for these things? Did he spue the Church of Laodicea out o [...] his mouth for their want of zeal? and d [...] we think he will spare us who delay the building of his house, and prefer ou [...] own work before his? There are seve [...] considerations which I shall commen [...] to such.

1. Consider, God accounts such Neu­ters as open enemies; however me [...] esteem of them, or they many thin [...] of themselves, yet Christ tels us that [...] we be not with him, we are agains [...] him, Matth. 12, 30. It is not sufficien [...] that thou doest not oppose piety, bu [...] unlesse thou promote it in thy place and calling according to thy power, tho [...] art an enemy to it. Edom stood neutral [...] in the day of his brothers calamity [...] Obadiah 11, 12. God tels him that h [...] esteemed him as an open enemy, and [Page 35] threatens to punish him for it, v. 18.

2. Christ prefers open enemies be­fore them, Rev. 3. 15, 16. I wish thou wert hot or cold, q. d. I wish thou wert resolved one way or other; for I had ra­ther thou wert any thing then what Fervidumesse est cor inte­grum, d lecti­one Dei et proximi flagrans habere. Paraeus. thou art; open hostility is not so dis­pleasing to me as this neutrality: I had rather thou wert a Pagan, a Heathen, a Turk, &c. then a lukewarm Christian; because it is easier to convert a Hea­then, a Publican and open sinner, be­cause they sin through simple igno­rance; they have no apology for them­selves, and are sooner convinced; but the Lukewarm person is not simply ig­norant, T [...]dus est qu [...] inter v [...]u tes et vitia fluctuat, quique ex v [...] tute qui­dem vivere, et pecca [...]a vitare vellet, sed certamen cum v [...]tiis et v [...]rtutis labo e [...] refugit. Lyran. nor yet zealous and fervent ac­cording to that he knows, and therefore is more hardly wrought upon. Christ doth not simply wish that they were, open enemies, but in comparison of Lukewarmnesse. A zealous Papist is more hopefull then a dead Protestant: such oft prove admirable instruments, as Paul a fiery persecutor, after be­comes a zealous Preacher. Luther a S [...]ito me all­quando fuisse Mon [...]um, & pap [...]stant insa [...]issimum. Luth in Prae­fat. Tom 1. blinde, zealous, mad Papist, after be­comes an excellent pillar in the house of God.

[Page 36] 3. Consider, Neuters are the people of Gods curse. The men of Meroz were cursed for their neutralizing; they did not hurt Gods people, yet because they did not help them, Curse ye Meroz, Judg. 5. 23. Maledicendo maledicite, Heb. Cursing curse ye Meroz, (i.) Let him be surely, bitterly, all-over accursed: Why so? Because they came not to the help of the Lord, (i.) to the help of his people; for the Lord takes the kindnesse which is shewed to his people as done to him­self, Numb. 31. 2, 3. Matth. 25. 40.

Obi. The enemy is mighty in men, in arms, wisdō, authority, strength & parts.

Ans. Therefore curse Meroz, because they have dishonoured me by their base fear and unbelief, and durst not come to the help of the Lord against the mighty. Christ exceedingly loaths and dislikes such a temper, and there­fore Uomitus hic significat Deum exe­ [...]rari tepidos; sicut execra­mur id quod os evomuit. 2. [...]d fieri violen­tia magna si­cut fit vomi­tus. a Lop. threatens to spue them out; the punishment is sutable to the sin; a foul sin must be thrown into a foul place; and as a man loaths his vomit, and cannot endure the sight or sent of it, so God will reject those persons and Nations that are not zealous for his glory; they are a burden to him, and he is not at ease till [Page 37] he cast them up.

4. Neuters are in a worse condition [...]. Thucyd [...]d. Such as are in a middle condition a [...]e assoyled (if not slaine) on both sides. then any other men, because they are hated of all sides. God hates them be­cause they halt & are not fully for him, and therefore he threatens to punish such as swear by the Lord and by Mal­com too, Zeph. 1. 5. And the devil hates them, because they are not fully for him. Good men hate them because of their badnesse and backwardnesse; and evil men hate them because they pre­tend to goodnesse. Thus are they justly hated of all sides, who are truly of no side.

5. He is a spiritual coward, and so must answer for disheartning others. 2 Tim. 4. 16. When Paul came to answer before Nero, all men forsook him. I pray God (said he) it be not laid to their charge: They were obnoxious to a curse, though it were not presently ex­ecuted.

6. They shall have no comfort when times of refreshing come; no dividing of the spoils; God will do his own work without them, deliverance shall come some other way, when they and theirs shall perish.

[Page 38] 7. It is contrary to our National Co­venant, so solemnly sworn before the Lord, Art. 6. We vow against detesta­ble indifferency and neutrality in the Cause of God. If the good man per­form his Covenants which tend to his hurt, Psal. 15. 4. much more should we perform the Covenants which tend to our good. Oh then let us serve the Lord truly and totally, without halting or halving: God will have all or none at all. Like Caleb, let us be men of other spirits (differing from the sordid spirits of the men of the world) following the Lord fully, Numb. 14. 24. Let us cleave to the Lord and his waies with full pur­pose and resolution of heart, Act. 11. 23. As David danced before the Ark with all his might, 2 Sam. 6. 14. so let us pray fervently, hear attentively, observe Gods Sabbaths chearfully, follow our Callings diligently; For if we do these things, we shall neve be mo­ved. Fourth sort, Scorners at purity.

A fourth sort are such as scorn at pu­rity, and make a mock at holiness. When Christ did but set his face as though he would go to Ierusalem, the Samaritans hated him, Luk. 9. 51. So let [Page 39] a man begin to resolve against sin, and to crosse the corruptions of the age he, lives in, and presently he shall hear, This is one of the holy Bretnren, a Puritan, a Precisian, a Presbyterian, a Round-head, [...] Hypocrite, a Saint for­sooth. As it was said of simplicity, that —Simplici­t [...]s, cujus [...]on au [...]o [...]re nomen. Iuven. it was almost a reproach to name it, so it is almost a crime to mention sanctity in this prophane age; or to use the title of holy Brethren, and the Brother­hood, though the Apostle useth both, Heb. 4. 1. 1 Pet. 2. 17. Not long since it was a step to preferment to rail upon Pauper Lu­therus [...] fecit divites, Puritans; as many by railing at Luther got riches; and others by reviling Cal­vin got Deaneries, Bishopriks and Car­dinals Caps, according to the distich,

Sis fur, sis nebulo, sycophanta, & turpis adulter,
Calvinum ferias fulmine, magnus eris.
Be thief, adulterer, be sycophant or knave,
If Calvin thou canst smite, thou shalt be brave.

But if the Lord plagued the spies for raising an evil report on the Land of Canaan, Numb. 14. 36, 37. let them not think to escape the hand of justice, that raise slanders on purity, which is the [Page 34] way to the celestial Canaan. Let such consider these five things.

1. In scoffing at pure ones, they scoff Benignissi­mus & p [...]issimus Deus communem sibi cum serv [...]s suis & [...] & cont [...]meliam facit, &c. Salvian l, 8. p. 292. at God; he takes the injuries done to them, as done to himself; Saul, Saul, why persecutest thou Me? As Solomon saies of the poor, Prov. 17. 5. He that mocks the poor, derides him that made him; so he that mocks the pure, derides him that made him so: and did ever any mock at God and prosper? Let the pot­sheards strive with the potsheards of the earth, but wo to him that striveth with his Maker, Isa. 45. 9.

2. Thou art come to the highest de­gree of wickednesse: To want purity is dangerous; but to scorn at it is most dan­gerous: Hence David sets them in the devils highest forme, and makes them Doctors of the chair, Psal. 1. 1. who sit in the seat of scorners. These are vassals of Satan, vessels of wrath, sons of Belial, enemies to God and to all good­nesse.

3. Consider, Whom dost thou scorn? Are they not the people of God? thy best friends? thou farest the better for them every day; the tares are spared for the wheats sake, and were their num­ber [Page 41] once accomplisht, the worlds frame would soon flame about thy ears; they are a people near and dear to God; by their prayers they either keep off judgements, or get them sanctified, and therefore wo to the world when God takes them away: When Noah was shipped, then came the flood: When Lot was safe, Sodom is destroyed: When Luther was dead, the warres began in Germany. Many esteem the godly no better then a pack of precise fools, but they know that wicked men are fools, and the time is at hand when them­selves shall confesse it. There is a Ca­nonicall truth in that Apocryphal Impii hic rerum ev­dentia suaque jactura et▪ damno con­vict, serio sed seroagnescunt vanitatem s [...]a [...], honorum et voluptatum, quod cio evanescant, &c. a Lap. i [...] locum. Text, Wisd, 5. 4. to 10. This is he whom we had sometime in derision and a proverb of reproach; we fools counted his life mad­nesse, and his end to be without honour; how is he mumbred amongst the children of God, and his lot among the Saints? &c. what hath pride profited us? or what good hath riches with our vaunting brought us? All these things are past away like a shadow, and as a post that hasted by, &c. This ere long will be your language.

4. Consider, Thou maiest need their praiers ere thou diest: A Pharaoh in [Page 42] trouble may beg for the praiers of a Moses. Yea, have we not known some in our own time, that have been notorious scorners at Puritans, yet upon their death-beds have desired their praiers, and have confest if any go to heaven, it is such as they?

5. Consider, That God is King of Saints, Rev. 15. 3. therefore he will de­fend Quamvis nulli sint excubatores qui defendant Ierusalem, nulli sint mili [...]es prae­sid [...]arij, nulli denique custodes, ego tamen unus sufficiam. q. non modo ero murus ad ho­stes arcendos, sed ero ign [...]s ad incutien­dum terro­rem. Calvin. See more Caryll Iob 8. 20. p. 122, 124. & Ball on Faith, p. 258. them, and offend their enemies; he will be a wall of fire round about them, Zach, 2. 5. He tenders them as the apple of his eye: They are the Sign [...]t on his right hand; His portion; Deut 32. 9. Isa 19. 25. Ioel 2. 17. Psal 33. 12. His pleasa at portion; His inheritance; His [...]wels; he accounts of all the world but as [...]um­ber and drosse in comparison of them. Hence he threatens to ruine all such as do oppose and persecute them, Jer. 2. 3. God hath made Jerusalem a burden­some stone, a cup of poison, a hearth of fire among the wood, a torch of fire in a sheaf to consume her enemies, Zach. 12. 2, 3, 6. Beware then of hurting them, lest fire proceed out of their mouths and devour you, Rev. 11. 5. not mate­rial fire, but spiritual fire; by their pray­ers they bring down judgements on their incorrigible enemies. God will [Page 43] ruine those Powers, that go about to ruine his people. Pharaoh that would destroy Israel, was destroyed himself: Daniels accusers that thought to have torne him in pieces with lions, were themselves torne in pieces by these li­ons. Dan. 6. 24. Hence the Lord doubles and trebles the threatning [Isa. 8, 9, 10.] to shew the certainty of it; ye shall be broken, broken, broken, [vahettu, vahettu, vahettu,] ye shall be thrown downe, thrown downe, thrown downe, or, confounded, confounded, confounded, (i.) certainely, suddenly, irrecoverably confounded; and why so? v. 20. for God is with us; and if he be for us, who can be against us? The proud of the world look upon the people of God as a company of poor, weak, silly people, whom they can trample on at pleasure: It is true the people of God simply considered in themselves, are the weakest society in the world, they cannot shift for themselves as the world [...]an: Hence they are compared to a Dove, a Sheep, a Vine, a Widow, &c. but consider them in relation to their God, and so they are the strongest so­ciety in the world; excellent is that, Jer. [Page 44] 50. 33, 34. The people of God were op­pressed by their enemies, they held them fast and would not let them go, but their Redeemer is strong, who will plead their cause, &c. Wo then to Eng­land for the injuries which are done to real Saints and zealous Christians. In o­ther Nations and Religions the more zealous a man is, the more he is prized; but with us if a man be zealous for the In hoc scelus res devoluta est, ut nisi quis malus fuerit, salv [...]es esse non possit. Salvian. l. 5. doctrine and discipline of Christ, and cannot bear them that are evil, &c, he is presently made a prey, &c. Let such know, God will not take it at their hands; he that reproved Kings and Po­tentates for wronging his people, will not spare peasants and inferiour per­sons, Psal. 105. 12, 13, 14.

Fourthly, It may inform us, If our God be so holy and pure, then his wor­ship also must be pure. What should a pure God do with an impure and mixt worship? he will have no plowing with an Ox and an Asse; he hates a Linsey-Wolsey Aut undique religionem tolle, aut us­quequaque conserva. Ci­cero. Phil. 2. Religion, Deut. 22. 10, 11. There is no serving him and Idols too, Josh. 24. 19. He tels these Idolaters, Ye cannot serve the Lord, for he is an ho­ly and a jealous God, that can endure [Page 45] no corrivall in his worship. He will De Deo nit sine Deo. have all done there according to the pattern; we must set up nothing in his worship without the warrant of his Word, Matth. 28. 20. Whatsoever he commands, not whatsoever men com­mand, must we observe to do. Gods Courts are Courts of holinesse, and therefore no uncleannesse must be set up there, Isa. 62. 9. Away then with all Popish trash on the one hand, and with all those new coined waies of Arminia­nism, Socinianism, Anabaptism, &c. on the other hand; that one question will non plus them all, Isa. 1. 12. Quis haec efflagitavit? Who hath required these things at your hands?

Fifthly, It informs us that the persons Cum Deus sit ipsa puritas, in suis culto­ribus summā animi puri­tatem, Reve­rentiam & attentionem requirit: non enim summae puritati potest placere nisi quod purum est. Lessius. must be pure: As the worship must be pure, so must the worshippers; The God of purity must have pure servants, the fountain of holinesse will have none but holy followers. It is a disgrace to an eminent holy man to have a bastard lay claim to him. Psal. 50. 16. To the wicked saith God, What hast thou to do to declare my Statutes? When ever we come to worship this glorious God, we must wash our hands in innocency, Psal. 26. 6 [Page 46] and purge our families from sin, as Jacob did his from Idols before he went to Be­thel, Gen. 35. 1, 2, 3. The people must be sanctified & prepared, before the Lord will deliver his holy Law unto them; then and not tell then doth God speak, Exod 19. 14, 15. compared with 20. 1. He will not take a wicked man by the hand. What communion hath light with darknesse, Purity with impurity, Vertue with vice, beauty with deformi­ty, life with death, or the chiefest good with the foulest evil? There must be al­waies a purging of our hearts from sin before we draw nigh to God in pray­ing, hearing, Sacraments, &c. else the Lord will abhorre both us and our du­ties, and will answer us according to our Idols, Ezek 14. 3, 4. Under the Law, if any man came to offer a sacrifice with his uncleannesse on him, he must be cut off; there must be washing and cleansing before he came; so in all our approaches to God in duty, there must be not only a habituall, but also an actuall fitting and preparing of our selves for the work. Therefore when James (4. 8.) had commanded us to draw nigh to God, he presently adds, [Page 47] Cleanse your hands ye sinners, and purifie your hearts. Our hearts are not fit to See more Harsnet on Repent. p. 193. &c. serve the living God, till they be purged from dead works, Heb. 9. 14, God will not vouchsafe to reason with us, nor to have any communion with us, till we have first washt our selves and made us clean, Isa. 1. 16, 17, 18. Then come let us reason together. The Lord will be worshipped in the beauty of holinesse Sanctitati exosum est omne pecca­tum: ut Deus sanctitatem summe amat, ita peccatum summe odit. Les. or not at all, Psal. 96. 9. there is no plea­sing him without it, and none that ever had it in truth but pleased him.

Obi. We are justified; What need we then care for sanctification? Christ hath redeemed us; therefore now we may live as we list, we may sing and be mer­ry; for Christ seeth no sin in us, &c.

Ans. We must shew the truth of our justification by our sanctification; for Frustra de fi­de glorian­tur, qui fidem sanctitate non ornant. Sibel. where the one goes before, the other alwaies follows; they are inseparable: When the tree is good, it cannot but bring forth good fruit. Where Christ is Obedienta Christi non tollit obedien­tiam Christi­anam. Thesit Cantab. 1652. See seven Arguments for this, and al objections answered by M. Ant, Bur­gess in his last Sermon, Ser. 9, 10, 11, 12 13, 14. & M. Bed­ford, ag. An­tinomians. Chap. 5. p. 41. & M. Baxter S. Rest. p. 20. made righteousnesse, to them he is made sanctification, 1 Cor. 1. 30. Where he forgives sin, there he cleanseth from sin, 1. Iohn 1. 9. 1 Cor. 6, 11. Where he pardons sin, there he gives power a­gainst [Page 48] sin; he first drowns and then sub­dues them, Micah 7. 19. according to those promises, Jer. 31, 33, 34. with 33. 8. Ezek. 36. 25, 26. As the effect alway followeth the cause, light the sun, and fruit springs from the root, so sanctifi­cation ever attends on justification. Where Gods Spirit dwels, it is never idle, but is alwaies changing us into the image of God from glory to glory, working in us a detestation of sin, with a love and delight in newnesse of life.

This is matter of singular Consola­tion to many gracious souls, who doubt of their justification, and yet they shew it by the fruits of sanctification; they walk humbly with their God, they have respect to all his Commandments, they hate every false way, they are fearfull to offend, carefull to please; they desire not only pardon for sin (which a carnal man out of self-love may do) but also power against sin; they would be san­ctified as well as justified, they desire as freely to forgo their sins, as they desire God should forgive them; and to part with them, as to have them pardoned: they would be freed not only from the evil, but from the filth of sin; not only [Page 49] from the damnation, but also from the dominion of sin. When we see a man walk and move, we conclude he lives; when we see a tree bear fruit, though it be but small, we conclude there is life in the root, it is not yet dead; and there­fore who ever thou art that findest the graces of Gods Spirit wrought in thy soul, though they be but weak, yet if they be there in truth and sincerity, thou maist with comfort conclude that thou art justified; for though works of Sani hominis act ones non sunt sanitatis causae, sed indicia sanctification be not meritorious causes of our salvation, yet they are signes and evidences of it; so love and good works are not causes of our justification, but Non à Par­te ante, sed à Parte post. signes of a man that is justified; Christ only is the way by which we come, good works are signs that we are in that way: Hence the Apostle exhorts us to give all diligence to get assurance by doing the things named, 1 Pet. 1, 5, 6, 7. with 10. and blessednesse is pro­nounced to the doers of Gods com­mands, Rev. 22, 14. Psal. 15. 1, 2. and the sentence at the day of judgement of ab­solution or condemnation will be pro­nounced according to our works, be­cause they best show our faith or infi­delity, [Page 50] Matth. 25. so 1 Iohn 3. 14. 2 Tim 2. 19. The foundation (i.) Gods decree of election stands firm and sure, so that his elect shall never fall away. But how shall we know that we are such? By the effects, if you be such as call on the name of the Lord, and 2. depart from sin; these may be a foundation eviden­tiall, as 1 Tim. 6. 19. Though Christ only be a foundation fundamentall. So that I conclude, It is a safe and sure way to labour after assurance of our interest in Christ, by the fruits of sanctification; it is safe reasoning from the Effects to the Causes; Here is heat, therefore there is some fire; the trees flourish, therefore the spring is come; here is light, then the sun is risen; here is good fruit growing, therefore the tree is good; here are spiritual desires, spiri­tual affections, spiritual ends and aims, spiritual acts and operations, therefore here is spiritual life. These marks may See 20 Ar­guments for this. Baxter. cc. p. 74, 75. contribute much to our Consolation, though nothing to our Justification.

Obi. The Spirit will witnesse & assure us of our salvation, though we want these Marks.

Ans. It is a meer delusion to talk o [...] [Page] the Spirits witnessing, when men live remisly & walk contrary to the word: The spirit of the devil, and the spirit of delusion may speak peace to them, but Gods Word and spirit never will, they never speak peace to presumptuous sin­ners, nor to unmortified, carnall, loose professors.

Away then with those prophane Li­bertines, Familists, Antinomians, &c. These would be wiser then James or John, who make works of sanctifica­tion eviden­ces of our justification, Iames 2. 1 Ioh. 2, 3, 4, 5. See twelve convincing Arguments for the Ne­cessity of works of ho­linesse. Mr. Ant Burgess. Vindic. Legis p. [...]0, 11, &c. Ru [...]erf. ag. Antinom. 2. part ch. 38. p. 30. & 61. & 77. &. 81. See Ruthers. ag. Antinom. 2, part. ch. 43. p. 46. of our times, who under pretence of cry­ing up justification, do cry down sancti­fication: They would have Christ for a Saviour, but not for a sanctifier; they would have him for a Jesus to save them but not for a Lord to rule them; as a Priest to mediate for them, but not as a Prophet to teach them, or a King to [...]eign over them. They separate what God hath joyned; but they must know that he will not be Jesus to save, where he may not be Lord to rule, Heb. 5. 9. He will not justifie the persons, when he may not sanctifie their natures. It is therefore a very dangerous error to se­parate or confound justification & san­ctification, as our Antinomians do, whereas they are two distinct things, & differ in many particulars, as you may [Page] see in B. Ushers Body of Divinity, p. 202. [...] [...] Rem. ag. Satans Devices, p, 205. &c. We must not expect our Rest here. Baxter Saints Rest, p. 559. and Sibelius on Jude v. 1. p. 40.

2 As for your singing, comfort, joy and merriment, you are too hasty; we are yet but in the fight, the warfare is not ended; he that puts on his armour, must not glory as he that puts it off: We are but in the way, we are not yet at home; and therefore let none be mis­taken; this world is the place of duty, of weeping, wrastling, watching, striving, running, fighting, &c. Heaven is the place of resting, singing, comfort and rejoycing; there all tears shall be wiped from our eyes, all fears taken from our souls; there shall be no working, watch­ing, praying; there is no Temple there. But he that hath all joy in this life, must look for none in another, Luke. 6. 25. & 16. 25. It is farre better to want comfort, then grace; for comfort is not essential to holinesse; though usually it attend it, See Love, Degrees of growth, p. 143, &c. yet God for good ends may hide com­fort from the eyes of his dearest ser­vants here.

3. Whereas you think that God doth not see your sins; you must know, that if you do truely belong to him, he takes more special notice of your sins; for he [Page 53] is more especially present amongst his people, he walks in the midst of the gol­den Christus in medio Eccle­siae prvoiden­tia sua praesto adest, omnia coram intue­tur, fidem, diligen iam probat, prae­m [...]is compen­sat; ignaviam et praevarica­tionem aver­satur, poenis ulciscitur. Pareus. Candlesticks, Rev. 2. 1. to behold their holiness and obedience to reward it; to behold their sin and disobedience to punish it: He is the holy One in the midst of his people, Hos. 11. 9. therefore his people must keep themselves from every evil thing, and suffer no iniquity to reign either in themselves or in their dwellings: For it is the sins of Gods own people that do most displease him, they are as it were the only sins, as Jer. 32. 30. God takes no notice of the sins of Criminosior est culpa ubi [...]onestior sta­tus: Si honc­ratior est per­sona peccan­tis, peccati quoque maior invidia. Sal. de Gub. l. 4. p. 128. others, in comparison of the sins of his own people. 1. Because they are a peo­ple near to him, they are his spouse, his sons and daughters, his houshould-ser­vants, and so their sins do more dishon­our him; the world will conclude, that the Master cannot be good that hath such wicked followers. 2. Their sins are Quomodo bo­nus Magister est, cuius tam malos vide­mus esse dis­cipulos? Salv. l 4. mihi p. 141. more scandalous, & cause Gods Name to be blasphemed by the enemies of Religion, 1 Sam 12. 14. Rom. 2. 24. Ezek. 36. 20. 3. Their sins are committed a­gainst greater means, and greater mer­cies, Grave & lu­ctuosum est; ipsa Dei Eo­clesia quae in omnibus esse debet placa­trix Dei, quid est aliud quam exa­cerbatrix? Sal. de Gub. l. 3. p. 87. against greater light and know­ledge, against the motions of Gods [Page 54] Spirit and cheeks of conscience, &c. Wothen to Antinomians that bid men after adultery and theft, rejoyce, for God loves not heavinesse, &c. See them fully confuted, Rutherf. against Anti­nom. part. 2. ch. 32. ch. 37, 38, 39.

Sixtly and lastly, It informs us, That our Religion is the old and true Religi­gion; that Religion which teacheth men the way to obtain Gods Image, which consists in Holinesse and Righ­teousnesse, See M. Ienkyn on Jude, 6. p. 468. that is the old and the true Religion; but our Religion only teach­eth this. Our Religion is as old as A­dam, whom God created after his own Image in Righteousnesse▪ and Holi­nesse; so that as Righteousnesse and Holinesse is elder then sinne and wick­ednesse; so is our Religion then all o­ther Religions; Popery is a new and See D. Halls old Religion false Religion; instead of sanctification it sets up Ceremonies, and cals for out­side worship, and bodily exercise which profits little; and instead of regenerati­on and renewing of our corrupt nature, it pleads for nature, as but half-dead and wounded only, and needs but a lit­tle reviving and strengthening.

CHAP. III.

THe second use is for Instruction, Sanctitati d [...]betur reve­rentia. Les. I [...]e [...] ab [...], colo, [...]en ror; q. d. [...]b puri­tatem cole [...] ­dus & [...]ne­ra [...]us. A Lap. and that ten waies.

1. We learn to adore and admire the transcendent purity of God, which appeares in all his Attributes. Excellen­cy cals for reverence and admiration; we admire great Princes and Poten­tates when we see them in their glori­ous Robes, stately Palaces, and honour­able attendance; and shall we not ad­mire the glory of the King of Kings, before whom the Angels stand with reverence and fear? It is meer Atheism to forget the Lord daies without number, & to have him seldom in our thoughts; when we can passe over his glorious works of mercy, power, providence, and justice, without due observation. 'Twill be our wisdom to eye and ob­serve When there be divisions, ruines, plun­de [...]ings [...]n a Kingdom, the [...]e i [...] a wheel in those wheels, a providence that acts & orders them. Green [...]. his holinesse and wisdom in all those crosse workings of providence, both towards our selves and the Nati­ons: He hath a wheel in the wheels, Ezek. 1. 16. When we think the wheels go backward, he can make them go [Page 56] forward; and those waies which we think will ruine the Nations, he can make them a means to raise them; this is the way to true wisdom, and to un­derstand the loving kindnesse of the Lord, Psal. 107. 43. This is the principall end why God created man (viz.) that he might acknowledge & set forth his praise in the world, and declare his glo­rious holinesse and excellency. This is the work of the Angels in heaven, Isa. 6. 3. they cry, Holy, holy, holy is the Lord of hosts; and this is the work of all Gods people thorow the world, Rev. 4. 8. The summe of all that which the Catholick Church dispersed over all the world doth, is to sing and agnize the sanctity and holinesse of the great God; it is their constant imployment; they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, which is, and is to come. Then we are said to sanctifie him, not by adding any holinesse to him, but declaratively, when we proclaim his holinesse, and acknowledge it both in our hearts and lives, this he accounts as a sanctifying o [...] his great▪ Name. We should therefore set apart sōe time to meditate on Gods [Page 57] absolute perfection and excellency, we should admire him & commend him to our selves, till we can expe [...]ntally say with David. Ps. 86. 8. Among the Gods there is none like thee O Lord! We should glory in him; & whē the world boasts of their houses, lands, riches, friends, &c. do thou make thy boast of the Lord, and chal­lenge them all to shew such a Lord and Master of such transcendent purity and perfection as thy God is of.

2. If the Lord be thus glorious in ho­linesse, then we should set our affections on him; love him, fear him, desire him and trust in him. We must love him with all our heart, with the highest in­ten [...]ion of affection, prizing his favour Intensive & appretiative, Affectu & Effectu, su­per, omnia desiderabilia desideremus eum. Les. above ten thousand worlds. We may and must love holy men, and the bet­ter any man is the more we must love him; but there is none holy as the Lord, therefore we must love none equally with him: We may love the drop, and love the sea; but our love to the drop must not be equal with our love to the sea. We must love God simply for him­self, and other things in relation to him. The more excellent any thing is, the greater object it is of our desire: now [Page 58] Gods excellency is infinite, & therefore he is an object worthy of our choicest See more Burrou [...]s Gratious spi. p. 285, 286, &c. love and veneration.

3. Dost want purity? thou seest whi­ther thou must go for it; even to God who is the fountain of holinesse. Whi­ther should we go for water but to the sea? or for light, but to the sun? All purity is in God, and none to be had out of him: So that what James (1. 5.) saith of wisdom, is true of sanctification, If any man lack it, let him ask it of God, who giveth to all men liberally and upbra d­eth none, either for present defects, or former failings. Go not to men, go not to creatures, who are cisterns, broken [...] cisterns; but go to God, who is a foun­tain, a living fountain, having all excel­lencies in himself, originally and abun­dantly. The diseased woman spent all she had upon Physitians, yet remained uncured till she came to Christ, Mark. 5. 25, 26. Hence the Lord to encourage us to the work hath promised, Ezek. 36. 25, &c. that from all our Idols, and from all our filthinesse he will cleanse us: But we must not then sit still, and think to have such a jewell without some pains; we must beg it, and beg it earnestly at [Page 59] Gods hand, who hath said he will be inquired of by the house of Israel, to do it for them, v. 37. Spare to speak and you shall never speed; You must ask for holinesse before ever you can have it: if asking will not do, you must seek more earnestly; if seeking will not do, Matth. 7. 7. you must knock with violence till God hear you; it is a gradation and implies fervour of spirit; it is not a simple repe­tition Hac vis gra­ta D [...]o est. Tertul.; God loves to see his people im­por [...]unate for spiritual blessings.

4. Dost finde any purity wrought in thy soul? Know to whom thou must ascribe it, even to the God of holinesse. James 1. 17. Every good and perfect gift Naturae de­pravationem no: potest reparare, n [...]sae author naatu­rae. Fabritius [...] comes from above. Purity grows not in natures garden, we do not gather such grapes of thorns; and therefore if thou finde any measure of sanctification in truth begun in thy soul, praise the holy One of Israel for it, Psal. 71. 22. 99. 9. He hath given thee that which will stand thee in more stead, then if he had given thee all the Kingdoms of the world.

5. Dost see holinesse in others? Oh let not thine eye be evil because Gods is Omnes pluri­mi [...] e [...]s qui lu [...] cent luce ha [...] mundana; quanti igitur faciendi qui lucenl cae­lestiilla luce! Rol loc. in Ioh. 7. 36. good, but love it, prize it, honour it for [Page 60] the givers sake: we should be so farre from envying, that we should wish that all the Lords people were holy. Hast thou a son, a daughter, a servant, a neighbour, that begin to make consci­ence of their waies? do not censure them vex them, hinder and upbraid them, like the Pharisees, that would neither go to heaven themselves, nor suffer o­thers: but pray for them, comfort, quick­en and encourage them in the way and work of the Lord; it will not repent you when you come into your Kingdom. To rejoyce in the holinesse of others makes us like the Angels of heaven; when envying at the graces of others, makes us like the devils in hell.

6. This may humble us in all our ap­proaches to this high and holy One; Dei cognitio gignit in no­bis humilita­tem; videt hic quantum di­stet a Deo, quam parum, imo quam nihil sit. A Lap. when we seriously consider his absolute purity and our impurity; his righteous­nesse, and our unrighteousnesse; his Ma­jesty, and our misery; this will make us little in our own eyes, and to come with fear and trembling before him: Many when they come to pray, hear, &c. they come as to a Fair or to a Mar­ket, to see and to be seen; they sleep when they should hear, they dresse and [Page 61] pray, wash and pray, work and pray; durst they do thus to a Prince? Did people but consider into what a pre­sence they come, when they come to Gods Ordinances, they would quake and tremble when they come: And if so holy a man as Moses did exceeding­ly quake and tremble when he came near the Lord, Heb. 12. 21. And when the Seraphims proclaimed the thrice holy God, Isaiah cries presently, Wo is me, for I am undone; though he were an holy man, and free from the grosse sins of the time, yet the sense of his originall uncleannesse made him faint, when he had but a glimpse of this most holy God. Oh then, How dreadfull will the sight of this Holy, Holy, Holy One be to such as lie still in the dreggs of nature, meer lumps of sinne and masses of un­cleanness!

7. Do not murmurre at his dispensa­tions towards thy self, or the Church of God; for he is perfectly holy in all his waies, and righteous in all his works; he is holinesse it selfe, and can do no iniquity. Hence we are commanded to praise him for his holinesse, Psal. 99. 3. Let the people praise thy great & terrible Name; [Page 62] Why? for it is holy: q. d. Though the Lord be great in power, and terrible in his dispensations to us, yet they all call for praise, because in them all he doth manifest himself to be holy, just and righteous in all his waies and works to­wards us: Upon this account we ought to exalt him, Psal. 99. 4, 5, 9. Exalt the Lord. Why so? for he is holy in all his administrations to his people: and ther­fore when thou art brought low, do not murmur, but let thy soul keep silence to Jehovah, for he is the righteous Lord, and can do no iniquity. Carnall fathers may chastise according to their plea­sure, but he for our profit, that we might be partakers of his holinesse, Heb. 12. 10 Say then in the midst of all thy trials, with David, Psal. 119. 137. Righteous art thou Lord, and iust are thy iudgements: for though they may be secret, yet they are alwaies just: And this upheld David when he was in distresse, and cried night and day, but the Lord heard not, Psal. 22. 1, 2. yet v 3: But thou art holy; thou art righteous and just in thy deal­ings with me, therefore I submit to thy dispensations chearfully.

8. Beware of offending so holy a God. [Page 63] It aggravates a mans sin to abuse some eminent holy man, that is just and up­right in all his waies, ever doing us good, and tender over us: But for sin­full man to abuse and provoke the most high and holy God, who never wrong­ed us, but renews his mercy every morning, &c. is a very sad aggravati­on of our sin; especially considering the basenesse of him that offends, and the excellenty of him that is offended. When David would shew the great in­dignity offered to him, he tels us that the base dru [...]kards made songs and ballads of him; And Job complains of the injuries that were done to him by base and worthlesse persons: There might be some comparison between David and Job, and those that abused them; but who art thou base sinful dust and ashes, that settest thy self against thy God, thy Maker, whom miriads of Angels reverence and adore? This is that which makes thy sins objectively infinite, because committed against a God of infinite Majesty and Holinesse; and therefore let none presume to sin against him, for he hates sin wherever he findes it; even where he loves the [Page 64] person, yet he'l punish their iniquity, as we see in Moses, Aaron, Eli, Hezekiah, David, Solomon, Sampson, Jonah, Zacha­ry, &c. their sins are more displeasing: The indignities of a friend go nearer to us then the abuses of an enemy: It trou­bled David, Psal. 55. Lo thus was I wounded in the house of my friend. And the Lord complains, Isa. 1. that he had nourished and brought up children, and lo they had rebelled against him. As Caesar said to his son, when he came with the rest and wounded him, What? and thou my son Brutus, art thou one that woundest me too? Relations a­bused turn to the greatest fury: If Gods own will be so bold as to sin, God will be so bold as to let the world see that he will punish them for their sin. Weeds in the wilderness we can bear with, but not in our gardens. Dung is good in our fields, but not so in our Parlours. God calls his Church Jehovah Shammah, Ezek. 48. ult. The Lord is there. So long as his people walk answerable to their principles and priviledges, the Lord is there to assist, protect & comfort them, to plead their cause, and fight their bat­tels for them, making their enemies to [Page 65] submit unto them, Psal. 81. 12, 13. But if his people rebell against him, he will be terrible in the assembly of his Saints: Judgement shall begin at his house, Ezek. 9. 6. and those whom he hath known above others, shall be pu [...]ished before others, Amos 3. 2.

9. Chuse him for your portion, get in­terest 'Tis said of T. Aquinas that as he was kneel­ing at prayer, he heard a voice, saying, Bene de me scr [...]psisti Thoma; quam ergo mercedem accipies? resp▪ Thomas, Nullam, Do­mine, n [...]si Teipsum. and propriety in him; have him and you have all. He that hath the Mine cannot want gold; and he that hath God for his God, cannot want goods, riches, grace, &c. because all these are in God eminently and trans­cendently; he is God All-sufficient, Gen. 17. 1. able to satisfie all the desires of our soules; finite things cannot satisfie our infinite desires; he hath made our hearts for himself, and none but he that made them can satisfie them: True happinesse and contentednesse is to be found in him alone. Chuse him for your Lord and Master, become ser­vants Persectio creaturae est parere crea▪ tori. to him, prefer his service before all the Crowns and Kingdoms of the world. The greater the Prince, the more noble the service. It is more no­ble to be tenant to this thrice holy God, then to be King of all the world: [Page 66] as 'tis more noble to be the Princes fa­vourite, then to be shepheard of a flock of sheep. This made that famous Buc­holtzer to tell his friends who blamed him for stooping so low as to teach a School, that he preferred that ser­vice before a kingdom. Let us spend our selves and all we have for his ho­nour, we cannot serve a better Ma­ster. As Christ was Totus in nostros suus expensus, wholly laid out for us, so it is but reason that we should wholly lay out our selves for him again.

10. Imitate God: Tis his will that we should resemble him in the beau­ties of holinesse. We are apt to imitate Regis ad ex­emplum, &c. great men, especially if they can ad­vance us: Oh that we would imitate the great God, and learn to be holy because he is holy. Naturally man desi­reth to be like God, and therefore the serpent useth this argument to per­swade our first Parents to eat of the Similitudo moris, ratio amor [...]s. A­quinas 1. 2. q. 99. art. 2. forbidden fruit, because they should be like unto God, and so in a better condition; for the more like unto God we are, the better, and the more he de­lights in us; I may truly say, Tast of this commanded fruit of holinesse, and [Page 67] ye shall be like unto God, and live with him for ever. Children are apt to imi­ [...]ate their fathers: God is our holy fa­ [...]her, Tantó quisq Deo sim lior, quanto ab im­mūditia mun­dior. August. John 17. 11. and if we will be his [...]ons and daughters, we must imitate [...]im in purity, and follow him as dear [...]hildren, Ephes. 51. 'Tis the excellency Quo quis est sanctior ti­mem iorque Dei, [...]o etiam maiori Deum amore complectitur. Zanchy. Quo quid similius Deo, eo mel [...]us. [...]f the creature to resemble its Creator; [...]e more like to him, the better. Let us [...]rite after this Copy, make him our [...]ule, and we shall never go astray. If [...]en be to study an Art, they will chuse [...]e best and choicest Author for their [...]itation. Those that would be excel­ [...]t Orators do propound to them­ [...]ves a Cicero, or a Demosthenes for [...]eir pattern. None holy as the Lord, [...]d therefore none so fit a pattern for Deus vult nos imita [...]i non ejus om­nipotentiam, omniscienti­am, &c. sed bonitatem & sanctitatem. A Lap. to imitate as He. Gods other Artri­ [...]es of Omnipotency, Eternity, Sim­ [...]city, &c. call for Adoration, Reve­ [...]ce and Admiration, but his holi­ [...]sse cals for our imitation, Be ye holy, [...] I am holy.

CHAP. IV.

THe third Use for Consolation. Here is singular Consolation [...] all such as are pure in heart, in wor [...] and works; that have not only a for [...] but the power and practice of god [...] nesse appearing in the whole course [...] Whatsoever filthor du [...]g of scorn, re­proach or sla [...]der, the s [...]avingers of this world can [...]ake out of the ke [...] ­nell of their mal [...]cious hearts, is fair and good e­nough to cast in the face of Gods people. their conversations. You must a [...] now for persecution. See this Text fully opened, Bur. Moses choice, p. 14, &c. 2 Tim. 3. 12. [...] that will live godly must suffer persec [...] ­on. You must look to be hated even [...] all, Luke 21. 17, 18, 19. You shall be [...] ted of all men for my Name sake. Lu [...] warmnesse may march quietly on, [...] zeal and the power of purity ever me [...] with opposition and hatred, not a lig [...] toothlesse hatred, as appears Luke [...] 22. 'Tis not a hatred of passion, bu [...] nature, their nature must be chang [...] H [...]rsnet no Rep. p. 472, &c. else the enmity will be irreconcilab [...] 2. Of all men, you must expect ha [...] many times from father, mother, b [...] ­thren, sisters, & naturall friends, not [...] ­ly from wickedmen, but even from p [...] ­fessors & Christians in name, they [...] [Page 69] hate Christians indeed: As the great­est enmity many times is between F [...]gulus [...]u­lo [...]v [...] & [...]. Ordo s [...]ult tanquam [...] co [...] ­stat ex qui­bus [...]m quasi ant [...], [...] th [...]ta orna­ment a sun [...]t [...]. Aug. de Civi. De [...], l, 11 c. 18. men of the same profession; you must [...]ook to have your brethren hate you, Isa. 66. 5. and to be accounted as mon­sters, and that in Israel, Isa. 8. 18. The Priests were the greatest enemies to Ie­ [...]emiah (26. 11. 16.) Christ was betraied [...]y one of his own disciples; and Paul [...]y false brethren that seemed zealous of the word, Acts. 21. 20. 27. & 13. 15. Yea from all men without exception, [...]oth from friends and foes, we must ex­ [...]ect persecution. And this is a good C [...]om mund [...]. [...] t [...]aliquem, id argumento est, quod verè [...] est. Rollo [...]. [...]ign that we are not of this world, there­ [...]ore the world hates us, John 15. 18. But [...]ur comfort is, that though men hate [...]nd curse us, and cast us out, yet God [...]ath pronounced us blessed, Psal. 119. [...]. & Matth. 5. 8. The Lord will be a [...]anctuary of defence to all those that [...]anctifie his Name, Isa. 8. 13, 14. He will [...]ceive us, though men forsake us, 2 Cor. [...]. 9. and will appear to our comfort, [...]hen our enemies shall be ashamed, Isa. [...]6. 5. & 65. 13, 14, 15.

1. Let it comfort you that you are not [...]one; all Gods Saints have gone before [...]ee this way: The holiest men have [Page 70] met with most opposition: The devil shoots his arrows at the whitest marks. Holy David is made the drunkards song. Holy Job a by-word & reproach, both to friends and foes. Holy Jeremiah is a derision to the people, & that all the day long, Lam. 3. 14. Paul is a babier. Christ hath a devil. The Saints are fools, Isa. 35. 8. Thus you see your com­pany.

2. Give losers leave to talk: Esteem Malè de me l [...]quuntur, sed mali. Sen. Nihil moror S [...]quid ab [...]m­probis de me improbè di­citur. Cicero. it a small matter to be judged of them▪ 1 Cor. 4. 3. Wear their scoffs and re­proaches as a Crown, in token [...] triumph; out of an holy pride thou mu [...] learn to contemn contemners, and re­solve to be more vile; for if you canno [...] endure the Tongue of Ishmael, ho [...] will you endure the sword of Esau? [...] you cannot lose Names, how w [...] you loose your lives for Christ Ride [...] riden­t [...]s, contemnit contemptores; prima virtus Christiani est contemnere et contemni. Hi­ero [...]. Luctâ crescit fides, et sit arden­tior. You must not be ashamed or afraid [...] professe Christ and his truth, and th [...] before a sinfull generation, Ma [...] 8. 38. Rev. 21. 8. To professe hi [...] in a time of peace, amongst professo [...] every rotten-hearted hypocrite will [...] it: But, with Lot, to be good in Sodo [...] with Job in the Land of Uz; with E [...] ­jah [Page 71] to be zealous in the daies of Jezebel; and with Zachary and Elizabeth, to Non malos nunquam vi­disse, sed in­ter malos continenter v [...]xisse, lau­dandum est. Cicero. be righteous in the daies of a bloody Herod, this puts you upon the triall indeed: And if the Saints have pro­fest Christ amidst his foes, shall we be ashamed of him amongst his friends? —Sed tu sus principe duro Temporibus­que malis ausus es esse bonus. Marti­al l. 12. ep. 6. If they have served him in times of danger with the hazard of their lives, as Ioseph in Pharaohs Court; Obadiah in the Court of wicked Ahab; a good Abijah in the house of wick­ed Ieroboam; a zealous Nehemiah in the Court of an Heathenish Artaxer­xes: a righteous Melchisedek in the midst of an Idolatrous Canaan; a faith­full Ezra (8. 21.) that will keepe a fast, and serve his God at the river Aha­vah, about three miles from Babylon. A Church in Babylon, 1 Pet. 5. 13. and Saints in bloody Nero's Court, Phil. 4. 23. and some in Pergamus where Satan reigned, Rev. 2. 13. And shall we draw back in a time of peace, when the Gospel is publikely profess­ed? If this be the worst they can say of thee, that thou art one that labourest for purity, and keepest thy selfe unspot­ted of the world, so that thy enemies [Page 72] have nothing against thee but for the matter of thy God, Dan. 6. 5. happy art thou that thus sufferest for well-do­ing; the Spirit of glory rests on thee, 1 Pet. 3. 13, 14. Matth. 5. 11, 12. Blessed are ye when men thus revile you, not for un­righteousnesse, but for righteousnesse sake. Stinking weeds sometimes make good medicines, and some discords in­terlaced do grace the musick: It's good for every man to have a faithfull friend, No musick without dis­cord. or a deadly foe.

3. Consider, God takes the indigni­ties that are done to thee, as done to himself. God and his people have com­mon friends and common foes, Gen. 12. Cum servus Dei à quo­quam laed [...] ­tur, ma [...]estas divina viola­tur. Salv. l. 8. mihi p, 192, &c. Ubiplura. 3. Such as succour them, succour him, Matth. 25. 40. and such as wrong them, wrong him. Saul, Saul, why persecutest thou me? saith Christ, when he was on­ly persecuting his poor Saints. A Master counts himself abused, when his faith­full servants are abused.

4. Know your priviledges, and re­joyce in them; thou hast bought the field, now dig it, and see what treasure thou canst finde there. Every Saint and servant of God is sure of four things,

  • [Page 73] 1. Thou art sure of Protection.
  • 2. Of Provision.
  • 3. Of Supportation.
  • 4. Of Exaltation.
    See more Priviledges, Bi [...]lds Mar­row. p. 300, &c.

1. Thou art sure of Protection: The Lord himself is King of Saints, he will suffer none to hurt thee, but will re­prove even Kings for thy sake; He hath promised to keep the feet of His Saints, 1 Sam. 2. 9, 10. He will direct their affe­ctions, and protect them in their waies, when those that oppose them shall be overwhelmed with misery, and put to silence in the grave. He will never leave them nor forsake them, they shall be preserved for ever, Ps. 37. 28. & 97. 10. Prov. 2. 8. Isa. 41. 10, 11, 14, 15. All No vessels of gold are so precious to men, as Gods people are to him. D. Taylor. fol. p. 484. his Saints are in the hand of his powerfull protection, Deut. 33▪ 3. as we see in Noah, Lo [...], Abraham, Iob, David Paul, and all the Saints. He is the holy God, and therefore will defend his holy ones, and will pity them in their di­stresses, Hos. 11. 9. and will avenge their blood upon their enemies, Rev. 6, 10.

2. Provision. Piety hath the promise of temporall as well as spirituall bles­sings, 1 Tim. 4. 8. If we first seek Gods [Page 74] Kingdom, we need not cark and care for food, raiment, health and wealth, v. Praefat. Piscatoris ad 1 Chro­nicoro [...] &c. all these shall be cast upon us as an over-plus into the bargain. Full is that promise, Psal. 132. 13, 14, 15, 16. If fa­thers must provide for their children, much more will God provide for his: The lions may lack and suffer hunger, but such as fear the Lord shall lack no­thing that may be for their good. He that feeds ravens takes care for spar­rows, and is so bountifull to the wicked which are his enemies, will never suffer his children to want. He hath given us Christ, and with him all things: We need not doubt of crusts, since he hath promised a Kingdom, Luke. 12. Qui dabtt regnum, non do it viati­cum? Aug. 31.

3. Supportation. The Lord will up­hold your spirits in times of triall; the righteous shall be bold as lions. Upright­nesse Magnas vi­res babet pi­etas. Luth. Psal. 46. breeds boldnesse; and The holiest men make the happiest Martyrs. David hath a heart like a lion. Paul beholds the Councell undauntedly. Holy Nehemiah (6. 11.) will not fly. Piety makes men invincible and iuvulnerable. When friends forsake, and riches fail, when head and heart fails, yet our holinesse [Page 75] will not forsake us, but will go with us to heaven.

4. Exaltation, Exalt piety, and it will exalt thee. God is yours in a more spe­ciall propriety, Psal. 144. ult. Happy is that people whose God is the Lord. He is Sancti sunt [...] Dei (1) portio sel [...], res rara et [...], t [...]saurus Ire [...]io, us, ci­melium prae­ [...]. à Lap. Lord of all, but he is your God, and you are his peculiar people above all the world: All the world is but lumoer, you are his treasure; others are his crea­tures, but you are his first fruits, Ier. 2. 3. Holy ones are near and dear to God; no man loves his jewels so as the Lord loves thē, Deut. 7. 6. P. 148. 14. Mal. 3. 17

Holinesse exalts men both in this life, and in the life to come.

1. In this life; They bring judge­ments on their enemies, Ps. 149. 5. to 10. there is an honour given to all the Saints, and only to the Saints, to execute vengeance on the Heathen, To binde their Kings in chains, and Nobles with fet­ters of iron, ( [...].) by their praiers, censures and denouncing Gods judgements a­gainst wicked men, they shall binde them in fetters, and slay them with a two-edged sword, Dan. 7. 22. This honour have all the Saints, to conquer, over­come, and subdue their enemies.

[Page 76] 2. At the day of judgement Christ will be glorious and made marvellous in his Saints. 2 Thes. 1. 10. and though the wicked for a time here may tram­ple them under foot & contemn them; yet the time is at hand when they s [...]all judge their judges, Matth. 19. 28. Luke. 22. 28. Luke. 22. 30. 1. Cor. 6. 2. 3. Know ye not that the Saints shall judge the world? The poor Saints, whom the world now esteem as dung and dirt, yet shall one day sit with Christ on his Throne to judge their enemies; and though now they scorn them, yet then shall they be­hold them with horror and amaze­ment, and cry to be hid from them from the sight of them.

Yea they shall not onely Judge their fellow-creatures, but they shall sit as Judges on the Apostate Angels also. 1 Cor. 6. 3. not they that shall judge men or Angels Authoritatively by pronouncing the sentence of condem­nation on them which is proper to Christ the Judge; but as astipulators, they shall assent and approve of Christs Judgement as righteous. Christ as Judge shall pronounce the sentence Go ye cursed: the Saints assent and say, [Page 77] Righteous art thou Lord Christ, just are thy judgements.

Obj. I am sensible of so much cor­ruption (saith the gracious soul) and see so much fi [...]th and uncleanesse in my self, that I question whether I have any holinesse in me at all. &c.

Ans, The holiest men are most sen­sible See this doubt fully and sweetly answered in M. Ant. Bur­gess last Ser. S, 65. p. 40 [...]. of their own unholinesse: 'Tis a sign of some purity, whē we can unfeig­nedly lament our own impurity; cor­ruption will not complain of corrupti­on, neither wil nature complain of na­ture; there must be some grace begun in the soul before we can lament the loathsomenesse of sin; how long may one live with a naturall man, and yet he never once complain of his unclean­nesse, though helie in the dregs of sin? and therefore let not the sight and sense of thy sinne discourage thee (I wish there were more sick of thy di­sease) but rather encourage thee to fly unto Christ, who is a fountain, not sea­led, but opened; not for one or two sins, but infinitely, for sin and fer uncleannesse, Zach. 13. 1. You must therefore know for your comfort that there is a two­fold [Page 78] holinesse.

The first is a legall holinesse, which is a perfect conformity to the law of God, and so onely Adam in the state of innocency, & Christ were perfectly ho­ly: There is no perfect holinesse to be found in us here, as the See them confuted, [...], The ol, l 1. C 26. Thes. 10. p. 682. Sanctif. est duplex, 1. Re, & sic babetur perfecté tan­tum in Pa­tria, in caelo. [...]. Spe, & sic babetur [...]n via, i [...]per­fecté tantum in hac vita. Anabaptists dream; perfection is reserved for hea­ven; there indeed we shall sin no more.

Secondly, There is an Evangelicall holinesse; when we truly desire and en­deavour to please God in all things, lamenting our impurity, striving a­gainst our corruptions, and hate every false way, &c. this is true sanctification, though it be not perfect, for as all our S. inchoata est vera▪ licet non absoluta. Daven. See Dovvn­ams Warfar fol. 289, &c. graces, so our sanctification in this life is imperfect. Hence the purest Saints on earth have made sad complaints of their own uncleannesse, as Iob 9. 20. & 42. Psal 38. 4. & 51. Isa. 64. Rom. 7. Yet in Gods acceptation they are Saints still, and are so [...]alled in Scripture, from the better part: A corn field though it have some weeds in it, yet we call it a A parte prae­stantiori fit denominatio. corn field still; and white paper though it have some blots on it, yet we call it white still, from the greater and the better part. So that there are not onely [Page 79] Saints in heaven, but also Saints on earth, as appears, Psal. 16. 3. 116. 15. and the Apostle writ to Saints at Ephe­sus, Corinth, Collosse, &c. And'tis obser­ved that the godly are called Saints in Scripture at least fourscore times: And theyare called Saints in this life for three respects.

  • 1. Segregatione.
  • 2. Imputatione.
  • 3. Inchoatione.

1. By segregation; God of his free grace hath separated them for him­self from amongst the wicked and pro­phane of the world. Christi san­ctitas impu­ritatis nostrae est ope rculū [...] Innocens af­fligitur ut nox [...]us libe­retur, ut re [...] dimatur ser­vus, occiditur filius. Sib. 1.

2. By imputation; Christs absolute holinesse is imputed to them for holi­nesse, and their sinnes are imputed unto him, 1 Cor. 1. 30. By his blood we are cleansed from all our sins, 1 Pet. 3. 18

3. By inchoation; that sanctification which is begun in thee here, shall be perfected in heaven; and though we cannot be holy perfectly, yet if we can be holy sincerely, in desire and endea­vour, tisacceptable with God, who mea­sures Voluntas [...] est homo, nihil aliud sumus quàm volun­tate. Aug. us by our wills and sincere desire, rather then our deeds: The will is the man, & that we are, which we desire to [Page 80] be. Let us then strive after perfection in the use of all holy means, as fasting, prayer, hearing, meditation, selfe-ex­amination, &c. and then in Gods due time he will bring forth judgement in­to victory, and make the work of san­ctification prevalent over corruption.

2. You must know that there is dif­ference in Saints; to some God gives ten talents, and there he looks for ten again; to some but one, and there ex­pects no more then he gives; where he bestows much, he looks for much. Some ground brought forth an hundred fold, some sixty, some thir­ty, yet all good ground. Some God cals forth to greater service, and more eminent imployment, and to these he gives a greater measure of sanctification Paulus infir­mos non ex­cludité nu­mero sancto­rum, q. opus suum Deus bic inchoat tantum in uobis; paula­tim vero per gradus & in­rementa per­ficit. Calvin.

3. Know for thy comfort that there are degrees in sanctification as well as in faith and other graces; as faith hath its weaknesse and infancy, so hath san­ctification: It is graduall and grows by degrees, from a weak and low degree to a strong perfect man. Weaknesse & holinesse may well subsist together; the Disciples were willing, yet the flesh was weak: And David oft begs [Page 81] for quickning, Psal. 119. In the mean time thou hast a perfection of parts, though not of degrees and measure, as a childe is a perfect man in all the parts of a man, though not in the quantity of any part.

Be thankfull then for what thou hast, and still seek after more, and then all thy imperfections shall be covered with the perfect righteousnesse of Christ, &c. we must indeede strive, endeavour, and aspire after the greatest perfection. Psal. 119. 5. O that my wayes were di­rected to keepe thy Statutes! but since in this life we cannot attaine it, we must Suspirare, groane and grieve. The Law saith, thou shalt not lust: now when we find that we do lust, we must sigh and say with the Apostle, Wretched man that I am, who shall deliver me? Rom. 7. an Heroick spirit wisheth it could do more then it can, and gieves when it cannot do what it ought to do.

Quest. But why doth not God san­ [...]ifie us perfectly, but by degrees, pur­ [...]ing out our corruption by little and [...]ittle?

Ans. God could cure us perfectly of [...]ll our sins, and purge us from them in [Page 82] a moment; but for good ends he will not doe it.

1. For the greater exaltation of his free-grace, to make us more sensible what he hath done for us, that we might have no cause of glorying in our selves, but might give all the glory un­to God from whom we have all.

2. To humble us and keep us low in our own eyes: He could have driven out all the Candan [...]es before the people of Israel, but he left some still amongst them to vex them, to humble them and make them more watchfull. The Lord could free us from all those remainders of sin that are in us, but in his wisdom he sees it best for us to have these clogs of corruption still about us, to wean us from this world, and make us long for heaven, where we shall be for ever free from these fetters of sin, and Audeo dice­re, superbis utile esse ca­dere [...] ali­quod aper [...]m p [...]eatum, u [...]ae sibi dis­plic [...]ant, qui iam sibi pla­oendo cecide­rant. Aug. de Civil. Dei, 1. 14. c. 13. to keep us low. 'Twas better with Peter falling and watching, then presuming; and therefore Saint Austin concludes, that fals into sin are good to humble proud persons.

3. To out us of our selves, and to make us fly unto Christ for help. The sight & sense of Pauls native impurity drove [Page 83] him to Christ, and made him so thankfull unto God for him, Rom. 7. The Lord is pleased to distill his grace by drops into us, that he may often hear of us, as Paul that had a messen­ger of Satan to buffet him, prayes oft; God loves to have us come with new prayers and praises to him.

Obj. I fear I have no purity (say ma­ny weak Christians) because I have not those parts and abilities that others have; I cannot pray, nor speak for Re­ligion, as such and such can &c.

Ans. Grace is one thing, and gifts are See more a fully M. Ant. Burgess late Ser. p. 110. Ser. 20. & Ser. 65. another; the least measure of grace is better then the greatest measure of gifts; many have grace who cannot define it, and many that can define it have it not. Parts (though they are or­naments, and not to be despised, yet) are they but common gifts; are probate, a Judas, Demas may have an excellent memory, singular elocution, a quick wit, a nimble invention, &c. He may be able to prayfor outward expression farre beyond a child of God. The De­vil hath parts and natural abilities be­yond all the men in the world. Christi­anity is a matter of grace, rather then [Page 84] of gifts; of obedience then of parts; those may be allotted to wicked men, but purity in sincerity, is a speciall gift of God. We have more gifts then for­merly, but lesse grace; abundance of Ignis qui in parentibus fuit calidus, in nobis luci [...] [...] knowledge; but where's the zeal, the piety, the practice? We have more science, but lesse conscience; we have the light of former times, but not their heat. Most of our Professors are all for parts and gifts; these bring applause and praise, but grace and piety hum­ble men, & make them contemp­tible in the eye of the proud world: And this is that great root of pride, division and errour that so much abound a­mongst us; men are all for gifts, thes [...] puff men up, make them censorious, self-conceited, and enemies to the pow­er of godlinesse; Who greater enemies to Christ then the Scribes and Phar [...] ­sees? Who opposed Paul more then the Athenian Philosophers? in so much that no Church was founded at Athens, though it had the name thorow the world for famous wits and learning▪ See more Love Ser. Growth in Gr. p. 160 to 176. Some men are rich in gifts, but poor in grace; others are strong in grace, yet have but weak gifts; of the two, ou [...] [Page] greatest care should be for grace, which is that one thing necessary: And then for gifts, be they more or lesse, be conten­ted with them, be thankful for them, & improve them. Piety is lovely in it self, though the parts & person of him that hath it be but poor & low. Many proud and prophane wretches be all for parts and the praise of men (no matter for piety) hence they oft go to the devil himself that they may get a name for gtfts and abilities. I fear many of our seducing speakers are tainted in this kind. Vain fools! to get the praise of men, lose the praise of God: to win mens applause, get Gods displeasure; to get the shadow, lose the substance: when we should prize a dram of grace before many pounds of gifts, a mite of sincerity, before many talents of hy­pocrisie, as we prize a little pearl before thousand pebbles, a little Gold before much earth. Grace will endure when See more Bur. Grati­ous Spir. p. 219. &c. gifts are gone; this will bring thee to heaven, when the great-gifted-grace­lesse men, with all their gifts & unsan­ctified abilities shall be cast into hell.

Tender consciences have many o­ther scruples about their sanctification [Page 86] which they may see fully Answered in Scudders daily Walking, chap. 16. sect. 6. p. 626, 660, &c. and M. Wall None but Christ, chap. 27. p. 339, to 384.

CHAP. V.

THe fourth Use is for Examination. If ever Examination were need­full, 'tis here: If you take but farthings, you will try them; you are more care­full about silver, but most exact in try­ing gold: This is (as I may say) the golden grace, the grace of our graces, without which all morall vertues are but canorae nugae, glorious trifles. Sancti­fication is a radicall, fundamentall grace. Now an error in the foundation is most dangerous, and destroyes the building. This cannot hurt thee; for if upon triall thou findest that thou hast it, thou hast cause to be thankfull, and to admire the riches of Gods free-grace and love that he should passe by thou­sands more wise, more rich, more no­ble and able to have done him better service, and yet should look on thee in thy low and lost condition. 2. If upon triall thou findest the want of it, then [Page 87] give no rest to thine eyes, nor take comfort in any thing till thou hast ob­tained it: And because many do will­ingly deceive themselves, taking blear­eyed Leah for a beautifull Rachel, a false sanctification for a true; I shall there­fore 1. shew you What it is not. 2. What it is.

1. It is not an externall, federall, visi­ble See the seve­rall accepta­tions of this word in those elabo­rate Serm. of M. Ant. Bur­g [...]ss, Ser 62. & 64. & Ser. 19. & 28. & 45. & 57, 58. holinesse, when by vertue of the ex­ternall Covenant all the Lords people are said to be holy: Thousands have this that shall never see God; a Simon Magus may be baptized, and yet be in the gall of bitternesse still. He is not a Jew that is one outwardly; it is not Vnder those two Synechdo­chically all ou [...]ward pri­viledge are comprehen­ded. cir­cumcision which comprehended the priviledges of the Jew, nor uncircum­cision which comprehended the privi­ledges of the Gentiles, with all their wealth, wisdom, nobility, birth, &c. it is none of these which God regards, but it is the New-creature he delights in, Gal. 5. 6.

2. It is not civility or morall righte­ousnesse; civility is one thing, sanctifi­cation is another; that's a morall, com­mon vertue; this is a special, saving grace; that a Heathen may have, he [Page 88] may be just, righteous, sober, civil; but this is a grace peculiar to the people of God. 2. The civil man looks only to the outward act, but the sanctified man looks also to the inward man. 3. Civili­ty comes by education, sanctification by grace. 4. Civility stands in negatives, not to hurt, not to steal; but sanctity in doing good, as well as eschewing evil. 5. Civility looks only to the second Table, sanctification to both. Thus you have a fivefold difference between sanctity and civility.

3. It is not an opinionative, hypocritica [...] holinesse, such as the Pharisees had, who conceited they were holy, be­cause they fasted, praied, gave almes, &c. though it were but externally and hypocritically: Thus many amongst our selves, because they frequent duties, they conclude themselves to be holy, not considering that duty and propha­nesse may stand together. Men may perform all the duties of Religion, and obtain a great measure of illumination, so that in their own opinions, and con­ceits they may think themselves holy, and in the judgement of charity may be thought to be so by others, Heb. 10. [Page 89] 29. and yet be nothing, as Iudas, Simon Magus, and those Heb. 6. 4 Hypocrita dicuntur san­ctisicatiae­quivocè (i.) respectu ex­ternae vocati­onis & pro­fessionis; pro­priè vero soli electi intus renovantur, ver [...]que & univocè sanctifican­tur. Tilen. that had an externall sanctification in outward pro­fession, common illumination, and some sleight reformation. Not that I speak against duties or ordinances (for I know that such as God hath decreed to the end, he hath decreed them to the use of means to bring them to that end) but against resting in the bare perform­ance of them, or idolizing them.

4. There is a real, internal, qualitative holinesse, & this is that holinesse which we are to seek after; it is not shews or shadows, it is nothing but real holinesse which can satisfie a gracious soul. This is no superficiall, sleight alteration, but Ephes. 1. 19 [...], super­eminens illa magnitudo, V. Leigh in locum. God by his Almighty power alters the very bent and resolution of the soul a quite contrary way; he sets not up a bare foorm of holinesse, but infuseth life and power; he puts to the exceed­ing greatnesse of his power to work it; it is harder to create a new heart, then a new world; for in that God would meet with no opposition, it is but speak­ing the word, and is is done, Psal. 33. 6. By the word of the Lord were the heavens made: but in the work of Regeneration, [Page 90] the devil, sin, and the world oppose. 2 The creation of heaven is but finger­work, Psal. 8. 3. but the restauration and renovation of man cals for Gods arm, Luke 1. 51. and mighty power to cru­cifi [...] corruption, and to enable us to du­ties of obedience, 1 Cor. 4. 20. By this grace we are said to be partakers of the * Non trans­ [...] naturae hu­manae in di­vinä, sed par­ticipatione donorū; qui­bus confor­mes effici­mur divinae naturae. Pa­raeus. divine nature, 2 Pet. 1. 4. (i.) Analo­gically and by way of similitude, when we partake of those graces which make us like unto God, when we are just, pa­tient, mercifull, pure as God is, when we love what he loves, and hate what his soul abhorres; this is the image of God in us, and by these God becomes (as it were) visible in man. Hence san­ctification (say some) is nothing else but the conformity of our hearts and lives to Gods will. It is a created quality (say Sanctitas est congruentia nostra cum lege Dei. Les. S. est Realis mutatio ho­minis [...]a tur­pitudine pec­cati, in pu­ritatem [...]m­aginis Dei, Alsted. others) of purenesse in the Saints, wher­by they resemble God, being pure and severed in part from the mixture of sin and corruption: So much the word Ka­dash implies, one separated from a com­mon to a Divine use; because holinesse consists in a separation frō sin & a dedi­cation to God, 1 Pet. 1. 14. 15. not fa­shioning [Page 91] your selves according to your former lusts in your ignorance; What then? But as he who hath called you is holy, so be ye holy in all manner of conver­sation. Hence some make this morall See more Mr. [...]. Iud [...] 2. p. 26, [...]7. holinesse to be two fold;

1. Privative, (i.) an immunity and purity from sin.

2. Positive, which is, 1. Grace in the habit. 2. [...] i [...] the act, when [...] God is known, feared, served, [...]; and sin is hate [...] and eschewed; when there is the root of [...] in the hear [...] & the fruit of righteousn [...] [...] then is a person or people truly [...] the utensiles in the Law were [...] holy, when they were set apart fro [...] [...] other service to God alone; so a [...] said to be holy, [...] his heart and li [...] are separated from all by-ends and aims, and they are wholly devoted un­to God. Holinesse is a kinde of spiritual [...] Pu­rus, [...], [...], ab us [...] com­mu [...] ad a vi­num separa­tus. Rivet. chastity, when the soul is consecrated to God, and goes not a whoring after the vanities of the world. Hence the Saints are called Virgins, for their pu­rity and spiritual chastity, Cant. 1. 3. Matth. 25. 1. Rev. 14. 4. The Apostle describing the holinesse of Christ, [Page 92] shews us clearly what holinesse is, Heb. 7. 26. Christ our High-Priest is holy. What's that? he is harmlesse, undefiled, separated from sinners. We see then that sanctity consists in discretion, distincti­on and discrimination from common use by way of exaltation and prehemi­nence. Hence the Lord describing his own people, cals them a people sepa­rated and severed from the wicked of the world, to be an holy people to him­self, Levit. 20. 24. 25. Psal. 4. 4. The Lord hath set apart for himself the man that is godly; therefore when the Lord cals his people to sanctity, he cals to an holy separation, 2 Cor. 6. 17. 18. Come out from amongst them and be ye se­parate. God will have his people to Non requi­rit ut loca infidelium deserant fideles, unde nulla contamintio est, sed vt á superstito­sis ritibus, ac sceleratis il­lorum mori­bus separentur Muscut. shew their sanctity by a discriminative manner of living, since the Lord hath discriminated and severed them from the base people of the world, who lie like beasts tumbling in their own filth, 1 Job. 5. 18, 19. to be his own peculiar people; therefore they must have diffe­rent lives, different waies, and diffe­rent aims from the men of the world: though they live in the world, yet must they not live like the world, but must [Page 93] do such excellent things as the world cannot do; this Christ expects from his, Matth. 5. 47. What do ye more then * See this excellently enlarged by M. Bur. [...] tious Spi. p. 189, &c others? implying that his disciples must do more then heathens, more then civil men, more then formalists or hypocrites.

Yet that I may make it clear to eve­ry capacity what sanctification is, I shal define it, and explain all parts of it in order, because it tends much to the right understanding of this point. Yet we must not rest in a bare notional Opto magis sentire san­ctification [...], quám scire ejus defini [...] tionem. knowledge of the definition of sanctifi­cation, but we must labour to finde the virtue and power of it in our hearts and lives.

Def. Sanctification is a grace of the Spirit, wrought in all Beleevers, whereby they are purified daily more and more from their native corruption, and are restored to the Image of God, daily dying to sin, and living to righteousnesse.

1. It is a grace, gift or work of the Spirit: sanctity grows not in natures See Ienkyn on Iude. 1. p. 48 [...] &c. garden, but it is a quality or infused gift of the Spirit, who is therfore called the Spirit of sanctification, Rom. 1. 4. It washeth and cleanseth us. 1 Cor. 6. 11. [Page 94] By it God takes away mens stony, stub­born, rebellious hearts, and gives them hearts of flesh, (i.) melting, flexible, obe­dient hearts. Hence the Spirit is compared to

  • Fire.
  • Water.
  • Winde.

1. To 8ee more Dr. R [...]ynolds on the Sa­crament. ch. 19. p. 183, to 187. Fire, Matth. 3. 11. Isa. 4. 4. because it inlightens our mindes, pur­geth and refineth us from the drosse of sin, and inflames our cold hearts with a zeal for Gods glory.

2. To Water, for its cleansing nature, it makes our barren hearts fruitfull, it refresheth us, it cools and pacifieth the scorched conscience, Isa. 44, 3, 4.

3. To the Winde, See Sibbs in locum. Cant. 4. 16. which is 1. Free, it bloweth where it listeth, Iohn 3. 8. 2. It dries up dirty ground. 3. It helps and drives us on in our jour­ney.

4. It cools and comforts in a time of heat.

5. It purgeth the chaff from the wheat.

6. It melts hard ice, Psal. 147. 17. 18.

7. It purifies the aire. 8. It increa­seth the heat of fire. All these operati­tions [Page 95] hath the sanctifying Spirit of God on the soules of his people. It is free [...]y given, it dries up the unclean lusts of their hearts, it helps them in their way to heaven, it cools and comforts troub­led conscien [...]s, &c.

II. It is not wrought in every soul, but only in the hearts of beleevers. Faith is the internall, instrumentall cause; by it we apply Christ to our selves for our sanctification. All beleevers more or lesse are sanctified; it is the nature of faith where it dwels, to purifie the heart, Acts 15. 9.

III. The subject or seat of our sanctifi­cation is the See that excellent Tract of M. Ambrose on the new birth, p. 9, 10, 11, &c. whole man, body, soul & spirit, 2 Cor. 7. 1. 1 Thes. 5. 23. Hence the spouse of Christ is said to be fair in all parts; eyes, hair, teeth, lips, temples, Cant. 4. 1, to 8. They are sanctified throughout in every part, though every part be not throughout sanctified; as sin hath defiled and corrupted all the pow­ers and parts of soul and body, so all must be renewed and sanctified. Burnt offrings must be whole, not a head or a leg, but all must be sacrificed, Levit. 1. 8, 9. Not that the substance of our bo­dies [Page 96] or souls are changed, but the qua­lities; corruption is purged out, and [...]. non est mutatio na­turae, sed qua­litatum; non mutat sub­stantiam, sed corruptionē; non in nihi­lum, sed in ordinem re­digit affectus; siquis naturâ fit [...], non tollit tristitiā sed modera­tur, &c. Sibel. [...] Iudā. p. 41. grace is planted in its stead; our under­standings which before were darken­ed, now they are light in the Lord; our judgements are rectified, 1 Cor. 2. 15. our memories are renewed and made more retentive of the best things; our wils are flexible and conformable to Gods will; our affections are subdued and set on right objects, Gal. 5. 24.

2. The body and all its members are sanctified and renewed; sinne doth not reign there, Rom. 6. 12, 19. Its become a Temple for Gods Spirit to dwell in, all its members are become servants of righteousnesse unto holinesse.

3. The actions and outward conver­sation: Nee satis est cor sanctifi­catum esse, nisi tota nos­tra vita & externa con­versatio inter­nae sanctitatis animi sit signaculum. Sibel. M, Ant. Bur­gess Ser. 115. Our words and works which before were vain and sinfull, are now sweet and savoury, tending to Gods glory and the good of others. So that all such as are truly sanctified, are whol­ly sanctified; Old things are past away, and all become new; new mindes, new memories, new judgements, new af­fections, new desires, new fears, new love, new joy, new sorrow, new food, new raiment, new language, new com­pany, [Page 97] new ends and aims, &c. He now answers as the young penitent man in Ambrose answered the courting Mini­on, Cur non respicis, ego sum? Hearken, 'tis I, Sed ego non sum ego. Though you be still the same woman, yet I am not the same man. As an old Ale-house while a drunken tenant lived there, 'twas never empty of drunkards, theeves, whores, &c. But now an honest tenant is come in, down goes the sign, and when old guests call, there's no room for them, for there's another man dwels there.

Now the parts of sanctification are two;

1. Mortification or dying to sin; by the Robur, tyran­ [...]s & vires peccati debi­litantur, & paulatim abolentur. Si [...] spirit they mortifie the deeds of the flesh, Rom. 8. 13. Col. 3. 3, 5, 9. 10. The death of Christ is the death of their sin; sin is an underling in the soul, it reigns not there. This is called in Scripture, a pulling out of the eyes, a cutting off the hands, a keeping under our bodies, de­nying our selves, purging out the old leaven, putting off the old man.

2. Vivification or living unto righte­ousnesse; Genera [...] unius est destructio alterius. Aust when Gods Image is restored, and we are made conformable to his [Page 98] will, so that what pleaseth him, plea­seth See both these parts fully hand­led [...]n Mr. Dovvnams, Warf. p. 285 & Mr. Ienkyn on Jude 1. p. 21. to 46. us; and what is displeasing to him, is displeasing to us; they do not only fly evil, but they do good, they have their part in the first resurrection, there­fore the second death shall have no power o­ver them, Rev. 20. 6. They draw vir­tue from Christs resurrection whereby they rise from sin to newnesse of life Colos. 3. 9. 10. Rom. 6. 10. 11.

Now I come more particularly to the signes of sanctification, and these call for our more special observation; they are seven.

1 Sign. A holy man hath an holy heart, he first makes clean the inside, The heart wins all the Cards, yea though it be the knave of Clubs with all his Cere­monies, La­timer. he knows that God delights most in a pure heart, and commands us to keep that clean, Isa. 1. 18. Jer. 4. 14. & 13. ult. Prov. 23. 26. Iames 4. 8. therefore his greatcare and desire is to keep it pure as becomes the Temple of God. The hypocrite is all for externall holi­nesse, to be seen of men; the Pharisees could cleanse the outside, but within they were full of wickednesse, therfore Christ denounceth such woes against them, Matth. 23. 25. 26. Amaziah did much, but lost all, because his heart was [Page 99] rotten, 2. Chron. 25. 2. it ruined him, v. 14, 15, 16. True holinesse is a plain and an even thing, without false-hood, guile, perversnesse of spirit, or starting aside; it hath one end, one rule, one way, one heart; when hypocrites and double minded men, they pretend to God, but follow the world. If ever then we would be truly holy, we must put in practice the councell of the Lord, Ezek, 18. 31. We must cast away with an holy indignation, not lay them a­side for a time, 2. Not some, but All our transgressions, great, small, profi­table, pleasing &c. 3. Get a new heart, A morte temporali, & spirituali Deus solutio­nem promit­tit, modo de puriori vi­vendi ratione serio medi [...] tentur. Sanct. in loco. sanctification must begin within; if the heart be changed, the outward man will soon follow. 4 A motive from the danger, Why will ye endanger the [...]ternall salvation of your souls by re­sisting the motions of Gods holy Spirit

2. His language is pure. When the man is changed, his language is chan­ged, God gives to pure men a pure lan­guage, Zeph. 3. 9. He is now a good Qualis vir [...]alis oratio Loquere [...], t [...] videam. man, and therefore out of the good [...]reasure of his heart he bringeth forth good things, as the wicked man out of [...]he evill treasure of his heart brings [Page 100] forth swearing, cursing, lying, slande­ring, &c. Matth. 12. 34. 35. You may ghesse at a man by his talke, a rotten man will have rotten talk, Ephes. 4. 13. a gratious man hath gratious language.

3. His waies are pure; not only his Burgess last Ser. Ser. 94. words, but his works are holy: A hy­pocrite may have fine words, but his Hypocrita odit pecca­tum non quà peccatum, sed quà morbum & poenam. works are naught; he may hate sin as it makes him sick, or poor, &c. but not as it is sin and displeasing to God; he hates not sin, but he loves not burning. A mans works and walking discover what he is; a swine is known by his delighting in dirty puddles; but a sheep loves fair pastures. A holy man loves to keep communion with God by constant prayer, but the prophane man will not once call on him, Psal. 14. 4. for prayer will either make him leave sin, or sin will make him leave praying. He is jealous over himself, fearfull to offend, shuns the occasions of sin, wil­ling in all things to live honestly, ha­ting See more Harsnet. on Repent. p. 125, to 145, &c. not one, but every false way; he is universal in his obedience, he doth not pick and chuse his way, but makes it his daily exercise to keep a consci­ence void of offence both towards Go [...] [Page 101] and man: He adds righteousnesse to his holinesse, and holinesse to his righ­teousnesse, and so follows the Lord fully, Psal. 15. 2. Luke 1. 6. Acts 13. 22. & 24. 16. He is habitually holy, Act [...]o una non denomi­na [...] [...]. Neq. sanctisi­catio uno atqaltero▪ [...]ené vel malefacto est metienda, sed totius vitae [...]; is sibonus fuerit, cor sanctisicatum esse, nullus dubita. Sibel holinesse is his trade; a wicked man may do a work that is materially good, but as it comes from him it it abomina­ble: What Saint John saith of good­nesse, is most true of holinesse, 3 John 11 He that doth good [out of an habit and principle of goodnesse] is of God, but he that doth evil [habitually as his trade] hath not seen God. Godlinesse is the good mans exercise, 1 Tim. 4. 7. the bent and resolution of his soul is, not willing­ly to sin against God in any thing, he chuseth misery rather then iniquity, and affliction rather then sinne. A pure heart and a purpose to sin can never subsist together; for what is holinesse but an exact obedience to Gods com­mands, True hatred is [...] against the whole kind. Arist. He that hates one sin as 'tis sin, will hate all. Qua­tenus ipsum includit de [...]mni. & that 1. Extensive, to themall. 2. Intensive, with the high estintention of our affections, with all our heart, mind & might; for he that willingly breaks one commandment, doth habitually & dispositively break them all, & when a temptation comes he will stick at none, [Page 102] Iames 2. 10, 11. 'Tis true in many things we offend all, James 3. 2, through frailty and infirmity, but not deliberately and wilfully; yea sins of weaknesse and in­firmity are grievous to a gratious soul, that wearinesse in duty though not of duty, that indisposition and heavinesse which cleaves to them in the best things (which a naturall man takes no notice of yet) is better unto them. Many good souls doubt of their sancti­fication, but if thou finde in thy self an unfeined hatred of All sin, both of grosse sin in thy actions, & of lesser sins in thy affections, know undoubtedly that thou art sanctified, and shalt be sa­ved, 1 Iohn 5. 18.

4. He loves pure ordinances, plain powerfull preaching, zealous praying, quickning conference, &c. these are delightfull to him; a pure heart loves [...] In quo adul­terando nul­lus intercessit dolus: Hereticie nim gypsum lacte miscent á Lap. the pure and sincere milk of the word, 1 Pet. 2. 2. It's a signe a man is rotten when he cannot endure a plain down­right Micajah because he tels them the truth, such men are evil and therfore cānot, endure the light Ioh 3. 19

5. By your love to pure ones; Saints will love Saints; sheep delight in the [Page 103] company of sheep and not of swine. David a Saint delights in Saints, Psal. 16. 3 Paul when changed, changeth his company and and joynes himself to the Saints, Acts 9. 26. Yet it is not every love to a Saint that argues a Saint, but pure and sincere love, which is known by these three signes,

1. It is a love to [All] the Saints, he loves a poor Saint as well as a rich one, he loves a Saint in rags, as well as a Saint in glorious robes, a Iob on the dunghill as well as a David on the throne, Ephes. 1. 15. Colos. 1. 4. they love not one or two of the Brethren, Eti [...]msi Lutherus millies me diabolum vocet, ego tamen illum insignem Dei servnm ag­nosco. Cal­vin* Let Lu­ther hate me and in his wrath call me devil a thousand times. yet will I love him & ac­knowledge him a most precious ser­vant of God said meck Calvin. but the Brotherhood, even the whole society & fraternity, the whole Church of God, such as they never saw, yea though they may differ from them in some small matters, and it may be have mis-called them and wronged them, yet if they have grounds to judge them Saints, they can passe by all & pray for thē, & readily forgive them 2. He loves the Saints simply because saints, for their piety more thē for their parts: true love is spirituall and springs from spirituall considerations; they love the pure for their purity, & the sincere, [Page 104] for their sincerity; but carnall love hath carnall ends, they love the godly for their riches, honour, wisdome, kinred, bounty, &c. they hate them solely for their piety, such and such were excel­lent men if they were not Puritans and Roundheads, &c.

3. He can prefer them before his na­turall kinred which are wicked, as Christ did, Matth. 12. 47. &c. In all Cognatio carnalis post­ [...]abenda spirituali. Paraeus. their relations they prize piety: they preferre a godly wife, a godly child, a godly servant, a godly Magistrate, a godly Minister, before any other. [If any would see more, let him peruse Dyke on the Sacrament, chap. 13. Down­ham on the Sacrament, chap. 10. Shef­feild on Conscience, chap. 14. Wall None but Christ, chap. 21.] M. Ant. Burgess 120. Ser. Ser. 18.

6. Holy men will labour to make o­thers Bonum est' sui diffusi­vum. holy, they love not to eat their spiritual morsels alone: like the sun they do (what in them lies) to give light to all, like a sweet perfume they refresh such as come near them. Holy Abra­ham will teach his family the way of the Lord, Andrew finding Christ, brings Simon; Philip brings Nathaniel; the [Page 105] woman of Samaria brings her neigh­bours, John 1. 41, 43, 45. &c. As wicked men draw others to wickednesse, so the See more Dyke Quenching the Spi. p. 42, &c. godly say as Paul to Agryppa, Acts 26. 29. I would to God that not only thou, but also all that hear me this day, were both almost and altogether such as I am.

7. Holy men are humble men; the more holy, the more humility; none see Fundamentū sanctitatis est humilitas Cyprian. their own nakednesse, nothingnesse wants and weaknesse so much as they; as all the graces of Gods Spirit are humbling graces, so holinesse especially: Hence Paul a holy man, yet in his own esteem the least of Saints, the chiefest of sinners: Job abhorres himself; David is a worm; Isaiah thinks himself undone, Moses is meek. Bradford in his owne estimation, is miserrimus peccator, a very hypocrite, a most hard-hearted, un­thankfull sinner, a very painted hypo­crite, &c. They durst never call them­selves Saints, The close walking people, The godly party, The spirituall ones, &c. It is the property of proud and sub­tle hereticks to paint with two colours, that they may not easily be discerned, Rom. 16. 18. 1. They glory that they are the servants of God, when they only [Page 106] serve their own belly. 2. They use good words and fair speeches to deceive the simple: These silken men have silken words; nothing but free-grace, pure Churches, pure Ordinances, pure Gos­pel, all blessings: Thus they insinuate themselves with such gentlenesse, mecknesse, sobernesse, that one would See more Gell [...]spy Miscellan. e [...]. 13 think that God and goodnesse were confined to such a people; but pull off the vizard, and there appears a proud Antinomian, a loose Anabaptist, a li­centious A [...]ian, a blasphemous Socini­an, &c. In briefe, take this Character of one that is truly Holy. He is one that understands his owne absolute empti­nes, and Christs absolute fullnes; he denyes his owne best works, and relyes solely upon Christ for salvation; he leaves nothing undone which Gods word reveales, useth all means for the increase of his Graces; he is not cast downe by failings as utterly dejected, nor exalted by performances, as more accepted with God; but looks at sin past with shame, at sin present with sorrow, on the world with contempt; the Gospels credit is his aime, Gods glory his end; he silenceth some, sha­meth [Page 107] others, shines out to all, &c.

He that would see more signs of holi­nesse, let him peruse Dr. Preston on the New Creature, Ser. 9. Dr. Taylor on New Creat. p. 46, 47. Ambrose his Me­dia, p. 10, &c. M. Ant. Burgess Ser. 53. & Ser. 63.

CHAP. VI.

THe fifth Use is for Exhortation.

1. To those that want holinesse; seek it and seek it earnestly, be diligent, give all diligence to get it, fill heaven Q [...]ae [...] magna magnè. and earth with cries for it, resolve to give no rest to the temples of thy head till thou hast attained it; let God see that thou art in earnest, and that this is the greatest and chiefest desire of thy soul, and then he cannot, he will not deny thee. Learn of the wise Merchant, who seeking for goodly Pearls, and finding one of great price, went and sold all that he had, & bought it, Mat. 13. 45. Piety is a Pearl of more worth [...]. Stobaeus. then all the pearles in the world, a man may be loaded with them (as it is said Queen Mary was on the day of her [Page 108] Coronation, so that her head could not bear them) and yet be miserable; but piety hath the promise, and makes men venerable, not only in the eies of good men, Psal. 15. 4. but even in the eies of a wicked Nebuchadnezzar, Darius, He­rod, &c. Yea when we are thus glorious within, God himself will delight in us, and greatly desire our beauty, Psal. 45. 11.

Oh then let us labour for pure affecti­ons and pure actions, let purity dwell in our houses, and be engraven even on our ordinary actions of eating, drinking, re­creations, &c. It was prophesied that in Gospel-times holinesse should abound, Zach. 14, 20, 21. it must be imprinted on the pots we drink in, and plates that we eat on, the houses we dwell in, the riches we possesse, yea the horse-bridles, the instruments of warre and labour, our garments and attire must have ho­linesse written on them, we must have an eye to Gods glory in them all; but alas! upon the houses and furniture of most, we may write violence and cru­elty; upon their dishes and cups, op­pression and luxury; upon their appa­rell and attire, pride and prophanenesse, [Page 109] &c, But we have not so learned Christ; our piety must so shine before men, that they may see it: It is not sufficient that we have it in us, but the power and life of it must appear in our lives. As the A­postle sayes of moderation, Phil. 4. 5. it must be so apparent, that it may be known, not to one or two, but to All, both friends and foes, both good and bad; so our sanctification must not lie concealed in our breasts, but it must be See more D. Reynolds Hos 14. 5, 6. p. 37, 38. made visible in our lives, we must be burning and shining lights, carrying a­bout us convincing lives, that we may win many to God.

Now to quicken thee, consider these fo ur things:

1. Consider seriously who it is that cals on thee and intreats thee to be ho­ly; is it not the great & the mighty God? he whose frowns make rocks to rend, and Princes quake and tremble? he whose thou art in all relations? should but a mortall man, a friend intreat thee to observe some rules and directions which might tend to thy bodily health, how readily wouldst thou obey him? & shall the great God become a suppliant unto thee (whose bare commands were [Page 110] sufficient to move thee, and who will have his will on thee whether thou wilt or no) shall the most high condescend so low as to stoop to thee, and his grace (as twere) kneel to thee for entertain­ment? and hast thou a face to deny him?

2. Yet consider to what he cals thee, it is not to sin, it is not to destruction, it is not to any thing that should hurt thee, that is the devils work; but he cals thee to holinesse, and so to happinesse, that it may be well with thee and with thine for ever. Now should the meanest person in the world desire thee to do such or such a thing as would do thee good for ever, wouldst thou not hear­ken to him? And shall the great God intreat thee to be holy that thou maiest be happy, and canst thou reject his in­treaties?

3. Yet thirdly, Consider from what he cals thee; Not from any thing that might comfort thee, but only from sin, which is the greatest evil; to himself, which is the chiefest good; he cals thee from hell to heaven, from darknesse to light, and from the power of Satan to himself. Now did you but know the horror and uglinesse of sin, with the ter­rours [Page 111] and torments that attend it, God and man should not then stand thus in­treating of you to forsake it.

4. Yet consider the rationality and reasonablenesse of Gods commands. Reason should rule and command rea­sonable creatures (for though the waies of Religion be above reason, yet they are not contrary to reason, for there is the greatest reason in the world for them.) Now there are clear, full, con­vincing reasons (enough to move a rock, had it but reason to understand them) to perswade us to be holy; Rea­sons from God, reasons from his word, reasons from his mercies, reasons from his judgements, reasons from heaven, reasons from hell, and above all, reasons from the blood of Christ; sit down but one hour a [...]d consider what thy sin cost thy Saviour, bring but one such an argument for thy sinnes, and hold them fast for ever. Thus we see what con­vincing reasons there are why we should See more in M. Ant. Bur­gess 120. Ser. Ser. 60. p. 373. be holy; yet it is not sufficient that we have holinesse, but

2. We must grow in holinesse, we must go forward from one degree of holinesse to another, perfecting holinesse [Page 112] in the fear of God, See Trapp on this place. 2 Cor. 7. 1. We must strive after perfection, going from strength to strength: as an infant grows from one age to another; and as the seed which is cast into the ground comes to perfection by degrees, Mark. 4. 28. so we must all be graduates, taking our degrees in the school of Christ, growing up into him, not in some, but in all the graces of his Spirit, Ephes. 4. 13. He that is holy, must be holy still, Revel. 22. 11. proceeding and perseve­ring therein. Keep it and preserve it, for it is your life: What we say of modesty, Perit, [...]ui [...]eriit pietas. is most true of piety, Lose it and you lose all. God hath made many gracious promises that his people shall grow stronger and stronger, Job 17. 9. Psal. 92. 12. Hos. 14. 5, 6, 7. When others fall, yet they shall not be moved, but shall enjoy peace of conscience, sweet con­tentment, communion with God here, and the blessed vision of him for ever. Oh then let us suffer this word of ex­hortation to work upon our hearts; let us not out-sit all the intreaties of God, nor despise this day of our visitation, least the Lord in wrath should seal up thy condemnation, and say, Let him EZek. 24. 13.[Page 113] that is filthy be filthy still; since I would have cleansed them, but they would not Ezek. 24. 13. be cleansed, therefore they shall never be cleansed; but as they would live, so shall they die in their sins: Since I have tried all conclusions to better them, but in vain, therefore my spirit shall no more contend with them. They could not say Nay to a tempter, but they could say Nay to Me; they could not resist a temptation from a drunkard or some lewd companion, but the least hint or call from them is readily obeyed; but My Spirit must be denied, My invi­tations rejected, and a very base lust preferred before it; therefore My Spirit shall no more contend with you, but I will forsake you, and then Hosea 9. 17. Woe unto them when I depart from them.

It will be our wisdom then to pursue this Royal game with an holy eager­nesse for fear we should misse of it, and though it fly from us, yet let us still pur­sue it; many run, but it is on a false sent, they neither pursue peace nor holinesse, when they should with diligence pur­sue both: For as in temporals, so in spiri­tuals, it is the diligent that maketh rich. Hence we are commanded not bare­ly [Page 114] to seek, but to follow holinesse, nor sim­ply Heb. 12. 14. [...], sectam. [...] persequimini. Metaph. sig [...] singulare studium san­ctitatis obti­nendae. to follow it, but to pursue it, as the Hound doth the Hare, eagerly, de­lightfully, unweariedly; or as the cruel persecutor, who will never rest till he hath taken him whom he pursueth. We must look for much opposition in this way; the devil he will raise a thousand discouragementts, our own lazy corrupt hearts will cry out of lions in the way, Prov. 22. 13. and the world will raise mountains of dangers and difficulties, &c. but all these will but heighten he­roick spirits; As that valiant souldier, when one told him of a vast Army coming against him, answered, The greater their number, the more glori­ous [...]ntò plus Tori [...] refe­glemus, quoni­rm eò plures auperabimus. will the victory be. A gratious spirit knows not what discouragēent means; Jacob will lose all rather then lose the blessing, Gen. 32. 24. He came for a bles­sing, Christ sayes to us as A­lexander said to one of his name; Aut nomen depone, aut fortiterpugna. and he is resolved to have it ere God and he part; and therefore he tels him plainly, I will not let thee go until thou blesse me; though God crush him, lame him, shrink his sinews, and bi [...] him leave his hold, yet he hold, the fas­ter, and is resolved to lose sinews and bones, life and limbs rather then los [...] [Page 115] the blessing: See the issue; for this God doth not blame him, but highly com­mends him, and cals him Israel, (i.) a Prince and prevailer with God, and o­ver men also, ver. 28. so that Esau in­stead of killing him doth kiss him. Thus we see it is good to be zealous in a good thing.

Many are the objections and Ca­vils which are made against holinesse, which now come in order to be hand­led.

CHAP. VII.

Where are Answers to all tho Cavils, Scruples, Scriptures and Objections (that are of any weight) raised by carnall men against the power of Godlinesse.

The first Objection.

Obj. IF we be thus holy and strict, we may The flesh never w [...] excuses. beggar our selves, endanger our states, and lose all, &c.

Ans. 'Tis not piety but impiety that [...]eggars men; 'tis not godlinesse, but the [Page 116] want of it that hath undone thousands▪ Do we not daily see many Earls, Lords, Gentlemen, &c. that had fair Estates, Such are doubly un­done, they are undone and lose all here and hereafter to. yet by whoredom, pride, idlenesse, cruelty, oppression, drunkennesse, &c. they have wasted all & brought them­selves to miserable ends? when God hath blest the low estate of his people, and made their little increase unto a thousand. Let not therefore Satan de­ceive you with his delusions; for it is not holinesse but wickednesse that brings beggary and ruine; according to the threatning, Deut. 28. 15, to 68. If men will not obey the Commandments of the Lord, what then? Shall they pros­per and have riches? No, but they shall be cursed in the City, and cursed in the field, cursed in body, soul, wife, chil­dren and estate, &c. Lo here what sin and wickednesse brings! Yea, but what if we be an holy, obedient people, may not these curses light upon us also? Oh no; for God hath promised to blesse them in their bodies, souls, goods and God oft in his dispensa­tions makes a great dif­ference be­tween Israel and Egypt. Exod. 11. 5. 7 good name, Deut. 28. 1, to 15. and there­fore the Lord to take off this scandall which the wicked are so apt to lay up­on his waies, hath made many graci­ous [Page 117] promises to uphold our hearts; as Matth. 6. 33. If we first seek his King­dom, *See Gat [...] ­kers Ser, on that Text. whan then? shall we be beggar­ed? No, but all these things, viz. Food, raiment, health, and wealth, and all Virtus omnia in sehabet, omnia adsunt bona, quem penes est vi [...] ­tus. Plautus. temporall blessings, so far as shall be good for us, shall be freely cast upon us as an over-plus into the bargain. So Prov. 22. 4. Isa. 1. 19. Psal. 34. 10. Matth. 5. 5, Rom. 8. 32. Heb. 13. 5. Job. 22. 21, to 30. Acquaint thy self with God, and be at peace with him. Ob. So we may beggar our selves. No, but good shall come to thee, and thou shalt lay up gold as dust, and shalt have plenty of silver.

2. The Lord hath fulfilled these See Gataker. Ser. on Gen. 22. 10. fol. p. 299, &c promises to his people so farre as hath been good for them. Thus godly A­braham and Lot were rich, Gen. 13. 1. to M. Ant. Bur­gess, Ser. 107 7. & 24. 35, &c. Jacob had at first but a staff, yet increase, to two bands, Gen. 32. 10. Holy Job a very wealthy man, Job 1. 3. David a great King and full of ri­ches. Iehosaphat walking in Gods wayes, hath riches and honor in abundance, 2 Chron. 17. 4, 5, 6. V. Aug de [...] Civit. Dei, l. 5. c. 24, 25, 26. Constanti­nū Imperator. The Christian Emperors, that preserved Religion, did flourish and had ri­ches in abundance. Piety both brings [Page 118] and blesseth riches: When the Ark came to the house of Obed Edom, it non suppli­cantem Dae­monibus, sed ipsum v [...]rum Deum colen­ [...]em, tantis terrenis im­plevit mune­ribus, quanta op [...]are nullus aderet. Id. ibid. brought a blessing with it: Piety teach­eth men how to order their affairs with discretion, quickens us to diligence in our vocations and callings, breeds con­tentment, and so is great gain. 1 Tim. 6. 6. Godlinesse with contentment is gain, yea great gain, none like it; for other things may be good for something, but god­linesse [...] illa piorum maximis opi­bus est prae­serenda. Pau­per est ille quicum mul­ta habeat, plura deside­r [...]t: nos con­temnere ma­lumus opes, quàm conti­e [...]. Min. Felix. is profitable to all things, having the promise of this life, and that which is to come; it brings both inward and outward, temporal and eternal bles­sings. It takes not away our riches, but our confidence in them, and makes us look on them as losse and dung in com­parison of Christ, Phil. 3. 8. So that I do not know a more compendious way to riches and honour, then to be truly pi­ous: What advanced Joseph, Nehemiah, David, Daniel, &c. but their piety and fidelity? The devil hath taught men a proverb, That piety and plain dealing is a jewell, but he that useth it shall die a beg­gar; when all these were pious and plain-dealing men, yet died in Riches, and Honour.

3. Shew me that godly man that e­ver [Page 119] could say that reall godlinesse did hurt him even in his temporals; let any good man when he comes to die, cast up all his losses on the one hand, and see how God hath made up all in some better way on the other hand, and then he may well conclude, Godlinesse is to Per vincul [...] cresco. me great gain. Though Job lost all, yet his latter end was better then his be­ginning. 'Tis David's observation, and he never saw it fail in his time, * Psal. See the large Annot. 37. 25. I have been young and now am old, yet have I not seen the righteous for saken, nor his seed begging bread. If any be ex­treamly poor the fault usually lies in the Professor, and not in the Profession; either they are idle, or hypocritical and neglect their callings, or breed their children idly, or delight in fine fare, &c. Some reigning corruption usually brings this misery on them.

4. I Answer by way of concession. Pauper [...]s di [...] cimur, haec non est infa­mia nostra, sed gloria: animus enim ut luxu solvi­tur, ita fruga­litaté firma­tur. Min. Fel. Mat. 19. 29. Suppose thou shouldst lose all by pro­fessing Christ & his truth, yet the Lord is able to give thee much more then that, 2 Chron. 25. 9. The way to save all, is to venture all for Christ: He that will thus lose his goods, shall save them, yea he shall have an hundred fold in this life. [Page 120] God will supply all thy wants; and for Centuplicia, (i.) multipli­cia. Si non eo­dem genere, tamenvalore, non possessio­ne, sed usu. Perde te ne pereas, Salv. Ob. Captivi sunt. Sol. Hoc ess [...]t miserri­mum, s [...] ali­quó du [...]i [...], ubi D [...]um suum non invene­runt; tres pu­eri fu [...]runt in cap ivita­te, fuit Da­niel, fuere Prop [...]ae, Nec Deus defuit conso­lator. Aug. See Mr. Aut. Burgess, Serm. 31. Non est p [...] ­na, militia est, fortitudo enim infirmi­tatibus rob [...] ­ratur, & [...]a­lamitas saep [...] ­ùs discipl [...]a v [...]rtutis est. Min. Felix. thy temporall estate, it may be thou shalt have more then ever thou hadst, or ever shouldst have had in thy natu­rall condition. However, God by his Spirit will make an in ward supply of all thy losses, with such peace, joy, con­tentment, &c. as shall be better to thee then a thousand lives or livings. Oh that men were throughly convinced of this truth, that we never lose by serving God: We may lose by serving the world and by serving men, as Cardinal Wcolsey complained, Had I been but as carefull to please God, as I was to please my Soveraign, I had never come to this mise­rable end.

5. 'Tis one thing to be poor, and another thing to be overcome of po­verty; for Gods dearest servants for their triall (especially in times of com­mon calamity; for these temporall bles­sings are promised but conditionally, so farre as may make for Gods glory and the good of his people) may be brough low; they may be as having nothing, and yet possessing all things, 2 Cor. 5. 9. 10. He will give them content­ment with their little, and such swet [Page 121] joy in the sense of his favour, that shall farre excell the Harvest and Vintage See this O [...]. more fully answ. Pembl [...] Ser. stiled The Benefit of Gods ser­vice, in [...]ol. p. 671. 8 [...] Bur. Moses Choice, p. 114, &c. Spiritus Cal­vinianus, Spiritus Me­lancho [...]cus. of all the ungodly.

The second Objection.

Obj. THis will make us sad and melan­choly; we shall never see merry day more if once we tread this path, farewell delights and pleasures for ever, &c.

Ans. This is a meer slander which the devil and his agents have raised to affright men from piety. But you must know that wisdomes waies are waies of pleasantnesse, and all her paths are peace, Prov. 3. 17. No joy like the joy of a good conscience, which is a continuall feast, Prov. 15. 15. A feast at home, and a feast abroad; a feast in prosperity, and a feast in adversity, &c. in so much that Gods servants in their deepest di­stresses and darkest tentations, in their prisons and dungeons have had more comfort and joy then all their enemies in their Princely Palaces. God allows us to be merry, but not mad and disso­lute. Grace doth not abolish, but rectifie Lae [...]emur iu [...] giter, [...]dò innocenter, Sa lv. Rel [...] est laeta, non dissoluta. our joy, it brings it in to order, and sets it on right objects; it turns out carnal into spiritual mirth; God doth not envy our delights, only he would we an us [Page 122] from low, base, beastly sensuall plea­sures; nor doth he directily call for fraeuum dun­taxat aff [...]cti­bus injicit, ne á via pietatis exorbitent. Sibel. these, but only so farre as they are in­consistent with thy eternall good. If a Physitian should perswade thee to for­bear such and such dishes as tend to Mutantur gaudia, non tolluntur, See Bur. Mo­ses Choice, c. 15 p. 181, to 211. M. A. Burg. Ser, 70. the impairing of thy health, wilt thou not obey him for the good of thy body? And shall God not perswade thee to forbear such things as tend to the hurt of thy soul? Is it not more pleasure to obey God, then obey sinne and Satan? Yea do not Gods servants finde more joy and comfort in their penetentiall tears, then the wicked do in their greatest merrriments? For as piety brings the greatest sorrow for sinne, so it brings the greatest consolation; and where sinne in the sight and sense of it See more Bolton Di­rect. for Walking, p. 154. to 380. & co [...]fort to [...] ▪ con­sc [...]. p. 204 &c abounds, their comfort abounds much more. Gods Spirit is a Spirit of conso­lation, though it lay its foundation in humiliation.

2. 'Tis not piety but sin and impiety that fils the soul full of sadness, horrou [...], amazement & despair: witnesse Adam See Sibbs Ser▪ on Isa. 256 p 26, 27 when he had sinned, Ca [...]n, Saul, Iudas, &c. As piety is the path-way to peace Isa, 32. 17. Psal. 119. 165. Gal, 6. 16. so [Page 123] impiety and sinne brings terrour and disquietment. Were people more zea­lous, and religious, they would have more peace and comfort both in their temporals and spirituals.

3. Many to shun melancholy (as they The checks of consci­ence caused by the word or works of God are com­monly count­e [...] fits of melancholy, and when such qualmes come over their hearts, a pair [...] of Cards or Tables, or merry com­pany is sought to dr [...]ve them away: feare­full is this sin, and such as is a fore­runner of a Reprobate minde. D. Slatyr on Rom, 1. 19. call it) (i.) when the Spirit of God stirs their consciences, and would convince them of sin, that he might fit them for mercy; to shun this Preparative to grace (which the blinde world cals melan­choly) they run themselves on many rocks, they runne to drunken compa­nions, gaming, idlenesse, &c. yea for fear of melancholy runne almost mad, and bring themselves into a thousand sorrows; they omit holy duties, for­sake holy company, cast away good books, neglect closet prayer, meditation, self-examination, &c. Thus to avoid a misery, they runne into a mischief, and to avoid affliction, runne into sin, and bring that sadnesse which they fled from upon themselves in a more des­perate, irrecoverable manner: of two evils we should chuse the least; and if it cannot otherwise be avoided, better undergo ten thousand melancholies, then the least sin, &c.

The third Objection.

Obj. SHould I be thus pure and precise, I should lose my friends, and may make them all against me, &c.

Ans. 1. By thy wickednesse, rudenesse and prophanesse thou maiest make fa­ther and mother and friends against thee; for as when a mans waies please the Lord, he makes even his enemies to be at peace with him; so when our waies are dissolute and displeasing un­to God, he makes even our best friends to be at variance with us.

2. He that will be Christs disciple, must be ready (in affection at least) when the Lord shall call him, to forsake father and mother, and wife, and chil­dren, &c. not simply, but when they come in competition with Christ and his honour: if Christ should call thee to him, thou must say with Jerom, Though my father should lie in my way, and my mother should hang a­bout my neck, I would go over my fa­ther, and shake off my mother, and runne unto Christ. Levi in Gods cause knew neither father nor mother, Deut. [Page 125] 33. 9. The Spouse of Christ must forget her own people, and her fathers house, then shall the King desire her beauty, Psal, 45. 10, 11.

3. Admit thou do lose carnall friends, See more fully M. A. Burgess, Ser. 71. yet thou shalt have spirituall friends, better and truer friends: Thou shalt have God for thy friend, his Angels for thy guardians, and all his servants through the world on thy side, with all their praiers and labours. Change (we say) is no robbery, but this change is thy rich advantage.

The fourth Objection.

Obj. SHould I walk so strictly, I might shorten my life, and bring diseases upon my self, &c.

Ans. Many by their wickednesse have shortened their daies; some by gluttony and drunkennesse, others by whores consume the radicall moistute, get the pox, consumptions, &c. God hath said that bloody and deceitfull men shall not live out half their daies, Psal. 55. ult. A wicked man never lives out half his daies; for either he is cut off before he hath lived half the course of nature, or [Page 126] he is cut off before he hath lived a quar­ter True, some wicked men live long, but no wicked man can promise him­self long life, because he is undrethe curse. Stocke. In a Religi­ous life are joyes not sensuall, wholsome feares, Noble hopes, sweet sorrows, contemplati­ons of hea­venly things, continual renovations &c. all which are very power­full to prolong life. L. Uirulam Nat. Hist. Temperantia sanitatis & longaevitatis mater. of the course of his desires. So then it is not mens piety, but their impiety which shortens their daies.

2. Piety prolongs our daies, the pro­mise runs only to the obedient, Deut. 6. 2. & 30. 19, 20. Psal. 34. 12. Prov. 1, 2. 16. & 22. 4. They honour God with their godly lives, and therefore God will prolong their lives; God will not thrust them out of their dwellings that pay their rent so well. Besides, piety teacheth us temperance in eating and drinking, moderation in our passions, anger, sadnesse, fear, &c. which in the excesse infeeble the spirits, dry up the bones, and shorten our daies: but piety makes us peaceable, patient, pleasant, and so is a means to prolong our life, Pro. 15. 13.

3. We may not prize or preferre our lives before the glory of God, when our life comes in competition with Godly Beza was so healthfull that he never kept his bed one day, nor ever knew what head­ach meant. Christ, Religion, & a good conscience; then he that will save his life (by de­nying Christ and his cause) shall lose it. In such cases we must not only part with our goods, but with our lives for Christ, who parted with his for us: [Page 127] Hence Rev. 12. 11. the Sants loved not their lives unto the death; and Forti nihei timendū prae­ter scelus Aristot. Licitum est jeiuniis & vigi [...]liis, car­nemdomare, ut spiritus pareat, eti­amsi vita breviùs hoc pactofiniatur: sed non licet macerationes eas assumere per se eâ in­tentione ut vita citiùs fi­niatur. Al­steed CC. cap. 18. Cui astipulatur Salvian l. 1. p 14 &c. Non retardu­it pium Danielis ani­mum ab in­stituta orandi consuetudino aut Magi­stratûs am­plissimi, aut vitae pericu­lum. Sancti­us. Paul counted not his life dear for Christ Acts. 20. 24. & 21. 13. Better die ho­nourably, then live basely and unuse­fully. We may not refuse the confes­sing of Christ and his truth when we are called to it, nor omit the ne­cessary duties of Gods worship for fear of shortning our daies. Daniel, 6. 10. had rather lose his life, then lose his communion with God by prayer. Da­vid and Christ wasted and consumed themselves in the zealous service of God. Iohn 2. 17. and happy are all those that die of such consumptions; we should emulate their conditions.

The fifth Objection.

Obj. WOuld you have us neglect our callings, and give up our selves only to reading, prayer, meditation, &c. doth not God command every one to provide for his own? &c.

Ans. Though God command us six daies to labour, and in the sweat of our Subordinata non pugnant, brows to eat our bread, yet our generall calling is no hinderance, but a great [Page 128] furtherance to our particular calling. Bene orâsse est benè studuisse. Luth. Prayer and provender hinders no man. The oyling of the wheeles doth not hinder the going of them; nor is the whetting of the tithe (though the work stop for a time) any impediment to the workman. Religious duties in the pow­er See Satakers Ser. on Mat. 6. 33. fol p. 49 of them, do not hinder our earthly affairs, but greatly further them, bring­ing Gods blessing on our labours, with­out which all our toyl is but vain. Psal. 127. 1, 2. And though we should have successe and outward comfort in abun­dance, yet they are no blessings to us without prayer, 1 Tim. 4, 5. Refugiendae est ampla possessio, ne consequatur profunda perditio; impedimenta haec sunt, non adjumenta; [...]nera non subsidia, &c. Salv.

2. Suppose you should lose in your temporall estate by spending your time discreetly in Religious duties; yet you have done wisely; for whilst the Mar­tha's of the world are cumbred about many things, thou with Mary hast cho­sen the better part, Luke. 10. 41. 42. thou hast parted with drosse for gold, Multò lovior est praese [...]s te [...]itas, quàm aeterna paupertas. Salv▪ with chaff for wheat, and hast lost tem­porals to gain eternals.

3. Neither yet have you lost your temporals by so doing; for if God see it good for thee, he can give thee much more then that: We serve a bountifull [Page 129] Master who observes what our duties cost us, what hazards we run, what losse we undergo, and will abundantly reward us. Away then with all excuses, We cannot spare time, we have much work and great imployment; the more need to pray that God would blesse it. 2. Had not David and Daniel great imployment, the one being King over a great people, and the other next to the King? yet they could spare time to pray three times a day at least. You can finde time for all your great im­ployments, to eat, drink, sleep; and can you finde none for praying?

4. True it is, parents are command­ed to provide for their children, but then it must be moderately, justly, dis­creetly, religiously; else if you provide excessively for them by covetousnesse Quae [...] est ô miserri­mi! ut haere­des alios fa­ciatis, vos ip­sos exh [...]rede­tis; ut alios re­linquatis vel brevi divites, vos ipsos ae­ternâ mendi­citate dam­netis? Salv▪ and cruelty, thou providest a curse for them in stead of a blessing: And is not that parent mad that to provide for his childrens bodies, will damn his own soul? to gain temporall riches for them, will lose eternall himself; If you would get portions for your children, train them up religiously, for piety is an en­during portion, it is lasting, yea everlast­ing [Page 130] riches: 'Tis not houses, lands, silver, gold, riches, that God commands pa­rents to provide, but the principall thing with God requires, is, that chil­dren be taught his waies; Psal. 78. 5. 6, 7. and brought up in his nurture and fear, Ephes. 6. 4. and therefore great is the folly of most parents of our time, who intend to leave hundreds to their chil­dren, and yet grudge to bestow one hundred in the breeding of them: A­las, what will it profit thee or thine to gain all the world, if your souls be damned?

The sixth Objection.

Obj. SAnctification is hard to be attain­ed; many difficulties and dangers must be undergone, many duties perfor­med, many sins to be subdued, &c. many lions lie in our way.

Ans. 'Tis granted, reall sanctity is no Nisi duris non [...]tur ad reg­num. Math. 7. 14. easie thing; all excellent things are hardly come by; the Lord in his See more M. Ant. Burgess Ser. 33. p. 194 &. 430. Cito data vi­ [...]seunt. wisdom foresaw, that things easily gotten would be soon forgotten; what's hardly come by, we prize the more.

2. Yet the comfort is, 'tis nor impos­sible; [Page 131] Gods sevants have attained it, as Iob, David, Daniel Samuel, Paul, &c. God is the same still, as readyto give his grace Sanctitas est obvia, sed re­quirentibu [...]. (to such as seek it in sincerity) as ever.

3. It is easie to a willing minde; the hardness lies in our own rebellious wils; it is not so much our cannot as our will not that undoes us; you will not beleeve, Nolle in causa est, non posse prae­tenditur. Sen. repent, obey, and then you cry you cannot, when the truth is you will not: All Gods commands seeme harsh and hard to wicked and unwilling men. Mavult qui­libet impro­bus execrari legem quám emendare mentem; prae­cep [...]a odisse quam vitia. Salvian. Quotgenera praeceptorum, tot adversari­orum; if God command liberality, the Covetous man is angry; if Humility, the Proud; if Purity, the Prophane. Get that cursed enmity out of thy heart, and then the good word and way of God will never displease thee. Non lenti sed violenti. Curristas, non quaeristas amat Deus. Luth, Tis the Runner, not the Questi­oner that God de­lights in. What Solomon saith of knowledge Pro. 14. 6. that it is easie to him that un­derstands, is most true of holinesse, it is easie to him that understands the worth of it, and is resolved to pur­sue it with an holy violence, Matth. 11. 12. It is the violent, and not the somnolent and lazy, that get the King­dom. Besides custome will make hard [...] pari [...] things easie and delightfull; you shall [Page 132] also have Gods spirit to assist & streng­then you in the work; and when your hearts are once spiritualized, Christ yoke will be easie and his burthen light. And therefore tell not me of lions, Amor n [...]scit [...]fficultates. See Brooks Remed. ag. Sat. Dev. p. 185. & p. 63. & p. 195. Invia vir­tuti nulla est via. dangers and difficulties in the way; true love knows no difficulties, Cant. 8. 6, 7, Iacob will have the blessing though he lose his limbs. The womah of Canaan will have no nay, though Christ deny her, delay to help her, and at last gives her a reproachful answer, and cals her Dog, yet she picks encou­ragement out of that discouragement, and at last prevails. The Martyrs went as joyfully to their stakes, as many doe to their marriages. Nothing is hard to a valiant spirit; what though lions come against us, since we have Christ who is the Lion of the Tribe of Iudah for us? No matter what the duty or the lesson be, if Christ be our Teacher.

3. The comfort and content that we shall finde in paths of holinesse, will pay for all our paines; for as Religion brings the greatest trials, so it bring s the greatest consolations; and as your afflictions abound, your comforts shall abound much more: as the waters r [...]se, [Page 133] so the Ark rose with them. Who then Fnis dat a­mabilitatem & facilitatē medii [...], Stali­us Axiem. p. 170. would not with Sampson encounter with lions, when there is honey in the belly of them? A great reward makes hard things sweet and easie; piety hath Consequentur tum vitam longam, tu [...] jucundam & felicem. Oecolamp. the promise, Iob. 36. 11. If we obey and serve the Lord [in purity and sinceri­ty] he tels us the benefit, we shall spend our daies in prosperity, and our years in pleasures.

The seventh Objection.

Obj. I Fear I shall never persevere in ho­linesse, and then it is better never to begin, &c. See Leighon the promi­ses, p. 362. &c.

Ans. Duty is our part, successe is Gods; we must walk in paths of piety, & then commit both our selves & all our waies to him, who hath promised to make an everlasting Covenant with us, and to plant his fear in our hearts that we Iudi [...]ium (i) justitiam sive fidem & sanctitatem Evangelica [...] ad victor am. á Lap. shall never depart from him. Ier. 32. 39, 40. But our place of defence shall be the munitions of rocks▪ Isa, 33. 15, 16. and though thy grace be but weak, yet if it be sincere, he hath promised to support and strengthen it, till he bring In te stas & non stas. Aug. forth judgement into victory, and make sanctification triumphant over all corruptions, Matth. 12. 20. Did we [Page 134] stand by our own strength, we migh justly fear; for in his own strength shal no man be strong, 1 Sam. 2. 9. but we are kept by the mighty power of God, who is El-shaddi, Allmighty, Allsuffici­ent; whose eyes run to and fro through the whole earth to shew himselfe strong in the behalf of those whose hearts are perfect wirh him, 2 Chron. 16. 9.

2. Remember, that we are never stronger then when we are most weak in our own apprehensions. When Paul was most weake in himselfe, then was he most strong in God, 2. Cor. 12. 10. not only by an intrinsecall disposition, that we are then more inclined to seek strength, but indeed by a spiritual capa­city; Christ is more prepared to bestow strength, when we are sensible of our own weaknesse. In Q. Maries time the trembling Christians proved the vali­antest Martyrs, when self-confident ones miscarried.

The eight objection.

Obj. BUt if we should give our selves up to purity and precisenesse, this would debase our spirits, destroy our parts, make us silly, dejected, unsociable, mel [...]n­cholcik▪ [Page 135] and pusillanimous, &c. Nil nisi grande ali­quod bonum, quod à Nerone damnatum. Justus est veluti speculum virtutis; ejus mores, verba & facta, mores corrup­tos impiorum ost endunt & damnant. á Lap. F. des non tollit, sed extollit rationem. V. L. Vi­rulam Advance­ment of Learn. Chap. 2, 3, 6. Sancti­tas non one­rat, sed ornat no [...] Sal.

Ans. What? more Buts yet? Surely pi­ety is some excellent thing that the de­vil & his factors do so much op­pose it. They labour to lay it low, & to bring an odium upon it, because 'tis a­bove their reach, and brings their base­nesse into disgrace: like the Fox in the Fable that despised the grapes which he could not come at.

2. Piety doth not destroy our parts but doth raise & rectifie them: it doth not abolish, but refine and consolidate them; whereas before our wit & parts, were sett on vanity, now they are set on right objects. Grace spiritualizeth our abilities, and directs them to right objects and right ends. Mettle in a wild colt is good; but when that mettle is regulated, and made serviceable, 'tis farre more excellent.

Religion is so farre from debasing, that it heigh tens mens spirits; in so much as none can be truly valorous, but such as are truly Religious. It is the guilt of sin that debaseth and enfeebles mens spirits; it is the wicked that fly before they be pursued, when the righteous are [...]old as lions. Pro. 28. 21. If Iethro's [Page 136] Magistrates will be men of courage, Et neseit remeare leo. Mens [...]onfi­dens, bilaris, magnanima, q. Deo nixa. á Lap. they must be men fearing God, Exod. 18. 21. None so bold as this Religious coward. Psal. 112. 5. 6. David a pious man, a man that wept much for his own & others sins; yet who more vali­ant then David? 1 Sam. 30. 6. Psal. 3. 6. & 23. 4. What brave Courtiers, what wise Counsellors, what raised and no­ble spirits had Joseph, Nehemiah, Daniel, Pueri & mulierculae nostrae, cru­c [...]s, & tor­ [...]ēta, seras et omnes suppli [...]iorum terriculas, insuperatá patientiá dolore [...] illudunt. Min Faelix. &c. What an Army of valiant Mar­tyrs do we reade of? Heb. 11. no tortures nor terrors could separate them from Christ. What an heroick spirit had Luther, that contemned the contempts of all the world, and being called to Wormes, would go thither though there were as many devils there as there were tiles on the houses? Paul will to Jerusalem though bonds and afflictions Nil praeter peccatum timeo. [...]iety raiseth those spirits which are too low; humbles them that are too high; where it findes any hard thing it sofens it; where any soft, it har­dens it. abide him there. Elijah dares tell Ahab to his face that it is he that troubles Is­rael, and Micajah can tell him that he shall not prosper. Iohn Baptist dares re­prove an Herod and if the Emperesse threaten Chrysostom he can tell her, That he hath learned to fear nothing but sinne.

If any would see this Cavill more [...]ully [Page 137] Answered; let him peruse M. Burroughs Gratious Spirit, chap. 6. p. 130, 133, 135. where he shall finde five Reas. why godlinesse raisethmens parts, &c.

The ninth Objection.

Obj. COuld we see an harmony & unity amongst Professors, we should gladly joyn with them in waies of piety; but we see so many Sects and Schisms, so many Blasphemies and Heresies abounding, that till they be all agreed, we will not come near them; we see unity in other Religions: but none amongst Professors.

Ans. He that will be of no Religion till he see a perfect unity in the Church, may be in hell ere that day come; for whilst there are good men and bad, yea whilst there is flesh and spirit in the same man, there will be contentions & oppositions. There ever hath been, is, and will be Heresies and, Schismes (though it is true the Magistrate should not tolerate them) in the Church of God. Yea 'tis not only there May be, but there Must be, not only Schismes and lesser rents, but Heresies and such Tenents as strike at the very Foundati­ons of Religion; and why is all this? That they that are approved might be [Page 138] made manifest and their sincerity ap­pear in their constancy. 1 Cor. 11. 19. Schismes will creep in to disturb the Churches unity, here­sies to cor­rupt the doctrine; but God will so dispose ofall, that the issue shall be prosperous. D. Prideaux Ser. on 1 Cor. 11. 19

God suffers false Prophets to come in amongst us, to try and prove us, that men may see who are for Christ, and who for Baal, Deut. 13. 3. There will be a Jannes and a Jambres to oppose Moses, and an Hananael against the Prophet Jeremiah. View all the Acts of the Apo­stles, and see what uproars attended the Preaching of the Gospel; for though the Gospel per se in it self bring that peace which passeth all understanding, yet per accidens, accidentally meeting with mens corruptions, it causeth tu­mults; in so much that there are some­times dissentions amongst Gods own people, as between Peter and Paul. Gal. 2. 11. and Paul and Barnabas, though they were holy men and Apostles, Acts 15. 39. So Luther and Zuinglius, &c.

Now these divisions must not make us cast off Religion (he was never sound that will forsake Christs Church for them) but make us more carefull what we receive, 1 Thes. 5. 21. When we come to a Market and hear of Pick­purses, we do not run from the Market because of them, but we are mo [...] [Page 139] watchfull because we hear of so many varlets abroad: So though our divisi­ons be great, and the errors amongst us many (which is our grief) yet if they were ten thousand times more, they would be no ground for us to dislike Religion, but only be matter of cauti­on to us, to make us walk more hum­bly and watchfully before the Lord.

II. Whereas you say there is unity in other Religions, unity amongst Turks, Jews, Papists, &c. I answer.

1. It is no wonder all is at peace a­mongst them, because the devil who is the strong man keeps house there; the devill is wiser then to disturb his own. Unitas, 1. Satanica. 2. Ethnica. 3. Belluina. 4. Iscariotica. 5. Tyrannica. 6. Herodiana. 7. Ventris cau­sa. Illyricus. See Whitcs Way. p. 154. Mortons A­pol. P. 1. p. 300. Illyricus hath observed a seven-fold u­nity in the Papacy. 1 A divellish. 2. Hea­thenish. 3. A beastly. 4. A trayterous. 5. A tyrannicall. 6. An Herodian; and 7. A selfish unity. This they make one chief mark of their Church; but unity without verity, can be no note of a true Church; for there may be unity a­mongst a company of thieves; the Jews with one consent cry Crucifie him, and all the world was mad after the beast, Rev. 13. 16.

2. Recrimination is no purgation; [Page 140] their accusing us will not excuse them; for were we fuller of divisions then we Quis tuleris Gracch [...]s? &c. be, yet they are the unfittest of any to accuse us; for who knows not that their erroneous Religion abounds with di­visions? Pappus hath observed 237 dif­ferences amongst them; & Bishop Hall in his Peace of Rome, 300. The Thomists are against the Scotists, & they against the Occamtsts; the Dominicans against the Franciscans; yea Pope against Pope; what one hath set up, another hath pulled down: they differ not only in V. Paraei [...], Bernards [...]ag. p. 1 [...]8. circumstantials, but in fundamentals, a­bout God, about Christ, Scripture, An­gels, Originall sinne, Free-will, Prede­stination, Justification, Antichrist, Im­ages, the Pope, the Church, the Sacra­ments, &c.

3. Yet must we labour after unity, and bury our own private opinions as low as hell, and not broach them in a season that cals so much for union; for though heresies and scandals will arise, See more Bur. Moses Choice, p. 295. &c. & p. 308, 309. yet wo to those that raise them. Let us walk humbly, keep the bounds of our callings, receive the truth in love, &c. So shall Gods spirit lead us into all truth, and preserve us from Soul [...]e­stroying errours.

The tenth Objection.

Obj. VVE see many of your holy ones as vile as any; they can for a need lye, cozen, dissemble, be drunk, co­vetous, cruel, Whore, &c.

Ans. If there be any such that cause Religion to be evil spoken of (as there are too many in all paces) yet Vitiu [...] [...], non transit in [...].

1. You must know that this is the fault of the Professor, and not of the Profession: It is the fault of the Person, and not of the Religion. The principles of our Religion give no toleration of Stews, no prophanation of the Sabbath by gaming, dancing, &c. but teach all men to live soberly, godlily, and righteously, to do to all men as we would be done by; wine in it selfe is good, though some abuse it to drun­kennes [...]e; and our Religion in it selfe is good, though some prophane persons abuse it to licentiousnesse.

2. We must not condemn all for some; there was Iudas an hypocrite amongst the Apostles; it doth not follow that therefore all the Apostles were hypo­cri [...]es. Suppose one of thy kinsmen were [Page 142] a thief, a drunkard, &c. it doth not fol­low that all are so. You would count him a simple man that should judge of London by the sinks and filthy gutters that are there, and should over-look the curious building, &c. Yet thus do many in Religion, they over-look such as are truly-godly; and if there be any pro­phane scandalous person, they cast their eye presently on him; like beetles that fly over all the fine flowers, and if there be any dung they creep in that: Or like flies that passe over the sound places, and light on that which is gall­ed. Be not thou offended to see tares a­mongst the wheat, & hypocrites in the Church; it ever hath been so, and will be so to the end of the world. Christs Church on earth is a mixt society; there wil be some false brethren amongst them, some that are carnal and cause Gods name to be blasphemed, Rom. 2. 24. only we should be carefull to give no just cause of offence, remembring that of Solomon, Pro. 25. 26. The righte­ous falling before the wicked, are as a cor­rupt and troubled spring: (i.) They offend and poyson many, and do much mis­chief.

The eleventh Objection.

Obj. THese precise ones are the trou­blers of our Israel, enemies to Caesar, pestilent fellows movers of sedition, mad men, such as turn the world up-side­down, &c.

Ans. This hath been an old slander of the devil & his agents against the peo­ple of God, as appears, Mark 3. 21. John See Watsons Charter chap. 15. p. 778 Si Tiberius non ascendit ad maenia, si Nilus non ascendit in arva, &c. Statim Chri­stianos ad leones. Tertul. Apolog. c. 40. See Prideau [...]. Ser. on Luke 7. 35. p. 5. 10 20. Acts 26. 24. 1 King. 18. 17. & 2 Kings 9. 11. Amos 7, 10. Iohn 19. 12. Acts 17 6, 7. & 24. 5. Ier. 18. 18. & 37. 13, 14, 15. & 38. 4. Thus they dealt with the Primitive Christians, if any cala­mity fel on the land, presently they cri­ed Away w [...]th the Christians to the Lions, they are the cause of all this mi­sery.

2. These must know, that it is not Re­ligion, but the want of it which breeds uproars and tumults in the nations: It is not the godly, but the ungodly, the swearer, the drunkard, the Sabbath-prophaner, the covetous Achan, Idola­trous Ieroboam, wicked Ahab, unclean Zimri and Cozbi; these, these are they that trouble Israel, that bring plagues [Page 144] & calamities on a Land, these are those Ps. 1. 1. Ra­shang, homos inquietus, turbulentu. V. Leigh Crit. Reshagnaims, those turbulent ones which disquiet the places where they come. As for the godly, they are of those that are peaceable in our Israel, they are endued with the wisdom that is frome above, which is first pure, and then peaceable, James 3. 17. They are peaceable in themselves, and labour to make and preserve peace amongst o­thers. See Bur. Gra­cious Spi. p. 137, &c, They are the pillars of a Land, the equites cataphracti, the chariots and horsmen, the strength and glory of a Land: As Sampsons strength lay in his hair; so the Governours of Judah shall one day say, In the inhabitants of Ierusa­lem is our strength, Zech. 12. 5. They are a blessing to families, Cities and Nati­ons: God blessed the house of Pharaoh for Iosephs sake; he spared Israel at the prayers of one Moses; ten righteous per­sons had preserved Sodom. Paul hath all the souls given him which were in the ship, Acts 27. 24. yea one holy man may be a means to save a whole Iland fromdestruction, Iob 22. ult.

It is ignorance and wickedness that makes people rude and rebellious; but where Religion comes in the powe [...] of [Page 145] it, and men obey not for fear, but for conscience sake, no better subjects then those in the world; none more faithful to their trust, none pray more for their Superiors, nor pay their just dues more freely & fully to them; these are those that wil venture their lives and estates for their honour, when such as serve them for their own ends wil leave them and forsake them. And though for the present the righteous may be condemned as traitors, and the wicked exalted to the Throne, yet in Gods due time he will clear the innocency of his servants as the light; there shal be a re­surrection of their Names as wel as of Bodies: Then David shal appear to be innocent David, and Saul a bloody man; then shall we clearly discern be­tween the righteous and the wicked, between him that fear [...]th the Lord, and him that feareth him not.

Those that would see any more Cavils raised against sanctity by the world, the flesh and the devil, fully answered; let them peruse two excellent Books which I shall commend to the serious study of [...]ll young Divines, viz. Dyke o [...] the [...] of mans Heart, and M. Down­ha [...]s warfar, especially p. 287, &c. and [Page 146] Mr. Timothy Rogers his good news from Heaven.

Since I finisht this Tract, there came to my hands an excellent piece stiled Preci­ous Remedies against Satans devices, by M. Brooks; where you have many more Cavils fully and learnedly answered▪ As also those Elaborate and Soul-search­ing Sermons of M. Anthony Burgess, Ser. 44. p. 270.

CHAP. VIII.

I Am come now unto the Motives: There is a great indisposition in ou [...] natures to purity, and therefore we had need of all incitements that possibly may be, to quicken us to it.

1. The first Motive is drawn from the necessity of it; Holinesse is absolutely 1. Motive. necessary to salvation; a man may be sa­ved without riches, honour, &c. Bu [...] no man can be saved without holiness▪

2. It is necessary Necessitate praecepti, it is no indifferent thing; it is not actu [...] elicitus, sed imperatus; it is no free and voluntary action of our own, but a duty commanded and enjoyned by Go [...] under severest penalties, and therefor [...] we are necessarily bound to the [...]rac­tice [Page 147] of it. This is the will of God, even our sanctification, 1 Thess. 4. 3. It is his will Iacienda sunt nobis quaecunq [...] Deus praeci­pit; etsi non statim videa­mus quorsum [...]vasura sunt; clausis tamen oculis debe­mus eum du­cem sequi Roll. in Ioh. emphatically (i.) it is that which God doth more especially require of us, and therefore it must be done intuitae volun­tatis, simply because he commands it; we must not stand questioning Gods commands, but obey them; when once we understand what is that acceptable will of God, we must presently do it. This is motive sufficient to a gratious soul, if there were no more, as the Lord said to Ioshua (1. 9,) Be strong & of good courage; h [...]ve not I commanded thee? q. d. This is ground sufficient to make thee couragious, because I have command­ed thee to be so: so this is sufficient to make us f [...]y sin, & study purity, because our God commands that it should be so.

2. Necessitate medii. Holinesse is the way to happinesse; it is via ad regnum, the way to the Kingdom, though not V [...]a caelo, v [...]a sanctitatis▪ Isa. [...]5. 8. the cause of reigning; it's necessary as a qualification, though not as a meritori­ous cause of heaven: No unclean thing Licet non si [...] causa merito­ [...] gloriae, est tamen causa dispositiva, qu â idonei­redd imur ad gloriam reci­piendam. Al­sted. can come there. If the earth groan un­der prophane wretches, and the Land be ready to spue them out, Levit. 18. 28▪ [...] Iob thought the wicked unfit to [Page 148] sit with the dogs of his flock, & if God See Harsnet, on Rep. p. 42. to 50. & p. 308. &c. abhorre their persons, prayers and praises here; can we think that he will receive such into his Kingdom? and if the Virgins that stood before the Per­sian Monarchs must first be perfumed and prepared before they come into their presence, Hest. 5. 1. surely then the Kings daughter must be gloriously arraied before she be brought into the presence of the King of Kings, Psal. 45 13. 14. Such as wait on Princes, must be arraied accordingly, Mat. 11. 8. else they disparage their Master, when they follow him with loathsome rags. How oft hath the Lord told us that there is no enjoying the beatificall vi­sion of his face in glory, without this? See D. Prest­on on the New Covenant. Ser. 20. p 313. Deus Se ip­ [...]um vidend [...] [...] in ver­bo s [...]o in [...]c vita, et visio­ [...]e gloriasâ i [...] futura. Rivet. Psal. 24. 3. 4. Matth. 5. 8. Heb. 12. 14. without holinesse no man shal see God to his comfort. Sinne draws a vail o­ver our hearts and eyes, so that we cannot see God in his word, nor see him in his works; we cannot discern the mysteries of Religion here, no [...] obtain the fruition of the glorious vi­sion of his face for ever. So that hol [...] ­nesse and happinesse fall both under Decre; [...]he whom God hath decree [...] to [Page 149] salvation as the end, he hath decreed to holinesse leading to that end, 2 Thes. 2. 13. The Kingdom of Grace is the suburbs to the Kingdom of Glory; and he that will not go thorow the sub­urbs, shall never come into the City of the New Ierusalem; it is an holy Mount which none but holy ones can ascend: it is only he that hath his fruits in ho­linesse, whose end shal be everlasting life, Rom. 6. 22. 'tis onely such as walk in white here, that shall be cloathed with white hereafter, Revel 19. 8. Sanctity is the path-way to glory; they differ only in degree; the one is the seed, the other is the flower. Grace is glory mili­tant, and glory is grace triumphant: Hence it is called glory, 2 Cor. 3. 18. Sanctifi­catio id [...]itur glorificatio inchoati [...]e, quatenus fu­tura glorifi­cationis est praelu [...]ium. We [...]leb. Rom. 8. 30. whom he justified, them he glo­rified; but where is sanctification? it is included in glorification, for sanctifi­cation is glory begun, and glorifi­cation is sanctification consummate.

3. There is a necessity of sanctificati­on in respect of Christ our Head, who Ubi sanctifi­catio? inclu­ditur in [...]ne. Paraeus. is called by way of eminency The holy and the just one, Mark 1. 24. Isa. 54. 5. Revel. 7. Cant. 5. 10. Christ is white [...]or holinesse, and red in respect of his [Page 150] wounds & sufferings. Now all beleevers Debet tantae [...]obilitutis ad quā nos extu­lit, cogitatio sanctimoniae ac puritatis studiū in no­bis acu [...]re. Calvin. have [...]ear communion with Christ, they are made one with him, flesh of his flesh, Heb. 2. 11. Both he that sancti­fies (i.) Christ, and they that are sanctifi­ed (i.) the servants of Christ, are all one; hence the Church is called Christ. 1 Cor. 12. 12. Now Christ was every way ho­ly and undefiled, Heb. 7. 26. and we must in some measure be conforma­ble to him in sanctification, as well as in suffering, Rom 8. 29. For if the Head be of gold, the menbers must not be of brasse; an holy Head and unholy members will never agree.

4. In respect of the Church and peo­ple of God to whom we are united, See Randal on the Church, lect. 4. p. 62. Sancti, non sanct [...]tate inna [...]â, sed sanctitate don [...]tâ, they are holy.

1. The Church triumphant in hea­ven, to whom we are allied, is holy▪ they are a company of just men, whose spirits are made perfect, Heb. 12. 22.

2. The Church Militant is an holy Nist vitae san­ctimoni [...] Christianum [...]e ostendas, [...] s [...]re quide [...] in [...]cclesia po­teris, sed ex [...]atamen non eris. Calv. society; hence they are called holy Brethren, Heb. 3. 1. and an holy Nati­on, 1 Pet. 2. 9. Saints of the most high, Dan. 7. 18, 21, 22. and the People of his holinesse, Isa. 63▪ 18. Men may make [Page 157] shews, & be outward members of the Church, but they shal never be true and sound members of it without ho­linesse.

5. The work to which we are called, cals for holinesse.

1. Our prayers must be holy, and must come from holy persons, Psal. 66. 18. God hears not sinners, Ioh. 9. 31. we must lift up pure hands in prayer.

2. Before we hear, there must be purg­ing, 1 Pet. 2. 1, 2. Iames 1. 21. The vessel must be pure, or it will marre the li­quor Sincerum est nifi vas. that is put into it.

3. The Sacraments call for holy ones. Sancta sanctis, Holy things must be gi­ven to holy ones. It is to the pure only that all things are pure, Titus 1. ult. when all the duties of religion with­out it are but as the cutting off of a dogs neck, Isa. 66. 3.

6. Our sanctification is one speci­all evidence of our Title to all the fa­vours of God. Non q. [...]ra­mus sed ut essemus. Nullum ele­ctionis evi [...] dentius [...].

1. It is an evidence of our election. God hàth chosen us, not because we were, but that we might be holy, [...]es. 1. 4. 1 Pet. 1. 2. All the elect of God are holy, Colos. 3. 12. His electing [Page 152] includes, but never excludes purity or good works; and therefore they that Electio non excludit, sed includit san­ctitatem & studium bo­ [...]orum ope­rum tanqu [...] effectum & infallibile signum. Alst. would be sure of their election, must begin at sanctification, and by wor [...] of holinesse make their calling and e­lection sure; 2 Pet. 1. 10. The devi [...] separates the means from the end, and would perswade men that if they be elected, they shall be saved, let them live as they list; but all those whom God hath elected to happinesse as the end, he hath also elected to holinesse as the way to that end.

2. 'Tis an evidence of our voca­tion. Whom God cals by his word and Spirit, he cals to holinesse and not to sin, 1 Thes. 4. 7. 2. Cor. 1. 1. 2. Ro [...] 1. 7.

3. 'Tis the end and evidence of our redemption. Christ gave himsel [...] for us, That he might redee [...] u [...] from a [...] iniquity, and purifie to himself a peculia [...] people [...]ealous of good works, Titus 2. 14▪ Luke 1. 74, 75. Ephes. 5. 26. Col. [...] 21, 22. Iohn 17. 19. 1 Pet. 2. 24.

4. By this we shall have a comfor­table evidence of our justification for all those whom God justifies, th [...] [...] ever sanctifies; thou [...] not [...] [Page 153] doubt of thy justification, if thou finde the fruit of it, which is sanctification; this is alwayes an inseparable property of a childe of God, yea it is essential to him, that it is impossible to be Gods childe without it. In the Apo­stles times there were some that boa­fted of their faith, and of their justifi­cation, and yet neglected sanctifica­tion; to whom both Iames and Iohn reply, and bid them make it apparent by their works of holinesse and obedi­ence; else they were but lyars and de­ceivers, Iames 2. 1 Iohn. 2. 3. 4. yea Christ himself (who was no legall Preacher) sheweth us what persons have title to blessednesse, even such as shew their justification by the fruits of sanctification (viz.) Poverty of spi­rit, mourning, meeknesse, purity, mer­cy, peace, &c.

Away then with Saltmarsh and all Saltmarsh Free Grace, p. 97. to 190. See him confuted by M. Gataker. the rabble of Antinomians, who cry down all acts of Preparation, Qualifi­cation and evidence of works; they cry down all sense of sin and humilia­tion for it as legall, and tell us of short work; it is but beleeve and be saved; it is but looking on Christ, and salva­tion [Page 154] is in thy soul. This is quickly said indeed, but it is not so quickly done: It is easie to say I can build a house, it is but laying the foundations, rearing the wals, and covering it with aroof, and the house is made: but he that will build indeed, shall find much hewing, squaring, cost and labour, &c. And if it be such easie work to be saved, why are we commanded to Ask, seek, knock, strive, wrastle, run and workout our salvation with fear and trembling, denying our selves, and taking up our crosse daily &c. Those are so fully confuted by the lea­ned Gellaspy Miscellan. ch. 21. p. 246. &c Scotchman, that I shall onely send you to him for fuller satifaction.

7. The life of A seventh Motive. holinesse is
  • 1 An honourable life.
  • 2. A comfortable life.
  • 3. An easie life.
  • 4. A peaceable life.
  • 5. A safe life.
  • 6. A gainfull life.
  • 7, An excellent life.

First, 'Tis an honourable life. Such Deo servire est regnare. do not live but reign; they are spiritu­all Kings, and reign not only over men and devils, but also over their own corruptions, which is the highest [Page 155] and hardest conquest, Prov 16. 32. It is the honour of mens honours; let Omnibus or­natibus orna­men o est, sin [...] quâ nihil tam ornatum es [...] quod orna­re possit. Salv. Ecclesiae se membrum esse, magis quâm in ter­ris regnare gaudebat. Aug. deCivit. Dei, l. 5. c. 26 Regum pur­puras & ar­dentes diade­matum gem­mas pietas condecorat. them be Gentlement, Lords, Kings, &c. yet if they be holy men, and men fearing God, this title is far beyond all the rest; and therefore Theodosius rejoyced more in that he was a mem­ber of the Church, then head of the Empire. This doth not take away, but adde to our Honours; if a man be a Lord, this makes him a Lord in­deed; if a Gentleman, this makes him more then a Gentleman, as Paul said of Onesimus, Philemon 16. receive him now as a Servant, yea above a Servant; whilst he was carnall he was a Servant: but now he is a Convert he is more then a Servant, even a Spirituall King. These are the truly Honourable and Right Worshipful of the world; all wicked men (how Tanta est miseria hujus temporis, ut nullus ha­beatur mag [...] nobilis quam qui est pluri­mum dives, Salv, de Gub. l. 3. Bo­nus etiamsi serviat, liber est; malus autē etiamsi regnet, servus est, nec unius bominis, sed quod gravius est, tot domi­norū quot vitiorū. Aug. de Ci­vitate. Deil. 4 Chap 3. rich or great soever) are but drosse and dung in Gods esteem, Psal. 119. 119. as witches children, the seed of the adulteresse and the whore, Isa. 57. 3. He lookes on them as brasse, iron, lead, reprobate silver, Ier, 6. 28. 30. vile persons, Psal. 15. 4. Dan. 11. 21. children of the devil, Iohn 8. 44. [Page 156] Tis piety that brings praise both in Loq. non de genere, sed de virtute àc pi­etate. Beza. Ille verè no­bilis qui de­dignatur servire vitiis. Chrysost. Nobilisgenere, Sanctitate nobilior, as Jerom said of Paul. the sight of God and man, Isa 43. 4. This made the Bereans more noble [...] generosiores, better born & bred, of a more generous disposition, because they received the Word with all rea­dinesse of minde. This made Jabez more honourable then his brethrtn, 1 Chron. 4. 9, 10. These are Gods Segul­lah, his choice and chief treasure, Exod. 19. 5. his peculiar people, Titus 2. 14. of the blood Royall, nobly descended, sons and daughters of the most high God, heirs of glory; their memorials shall be blessed, and their names flourish, when the names of Hinc [...], quasi [...] veneranuus, à Lap. The pious man is the only [...]. See more in that excellent Treatise of Mr. Burgess, called the Saints Trea­sury, on Ex. 15. 11. p. 24. &c. all wicked prophane wretches (who have purchased Titles with their purses, and not by their vertues) shall rot and perish. It is not riches, pede­gree, fine houses, fine clothes, &c. that can make men honourable; that is but a begging of fame; but piety commands esteem even in the con­sciences of those that cannot practice it themselves; The intemperate man cannot but approve and reve­rence the temperate; the cruell worldling commends the merci­full, [Page 157] liberall man; and the time-ser­ving Polititian cannot but admire the Ea vis est verae virtutis, ut etiam re­gibus sit for­midabi [...]is. Eras. constant persevering Christian, &c. Holinesse is a beautifull thing; it carries a majesty in the face of it; even those that oppose it, cannot but ad­mire it; These are they that honour God, and therefore he will ho­nour them; God hath more honour from one holy man, then from ten thousand others; hence they are cal­led his glory, Isa. 4. 5. they put a lu­stre on Religion, and will either con­vert men, as Iustin Martyr confesseth, That the pious lives of the Primitive Christians were a means to win him Ut nibilma li de [...]obis nis [...] mentiendo loquantur. Hieron. to Christiany: or else convince them, that they shall have nothing justly to speak against them. What hath made the godly so famous in their generations but their godlinesse? Doubtlesse we had never heard of Io­seph, Moses, Iob, Samuel, David, He­zekiah, Iosiah, Ruth, Abigail, Hester, &c. had it not been for their pie [...]y. It can be no disparagement theu for great men to be good men; many thinke it a debasement to pray in their families, to go to lectures, to delight in the so­ciety [Page 158] of humble Christians. &c. such Si quis ex nobilibus con verti ad Dec um caeperit, statim hono rem nobilita­tis amittit. Salvian, de Gub. l. 4. p. 113, &c. Omnes pari sorte nasci­mur, solâ vir­tute distin­guimur. Min. Felix. must know, were they greater then they be, that piety, is no debasement, but an ornament, not only our duty, but our glory, farre excelling any naturall birth or descent whatsoever, and that in four particulars. 1. That is but carnall, this is spirituall. 2. That is but mortall, this is immortall. 3. That is but earthly, this is heavenly. 4. A man may be loaded with such ho­nours, and yet go to hell, as Esau, Saul, Ahab, Iezabel, &c. but whosoever is Nihil pretio­sius vel mag­nificentius sanctitate in qua relucet spiritûs Dei claritas. Riv. truly sanctified, shall truly be saved, 1. Pet. 1. 3. 4. If Holinesse be our glo­ry in Heaven, why should any esteem it a dishonour to them on earth? & if it be the Glory of our Creator, must it not needs be the honour and happinesse of the Creature?

2. This fits men for honourabe employment; no man is fit for Govern­ment till he have grace. A filthy un­clean vessell, is fit sor nor use till it be cleansed; a man must first purge him­self from his youthfull sins, from edu­cation sins, customary sins, beloved sins, &c. then and never till then shall he be a vessell of honour, sanctified [Page 159] and fit for the masters use, and pre­pared for every good work; then they can fast or feast, pray and praise God, do and suffer, be abased and abound, &c. Now they are fitted, not for one, but for every good work, 2. Tim. 2. 21. 22.

Such are fit for Go­verment
  • Magisteriall.
  • Ministeriall.
  • Martiall, & Domesticall.

1. This qualifies men for Magistra­cy See 9. reas. why great men should be good men. Bur. Gratious spi. ch. 11. p. 200, &c.; he must be one that fears God, and hates sin in himself, or he can ne­ver with a good conscience punish it in another. How can he punish ano­ther for swearing, drunkennesse, Sab­bath-prophaning, &c. that is guilty of those sins himself? The holiest men ever make the happiest Governours: it is observed that the best times that ever Israel had, were under their wisest and holiest Kings, as David, Hezechiah, &c.

2. It fits men for the Ministry; first a man must be sanctified, and then he shall be a vessell of honour fit for the Masters use. God loves to do [Page 160] his worke by instruments that are like himself; he can make wicked men to do him service; but the most holy delights especially to do his work by holy men; then it prospers and goes on to purpose. God will be sanctified of all his nigh ones, Levit. 10. 3. Now Sanctitatem meä demon­strabo puni­endo illos propter pecca­ta. Piscat. Ministers of all men draw nearest to God, and therefore they must sancti­fie themselves, lest the Lord break forth upon them, Exod. 19. 22. They must be clean that bear the vessels of the Lord, Isa. 52. 11. Levit. 21. 6. 23. 'Tis their office to tell Iabob of his sins; but with what face can that Minister Medicus ul­ceribus sca­tens, haud idoneus aliis curdn [...]is. Bowles. reprove another for covetousnesse, malice, drunkennesse, &c. when him­sell is guilty of those very crimes? or if he should reprove them, can a re­proof coming from such a man be prevailing? will they not say, Physiti­an, cure thy self. He that will pull the moat out of his brothers eye, had need to have no beam in his own.

Most young Ministers are all for Learning, Arts, Sciences, Languages, &c. 'Tis true these are excellent or­naments, very needfull and usefull in their proper places; but sanctity is [Page 161] farre beyond them all; for a man may be saved See Dow­nams War­far. p. 394. & 398, &c. without Learning, but no man can be saved without sanctifica­tion; this is that one thing necessary, without which no man shall see How much better is it to be a good Christian, then a good Philosopher! though both may well stand toge­ther if they be rightly ranked. Pri­deaux Ser. Luke 7. 35. p. 11. God. The devil is a great schollar, and hath great abilities, but because they be not sanctified to him, he is still a devil and damned spirit. Lear­ning in a wicked man is like a pearl in a toads head, like wine in a poyso­ned vessell, like sugar in a dunghill, or like a sword in a mad mans hand, with which he doth abundance of mischief. A dram of holinesse is Eruditio in malo homine male habitat. See M. Ant. Burgess Ser. 105. p. 611. Surgunt indecti & ra­ipunt caelum, & nos cum nostris doctri­nis detru di­mur in ge­hennā. Aug. See Bròoks Remed. ag. Sat. &c. p. 358, &c. better then a world of learning; the poorest, unlettered holy man, is in a farre better condition then the great­est Bellarmine, or dissolute schollar whatsoever: these will arise and get heaven, when thou with all thy learn­ing shalt be thrown to hell; as Austin said of his mother & other good women, Mulier oulaeist aelachrymis suis caelum nobis praeripiunt; when we have done all we can which our learning, these women with their Tears will get heaven before us. Two sins there are which are more directy opposite to holinesse; [Page 162] drunkennesse and fornication; these See Brooks Remed ag. Sat. &c. p. 358. &c. are odious in any, but most abomina­ble in a Minister; such as are given up to them, seldom repent; they are Pec­cata maximae adhaerentiae, sinnes that stick close, and are hardly left; they besot men and take away their hearts. Hos. 4. 11. These bring reproach on Religion, and make it stink in the nostrils of men; as Jacob complained of Simeon and Levi, Gen. 34. 30. Ye have troubled me & made me stink amongst the inhabitants of the Land. This makes so many Ministers to erre, Isa. 28. 7. and therefore the Lord did for­bid the Priests and Levites the use of wine and strong drink upon pain of death, when they were to come into the Congregation to execute their office. V. Bowels Pastor E­vangel. l. i. c. 7. p. 42, 43. Levit. 10. 9, 10, 11. The Nazarites by their profession were to study the Law of God; to this end they must abstain from wine and strong drink which might trouble their brain, S. Austin spends a whole book in exhorting Ministers to chastity. Aug. l. de Singularita­te Clericorum. stirre up lust, or any way unfit them for so sacred imployment, Numb. 6. 3. And the Apostle makes this one in­gredient of a good Minister, he must be temperate, sober, not given to drink [Page 163] wine, 1 Tim. 3. 3. 4. 5. Titus 1. 7. Of all sorts of scandalous Ministers none like the drunkard and the whoremonger; who ever is spared, yet let these be cast out as unsavoury salt. Adams in vita Luth. p. 151. This made Luther so seriously to ex­hort the Students of the University of Wittemberg to fly fornication; other­wise he professeth he would fly from them.

3. Holinesse qualifies a man for Military imployment. No man can Estote mundi, ut sitis intro­pidi. Aug. be truly valourours, but he that is truly Religious. The guilt of sinne will daunt the stoutest spirit in the day of battell; it makes men timerous, and fly at the shaking of a leaf, Levit 26. 36. Of all men souldiers had need to be pious men (though usually they are the most Grotius de Iur. Belli, &c. Prolog. p. 1. impious.) They that carry their lives in their hands, had need to carry holinesse in their hearts, that so they may be assured of a better life before they leave this. Hence the Lord commands the Camp should be holy, that he might see no uncleaness there, See an ex­cellent Ser. of M. Reynerson that Text. Deut. 23, 9, to 15. Warre is an execution of Gods wrath upon [Page 164] men for sinne; and how can he punish Cum bellū sit vindicta publica, mini­mè decet eos qui hanc sus­cipiunt, esse iis qui casti­pentur indig­niores. Wol phius. another, when himselfe is guilty of the same sinne? Non prosperè pugnant adversus malos qui ipsi sunt mali: He that is wicked himself, can expect no successe in fighting against the wick­ed.

4. It qualifies a man for domesti­call imployment, it fits him for the government of a family. Holy David will not only see to the Common-wealth, but he hath also a care of his family, Psal. 101. He walks not only in Gods house, but in his own house with a perfect heart; he prayes there, and praiseth God there. 2 Sam. 6. 20. Ioshua (24. 15.) will not serve God alone, but he and his house will serve the Lord. He can never be truly tender of the souls of his wife, children, servants, &c. that is carelesse Morbido ca­pite, nihil sa­num est, neque ullum omninò membrum officio suo fungitur, ubi quod est prin­cipale non constat. Salv. of his own; and therefore it concerns Governous to be holy, that they may teach their children and servants the way of the Lord, as Abraham did, Gen. 18. 19. The great prophanesse that is in the Land, springs principally from the prophane Governours of families; for they usually swear, and their children learn of them to swear; [Page 165] they be enemies to the power of godli­nes, & their childrē are like thē. When Diogenes saw a child offending, he ran and beat the father: the fathers and mothers of our time would be beaten for most of the offences of their chil­dren, they being one way or another accessary unto them. O that all Go­vernours Infans tibi est? ne ansā & occasionē arripiat improbitas; ab infantia Sanctitate imbuatur, ab ipsis unguicu­lis Spiritui con [...]retur. Nazian. Orat. 40. then would labour for grace, and teach it to others! how might they propagate piety to posterity for many generations for if thou teach thy children the way of the Lord, then they will teach their children, and so on. As Timothy's grand-mother taught his mother, and his mother taught him, and he taught the Church, &c.

Secondly, A holy life is a comfor­table life. When all earthly comforts are dead and gone, yet this is the singular comfort of a godly man that Bonae menli calamitas omnis occasio est virtutis, nec malum putat, sed ex­ercitium pa­tientiae, et pro eo Deo gra­tias agit. Drexel. he hath a God to go to. Iob 16. 20. Are his friends dead? yet the Lord lives, Psal. 18. 46. Hath he lost his rich­es? yet the Lord will be to him instead of gold, and he shall have plenty of silver. Iob, 22, 25, Doth his head fail, and heart fail? yet the Lord will be [Page 166] the strength of his heart, & his portion forever. Psal. 73. 26. In a word, if he be in any want, 'tis but going to his father and make it known to him, and it is supplied. Phil. 4. 6. 7. In nothing be carefull, with a care of diffidence; an excessive, unbeleeving, vexing, tor­menting care, when mens hearts are rent in sunder with cares; this is forbid­den, [...], tear not your hearts in peices with care: But a care of dili­gence we may use, a moderate, wise, providentiall care, when we are in­dustrious in those callings wherein God hath set us, 2. Cor 2. 14. 1 Tim. 5. 8. Our great work is to pray for what we want, and to give thanks Quoties im­petimur ali­quâ tentati­one, statim ad orationē, tanquā ad sacrū asylū refugiamus. Calvin. for what we enjoy, and then in no­thing to be carefull; but if our enemies encompasse us, it is but making our requests to God, as David did, Psal. 86. 2. Preserve me Lord, for I am holy. Lo this is the priviledge of those ho­ly ones whom God will honour! This honour have all & only his Saints: As for the wicked, it is not so with them; when they fall into trouble, they are the most uncomfortable men in the world, when the good man is most [Page 167] comfortable, like those foul which are fattest in frosty weather; he sees a good hand of providence turning all to his good; what ever befals him or what ever he lose, yet say to the righteous, Nihil accide­re bono viro mali potest; adversi ali­quid fateor, nihil mali. Sen. it shall be well with him, Isa. 3. 10. We all desire comfortable lives; lo this is the way, Fly from sin, and fight the good fight: for godly actions are seeds of joy, and godly people are the most comfortable people in the See more Gross Inducements to Christ. Chap. 25. Bolton in his Epist. Dedicat. to true Happi­ness in the End of it. world, and have the greatest grounds of comfort, as having a sweet possessi­on, and a large Reversion.

Thirdly, 'Tis an easie life. True, to a carnall heart, and to a wicked un­willing spirit, no life so tedious; they esteem holy humble walking with God a bondage, not a priviledge: but to a regenerate man, whose nature is changed, it is very pleasant. Rom. 7. 22. It is as naturall to him to pray, believe Suave jugū jugū Christi. See more Hildersham on Psal. 51. Lect. 47. P. 235. obey &c. as to a wicked man to swear, drink, whore, &c. Christs yoke is easie to an humbled meekned soul, Matth. 11. 28. 29. The yoke of Christs Doctrine, his yoke of Discipline and Affliction are all easie, sweet and pleasant; the yoke of the devil, and the [Page 168] yoke of the world are iron yokes, unreasonable, cruell, tyrannicall yokes, they binde heavie burthens, and grie­vous to be born. Matth. 23. 4. But Christs yoke of holinesse and obedi­ence is easie, in five respects.

1. Comparatively, in comparison of the devils yoke, and the slavery of sin; no work so toilsome as the de­vils drudgery, to lie drinking night & day, to lie tumbling in their own vomit and filth, to quarell, fight, cut and kill one another &c. none under­go such pains, no thresher toyles like these slaves of the devil. But Christs yoke is easie, compared with this; For it is more easie and pleasant to live soberly in the use of the creatures, and so enjoy our selves, our friends and comforts, then to lie drunken and be fit for nothing. Is it not more easie and delightfull to follow those vocations and callings wherein God hath set us, and so to im­prove our times and talents for our Masters honour, then thus sinfully to mispend our precious time and those talents of health, wealth, peace, &c. and so destroy both body, soul, goods, and good name?

[Page 169] 2. It is easie to such as have been accustomed to it; to a young begin­ner at first these waies may seem hard and harsh, till he have been ha­bituated and accustomed to them, as David could not go in Sauls armour, because he was unac­customed to it. A trade at first seems irksome to a young beginner, but af­ter he hath learnt the Art and My­stery of it, it is pleasant; when holy waies are become natural, they are no burdens: for what we do naturally, we do delightfully and easily; he now doth good as freely and readily as as once he did sin.

3. It is easie, because we have Iugum dicitur quod duo ju­menta juncta sub [...]unt à Lap. Gods Spirit to help us in the work: A yoke carried by two is easie. Christ draws in this yoke with us, and bears the heavier part of the yoke for us, and by his Spirit strengthens us to bear it.

4. It is easie to such as have an eye to Nihil Christi iugo glorio­sius. the recompence of reward. Great honours and great rewards make hard things light & easie. What is all our obedience or sufferings to that eternall weight of glory? 2 Cor. 4. 17.

[Page 170] 5. It is easie to such as love Gods waies. Love makes hard things easie; it is oyl to the joynts, it adds wings Am [...]nti nihil est diff cile, amatori fer­vido ju [...]um estleviss [...]mū. to the soul and makes it speedily to fly the way of Gods commands; they are not grievous, 1 John 5. 3. A­braham loved God, and he is ready to sacrifice his son at his com­mand. Jacob loved Rachel, and there­fore his seven hard years of labours and servitude seemed to him but as a few daies.

Fourthly, It is a peaceable life. Pu­rity breeds peace, as sin doth troubles. When the conscience is once See Shef­field on Con­science, chap. 3. &c. puri­fied, usually it is pacified. Hence peace is called the quiet fruit of righteous­nesse, Heb. 12. 11. This is a never fading, well-grounded peace, a peace that shall never be taken from them, Iohn 14. 27. It may for a time be eclipsed by Quo quis est sanctior, hoc plerunque afflictior. tentations, afflictions, deserti­ons, but never totally lost: They shall have perfect peace, Isa. 26. 3. They shall have Peace Peace, Heb. (i.) a Rarae immu­vitatis est à nemine tur­bari, à nemi­ne laedi posse. constant peace; and abundance of peace, all manner of peace; peace externall, peace internall, peace eter­nall. This is heaven upon earth, the [Page 171] singular priviledge of all the godly, to Arcem quie­tiss [...]mam [...], quisquis se totum ad divinam vo­luntatem con [...]ormat. Caelum extra caelum repe­ [...]sti, Drexel. Heliotrop. enjoy a sweet serenity and calm within, when all the world about them is in an uproar, Psal. 46. Prov. 1. ult. They are gotten into that upper region, where no storms nor tempests breed.

Fifthly, it is a safe life, he that­walks holily and uprightly, walks safely, Prov. 10. 19. They receive the truth in love, and therefore God will not give them up to the errors of the time; they walk humbly with him, and therefore he will reveal his se­crets to them; they have an Unction (i) the holy Spirit of God, which shall teachthem all things, & shall lead them into all truth. Astor unsanctified hypo­crites, they may fall totally and finally; there is no sin so vile but they may run into it, no error so damnable but they may swallow it; they have no founda­tion, and therefore they know not when or wherethey shall stay. The best preservative that I know against the errors of the times, is, to be not Al­most but Altogether thorow Christi­ans, following the Lord fully, profes­sing Religion in the power of it, and then we have Gods promise that we shall never be moved. Psal. 15. ult.

[Page 172] Sixthly, 'Tis a gainfull life, This is argumentum cogens, a prevailing ar­gument. Piety saies to us as Ba­lak did to Balaam, Num. 22. 37. See Bifeilas Marrow, p. 403, &c Men are all for gain, yet care not for godlinesse which is the greatest gain. What is said of Homer, That he by his learning had given more men their living, then either Sylla, Caesar or Augustus ever did, notwithstanding their great gifts, is most true of piety; How many hath it raised from the dust to great dig­nity and honour? as Joseph, David, He­ster, &c. Hence the Apostle cals god­linesse 1. Pietas est quaestus. 2. Ingens quaestus. 3. Talis quae­stus quipart ex se [...]. Scultet. Amiserunt Sancti omnia quaehabebant; Nunquid fi­dem [...]? nun­quid pieta­tem? nunquid interioris ho­minis b [...]na? hae sunt opes Christianorū, pietas quae­stus ingens. Aug. [in the power of it, not in the fo [...]m] great gain, 1 Tim. 6. 6. (i) no gain like it. Bodily exercise may do something (if rightly used) toward the preserving of the health, and ta­ming of the flesh, but godlinesse is pro­fitable to all things, 1 Tim, 4. 8. no­thing to be compared unto it; it brings with it contentment, joy, peace, pardon of sin, power against sin, boldnesse at the throne of grace, and freedome from condemnation. All the gain and riches in the world can­not purchase one of these. Piety hath the promise of all things, both tem­porall, spirituall and eternall; it pro­cures [Page 173] the blessing and gives us a true Right to it also, and that doubles the mercy; for a wicked man may have good things, but they are not good to him, because he hath but a civil right to them, when the godly have a sanctified right; the blessing of the Lord makes them rich, and he adds no sorrow with it, God giveth to his, wealth without wo, store with­out sore, gold without guilt. Trapp in loc. Prov. 10. 22. They have no sting of conscience with their riches. We should therefore plead for piety and make apologies for it: What bringsmen gain, they will plead for that, and cannot en­dure that it should be spoken against, Acts 19. 24. 25. Demetrius made shrines for Diana; these brought no small gain to the craftsmen, by it they got their wealth. Paul opposed their silver Trade; but how were they af­fected with it? the Text tels us, v. 28. 34. they were 1. Full of wrath, 2. They cried out. 3. Not one or two, but all of them. 4. Not dividedly but unanimously, with one voice. 5. Not for a moment, but for the space of two hours, they cry, Great is Diana of the Ephesians. If these were so violent for false and base gain, how zealous should we be for the true gain? If they [Page 174] plead and cry out so as they will hear See the gain of Godliness more fully set forth, M. Gataker Ser. in Folio. p. 127. nothing against their Diana; much more should we plead for piety which only brings true profit, and in defence of it out-cry all the out-cries in the world against it. The more Pure and refined any thing is, the better it is. Refined gold, Silver, Wine &c. is prized by all. The Heathen saw some excellency in this, which made them so much to praise Moral virtue, which hath some shadow of holinesse. Hol nesse is the most ad­mirable of all things in the world, as far surpassing wit and learning and riches, and otherearthly vanities as learning sur­passeth ig­norance, and wealth beg­gery, Whatly New birth, p. 22.

Seventhly, It is the most excel­lent life. Piety makes men to excell their wicked and prophane neigh­bours, Prov. 12. 26. What makes Gods people more excellent then the men os the world? it is not riches, strength, outward beauty, &c. it is only their piety. The wicked live the life of nature, but these live the life of grace; they have grace to direct them, grace to renew them, grace to strengthen and comfort them; so that there is no life like theirs: For as the life of a man excels the life of a Beast, so the life of a gracious man ex­cels the life of a naturall man, &c. See more fully Topsals Preface to the Book of Ruth; and Master Baxters Saints Rest, 4. Part Sect 4. p. 56.

Now lay all these Motives toge­ther, and then put the question to your selves, as Saul did to the people in a­nother case, 1 Sam. 21. 7. Can the son of [Page 175] Jesse give you fields and vineyards, and Ratione ho­mines iumen­tis, religione homines bo­minibus an­testant, Boet. See more Will. Burton Serm. on Prov. 7. 1. p. 372. &c, made you all Captains of Thousands, and Captains of Hundreds? So say I, Can the world give you peace, joy, content­ment in all conditions? Can your riches, houses, carnall friends, &c. give you comfort when you come to die, or will they not rather like false friends then leave you and forsake you? But holinesse like a faithfull friend will never leave you nor forsake you, but in the very pangs of death will yeild you comfort. Isa. 38. 1. 3. and at last Vestite vos seri [...] p [...]obi­tatis, byssino sanctitatis, purpurâ pu­dicitiae, &c. Tertul. de cultu faem. c. 9 bring you to everlasting happinesse. Oh then let us cloath our selves with the silk of honesty, with the lawn of sanctity, and the purple of chastity, Et taliter pigmentatae Deum habebitis amatorem, So shall the King of Kings See twelve Motives more in Bi­field on 1 Pet. 1. 15. p. 123. take pleasure in our beauty, and we shall be lovely in his eye for ever.

CHAP. IX.

IF any now seeing the necessity and excellency of holinesse, shall cry out as those, Acts 2. 37. Men & Brethren, What must we do that may be holy?

[Page 176] A. The Means to attain it, are The means. If you would see more Di­rect. peruse Bifields Mar­row. p. 448, &c. plain and easie to those that have hearts to practise them.

1. You must pray unto God for it; it is his Prerogative Royall to be The Lord that sanctifieth us. Ezek. 20. 12. He is both the Authour and the finisher of it; and though he hath promised to bestow it on us, Ezek. 37. 25. 26. yet v. 37. he will for this be en­quired of by the house of Israel to do it for them. You must ask if ever you would have; Spare to speak and you shall never speed. What the Apostle saies of wisdome, is true of sanctification, James 1. 5. If any one lack it, let him ask it of God. Spread your unclean­nesse, and lament it before the Lord, cry as the Leper, Lord, if thou wilt, thou canst make me clean: Oh when shall it once be? Lord, thou knowest that the way of man is not in him­selfe, but tis thou who art the heart-making, that must be to me the heart-mending God, &c. It is there­fore observed that the men of most prayer, have been the men of most holinesse; as Moses, Samuel, Job, Da­niel, Paul, &c. True it is we must use [Page 177] all other means, but without praier they are all but vain: This must come in the Reare of all, and be added to all other means that they may be­come effectuall. When the Apostle had directed the Ephesians to put on the whole armour of God, he addes in the close of all, Praying allwayes, &c. Ephes. 6. 18. This is like Goli­ahs sword, none like that; and there­fore Gods servants being sensible of their own uncleannesse, by prayer have made out unto God for it. Psal. 19. 12. Cleanse me from secret sins. And 51. 10. Create in me a clean heart. And 119. 133. Order my steps aright, and let no iniquity have dominion over me. And Paul praies for his Thessalonians that God would sanctifie them wholly. 1 Thes. 5. 23. Nor is it all praying or seeking that will prevail;

But we must seeke it.
  • 1 Early.
  • 2 Earnestly.
  • 3 Constantly.

And to encourage you, know, That none ever sought God thus, but he was found of him. Many ask, but it is amiss; either they seek it not early in their youth, or they seek it [Page 178] not zealously and earnestly with their whole heart, or they cannot wait, but give over presently; no wonder if such ask and have not, be­cause they thus askamiss.

1 Then, you must seeke a gracious frame of spirit, See eight Reas. for this. Gatakers Ser. on Matth. 6. 33. fol. p. 43. &c. early, in the morning of thy youth, whilst the day of thy vi­sitation lasts; to such the promise runs, Pro. 8. 17. They thatseek me early shall See more fully M. Ant. Burgess Ser. 75. finde me. There are certain seasons of grace when the Lord makes ten­ders and offers of grace to the soul; happy those that observe those seasons, and know in this their day the things that concerne their everlasting peace! There is a time when the Lord will be found of his people; observe that season and im­prove it; seek the Lord while he may be found, call upon him whilst he is near, Isa. 6. Remember thy Creator in the daies of thy youth, before the evill daies come. Fly betimes from the lusts of youth, such as pride, fornication, self-confidence, rashnesse, sensuality, voluptuousnesse, &c. 2 Tim. 2, 22. God takes it kindly when young persons will so farre deny themselves that [Page 179] they can follow him through a wil­dernesse of temptations and opposi­tions in a Land that is not sown. A hy­pocrite may follow him in a Land that is sowen with pleasures, profits, honours, &c. but to follow him in the want and losse of these, argues some sincerity, and makes us dear to God. Jeremy 2. 2. I remember the kindnesse of thy youth, the love of thine espousals, when thou wentest after me in the wildernesse in a Land that was not sown. It was Josiahs commendation that when he was but sixteene years old he began to seek & serve the Lord, 2 Chro. 34. 1. 3. And Oba­diah feared the Lord from his youth, 1 King. 18, 12. You must be good young, if you would be good long. Seldome doth a devil in youth prove a Saint in years; the time of conversi­on (as one well observes) is usually be­tween 18. and 28. and he that mi­spends that flower of his time is sel­dome good. The devil indeed hath a Proverb, A young Saint and an old devil: But Gods Spirit tels us the contrary, Prov. 22. 6. Train up a child Angelicus juvenis seni­bus Satani­zat in annis. in the way he should go, and when he is old he will not depart from it. Train up [Page 180] a child vertuously, and usually he will See Childs Patrimony, ch. 2. Harsnet on Rep. p. 260, & 278, &c. continue. Youth is our seed time; our harvest, and our hopes depend upon our care and diligence in this plowing and sowing season. Every thing is Opportunitas [...] plurimùm po­test in qua­libet re. Bul­ling. most beautifull and successfull in its season: Davids blessed man brings forth (fructum suum in tempore suo) his fruit in due season, and therefore all that he doth, prospers, Psal. 1. 3. Whilst then the day of thy youth, the day of health, and the day of grace lasteth, whilst God stands knock­ing at the door of thy heart by the motions of his Spirit, speedily en­tertain him, embrace his motions, suffer thy selfe to be led by his Spirit in waies of obedience; resolve with David that God shall be thy God, and that thou wilt seek him early, Psal. 63. 1. Let it be your first work to seek his Kingdom; else if you delay and Diaboli vox est, Da pecca­to quod prae­sens est, Deo quod futurū: peccato flo­remaetatis, Deo reliqui­as. Daven. put off God from day to day, your hearts will be hardened, your sin in­creased, Gods wrath provoked, and Satan encouraged. Learn wisdome then of the men of the world; the Mariner observes his wind and tide, the Lawyer his Term, the Chapman [Page 181] his market, the Husband man his sea­sons; yea the Stork and the Crane and the Swallow know the time of their coming, and the laborious Bee loseth no fair seasons. Consider that time Nullus dum per caelum li­cuit otio perit dies. Pliny. it self is short, but the seasons of grace are shorter, and if you lose them, you lose all. This ruined Jerusalem, be­cause she knew not the day of her vi­sitation See, Madens, Serm. on Luk. 19. p. 148, &c. Gros In­ducements to Christ. p. 25. 26. Luke. 19. 44. Yea many that seek after heaven shall miss of it, be­cause they seek too late, Luke, 13. 24, God hath allotted to every man that lives in the bosō of his Church a certain time for repentance, and he that neg­lects that time, & comes not in to Christ then, can never be saved; and there­fore be sure ever to second the Spirits motions with obedience; lest if the Lord call and you will not hear, the time come when you shall cry and shall not be heard, Prov. 1, 24., &c.

2. Seek it earnestly, with all thy heart and with all thy might, with the highest intention of affection; they are only wrastling Jacobs that become prevailing Israels. Importu­nity will do much, it made an unjust Judge to do justice: no man ever [Page 182] sought God with his whole heart but he found him, Deut. 4. 29. Ier. 29. 13. 2 Chron. 15. 15. God hath made many gracious promises that he will san­ctifie and cleanse us; urge them in thy prayers, beseech him to remember the word which he hath spoken to his ser­vants, wherein he hath caused us to trust, Ezek. 36. 25, 26, 27. Zach. 14. 20, 21. Obad, 1. 7. 1 Cor. 1. 30. Go unto Christ, in him is a fulnesse of holinesse, to answer for our unholinesse; Christ is the Magazine and Store-house of all grace; in him is not only a fulnesse of Plenitudo abundantiae. Plenitudo re­dundantiae. Abundance, but a fulnesse of Redun­dance, an overflowing fulnesse for me and thee, and for all that come unto him.

3. Seek it constantly, never give o­ver, Non cepisse sed perfeciss [...] virtutis est. but wait still; in due time we shall reap if we faint not; do not limit the holy One of Israel to thy time; consi­der how long thou didst make him wait on thee before thou heardst him: and then shouldst thou die in this waiting condition, yet thou art blessed. Deo confisi nunquam [...]onfvsi. Isa, 30. 18. Hold on thy suit take no deniall; the comfort thou wilt meet with in the end, will abundatly recom­pence [Page 183] all thy waiting; and though hope deferred may make thy heart sick, yet when it comes it will be as a Tree of Life, Prov. 13. 12.

II. If ever you would be holy, you must take heed of offending and grie­ving Gods holy Spirit by your sins; for sanctification is the most proper work of the Spirit, and therefore he is called the holy Spirit; for as the Father Elects, and the Son Redeems, so the holy Ghost doth most properly sanctifie, 1 Pet. 1. 2. Titus 3. 4, 5. 'Tis the Spirit that must inlighten, enliven, streng­then, quicken, convince us of our spi­rituall See more Sibbs fount s [...]aled p, 112, &c. nakednesse, blindnesse, pover­ty and misery; it must enable us to all Duties, and make all Ordinances ef­fectuall; and therefore as you love the In amore sempe [...] cau [...] t [...]la; nemo enim melius diligit, quàm qui maxim [...] veretur offen [...] d [...]re. Salv. Spirit of God, and tender your own salvation, quench not the motions of Gods Spirit in your souls; when it would convince you of sin, and humble you, do not drink nor drive away those pangs of the New-birth, but obey its motions; surrender up all the keyes of thy soul unto him, let him rule in thee and over thee, and suffer thy self to be led by it, and it will assure thee of thy Adoption.

[Page 184] III. Attend upon the Preaching See M Ant. Burg. Sers 83, of the holy word of God; it is the ordinary means by which the Spirit of sanctification is conveyed into our souls, Act. 10. 44. Whilst Peter was preaching, the holy Ghost fell on those that heard the Word. Gods Spirit breaths not in an Ale-house, or in a Play-house, but in the ordinances; they are the vehiculum Spiritus, the Spirits chariot, God will be found in his own way and means; and therefore we should sit in the winds way, and though for the present we finde not that comfort we expect, yet let us wait Lex sanctifi­ [...]ationem pro­movet, q. [...]o­minem ad peccati agni­ [...]ionem addu­cit, Wendel. I. 1. c. 26. Harsnet, on Rep. p. 65. to 124. still; the lame man that lay long at the Pool of Bethesda, at last was cured. Attend then to the whole Word of God; to the Law as well as to the Go­spel; let its terrours humble thee, and out thee of thy self, that so the Gospel may comfort thee: For Gods usuall method is to bring men to heaven by The Preach­ing of the Law not on­ly prepara­tively, but (being bles­sed by God) instrumen­tally works the conver­sion of men. the gates of hell. First to bring men to mount Sinai, and then to mount Sion; first to mount Ebal the mount of cur­sing, and then to mount Gerizim the mount of blessing; first the Spirit of bondage to convince men of sinne and [Page 185] make them fear, and then the Spirit of adoption, to cry Abba Father, By the M. Ant. Bur­gess, Vindie. Legis, p. 195. & 261. assistance of the Spirit, the Word will be a sword to kill our corruptions, and a glass to discover our selves unto our selves; for though morall truths may adorn the soul, yet it is only Di­vine truth that purifies it, Psal. 119. 9. John 17. 17.

Nor is it all hearing that brings san­ctification, Quicquid re­cipitur, id ad modū recipi­entis recipi­tur. Si vas est putidū, ci que vinū in­fundas opti­mū, fiet pu­tidū. à Lap. but 1. You must hear Pre­paredly; the heart must be cleansed and purged from sin before we can hear with profit, 1 Pet. 2. 1. 2. Iames 1. 21. Ezra 7. 10. Eccles. 5. 1 Iohn 11. 13. Plowing must go before sowing Ier. 4. 3. We must humble our selves in our closets before we hear, that we may come with an appetite and desire after the Word. The very cause of so little profiting, after so long Prea­ching, V. Zepperi de ar [...]e concio­nandi. l. 5. c. 1, 2. &c. is unprepared hearing; this accidentally makes the Word to har­den men, and makes them worse, Isa. 6. 9. 10. They'l come and hear, but like Rachel they'l bring their idols with them, Gen. 31. 19. Most men come as to a Market or Fair, without any inward preparation; but did they [Page 186] but know the transcendent purity of that God before whome they stand, and the weightinesse of the duty which they are about, then would they come with fear and trembling, and take heed how they hear. Observe how terribly God threatens all care­lesse unprepared persons, Respo [...]debo ei non vcrhis, aut oraculis sed stimulis, & stagellis quae bellua­rum discipli­na est. Sanct. in loc. Ezek. 14. 7. 8. He that sets up his Idols in his heart, and comes t [...]inquire of me, I will set my face against that man, and will make him a proverb, and will cut him off from the midst of my people.

2. You must hear Attentively and Intentively, with the greatest care and diligence, Isa. 55. 2. 3. Prov, 5. 1. 2. Acts. 16. 14. Luke 19. ult. Consider, thy Heating is for Eternity; every Sermon will do you good or hurt for ever; without attention we lose all, be the Preacher never so powerfull, and his Doctrine never so good.

3. You must hear Retentively, and remember it Heedfully, lock it up as a jewell of speciall concernment. hide it in your heart, as David did, Psal. 119. 11. and Mary, Luke 2. 51, This is com­manded, Deut. 11. 18. Job 22. 22. Iohn 15. 20.

[Page 187] 4.

You must Rcceive the Word.
  • 1. Understandingly.
  • 2. Beleevingly.
  • 3. Reverentially.
  • 4. Obedientially.
  • 5. Affectionately

'Tis a mercy, and there is some hopes of people when they come and hear. 2. It is a greater mercy to hear and approve of the truth delivered, but the greatest mercy is to receive it into our hearts with love, and to bid it wel­come into our souls, be it for humilia­tion or consolation. There must be no carping or cavilling at its sharpest reproofs, but we must receive all with a Benedictus Dominus, 1 Sam. 25. Bless­ed be the Lord, blessed be his servants, and blessed be their counsell: There must be a promptnesse and readinesse in us thus to receive it, as the Beroans did, Act. 17. 11. 1 Thes. 2. 13. It is not bare hearing, but receiving, eating, digesting the Word, which will make it to us the joy and rejoycing of our souls, Jer. 15. 16.

1. We must receive it Understand­ingly. Unlesse we understand what we hear, all is lost. Hence Christ cals on Audire & non intellige­re est negli­gere. the multitude to hear and understand. [Page 188] Matth. 15. 10. and not barely to read or hear but to search out the meaning [...], scrutamini, nee legite [...]antum, sed attento a [...] ­mo expendite. Grotius. of the Scriptures, John 5. 39. we must be able to hear with a judgement of dis­cretion, trying all things and holding fast what is good, 1 Thes. 5. 22.

2. Receive it Beleivingly. We must by faith apply the truths delivered to our selves particularly. It is not suffi­cient we beleive the doctrine to be true, but we must apply it, Iob. 5. 27. A plai­ster unapplied will never cure; by faith it must be ingrafted into ourhearts, Iames. 1. 21. Unbelief hinders the power of the Word, and barres the heart against it, so that it cannot profit us, Heb. 4. 2.

3. Receive it Reverentially and Meekly. You must bring humble and meek hearts to this Ordinance; such only are fit scholars for God, Psal. 25. 9. To this end we must set our selves as in Gods presence, and hearken as if God himself did speak; look not so much on the Minister, as on God in him, whole Embassador he is; when the Minister threatens, think you heard God himsel threatening you; & when the Minister comforts the humbled, think that thou hearest God himself [Page 189] comforting thee; for Christ preacheth In and By us; and when our preaching agrees with Gods Word, it is as the Word of God himself. He that hears you, hears me; when we speak, God speaks, Luke. 10. 16. Dan. 9. 10. Exod. 16. 7, 8. Iohn 1. 23. Luke 1. 70. 1 Thes. 2. 13. 2 Cor. 5. 20. The words of an Embassa­dor are esteemed as the words of him that sent him. Excellent is that of Cor­nelius Act. 10. 33. though a souldier and a gteat man, yet he sets himself, as in Prompti & parati sumus audire, et fa­cere, & face­re quaecunqu [...] ex Deo iusse [...] ris. à Lap. Gods presence, to hear All things that God should speak. This made Iacob come with fear, when he had said, Surely the Lord is in this place, Gen. 28. 16. then v. 17. he was afraid and said, How dreadfull is this place!

4, Obedientially. We must resolve before we come to obey whatsoever God by his Ministers shall command us, be it never so crosse to flesh & blood, be it for humiliation or consolation; be it to cut off a right hand; or pull out a right eye; you must resolve to do it: If God will be pleased to teach you his waies, you must resolve that you will walk in his paths, Isa. 2, 3. You must answer as they did, Ier. 42. 5, 6. Whe­ther it be good or whether it be evil, we [Page 190] will obey the voice of the Lord. If the Ita formatos esse decet piorum ani­mos, ut Deo sine excepti­one obediant: sive imperet quod adver­satur eorum animo, sive aliò quàm velint trahat. Calvin. Lord will vouchsafe to draw us, we must resolve to run after him, Cant. 1. 4. Psal. 119. 33, 34. So soon as ever the Lord commands, we must presently o­bey, Psal. 95. Whilst 'tis to day, before to morrow come, hear his voice. When God cals, Samuel presently an­swers, Here am I, 1 Sam. 3. 10. As soon as ever God commanded David to seek his face, his heart presently eccho's, Thy face Lord will I seek, Psal. 27. 8.

5. We must receive the Word Af­fectionately. Our hearts must be affect­ed with joy, sorrow, love, desire; we must not only bring habitual prepara­tion, but there must be also a stirring up, and an acting of the graces of the Spirit in the act of hearing: When we hear of the terrors of the Law, we must tremble and fear, Acts 2. 37. Josiahs heart melts at the hearing of the Law, 2 Chron. 34. 27. God highly prizeth such a frame of spirit, when we tremble not only at his judgements, but at his very word, Isa. 66. 2, 2. When we hear of the promises, we must rejoyce in them. Iob 23. 12. Psal. 19. 10. Ier. 15, 16. The Primitive Christians heard the Word [Page 191] with gladnesse, Acts 2. 41, &c. See more Prestons E­legant de­scription of Life and D. p. 168.

This right receiving of the whole Word of God, is a special means of our sanctification, which made me willing to presse it the more fully. See Gatakers Ser. on Mark 13. 37. p. 88, &c.

IV. Delight in the company of Saints, make them thy bosom companions; for as he that walks with wise men shall be wiser: so he that walks with good men shall be better: they will help thee by their praiers, by their coun­sel, and by their example. Commu­nion with Saints is a soul-inriching mercy; one living coal makes another burn: Saul being amongst the Pro­phets fell to prophesie. Barnab as a good man and full of the holy Ghost, brings in many to the Lord, Acts 11. 23, 24. A man that is full of spirit, quickens mens spirits. See Brooks Remed. p. 157, &c.

Away then with all prophane com­pany; what communion hath light with darknesse? what comfort can Gods people finde in their society with Atheists, Fornicators, Drunkards, A­postates, There is a kinde of ve­nome and poyson in the society of godlesse people, which grows like a gan­grene, &c. &c. Therefore the Lord in Scripture so oft commands his people to forsake such company, Ephes. 5. 7. 11. 2 Thes. 3. 14. Rev. 18. 4. for it is impos­sible [Page 192] for any man to be godly long, that Harsnet on Rep. p. 391. &c. Burgess 120. Ser. p. 450, &c. delights in ungodly company, and that doth electively make them his compa­nions.

V. Get afflictions sanctified. Christs blood doth sanctifie us Meritoriously, 1 Ioh. 1. 7. God by his Spirit Efficiently, and afflictions Instrumentally; they are excellent means to soften and meeken the proud heart of man, they help to discover our selves unto our selves, they teach us many good lessons, See twenty good lessons which afflic­tions teach us, M, Cases Correction, Instruction, p. 5, &c. Traps Love­tokens. Psal. 94. 12. They help to purge out our drosse, and make us partakers of Gods holi­nesse, Heb. 12. 10. They are his pru [...] ­ing knives to blood us, and his Physick to purge us that we may bring forth more fruit, Iohn 15. 2. They are Gods fire wherewith he purifieth his gold, Si fortes fue­rint, sancti esse vix pos­s [...]t, Salv. Zach. 13. 9. In his wisdom he sees it is best for us to be kept low, considering how hard it is for weak man to be Great and Good, to be High and Ho­ly.

VI, and lastly, He that will be holy, or would preserve his holinesse, must be frequent in that soul-inriching duty of self-examinatiō; he must daily search and try his waies, purging out that old [Page 193] leaven of sin which infects and enfee­bles Nihil magi [...] enervat spi­ritualem poten [...]iam quàm peccatum, nec ad sapien [...] p [...]ualia sappetitum mag [...] Wickli [...]e. the soul, he must search for it as for a traytor, and having found it, he must nor spare it, but must kill and crucifie it without mercy; for the sparing of sin undoes the sinner: He must fully and freely confesse and forsake his sin, and then he shall finde mercy, Prov. 28. 13. And since a right confession of sin is a special means to attain sanctification, according to that promise, 1 Ioh. 1. 9. If we confesse our sins [sincerely and seriously] God can not then in justice but pardon such penitents, and clense them from their sins; I shall briefly set down Modus rei cadit sub praecept. ut loq. Scholast. the manner of a thing is commanded as well as the matter. Bonum non est nisi bene fiat. Jer. 48. 10. though it be the work of the Lord, yet he is cur­sed that doth it negligently. some directions for it, and so conclude. 'Tis not every confession of sin that brings pardon, but he that will rightly confesse his sin must observe these se­ven Rules.

He must confesse his sinnes
  • 1. Freely.
  • 2. Fully.
  • 3. Speedily.
  • 4. Sincerely.
  • 5. Affectionately.
  • 6. Beleevingly.
  • 7. Reformingly.

All these are the ingredients of a sound confession. 1. We must confesse [Page 194] our sins Freely without compulsion, when we are in health, in our youth, in peace & prosperity. Free-will offerings are most pleasing to God; 'tis the best hony which flows from the comb with­out crushing, and the best wine that flows from the grape with least pressing. Compulsive duty is no duty in Gods esteem: A Pharaoh never confesseth his sin till he comes to the rack: A Saul till he is like to lose his Kingdom: A Balaam till he sees an Angel ready to slay him; nor will a Iudas cry Peccavi, till the pangs of hell surprise him. But the godly are drawn by Gods good­nesse, rather then driven by his great­nesse; they are free and forward to give glory to God, and take shame to themselves in the confession of their sins, as Nehemiah, Ezra, Iob, David, Paul, &c.

2. Fully. We must not hide any one sin that we know of; for every sin is a thief and traytor to the soul, and being concealed (though it should be but a little one in thy esteem, yet) may un­bolt the door for greater. Hiding of sin hinders mens prosperity in body, soul, goods and good name, [Page 195] Non prospe rabitur; [...] (i.) gravi poenâ afficie­tur qui pecca­ta dissimulat. Pro. 28. 13. there must be no denying of our sins, like the harlot, Prov. 30. 20. no pleading for them, no excusing them, or laying them on others. 1. Not on God, as Adam did, Gen. 3. 12. He tempts no man to sinne, James 1. 13. Augmentum reatûs est in­nocentiam iactare post culpam, Salv. 2. Not on Satan, he may entice thee, but he cannot force thee. 3. Not on men, as Aaron did, Exod. 32. 22. and Saul, 1 Sam. 15. 21. We must not ex­tenuate or lessen them, but aggravate them by all circumstances to make them odious to our selves, 2 Sam. 24. 10.

Quis, quid, ubi, per quos, quoties, cur, quo­modo, quando
Peccati gra­vitas augetur circumstan­tiis.
Peccasti dices, ut sit confessio vera. Alsteed.

We must make full, plain, and parti­cular confessions of all our known sinnes, great and small, original and actual. They that would have pardon must confesse All their iniquity, and All their trespasses, Levit. 26. 40. & 19. 21. the more particular the better; as Paul confesseth he was a persecutor, a blas­phemer and a reviler, 1 Tim. 1. 13. e­specially we must confesse and bewail [Page 196] our darling sin, the sins of our com­plexions, callings, education, &c.

3. Speedily. The sooner we fall to Mora trahit periculum. vulnera clan [...] a plus cruc [...] ­ant. Greg. confession, the better. If a man have drunk poyson, the sooner it is vomited up, the better it's for him. While sin is fresh and green, there is some tendernes and sense in us; but our heard hearts are like iron, let them cool and they are hardly wrought upon. A disease that is chronicall and old, is harder to cure then a new one, Jer. 13. 23. Can a Black­more change his skin? &c.

4. Sincerely and cordially. Our out­ward confessions and expressions must come from inward impressions of grace upon the soul. Most mens confessions Iu Iabris non in fibris nat [...]. are meer words; God is nigh to their mouths, but farre from their reins, Jer. 12. 2. Isa. 29. 13. and though in words they speak much against their sins, yet their hearts love them dearly, and they will in no wise part with them. Such mens confessions will be their condem­nations; out of their own mouths will God condemn them, and give them their portion with the hypocrites. Hy­pocriticall confessions be they never so eloquent or excellent for words, are [Page 197] meer abominations; our confessions must be the voice of our hearts, rather then of our tongues; for as in all duties, so especially when we come before the Lord to acknowledge and confesse our sins, there must be all plainnesse and sin­cerity without doubting or hypocrisie; cold, carelesse, customary confessions do more provoke God oft times then the sin it self. If a child should come and tell his father what he had done a­gainst him without any remorse or sor­row, he would take it rather for a pro­fession then any true confession of his fault. God oft punisheth such formall confessors, by giving them up more greedily to sin: as Pharaoh, after he had made a verball co [...]fession of his sin, was worse after, Exod. 9. 27. yet v. 34. he sinned yet more, and hardened his heart against the Lord.

5. Affectionately, with sorrow hatred, shame, &c.

1. Our hearts must be full of sor­row and deep humiliation under the sight and sense of sin; every sin must be as a sword in our bosoms, we must be sensible of the burden and bitter­nesse of it: This made Peter weep bit­terly. [Page 198] When David resolved to con­fesse his iniquity, he presently adds, and I will be sorry for my sin, Psal. 38. 18. Where this sorrow is, though a man be not able to expresse himself in words, yet God accepts of the affe­ction.

2. In our confessions there must be an hatred and loathing of sin, it must work an indignation in us, Hos. 14. 8. 2 Cor. 7. 11. Job. 40. 4. & 42. 6. his sin made him to abhorre himself; We must fall out with our sins, before God will fall in love with us.

3. We must confesse our sins with shame. When we consider the num­ber and nature of our sins, what a ten­der, bountifull and gracious God we have sinned against, 'how long we have rebelled against him, and yet he hath spared us: now must we take shame to our selves, and be even con­fouded under the sense of our sins, as Ezra 9. 6. Ier. 31. 18, 19. Dan. 9. 7. Ezek. 16. 61. Now he cares not for his own reputation; so God may be glorified, he is content to be a based; so God may be magnified, he is content to be nullified. This holy shame is a sign of [Page 199] ingenuity, and of a good temper of Pudor est [...] colorvtirutis. Diog. spirit: We are ashamed to be found doing any base thing; sin is the basest of evils, and therefore we should be a­shamed and confounded before God at the remembrance of all those base lusts which have reigned in us and o­ver us: God loves to see us thus loath­ing our selves, Ier. 31. 18. 20. And if the Sun and Moon be ashamed of our sins, Isa. 24. 23. Ier. 50. 12. and the a­postasie of Christians puts Christ to shame, Heb. 6. 6. should not we then be ashamed of sinne which makes the ve­ry creature blush, and puts Christ to shame? Oh let our hearts be full of grief, and our faces filled with shame for all our abominations! yet let it not be the shame of a thief when he is ta­ken, Ier. 2. 26. because of disgrace and losse of credit; but let it be a filiall shame, from a sight and sense o [...] the loathsomnesse of sin, it being offensi­vum Dei, aversivum à Deo, odious to God, and hurtfull to our selves; such shame is our glory. Wo then to all im­prudent, frontlesse men, whose life is a trade of sin, and they meer workers of iniquity, yet have brows of brasse, and [Page 200] whores foreheads that cannot blush: God will not bear long with such, Isa. 3. 9, 10. & 48. 4. Ier. 3. 3. & 6. 15. & 8. 12. Impudency proclaims impudency, when men are so farre from shame, that they think it a shame & disgrace not to sin and swear, and go like Ruf­fians, these are come to the height of sin, and are sinners that know no shame, Zeph. 3. 5.

6. Beleevingly; hoping and waiting for mercy and Pardon. We must be humbled, but not despair: David had sinned greatly, yet he beleeves i [...] Gods mercy, and begs for pardon, Psal. 51. Iudas indeed confessed, but without hope of pardon, and therefore hangs himself; but the sorrow of the godly is mixt with faith, and his confession with beleeving that his sins are par­donable, and God will yet shew him mercy. Ezra 10. 2. Yet there is hope for this thing.

7. Reformingly. True confession is joyned with Reformation; he doth not only confession his Ignorance, Athe­ism, Worldlinesse, Hypocrisie, &c. but he likewise forsakes them, and re­solves against them, Prev. 28. 13. Con­fession [Page 201] of sin and the confusion of sin go together in his soul; he desires as freely to forego his sin, as he desires it should be forgiven. The Ephesian Converts confesse their sin, and then burn their books, Act. 19. 18, 19. The wicked sometimes confesse, but they never forsake their sin, but after con­fession they return whith the dog to his vomit. Saul confesseth with tears, that David was more righteous then he, yet after that persecutes him again. Pharaoh confesseth the Lord is righte­ous; I have sinned; yet after persecutes Israel again. But the godly ever joyn Reformation with Consession.

In a word then, we see there must be See twenty ex [...]e. consi­der. to keep us from sin. Bolton comf­affl. consc. ch 49 [...]. 10, &c. Peccatum est deformitas & pravaricatio legis divinae, directè con­trarium san­ctitati, quae est con [...]o mi­tas voluntat [...] nostrae cum lege divinâ. à Lap. an abhorring of all sin by such as would attain to sanctification: for san­ctitie and sin approved of cannot sub­sist together, though sanctitie and sin [...]ated and lamented may. Sin and sanctitie are directly opposite; for san­ctitie is our conformitie to Gods will, & sin is a deformitie and transgressing of it: Yet some sin nes are more directly opposite to it, and therefore we must more especially watch against them: As

[...]
[...]

[Page 202] 1. Drunkennesse is a beastly, swinish Vt omnium amnium confluxus in oceanum, sic omnium viti­orum in hoc vitium. sin, a fit stie for the devil, but Gods ho­ly Spirit abhorres such a dwelling.

2. Idolatry, 'tis spirituall adultery, & breaks the Covenant; they forsake the Holy one of Israel, to follow Idols, therefore God will forsake them.

3. Fornication is a sinne most di­rectly opposite to sanctification; it is made a part of our sanctification to fly from it, 1 Thes. 4. 3. This is the will of God, even your sanctification, that ye should abstain from fornication: It is a sin not to be once named amongst Saints but with detestation, Ephes. 5. 3, 4, 5. Our bodies must be kept chaste and pure, as becomes the Hujus tem­pli aedituus & custos est pu­dicitia, quae nibil immun­dum aut pro­phanum in­ferri sinit, ne Deus ille qui inhabitet in­quinatam se­dem offensus relinquat. Tertul. Temples of the holy Ghost; for he that defiles the tem­ple of God, him will God destroy; and if men and Magistrates will suffer it to go unpunished, yet the God of heaven will not, Heb. 13. 4. Whoremongers and adulterers he will judge. 'Tis not so light a sin as prophane men ima­gine; it is a God-provoking sin; where fornication and adultery reign, the plagues of God are ever at the door; this sinne helped to bring the flood upon the old world, Gen. 6. 2, 3. 7. this [Page 203] sin cut off three and twentie thousand of the Israelites, 1 Cor. 10. 8. This brought sad afflictions on David, 2 Sam. 12, &c. It is a sin that blinds the judgement, Hos. 4. 11. transforms men into beasts, enseebles the body, emas­culates Ecclus. 19. 2▪ the minde, shortens the daies, Prov. 5. 11. spends the radicall moisture, breeds foul diseases, consumes the e­state, Prov. 6. 26. & 29. 3. Luke 15. 13. 30. barres men from heaven, 1 Cor. 6. 9, 10. and casts them into hell, Prov. 9. ult. Rev. 21. 8. The miseries which at­tend Breve est quid dele [...]tat, aeternū quod torquet. this sinne, I finde summed up in this Tetrastich.

Faemina, corpus, opes, animum, vim, lumina, vocem,
Referente S [...]yro C. C. p. 475.
Polluit, annihilat, necat, eripit, orbat, acerbat,
Occidit (que) animan, consortia, faedera, famam,
Debilitat, perdit socios, aufért (que) fideles.

Oh then let the diresull plagues which attend this sin, and which we see daily to be executed on those that practise it, make us not only go or run, but with all speed fly from it, as we would from the devil, who is The un­clean spirit, and delights to draw men to uncleannesse. It is the Apostles pre­cept, [Page 204] 1 Cor. 6. 18. Flee fornication: and Alia vitia pugnando, sola libido sugi endo vincitur; fu­giendo faemi­nas, objecta, occasiones li­bidinis à Lap. to this end flee the occasions of it, and inducements to it, as idlenesse, drun­kennesse, gluttony and pampering of the body, familiaritie with suspitious persons, neglect of fasting and prayer, neglect of watching over our hearts, senses, waies and words, &c. He that will shun a sinne, must shun the occa­sions of that sin; else we tempt God, and he will never deliver us from the Vitare pecca­ta, est vitare occasiones peccati. Reg. See more Brooks Kem. ag. Sat. dev. p. 86, &c. to 95. Gataker Ser. on Mark 13. 37. p. 79. sin, but leave us up to it because of our negligence. It is a true saying, He that will no evil do, must do nothing that belongs thereto. Shun the occasions, and God will preserve you from the sin.

[See the foulnesse of this sin, and the plagues that attend it, fully set forth by M. Iohn Downam in his Treatise a­gainst Whoredom, p. 1. 8, &c. & M. Hildersham on Iohn 4. Lect. 15. p. 66. to 87. and ten Aggravations of it, by D. Ier. Taylor, Holy Living, p. 83, &c.]

Thus have I at last brought you to Mount Nebo, and from thence given you a glimpse of the Heavenly Cana­an: it is not bare speculation which will bring usthither: there must be pra­ctice. [Page 205] To know these things is necessa­ry, but without Doing them they will do us no good. It is not praising but Practising of holinesse, which will bring us to the God of holinesse. Let us then make it our great work, 1. To get inward sanctification, get our hearts renewed. 2. Let us shew the truth of this inward holinesse, by our holy words, holy works, and holy walking; and then know for thy comfort, who­ever thou art, be thou afflicted, temp­ted, poor, despised, &c. yet if thou thus continue to walk in the way of holinesse, thou shalt certainly at last arrive at the haven of happinesse; having thy fruit in holinesse, God him­self hath told thee, that thy end shall be everlasting life. To which holinesse and happinesse, sanctification and salvation, he of his own free mer­cy bring us, who hath so dearly bought us, even Je­sus Christ the Righ­teous.

Amen.

Amen.

FINIS.

A Divine EMBLEME, tending to raise our hearts to a Divine love of the most holy God.

QVARLES EMBLEMS Lib. 5. Embl. 6.
1
I Love (and have some cause to love) the earth;
She i [...] my makers creature, therefore Good;
She is my mother, for She gave me birth;
She is my tender Nurse, she gives me food:
But what's a Creature, Lord, compar'd with Thee?
Or what's my mother or my Nurse to me?
2
I love the Ayre, her dainty sweets refresh
My drooping soul, and to new sweets invite me;
Her shril mouth'd Quire sustaine me with their flesh,
And with their Polyphonian notes delight me:
But what's the Air, or all the sweets that she
Can blesse my soul withall, compar'd to Thee?
3
I love the Sea, she is my fellow Creature;
My carefull Purveyor; she provides me store;
She walls me round, she makes my diet greater;
She waf [...]s my treasure from a forreigne shore:
But Lord of Oceans when compar'd with Thee,
What is the Ocean, or her wealth to me?
4
To heavens high City I direct my Journey,
Whose spingled Suburbs entertaine mine eye:
Mine eye by contemplations great Atturney,
Transcends [...]he Christall pavement of the skie.
But what is heaven, great God compared to Thee?
Without thy presence Heaven's no Heaven to me.
5
Without thy presence Earth gives no Refection.
Without thy presence Sea affords no Treasure:
Without thy presence Ay'rs a rank Infection.
Without thy presence Heaven it sel'fs no Pleasure:
If not possest, if not injoy'd by Thee,
What's Earth or Sea, or Air, or Heav'n to me?
6
The hightest Honours that the World can boast,
Are subjects farre too low for my desire:
The brightest beams of glory are (at most)
But dying sparkles of thy living fires,
The proudest flames that earth can kindle, be
But nightly Glow-worms if compar'd to Thee.
7
Without thy presence, Wealth are bags of Cares;
Wisdome but Folly, Joy disquiet Sadness,
Friendship is Treason, and Desights are Snares;
Pleasures but Pain, and Mirth but pleasing Madness;
Without thee Lord, things be not what they be,
Nor have they being, when compar'd with Thee.
8
In having all things, and not Thee, what have I?
Not having Thee, what have my labours got?
Let me enjoy but Thee, what farther crave I?
And having Thee alone, what have I not?
I wish nor Sea, nor Land, nor would I be
Possest of Heaven, Heaven unpossest of Thee.
FINIS.

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.