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 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 praemâ—…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 â—…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 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 dâ—…betur reverentia Les. Iâ—…e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colo â—…en ror q. d. â—…b puritatem coleâ—…dus â—…nera â—…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 'T will be our wisdom to eye and observe When there be divisions ruines plundeâ—…ings â—…n a Kingdom theâ—…e iâ—… a wheel in those wheels a providence that acts orders them Greenâ—… 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 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 oâ—… his great Name We should therefore set apart soÌ„e time to meditate on Gods absolute perfection and excellency we should admire him commend him to our selves till we can expeâ—…ntally say wi th David Ps. 86. 8. Among the Gods there is none like thee O Lord We should glory in him wheÌ„ 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 intenâ—…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 Gods excellency is infinite therefore he is an object worthy of our choicest See more Burrouâ—…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 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 Dâ—…o est Tertul. God loves to see his people imporâ—…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 nâ—…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 〈◊〉 eâ—…s qui luâ—… cent luce haâ—… mundana quanti igitur faciendi qui lucenl caelestiilla luce Rol loc in Ioh. 7. 36. good but love it prize it honour it for 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 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 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
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 't is not a bare speculative notionall knowledge of these things which will make you happy but it must be an affective practicall experimentall knowledge 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 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 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 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 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 't is 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 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 'T is the diligent hand which God delights to blesse when the idle shall be cloathed with rags
so holy a God 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 druâ—…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 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 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 puâ—…ished before others Amos 3. 2. 9. Chuse him for your portion get interest 'T is said of T. Aquinas that as he was kneeling at prayer he heard a voice saying Bene de me scrâ—…psisti Thoma quam ergo mercedem accipies resp Thomas Nullam Domine nâ—…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 as 't is 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 T is 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 amorâ—…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 ye shall be like unto God and live with him for ever Children are apt to imiâ—…ate their fathers God is our holy faâ—…her Tantó quisq Deo sim lior quanto ab immuÌ„ditia mundior August John 17. 11. and if we will be his â—…ons and daughters we must imitate â—…im in purity and follow him as dear â—…hildren Ephes. 51. 'T is the excellency Quo quis est sanctior timem iorque Dei â—…o etiam maiori Deum amore complectitur Zanchy Quo quid similius Deo eo melâ—…us â—…f the creature to resemble its Creator â—…e more like to him the better Let us â—…rite after this Copy make him our â—…ule and we shall never go astray If â—…en be to study an Art they will chuse â—…e best and choicest Author for their â—…itation Those that would be excelâ—…t Orators do propound to themâ—…ves a Cicero or a Demosthenes for â—…eir pattern None holy as the Lord â—…d therefore none so fit a pattern for Deus vult nos imitaâ—…i non ejus omnipotentiam omniscientiam c. sed bonitatem sanctitatem A Lap. to imitate as He. Gods other Artriâ—…es of Omnipotency Eternity Simâ—…city c. call for Adoration Reveâ—…ce and Admiration but his holiâ—…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 worâ—… and works that have not only a forâ—… but the power and practice of godâ—… nesse appearing in the whole course 〈◊〉 Whatsoever filthor duâ—…g of scorn reproach or slaâ—…der the sâ—…avingers of this world can â—…ake out of the keâ—…nell of their malâ—…cious hearts is fair and good enough to cast in the face of Gods people their conversations You must aâ—… now for persecution * See this Text fully opened Bur. Moses choice p. 14 c. 2 Tim. 3. 12. 〈◊〉 that will live godly must suffer persecâ—…on You must
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 or souls are changed but the qualities corruption is purged out and 〈◊〉 non est mutatio naturae sed qualitatum non mutat substantiam sed corruptioneÌ„ non in nihilum sed in ordinem redigit affectus siquis naturâ fit 〈◊〉 non tollit tristitiaÌ„ sed moderatur c. Sibel 〈◊〉 IudaÌ„ 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. It s 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 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 't is 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 't was 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 tyranâ—…s vires peccati debilitantur paulatim abolentur Siâ—… 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 Generaâ—… unius est destructio alterius Aust when Gods Image is restored and we are made conformable to his will so that what pleaseth him pleaseth See both these parts fully handled â—…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 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 mediâ—… 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 â—…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 â—…alis oratio Loquere 〈◊〉 tâ—… videam man and therefore out of the good â—…reasure of his heart he bringeth forth good things as the wicked man out of â—…he evill treasure of his heart brings 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
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 â—…ui â—…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. 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 to seek but to follow holinesse nor simply Heb. 12. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sectam 〈◊〉 persequimini Metaph. sigâ—… 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 â—…ntò plus Toriâ—… refeglemus quonirm eò plures auperabimus will the victory be A gratious spirit knows not what discourageÌ„ent 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 biâ—… him leave his hold yet he hold the faster and is resolved to lose sinews and bones life and limbs rather then losâ—… 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 wâ—… excuses beggar our selves endanger our states and lose all c. Ans. 'T is not piety but impiety that â—…eggars men 't is not godlinesse but the 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 promises to uphold our hearts as Matth. 6. 33. If we first seek his Kingdom * See Gatâ—…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 viâ—…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
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 uâ—…holy servants His holiness is both the Rule and ReasoÌ„ 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia saith the Text Because our God is holy It is he who hath separated Vos mei estâ—…s ergo à gentium pollutionibus abstinete Calv. us from the pâ—…anc of the world to be his own pâ—…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 arguâ—…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. 'T is 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 complementuÌ„ omnis bonâ—… 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 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 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 dâ—…re eit faâ—… 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 sâ—… movet voluntatâ—…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. Aâ—…burges Uâ—…d Legis p. 86. Davenâ—…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 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 â—…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. Essentialâ—…ter Sanctâ—…â—…ei est 〈◊〉 alâ—…s 〈◊〉 â—…s illâ—…m 〈◊〉 arâ—…ypa â—…ostra vero ac 〈◊〉 dependens 〈◊〉 ectypa Alsteed his very Essence it is himself 't is 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 â—…e taken from it and yet the substance re maâ—…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 and holy in earth holy and righteous Verâ—… ac proprie Deâ—…s est Sanctus i. un versaâ—…i perfectisâ—…maque justitia iustâ—…s in quo nihil viâ—…j nihil in â—…qui nihil â—…ali essâ—… pâ—…t est eoâ—… plâ—…nus maiestâ—…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 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 Peâ—…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 't is 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 't is infinite incomprehensible unsearchable 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 sanâ—…issimus Piscat Nulla vâ—…rborum elâ—…gantia pâ—…rsp cuâ—…tas nulla Deum excoâ—…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 Dâ—…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 nâ—…li â—…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 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 Quiâ—…e siâ—…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 oâ—… Patriarch of â—…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. 4. for none is most Holy but God only Originaliâ—…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 â—…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 â—…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 Deut. 32. 4. he is just in distributing rewards S. Dei esâ—… summa omninm virtutum in Deo integritâ—…s persectiâ—… 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 â—…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 Bacchâ—…us a drunkard Apollo killed his Catamitâ—…e formosum puerum dum amat violat Lactan. 2. Maâ—…omet whom the Turks adore See 17. good useâ—… thaâ—… we may make of the Alcoran Râ—…se Tâ—… of the Alcoran in the end and worship what was he but an ignorant â—…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 Bâ—…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 â—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 commands or approves of it as appears James 1. 13. 1 John 2. 16. Deut. 32. 4. Rom. 1. 18. yea * Ambrose Medâ—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 Walaeâ— 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 immundâ—â—â—â— oser â—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 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 esâ—… 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 Tâ—…um est quod tiâ—…i non distâ—…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 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 fâ—… the hardness of their hearts who could not mourn for thmselves Mark 3. 5. 5. Paul * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 á irritabatur excandescebat
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 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 regâ—… nec sperare potest coeleste regnum cui neque super propriam datur regnare concupiscentiâ—…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 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 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 dâ—…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 â—…ul 〈◊〉 bellum gerimus cum Deo illum promittere nobisquietum quem lacessâ—… 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 filthy deeds like Pharaoh King of Egypt ox praeâ—…erea nihil Nihil prodest nomen sanctum sine moribus q. vita a professione discordans ab rogaâ—… 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 â—…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 very name of piety be a praise how Si bonum est bonum apparere melius est bonum esse Chrys. Nihil tâ—…m provocat Deum qui est sanctitas ad abominationeÌ„ peccantis sicut hypocrisis quae est simulatio sanctitatis Wickliâ—… great is the praise of real holinesse Counterfeit
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 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. 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 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 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 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
Deut. 33 3. as we see in Noah Loâ—… 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 Kingdom we need not cark and care for food raiment health and wealth v. Praefat. Piscatoris ad 1 Chronicoroâ—… 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 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 selâ—… res rara et 〈◊〉 tâ—…saurus Ireâ—…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 theÌ„ 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 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 sâ—…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 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 fiâ—…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. 40â—… of their own unholinesse 'T is a sign of some purity wheÌ„ 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 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 â—…n via iâ—…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 â—…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 Saints in heaven but also Saints on earth as appears Psal. 16. 3. 116. 15. and the Apostle writ to Saints
and Pharâ—…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 ouâ—… 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 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 't is 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 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 blear-eyed 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. Burgâ—…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 ouâ—…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 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 hypocriticaâ—… 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. 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 verâ—…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 the devil sin and the world oppose 2 The creation of heaven is but finger-work Psal. 8. 3. but the restauration and renovation of man cals for Gods arm Luke 1. 51. and mighty power to crucifiâ—… 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 donoruÌ„ 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 â—…a turpitudine peccati in puritatem â—…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 froÌ„ sin a dedication to God 1 Pet. 1. 14. 15. not fashioning 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. 〈◊〉 〈◊〉 Iudâ—… 2. p. 26 â—…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. 〈◊〉 iâ—… the act when God is known feared served 〈◊〉 and sin is hateâ—… and eschewed when there is the root of 〈◊〉 in the hearâ—… the fruit of righteousnâ—… 〈◊〉 〈◊〉 then is a person or people truly 〈◊〉 the utensiles in the Law were 〈◊〉 〈◊〉 holy when they were set apart froâ—… 〈◊〉 other service to God alone so a 〈◊〉 〈◊〉 said to be holy 〈◊〉 his heart and liâ—… are separated from all by-ends and aims and they are wholly devoted unto God Holinesse is a kinde of spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purus 〈◊〉 〈◊〉 ab usâ—… commuâ—… 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 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 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 sanctificationâ—… quám scire ejus definiâ—… 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. 48â—… 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. 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. Râ—…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 hath the sanctifying Spirit of God on the soules of his people It is freeâ—…y given it dries up the unclean lusts of their hearts it helps them in their way to heaven it cools and comforts troubled conscienâ—…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
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 Goâ—… 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 Actâ—…o una non denominaâ—… 〈◊〉 Neq sanctisicatio uno atqaltero â—…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 't is sin will hate all Quatenus ipsum includit de â—…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 Iames 2. 10 11. 'T is 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 caÌ„not endure the light Ioh 3. 19 5. By your love to pure ones Saints will love Saints sheep delight in the 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 Etiâ—…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 theÌ„ readily forgive them 2. He loves the Saints simply because saints for their piety more theÌ„ for their parts true love is spirituall and springs from spirituall considerations they love the pure for their purity the sincere 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 postâ—…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 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 FundamentuÌ„ 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 serve their own belly 2. They use good
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 'T is 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 and hardest conquest Prov 16. 32. It is the honour of mens honours let Omnibus ornatibus ornamen o est sinâ—… quâ nihil tam ornatum esâ—… 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 magâ—… nobilis quam qui est plurimum dives Salv de Gub. l. 3. Bonus etiamsi serviat liber est malus auteÌ„ etiamsi regnet servus est nec unius bominis sed quod gravius est tot dominoruÌ„ quot vitioruÌ„ 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. T is piety that brings praise both in Loq non de genere sed de virtute à c 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 liberall man and the time-serving Polititian cannot but admire the Ea vis est verae virtutis ut etiam regibus sit formidabiâ—…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 â—…obis nisâ—… 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 pieâ—…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 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 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 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. 'T is their office to tell Iabob of his sins but with what face can that Minister Medicus ulceribus scatens haud idoneus aliis curdnâ—…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. 'T is true these are excellent ornaments very needfull and usefull in their proper places but sanctity is 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 gehennaÌ„ 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 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 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 men for sinne and how can he punish Cum belluÌ„ 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 they be enemies to the power of godlines their childreÌ„ are like theÌ„ 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 ansaÌ„ occasioneÌ„ arripiat improbitas ab infantia Sanctitate imbuatur ab ipsis unguiculis Spiritui conâ—…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 the strength of his heart his portion forever Psal. 73. 26. In a word if he be in any want 't is 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 orationeÌ„ tanquaÌ„ ad sacruÌ„ asyluÌ„ 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 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 'T is 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 juguÌ„ juguÌ„ 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 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 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 subâ—…unt à Lap. Gods Spirit to help us in the work A yoke carried by
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 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 seriâ—… pâ—…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 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 t is 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 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 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 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 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 Opportunitasâ—… plurimùm potest
vinuÌ„ infundas optimuÌ„ fiet putiduÌ„ 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 arâ—…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 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 * Respoâ—…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 tâ—…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. 4. You must Rcceive the Word 1. Understandingly 2. Beleevingly 3. Reverentially 4. Obedientially 5. Affectionately 'T is 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 Matth. 15. 10. and not barely to read or hear but to search out the meaning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scrutamini nee legite â—…antum sed attento aâ—…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 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 quaecunquâ—… ex Deo iusseâ—… 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 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 quà m 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 't is 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