state of darkness or in a state of light you are in a state of life or in a state of death you are in a state of love or in a state of wrath you are either Goats or Sheep Sons or Slaves you are either in the broad way to destruction or in the narrow way of salvation and therefore what can be of greater concernment in this world to you then to know in which of these two spiritual estates you are in How can you order aright your prayers or your praises or any religious services till you come to know in which of these two spiritual estates you stand whether you be in a state of nature or in a state of grace in a state of sin or in a state of holiness for all religions duties must be ordered according to mens spiritual estates If a man be in a state of nature his work lies one way if he be in a state of holiness his work lies another way By all which it is most evident that it very nearly concerns you to search and try whether you have this bird of Paradise Holiness in your bosoms or no And for a close let me say that a mistake about your spiritual estate will at last be found not only insufferable and inexcusable but very terrible and damnable Thirdly Consider That a cordial willingness to enter upon this work of tryal is a hopefull evidence of your real integrity and sanctity Unsanctified souls hate the light they had rather go to hell in the dark then come to be weighed in the ballance of the Sanctuary As pure gold fears neither fire nor furnace neither test nor touchstone John 3.20 neither one ballance nor another so a pure heart a sanctified soul dares venture it self upon tryal yea Job 31.5 6. Psalm 26 2. Psalm 139 23 24. Matth. 12.20 upon the very tryal of God For he knows that God never brings a pair of scales to weigh his graces but only a touchstone to try the truth of his graces he knows if his gold be true though it be never so little it will pass for current with God As Bankrupts care not for casting up their accounts because they know all is naught very naught stark naught with them so unsanctified souls they care not to come to the tryal to the test because they know that all is naught yea worse then naught with them They have no mind to cast up their spiritual estates because at the foot of the account they must be pâ—t to read their neck-verse Undone undone for ever undone And therefore as old deformed women cannot indure to look into the looking-glass least their wrinckles and deformity should be discovered so unsanctified souls cannot endure to look into the glass of the Gospel least their deformities impieties and wickednesses should be discovered and detected I have read of the Elephant how unwilling he is to go into the water but when he is forced into it he puddles it lest by the clearness of the stream he should discern his own deformity So unholy persons are very unwilling to look into their own hearts or into the clear streams of Scripture lest their souls deformity and ugliness should appear to their own terror and amazement And therefore as you would have a hopefull evidence of your integrity and sanctity fall upon this work of tryal For as it is a hopeful evidence that the Clyents cause is good when he is ready and willing to enter upon a tryal and as it is a hopefull sign that a mans gold is true gold when he is willing to bring it to the touchstone and that a man thrives when he is willing to cast up his books so it is a hopeful evidence that a Christian hath real holiness Gal. 6.4 5. when he is ready and willing to bring his holiness to the test to try whether it be true or no when he is willing to cast up his books that he may see what he is worth for another world Fourthly Consider that there are very many that deceive themselves about their spiritual estates Job 15.34 Prov. 30.12 It is the easiest thing in the world for a man to deceive himself there are those that do but think that they stand 1 Cor. 10.12 and these at last come to fall from their seeming standing into a real hell Matthew 23. Yea from their highest standing into the lowest hell There are many that think themselves to be something when they are nothing Gal. 6.3 There are many that have a form of godliness Isaiah 9.17 Chap. 29.13 Jer. 7.4 8 9 10 11. Rev. 3.16 17 18. Isa 65.2.3 4 5 Matthew 25. but none of the power 2 Tim. 3.6 There are many that have a name to live but are dead Rev. 3.1 There are many that are very confident of their integrity and yet are full of horrible hypocrisie There are many that carry the Lamps of profession that have no oyle of grace in their hearts There are many that take a good nature for grace civility for sanctity and a garb of godliness for real holiness yea there are those who dare say that they excell others in holiness when in truth they exceed most men in wickedness Yea there are many now in hell who have had a great confidence of going to heaven There are many that cry out with Agag Surely the bitterness of death is past wrath is past and hell is past and damnation is past when as vengeance is ready to fall on them and hell stands gaping to devour them The heart of man is full of self-self-love full of self-flattery and full of hypocrisie and therefore many a man who is only a Jew outwardly Rom. 2.28 29. thinks himself to be a Jew inwardly many a man thinks himself to be as good a Christian as the best and to be as happy as the best and to be as fair for heaven as the best till he comes to hear that tormenting word Depart I know ye not As many are kept off from Christ by a conceit that they have him already so many are kept off from holiness by a conceit that they have it already And therefore it doth very much concern you to make a diligent enquiry whether you have that holiness without which there is no happiness or no. I have read of Plato that when he did walk in the streets if he saw any disordered in speech disguised in drink or otherwise our of frame he would say to himself Num ego talis Am I such a one as this is Am I such a swearer as this is Am I such a drunkard as this is Am I such a wanton as this is Am I such a royotous person as this c. So should every Christian say when he hears of any that doth but think that they stand Num ego talis Am I such a one as this is When he sees one that thinks himself something when he is nothing he should say Am
the way of righteousnesse is chaiim lives so the Hebrew hath it in the way of righteousnesse there are many lives in that way there is spiritual life and eternal life and natural life and all the comforts and sweets and blessings and happinesse of that life without which mans life would be but a lingering a languishing death yea a hell rather then a heaven unto him And in the path thereof there is no death There is no spiritual death there is no eternal death yea there is no corporal no temporal death to hurt or harm the them Death is not mors hominis but mors peccati not the death of the man but the death of his sin Phil. 1.23 2 Cor. 5.12.4.7 8. Death is a Christians Quietus est it is his discharge from all trouble and misery to sting or terrifie them to dammage or disadvantage them for death is an out-let and an in-let to a holy man it is an out-let to sin to sorrow to shame to suffering to afflictions to temptations to desertions to oppressions to confusions and to vexations and it is an in-let to a more clear full and constant fruition of God and Christ and an in-let to the sweetest pleasures the purest joys the highest delights the strongest comforts and the most satisfying contentments Death is the funeral of all a holy mans sins and miseries and it is the resurrection of all his joyes and the perfection of all his graces and spirituall excellencies Death to a holy man is nothing but the changing of his grace into glory his faith into vision his hope into fruition and his love into perfect comprehension The Persians had a certain day in the year in which they used to kill all Serpents and venemous creatures such a day as that will the day of death be to a holy man Peccatum erat obstetrix mortis mors sepulchrum peccati Sin was the Midwife that brought death into the world and death shall be the bearers that shall carry sin out of the world When Sampson died the Philistines died together with him so when a holy man dies his sins die with him Death came in by sin and sin goeth out by death As the worm kills the worm that bred it so death kills sin that bred it Vltimus morborum medicus mors Acts Mon. fol. 1733. Death cures all diseases the aking head and the unbelieving heart the diseased body and the defiled soul At Stratford Bow were burned in Queen Maries dayes a lame man and a blind man after the lame man was chained casting away his crutch he bade the blind man be of good comfort for saith he Death will cure us both it will cure thee of thy blindnesse and me of my lamenesse Death will cure the holy man of all natural and spiritual distempers Death is the holy mans Jubilee it is his greatest advantage it puts him into a better estate then ever he had before It is Gods Gentleman Usher to conduct us to heaven it will blow the bud of grace into the flower of glory O! Death is but an entrance into life Miseri infideles mortem appellant fideles vero quid nÃsi pascham Bernard Miserable â—nbelievers call it death but to faithfull believers what is it but a Passeover but a Jubilee who would not go through hell to heaven who would not go through a temporary death to an eternal life who would not willingly march through mortality to immortality and glory O Sirs holinesse will make you look upon death as a welcome guest a happy friend a joyfull messenger it will make you kisse it and embrace it as Favinus the Italian Martyr kissed and embraced his executioner it will make you desire it long after it with tears as holy Bradford did By all this you see that holiness will deliver you from death in death and therefore I shall close up this head as that wise witty man Sr. Francis Bakon closed up a paper of verses What then remains but that we still should cry Not to be born or being born to die Fifthly and lastly by holinesse you shall gain the greatest boldnesse in the day of judgement Job 19.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies boldness of face a lifting up of the face countenance in the sight or face of many beholders It signifies a freedom and liberty of speech nothing will imbolden a man in that great day like holinesse holinesse will then make the face to shine indeed 1 John 4.17 Herein is our love made perfect that we may have boldnesse in the day of judgement because as he is so are we in this world That which will make Christs last appearance delightfull to Christians will be their likenesse to Christ in holinesse in nature and grace likenesse begets the greatest boldnesse As there is no child so bold with the Father as he that is most like the Father so there is no Christian so bold with Christ as he that is most like to Christ A holy Christ is most famiiar with a holy Christian and a holy Christian is most bold with a holy Christ The more a Christian is like to Christ in holinesse of heart and life in holinesse of affecti-and conversation the more divinely bold and familiar will that man be with Christ both in this world and in the great day of account when he that was a brat of Satans is made a Saint when he that was like hell is made like heaven when he that was most ugly and uncomely is made like him that is the holy of holies this is that which gives boldnesse both here and hereafter O Sirs it is not wit nor wealth but holinesse it is not race nor place but holinesse it is not power nor policy but holinesse it is not honour nor riches but holinesse it is not natural excellencies nor acquired abilities but holinesse that will give boldnesse in the day of Christs appearing 1 Pet. 1.5 6 7. A well-tried faith which is but a branch of holinesse shall be found unto praise and honour and glory at the appearing of Jesus Christ At the coming of Christ holiness shall be a mans praise and honour Rev. 6.15 16 17. and glory In that great day when shame and everlasting contempt shall be poured forth upon the great Monarchs of the world who have made the earth to tremble when the Kings of the earth and the great men and the rich men and the chief Captains and the mighty men c. shall cry out to the mountains and rocks to fall upon them and to hide them from the face of him that sitteth on the throne and from the wrath of the Lamb then I say then shall the righteous shine as the Sun in the firmament Dan. 12.1 2 3. Prov. 28.1 In life and death and in the day of account a righteous man will be as bold as a Lion Real holinesse will make a man death proof and hell proof and
exercises of Religion But Eleventhly True holinesse is conformable to the holinesse of Christ The holinesse of Christ is that first and noble pattern that real holinesse makes us conformable to 1 John 4.17 1 John 2.6 Herein is our love made perfect that we may have boldnesse in the day of judgement because as he is so are we in this world there is no grace in Christ which is not in some degree formed in a holy heart and therefore the work of grace and holinesse is called a forming of Christ in the soul Gratiam super gratiam say some Gratiam gratiae accumalatam say others Certainly Christ is a seminary of graces He is clara Epitome virtutum An exact Epitome of graces Gal. 4.19 Holy hearts have the very prints stamps and impressions of the graces of Jesus Christ upon them 1 John 16. Of his fulnesse we have all received grace for grace Look as face answers to face so the graces that are in real Christians answer to the graces that are in Jesus there is such love as answers to the love of Christ and such lowlinesse as answers to the lowlinesse of Christ and such heavenly mindednesse as answers to the heavenly mindednesse of Christ and such meeknesse as answers to the meeknesse of Christ and such patience as answers to the patience of Christ and such faith as answers to the faith of Christ and such zeal as answers to the zeal of Christ and such fear as answers to the fear of Christ in truth and reality though not in degree and quantity Look as in generation the child receives member for member or as the paper from the Presse letter for letter or the glasse from the face image for image or as the wax from the seal stamp for stamp so holy hearts receive from Christ grace for grace Look as wine in the bottle is conformable to that in the Butt and as water in the Cistern is conformable to that in the river and as light in the Air is conformable to that in the Sun and as milk in the sawcer is conformable to milk in the breasts and as money in the pocket is conformable to money in the bagg So the graces that are in a holy Christian are conformable to the graces that are in Christ 2 Cor. 3.17 18. To be a Philosopher saith Plato is to know God to be in love with God and to imitate God So say I to be a holy person is to know a holy Christ to be in love with a holy Christ and to imitate the vertues of a holy Christ It was the height of Caesars glory to walk in the steps of Alexander And of Selymus a Turkish Emperour to walk in the steps of Caesar And of Themistocles to walk in the steps of Miltiades so it is the height of a Christians glory to tread in the vertuous steps of his dearest Lord. And as Scipio accounted it no small disparagement for him to walk one foot awry from that course of life which Cyrus in Xenophon had gone before him in so a holy heart counts it no small disparagement to him in the least to step awry from that holy pattern that Christ hath set him Look as the holy Prophet did lay his mouth to the Shunamites childs mouth 2 Kings 4.34 and his eyes to his eyes and his hands to his hands So a holy Christian layes his mouth to the mouth of Christ and his eys to the eyes of Christ and his hands to the hands of Christ and his breasts to the breasts of Christ and his heart to the heart of Christ that is 1 Pet. 2.9 he doth in all things labour to resemble Christ to be like to Christ especially in those holy vertues which were most shining in the heart and life of Christ Now certainly they are far from being holy who count it a crime to be vertuous and so are they who walk directly contrary to Jesus Christ he was holy but they are prophane he was humble but they are proud he was heavenly but they are earthly he was spiritual but they are carnal he was zealous but they are luke-warm he was meek but they are contentions he was charitable but they are covetous he was courteous but they are malitious Will you call these men holy surely no. But Twelfthly He that is truly holy Joshua 7.9 Psalm 69.9 Ezra 9.3 Nehemiah 9. Daniel 9. Micah 1.8 Ierem. 13.17 is much affected and afflicted with the unholinesse of others Psal 119.53 Horror hath taken hold upon me because of the wicked that forsake thy Law Ver. 158. I beheld the transgressors and was grieved because they kept not thy Word Ver. 136. Rivers of waters run down mine eyes because they keep not thy Law By this Hyperbolical phrase he sets forth the greatnesse of his sorrows and that not because his enemies had wronged him but because they had dishonoured his God It was a great grief to him ro see others a grieving his God So Jer. 9.1 2 3. O that my head were waters and mine eyes a fountain of tears that I might weep day and night Oh that I had in the wildernesse a lodging place of wayfaring men that I might leave my people and go from them But why doth the holy Prophet thus take on why doth he thus lament why doth he wish himself turned into waters and into a fountain of tears why doth he prefer a habitation amongst the wild beasts before his habitation among his own people Why the cause you have in the following words for they be all Adulterers an Assembly of treacherous men And they bend their tongues like their bow for lies but they are not valiant for the truth upon the earth for they proceed from evil to evil and they know not me saith the Lord. So Ezek. 9.4 And the Lord said unto him Go through the midst of the City through the midst of Jerusalem and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof There were holy hearts in Jerusalem that did sigh and cry and cry and sigh for the wickednesse of the times the abominations of the times did lye in such full weight upon them that they did fetch many a sigh from their hearts and many a tear from their eyes Holy hearts are able to tell you many sad stories of the groans griefs and gripes that other mens sins hath cost them When most were a sinning Gods marked ones were a mourning when others were with a high hand a cursing blaspheming and a rebelling Gods marked ones were deeply sorrowing they mourned cordially they sighed greatly they grieved wonderfully they groaned lamentably and that not for some but for all for all Court sins and Church sins and City sins and family sins And so holy Paul could not with dry eyes make mention of those belly-gods and earth-worms that were in his time Phil. 3.18 So holy Lot was
the glory due unto his name worship the Lord in the beauty of holinesse Psalm 96.9 O worship the Lord in the beauty of holinesse Psalm 110.3 Thy people shall bee willing in the day of thy power in the beauty of holinesse You see beauty and holinesse is by God himself still linked together and those whom God hath so closely joyned together no man may put a sunder The Scripture last cited doth not only speak our holinesse to be a beautiful thing but it speaks out many beauties to be in holinesse Those Christians that are voluntiers in the beauties of holinesse they shall be very beautiful and shining through holinesse Holiness casts such a beauty upon man as makes him very amiable and desirable The holinesse of parents renders them very amiable and desireable in the eyes of their children and the holinesse of children renders them very amiable and desirable in the eyes of their parenâ—s When that incomparable Lady Cornelia presented her sons to the Common-wealth Isa 22 22. she said Haec sunt mea ornamenta these are my Jewels these are my ornaments Holy children are their parents crown their parents ornaments no glistering gold no sparkling diamonds Xenophon in Plutarch never prayed that his son Gryllus might be long lived but that he might be a good man no shining or glittering apparel renders children so amiable and lovely in the eyes of their parents as holinesse doth The holinesse of the husband renders him very amiable in the eyes of the wife and the holinesse of the wife renders her very desirable in the eyes of her husband The holinesse of the master renders him very lovely in the eyes of his servants and the holinesse of the servants renders them very comely in the eyes of their masters c. Jewels holinesse Bradfords holinesse and Bucers holinesse rendred them very amiable and lovely not only in the eyes of their friends but also in the eyes of their enemies There is nothing in this world that will render all sorts and ranks of people so glorious and famous in the eyes of one another as holinesse will do Were all ranks and orders of men more holy they would certainly be more lovely in the eyes of one another O that all men would cease from being injurious one to another and labour to be more holy and then I am sure they would be more comely in one anothers eyes Holinesse is lovely yea loveliness it self purity is a Christians splendor and glory there is no beauty to that of sanctity nothing beautifies and bespangles a man like holinesse Holinesse is so lovely and so comely a thing that it draws all eyes and hearts to an admiration of it Holinesse is so great a beauty that it puts a beauty upon all other excellencies in a man That holinesse is a very beautiful thing and that it makes all those beautiful that have it is a truth that no Devil can deny And therefore O Sirs as ever you would be ebautiful and lovely labour to be holy The natural beauty of Sarah Rebeccah Rachel 2 Sam. 14.25 Joseph and Absalom was no beauty to that beauty lustre and glory that holinesse puts upon a man Demetrius saith Plutarch Plutarch in the life of Demetrius was so passing fair of face and countenance that no Painter was able to draw him Holinesse puts so rare a beauty upon man that no Painter under heaven is able to draw him Scipio Africanus was so comely a person that the Barbarians in Spain stood amazed at his comelinesse Holinesse puts such a comlinesse Mark 6.20 and such an amiablenesse upon a person that many admire it and stand amazed at it O Sirs as ever you would be amiable and desirable be holy as ever you would be lovely and comely be holy as ever you would be famous and glorious be holy as ever you would out-shine the Sun in splendor and glory labour to be holy Many have ventured their names their estates their liberties their lives yea their very souls to enjoy a lovely Bathsheba David Theseus Prince Paris Mark Antony c. a fair Helena a beautiful Diana a comely Cleopatra c. whose beauties have been but clay well coloured O how much more then should you be provoked to labour and venture your All for holinesse that will imprint upon you that most excellent and most exquisite beauty that will to the grave and to glory with you yea that will render you not only amiable and excellent in the eyes of men but also lovely and comely in the eyes of God! I remember Bernard writing to a noble Virgin that was holy tells her that others were cloathed with purple and silk Psalm 45.13 14. but their consciences were poor and beggerly they glistered with their Jewels but were loose in their manners but you saith he are without meanly clad but within shine exceeding beautiful not to humane but to divine eyes both in the eyes of God Angels and men Ezek. 16.1 12. none shine and glister so gloriously as those that are holy Unholy souls are foul souls ugly souls deformed souls withered souls wrinkled souls they are altogether unlovely and uncomely souls I have read of Acco an old woman who seeing her deformity in a glass run mad Should God but shew unholy men their deformity in the glass of the Law it would either make them spiritually mad or else it would make them fall in love with holinesse that so they might be made comely and lovely by being made pure and holy But Eleventhly Consider this to provoke you to be holy that holinesse is the most gainfullest and the most thriving trade in the world Now that every one cryes out that all trading is gone O that every one would settle to the trade of holinesse O there is no gain there is no advantage to the gain that comes in upon the account of godlinesse 1 Tim. 6.6 But godlinesse with contentment is great gain Though godlinesse it self be great gain Godliness is the greatest riches the best treasure the highest honor and the most lasting fame yet godlinesse brings in a great deal of gain besides it self The godly man is still of the gaining side his piety brings him in the greatest plenty chap. 4.8 Godlinesse is profitable to all things A man is as well able to tell the stars of heaven and to number the hairs of his head as he is able to tell the several commodities or to number up the variety of blessings or multitude of mercies that comes flying in upon the wings of godlinesse Godlinesse hath the promise of both lives that is both of earthly favours and of eternal blessings also It is profitable not for some things but for every thing both temporal spiritual and eternal blessings do grow upon this Tree of life holinesse There is no trade to the trade of godlinesse Prov. 22.4 By humility and the fear of the Lord are riches and honour and life
eternity hath been posting upon them Oh the deadnesse the barrennesse the listlesnesse the heartlesnesse to any thing that is good that doth attend a worldly temper Many men are so bewitcht with the profits pleasures and honours of the world that they mind not holinesse they regard not holinesse they care not for holinesse nor the means that lead to holinesse Philip. 3.18 19. For many walk of whom I have told you often and now I tell you even weeping that they are the enemies of the Cross of Christ whose end is destruction whose God is their belly and whose glory is their shame who mind earthly things Who were those that walked disorderly why those that minded earthly things Who were those that fetcht tears from the Apostles eyes why those that minded earthly things Who were those that were enemies to the cross of Christ why those that minded earthly things Who were those whose end is destruction why those that minded earthly things who were those whose God was their belly why those that minded earthly things Who were those whose glory was their shame why those that minded earthly things Sicily is so full of sweet flowers that dogs cannot hunt there and what do all the sweet contents and delights of this world Diodorus Siculus but make men lose the scent of heaven and holinesse The world proves silken halters to some and golden fetters to others to some it is like the Swallows dung that put out Tobias eyes to others it is like the waters of Nilus that makes the inhabitants deaf All the flowers of this world are surrounded with many bryars The world is all shadow and vanity its like Jonahs gourd man may sit under its shadow for a while but it soon decayes and dies He that shall but weigh mans pains with his pay his miseries with his pleasures his sorrows with his joyes his crosses with his comforts his wants with his enjoyments c. may well cry out Vanity of vanity and all is vanity The whole world is circular If the whole earth were changed into a globe of gold it could not fill thy heart the heart of man is triangular and we know a circle cannot fill a triangle O Sirs if your hearts be not filled with holinesse they will be filled with the world the flesh and the Devil Either holinesse or Satan must possesse you Some there be that have much holiness and much of the world too as Abraham Isaac Jacob Joseph Job David Hezekiah Daniel c. And others there be that have no holinesse nor nothing of the world neither these men are fair for two hells a hell of misery here and a hell of torment hereafter Some have much of the world but not a spark of holinesse as Saul Haman Dives Herod c. who had a world of wealth but not a dram of grace and others have a great deal of holinesse Iames 2.5 Mat. 11.5 that have but little or nothing of the world as the Apostles and Lazarus c. Now is it not infinitely better to have holinesse without the world and so be happy for ever then to have much of the world without holinesse and so be damned for ever A man bewitch't with the world will loose many precious opportunities of grace which are more worth then a world Act. 24.24 ult witness Rich Felix who had no leasure to hear poor Paul though the hearing of a Sermon might have saved his soul A man bewitch't with the world has his sinning times and his eating times and his sleeping times and his trading times and his feasting times and his sporting times c. but he has not his hearing times nor his praying times nor his reading times nor his mourning times nor his repenting times nor his reforming times c. He can have time yea and he will have time for every thing but to honor his God and to make himself happy for ever A man bewitch't with the world will when 't is put to his choice rather part with Christ to enjoy the world Mat. 19.16.23 then part with the world to enjoy Christ witness the young man in the Gospel who preferred a drop before a Sea a crum before a Crown and his treasure on earth before treasure in heaven he would not leave that on earth which he could not long keep for the enjoyment of that in heaven which he should never loose rather then he would let his possessions go he would let God and Christ go and heaven go and all go c. If Heaven can be had at no cheaper a rate then parting with his possessions Christ may keep his Heaven to himself and make the best on 't he can if he will for hee 'l have none on 't upon those terms Again a man bewitch't with the world will prefer the most base and contemptible things before the Lord Jesus Christ he will with the Gergesens prefer his very Swine before a Saviour Mat. 8.28 ult when they saw what a sad market their Hoggs were brought to they desired Christ to depart out of their country these Gergesites had rather loose Christ then loose their Porkets they had rather that the devil should possess their souls then that he should drown their Pigs they prefer their Swine before their salvation and present a wretched petition for their own damnation they besought him that he would depart out of their coasts though there be no misery no plague no curse no wrath no hell to Christs departure from a people yet men bewitched with the world will desire this Men bewitched with the world will prefer a Barabbas before a Jesus they will with Judas betray Christ and with Pilate condemn Christ and with the Scribes and Pharisees they will cry out Crucifie him Crucifie him away with this Jesus away with this Jesus let Barabbas live but let Jesus dye let Barabbas be saved but let Christ be hanged Ah what incarnate Devils will such men prove who are bewitched with this world A man bewitch't with the world will gain no good by the Ministry of the Word witness Ezekiels hearers Ezek. 33.31 32 33. and witness the stony ground Mat. 13.22 and witness Christs followers John 6. Some Writers say that nothing will grow where Gold grows certainly where the love of this world growes there nothing will grow that is good A heart filled either with the love of the world or the profits of the world or the pleasures of the world or the honors of the world or the cares of the world or the businesses of the world is a heart incapacitated to receive any divine counsel or comfort t is a heart shut up against God and holiness t is a heart posses 't with many devils and therefore no wonder if such a heart loaths the hony-comb of holiness yea t is no wonder to see such a heart to deride and scorn holiness as the greatest foolishness Luke 16.14 The Poets tell of Licaon being
ransom him from the grave and therefore why should men put this day so far from them But Secondly As there is nothing more certain then death so there is nothing more sudden then death When the old world when Sodom when Pharaoh when Hagar when Amalek when Haman when Nebuchadnezzar when Belshazzar when Dives when the Rich fool and when Herod were all in their prime and pride when they were in their most flourishing estate when they were at the very top of their glory Ah how suddenly how sadly how strangely how unexpectedly and how wonderfully were they brought down to the Grave yea to Helâ— O! the thousand thousands of crosses losses diseases sicknesses calamities dangers and deaths which attends the life of man and by the least of which he may be suddenly surprized and carried into another world and therefore why should man cry out cras cras to morrow to morrow when he does not know whether he shall have a to morrow when he does not know but that he may dye before he had begun to live Waldus a rich Merchant of Lyons in France seeing one suddenly drop down dead in the streets went home repented changed his life studied the Scriptures and became a worthy Teacher Father and Founder of the Christians called the Waldenses or poor men of Lyons And O! that the serious thoughts of the suddenness of death might have that happy effect upon your souls as to work you to break your league with sin and to fright you as it were into a love of holiness and into a life of holiness O! swearer what doest thou know but that death may seize on thee whilst the oath is in thy mouth And what doest thou know O drunkard but that death may step in between the cup and the lip as it did to Belshazzar And what dost thou know O adulterer but that a poisoned dart may strike thorough thy liver whilst thou art in the very flagrancy of thy lust as it did thoâ—ough Zimries and Cozbies And what dost thou know O proud Haman but that thou who art thus noblely feasted one day mayest be a feast for the Crows the next day And what dost thou know who art so crafty O Ahitophel but that if thy subtile counsel be rejected one hour thou mayest hang thy self the next hour And what doest thou know O thou opposing and murmuring Corah but that the earth may suddenly open and swallow thee up and therefore why should you put that day so far from you that may so suddenly overtake you Berline in Germany charged Saint Paul with a lye in the Pulpit Scultet Annal. and was suddenly smitten with an Apoplexy and fell down dead in the place And what doest thou know who art so apt to charge the people of God with lying but that God may strike thee both dumb and dead whilst the lye is in thy mouth Bibulus a Roman General riding in Triumph in all his glory a Tyle fell off from a house in the street and knockt out his brains And what doest thou know O vain glorious man but that whilst thou art triumphing in thy world glory by some unexpected blow thou mayest be sent into another world Lepidus and Avsidius stumbled at the very threshold of the Senate and died the blow came in a cloud from heaven God by an invisible blow may send thee out of this visible world Sophocles died suddenly by excessive joy and Homer by immoderate grief excessive joy or excessive grief may suddenly bring thee to thy long home Theater of Gods judgements lib. 1. cap. 9. p. 64. Olympus the Arrian Heretick speaking against the Holy Trinity as he was a Bathing himself was struck dead by a threefold Thunderbolt We may run and read some mens sins in the very face of their punishments Mr. Perkins speaks of One who when it thundered scoffingly said It was nothing but Tom Tumbrel a hooping his Tubs c. and presently he was struck dead with a thunder-bolt from heaven There would be no end of recounting the several judgements that have suddenly surprized all sorts of sinners let these few instances suffice to stir up every unholy heart to take heed of putting far off the day of death But Thirdly As there is nothing more sudden then death so there is nothing more short then life Job 8.9 Psal 102.11 Psal 73.20 90.5 Job 20.8 ch 7.7 and why then should you put the day of your death so far from you If you consider the life of man absolutely 't is but short 't is but as a span a shadow a dream a bubble a blast a puff of wind a pile of dust a fading leaf or a tale that is told c. The life of man is as a dream that vanisheth when one awaketh 't is a wind that goeth away and cometh not again 't is as a cloud that is soon dispersed with the wind 't is as a vapor that appeareth for a time and then vanisheth away 't is as the grass that soon withereth 't is as the flower that soon fadeth 't is as the candle that every light puffe of wind bloweth out The life of man is rather made up of days then years Psal 90.12 So teach us to number our days that we may apply our hearts to wisdom Moses does not say Lord teach us to number our years but Lord teach us to number our dayes fallen man is apt to misreckon and to compute days for years and therefore this holy Prophet desires that God would teach them this Divine Arithmetick of numbering their days it being a lesson that none but a God can teach So Job 14.1 2. Man that is born of a woman is of few days or short of dayes and full of trouble He cometh forth like a flower and is out down he floeth also as a shadow and continueth not He speaks not of an Age nor of years nor of many dayes but of a few days mans days are short in themselves and shorter in respect of the troubles that attends this present life Mans life is so short Aug. l. 1. Confess Austin doubteth whether to call it a dying life or a living death Now these few days of mans life are upon the wing hastning and flying from us as the Eagle hastneth to his prey and therefore man had need set a greater price upon every moment and minute of time then he does upon all the world and accordingly improve it Secondly If you consider the life of man comparatively 't is but short and that will appear briefly thus First If you compare the life of man to what man might have reach't to had he continued in his primitive glory had man stood fast in innocency he had never known what death and misery had mean't death is a fall that came in by a fall had man kept sin out of the world he had kept death out of the world had man kept fast his holiness and purity he had remained a piece of
man has of his Justification the stronger will be his consolation and indeed the strongest waters of consolation doe alwayes flow from a cleare sight and a true sense of a mans justification no man lives so comfortably no man bares the cross so sweetly no man resists the devill and the world so stoutly nor no man will die so chearfully as he that lives and dies in a cleare sight of his Justification The more holiness any man attaines to the more his feares will be scattered his doubts resolved and all those impediments removed that commonly bar out joy and comfort and what will be the happy issue of these things but the bringing in of a sea of joy and comfort into the soul 'T is not riches nor honors nor applause nor learning nor friends nor a great name in the world but an eminency in holiness that can highly raise the springs of divine joy in a Christians soul Though the windowes of the Temple were broad without but narrow within yet the joy and comfort of a Christian that is eminent in holiness is broad and full within though it be narrow and contracted without O Sirs as ever you would have your joy full labour for a heart fill'd with holiness your comforts will be alwayes few and low if your holiness be low Why have the Angels alwayes Harpes in their hands and Hallelujah's in their mouths but because they have attain'd to a fulness of holiness But Seventhly To provoke you to labour after higher degrees of holiness Consider that the more holy any person is the more the Lord will reveale and manifest himselfe and his mind and will unto him Joh. 14.21 23. Hosea 6.3 Ezekiel was a man of eminent holiness and a man that had glorious visions and deep mysteries and rare discoveries of God and of the great things that should be brought about in the latter dayes See 2 4 7 8 9 10 11 12 Chapters of Daniel discovered to him And Daniel was a man of very great holiness and O what secrets and mysteries did God reveale to him many of those great and glorious things which concernes the destruction of the four last Monarchies and the growth increase exaltation flourishing durable invincible and unconquerable estate of his own kingdome was discovered to him 2 Cor. 12.2 4. Among all the Apostles Paul was a man of the greatest holiness and of all the Apostles Paul had the most glorious revelations and discoveries of God manifested to him witness those glorious Revelations that he had when he was caught up into the third heaven into Paradise and heard unspeakable words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or wordless words such as words were too weak to utter such as was not possible for man to utter and that either because they transcended mans capacity in this life or else because the Apostle was forbidden to utter them they being revealed to him not for the publike use of the Church but only for his particular encouragement that so he might be the better able to encounter with all the hardships difficulties dangers and deaths that should attend him in the conscientious discharge of his ministerial work Some of the Ancients are of opinion that he saw Gods essence for say they other things in heaven might have been uttered but the essence of God is so great and so glorious a thing that no man or Angel can utter it or declare it but here I must crave leave to enter my dissent for the Scripture is express in this John 1.18 1 Tim. 6.16 1 Ioh. 4.12 that no man hath thus ever seen the Lord at any time and that no man can thus see the Lord and live And as great a favourite of heaven as Moses was yet he could only see the back parts of God he could only behold some lower representations of God Others say that he heard the heavenly singing of Angels and blessed Spirits which was so sweet so excellent and glorious that no mortall man was able to utter it and this of the two is most probable but no man is bound to make this opinion an Article of his faith this I think we may safely conclude that in this rapture besides the contemplation of Celestial Mysteries he felt such unspeakable delight and pleasure that was either like to that or exceeding that which Adam took in the terrestrial Paradise doubtless the Apostle did see and heare such excellent and glorious things as was impossible for the tongue of any mortal man to express or utter And so John was a man of most rare holiness and Christ reveals to him the General estate of his Church and all that should befall his people and that from Johns time unto his second coming Christ gives John a true representation of all the troubles tryalls changes mercies and glories that in all times and in all Ages and places should attend his Church untill he came in all his glory About sixty years after Christs ascension 'T is the General opinion of the learned that this book of the Revelation was penned about the latter end of the Reigne of Domitian the Emperour which was about sixty years after Christs Ascension Christ comes to John and opens his heart and unbosomes his soul and makes knowne to him all that care that love that tenderness that kindness and that sweetness that he would exercise towards his Church from that very time to the end of the world Christ tells John that though he had been absent and seemingly silent for about threescore years that yet he was not so taken up with the delights contents and glory of heaven as that he did not care what became of his Church on earth O! no And therefore he opens his choicest secrets and makes knowne the most hidden and glorious mysteries to John that ever was made knowne to any man As there was none that had so much of the heart of Christ as John so there was none that had so much of the eare of Christ as John Christ singles out his servant John from all the men in the world and makes knowne to him all the happy providences and all the sad occurrences that were to come upon the followers of the Lamb that so they might know what to pray for and what to fit for and what to waite for also he declares to John all that wrath and vengeance all that desolation and destruction that should come upon the false Prophet and the Beast and upon all that wondered after them and that were worshippers of them and that had received their marks either in their foreheads or in their hands We reade of holy Polycarpus that as he lay in his bed he saw in a vision the bed set on fire under his head A vision and thus God did forewarne him and manifest to him what manner of death he should die and accordingly it fell out for he was burnt for the cause of Christ and rejoycingly sealed to the
Christians at their first conversion and whilst they remain weak in grace and holinesse their obedience is more strait and narrow for commonly they spend much if not most of their time in praying fasting hearing reading Christian-conference c. and neglect a hundred other duties that are incumbent upon them they are very forward and warm in the duties of their general Calling but very cold and remisse in the duties of their particular Calling they are very frequent and fervent in some duties and very rare in other duties but now the more they grow in grace and holinesse the more extensive will their obedience be and the more their hearts will be dilated and extended to all the duties both of the first and second Table But Sixthly The more a man conflicts with heart-sins with spiritual-sins with invisible-sins with sins that lye most hid and obscure from the eyes of the world and the more spiritual victories and conquests a man obtains over them the greater measure of holiness that person hath certainly attained to When the heart rises with all its strength and might against secret Pride secret Self-love 2 Chron. 32.26 Psal 119.80 2 Cor. 12.7 8 9. Psal 30.6 7. Rom. 7.23 24. 2 Cor. 7..1 secret bublings of Lusts secret Carnal-confidence secret Murmuring secret Hypocrisie secret Envy secret Self-applause secret Malice secret Hatred secret Snares secret Temptations c. It is an Argument that Holiness is grown up to some considerable height there A little Grace a little Holiness will work a man to conflict with grosse sins with outward sins with bodily sins with such sins that every one may set their eyes on and lay their hands on yea where there is no Grace no Holinesse at all the light of Nature the common convictions of the Spirit the Laws of Men the eyes of Men the threats of Men the examples of Men a smarting Rod and good Education may work men to conflict with such sins O but when all the strength and might of the soul is ingaged against those very sins that lye not within the sight or reach of the most sharp and piercing men in the world but in the heart and about the heart and are only obvious to an Omniscient eye this argues a great degree of Holinesse And therefore Augustine hit the mark when hee said that it is a harder thing for a man to fight with his lusts understand it especially of heart-lusts of spiritual-wickednesse than 't is to fight with the Crosse Aug. Serm. 4. de verbis Domini Jam. 3.7 Hiraclius motto was a Deo victoria 't is God that giveth victory And Austin hath long since complained that wee do not tame the beasts in our own bosomes O! 't is an easier thing to tame all the beasts in the world than 't is to tame one beast in the bosome all the beasts in the world may be tamed and brought under by a humane power but no power below that power that raised Christ from the Grave can tame the beasts that bee in our bosomes Now look as conflicts with heart-sins with spiritual-sins c. argues some eminency in Holinesse so victory over heart-sins over-spiritual sins over those sins that lye most remote from the eyes of others argues a very great degree of Holinesse when a Christian doth not onely resist heart-sins but vanquishes heart-sins when hee doth not only combate with heart-sins but conquers heart-sins when hee doth not only fight with heart-sins but also overcomes heart-sins when hee doth not only wrestle with heart-sins but also overthrows heart-sins this speaks out holiness in its growth 'T was a good saying of Cyprian there is no such pleasure saith hee as to have overcome an offered pleasure neither is there any greater conquest than that that is gotten over a mans corruptions And 't was an excellent saying of Eusebius Emesenus our Fathers overcame the torments of the flames let us overcome the fiery darts of vices and indeed 't is an easier thing to overcome the flames than 't is to overcome those flaming lusts and corruptions that bee in our own hearts Philosophy may teach us to indure hardships as it did Calanus in Curtius who willingly offered his body to the fire to the flames but 't is only grace 't is only holinesse that can inable us to overcome our lusts our heart-lusts wee read of many that out of greatnesse of Spirit could offer violence to Nature but were at a losse when they came to deal with their corruptions I remember a notable saying of Ambrose Ambros Apâ—l Davâ—d Post. c. 3. speaking of Sampson vincula solvit hostium c. Saith hee hee brake the bonds of his enemies but hee could not break the bonds of his own lusts hee choaked the Lion but hee could not choak his own wanton love hee set on fire the harvest of strangers and himself being set on fire with the spark of one strange woman lost the harvest of his vertue And this saying of Ambrose puts mee in minde of a great Roman Captain who as hee was riding in his triumphant Chariot through Rome had his eyes never off a Courtizan that walkt along the street which made one say Behold how this goodly Captain that conquered such potent Armies is himself conquered by one silly woman O 't is not Philosophy nor Morality nor Civility c. but holinesse but sanctity that will make the soul victorious over iniquity and the more victories and conquests a man makes upon heart sins upon spiritual-sins upon secret-sins the greater measures of holinesse that person hath certainly attained to But Seventhly The more a man is exercised and busied in the most internal and spiritual duties of Religion the greater measures of holinesse that man hath attained to You know there are external duties of Religion and there are internal duties of Religion There are external duties of Religion as publick Preaching hearing the Word reading the Word Mar. 6. ch 23. fasting singing of Psalms Christian conference Communion of Saints and receiving the Lords Supper Now such Christians as have but small measures of grace and holinesse Isa 1.11 19 Isa 58.1 2 3.4 5. Zach. 7.4 5 6 7 and Hypocrites and Formalists that have not the least measure of true grace and holinesse these are most commonly exercised and busied about the external duties and services of Religion but very seldome very rare shall you finde them in the more inward and spiritual duties of Religion but then as there are external duties so there are internal and spiritual duties as Self-examination Self-resignation to God Self-loathing Self-judging Divine-meditation praying in the Spirit Watchfulnesse over the Heart and making application of the blood of Christ the death of Christ the grace of Christ the love of Christ and the word of Christ to a mans own soul Now the more any Christian is exercised and imployed in these internal spiritual and Evangelical duties and services the greater heights and degrees
Lawfulnesse For a man to be often a looking over his Natural actions his Moral actions and his Religious actions and to be still a putting this question to himself O my soul dost thou eye what is expedient dost thou eye as well what is expedient as what is lawful such a frame and temper of spirit speaks out much of Christ and Holinesse within O the sins O the sorrows O the shame O the reproach O the troubles O the travels O the trials c. that might have been prevented had the Law had the Rule of Expediency been more minded and followed by Christians in these daies c But Twelfthly and lastly The more a man can deny himself when hee hath an opportunity power and authority to raise himself to greaten himself to seek himself and to lift up himself the greater measure of Holiness that man hath attained to Providence often puts many a rare and fair opportunity into Moses his hand Exod. 32.9 15. Deut. 9.13 14 18 19 20. Heb. 12.24 25. Nehem. 5.14 ult whereby hee might have raised himself and have greatned himself in the world and yet then even then hee denies himself And Nehemiah was a man of the same mind and metal hee stood upon the advantage ground to have greatned himself and to have lifted up himself as others had done before him but instead of this hee lessens himself hee denies himself hee degrades himself and being of a very noble generous publick spirit hee turns his back upon his own worldly interest and keeps a very free and bountiful Table upon the account of his own particular Revenue and not upon the account of a publick purse And so Daniel was one in Spirit with the former when God had brought him into high favour with the Prince of the Eunuchs Dan. 1.8 9 10 11. and given him a great deal of heart-room there yet upon no terms would hee defile himself with the Kings meat or comply with the requests of the Prince of the Eunuchs it argues a great deal of holiness for a man to deny his temporal self Rev. 4.10 11. to dethrone his temporal self when hee stands upon the advantage ground to advance his temporal self and to throne his temporal self in the world I have read of Trojane the Emperour how hee sent Eustochius one of his chiefest Captains against the Barbarians who having vanquished them returned home The Emperour being very joyful at this good news goes to meet him and brings him gloriously into the City Now Eustochius being high in the Emperours favour 't was but ask and have speak and speed but on this very day of Pomp Triumph and Glory hee chose rather to suffer the Martyrdome of himself his wife and children than with the Emperour to offer sacrifice to Apollo and so denies himself and all his present Pomp and Glory when hee might greatly have inriched himself and advanced himself Nothing speaks out greater measures of holiness than for a man to deny himself when hee may seek himself and exalt himself if hee pleases I have read of a godly man who being sorely tempted by Satan was much in duty to whom Satan said why takest thou this pains thou dost watch and fast and pray and abstainest from the sins of the times But O man what dost thou more than I do art thou no Drunkard no more am I art thou no Adulterer no more am I dost thou watch why let mee tell thee I never slept dost thou fast why I never ate nor drank what dost thou more than I do why I will tell thee Satan said the holy man I pray I serve the Lord nay more than all this I deny my self nay then saith Satan thou goest beyond mee for I am proud and I exalt my self and so vanished O the excellency of self-denial and O the holiness and the happiness of that man that can deny himself that can debase himself that can even trample upon himself when hee hath power and authority in his own hand to greaten himself and to exalt himself Power and authority will try what metal men are made of Ah how many have there been among us of late years who when they have had no power nor authority in their hands to help themselves have seemed to be great deniers of themselves but no sooner had they power and authority in their hands but ah what self-love what self-interest what self-seeking and what self-exalting was to be found amongst them O how have many among them instead of loving God to the contempt of themselves loved themselves to the contempt of God and who instead of debasing themselves that they might exalt God have debased God that they might exalt themselves and who instead of losing themselves that they might finde God have lost God that they might finde themselves These put mee in minde of the Abbot in Melancthon who lived strictly and lookt demurely and walkt humbly so long as hee was but a Monk but when by his seeming sanctity and humility hee had got to be Abbot hee grew most intollerable proud and insolent c. and being asked the reason of it hee confessed that his former lowly looks was but to see if hee could finde the keyes of the Abby how many such Abbots wee have had amongst us you all know Ah how rare is it to finde a man to deny himself when hee is advantaged to seek himself such a man is worth gold but this Iron-age affords few such golden-men Where this frame of spirit is there the streams of holiness runs deep And thus much for this Use of Trial and Examination And so I come now to the last Use of this Doctrine and that is for Comfort and Consolation to all those that have this real holiness without which there is no happiness O Sirs open wide the everlasting doors of your souls that not a River but a Sea of joy and comfort may flow in upon you For First Know for your comfort That real holiness is the seal of your eternal Election Some are elected to glorious offices in this world others are elected to eternal glory in the other world Joh. 6.70 Judas was chosen to be an Apostle on Earth but not to be a Saint in Heaven but the Thessalonians were elected to eternal glory in Heaven 1 Thes 1.4 though they were not chosen to any glorious offices here on Earth It may be thou art a poor creature that never wast nor never art like to be elected to any noble or honourable imployments either in Church or State O but if thou art a holy person then know for thy everlasting comfort that thy real holiness is a real seal of thine Eternal Election 't is the counterpane as it were of all that gracious love good will and eternal favour that God bears unto thee Ephes 1.4 Hee hath chosen us in him before the foundation of the world that wee should be holy God did not chuse us either
comfortable for the Saints to consider that how mean and contemptible soever they may be in the eyes of the world that yet there is a day a coming when they shall sit upon a Throne and be crowned with Glory and reign with Christ to all Eternity But Eighthly If thou art a holy person if thou hast that real holiness without which there is no happiness then know for thy comfort that all things shall be sanctified unto thee Tit. 1.15 Unto the pure all things are pure but unto them that are defiled and unbeleeving is nothing pure but even their mind and conscience is defiled When a mans heart is once sanctified then all things are sanctified to him when a mans Spirit and way is clean and pure then all things are clean and pure to him O Sirs this is so great and so glorious a priviledge to have all things sanctified to us that 't is more worth than a world yea than many worlds Next to a mans interest in Christ hee cannot begge a greater mercy than this that all things may be sanctified to him that is that all things may so work as to make him more and more holy that every cross may make him more holy and that every comfort may make him more holy that every mercy may make him more holy and that every misery may make him more holy that every Ordinance may make him more holy and that every Providence may make him more holy that every Affliction at home may make him more holy and that every Judgement abroad may make him more holy every condition is sweet when it is sanctified to us sickness is as sweet as health when 't is sanctified to us and weakness is as sweet as strength when 't is sanctified to us and poverty is as sweet as liberty when 't is sanctified to us and disgrace is as sweet as honour when 't is sanctified to us and bonds are as sweet as liberty when they are sanctified to us and death is as sweet as life when it is sanctified to us Look as no condition can be a happy condition that is not a sanctified condition so no condition can bee a miserable condition that is a sanctified condition now this is only the holy man priviledge the holy mans mercy to have every estate and every condition sanctified unto him and this indeed is the Cream and Crown of all our mercies to have them sanctified unto us I and every bitter will bee sweet yea very sweet when 't is sanctified unto us what though thy mercies O Christian are fewer than others and lesser than others and leaner than others and shorter than others yet thou hast no reason to complain as long as thy mercies are sanctified mercies and what though thy tryals are greater than others and thy burden is heavier than others and thy sorrows are deeper than others and thy crosses comes thicker than others yet thou hast no cause to complain as long as they are sanctified Art thou a Holy person O then remember for thy comfort that every bit of bread thou eatest is sanctified and every draught of beer thou drinkeh is sanctified and every suit of cloaths thou wearest is sanctified the beds thou liest on are sanctified and the stooles thou sitest on are sanctified the very aire thou breathest in is sanctified and the very ground thou treadest on is sanctified every penny in thy purse is sanctified and every pound in thy shop is sanctified whatsoever thou hast at home is sanctified and what-ever thou hast abroad is sanctified And O! how should the sense of these things sweeten all thy bitters and turn thy Hell into Heaven and wipe all tears from thy eyes and turn thy sighing into singing and thy mourning into rejoycing c. But As those Heathens that have no hope 1 Thes 4.13 Ninthly If thou art a Holy Person if thou hast that real holiness without which there is no happiness then know for thy comfort that thou art a person very high in favour with God thou art one of his peculiar ones Dan. 14.1 Yee are the Children of the Lord your God yee shall not cut your selves nor make any baldness between your eyes for the dead For thou art an holy people unto the Lord thy God and 〈…〉 the Lord hath chosen thee to bee a peculiar people to himself above all the Nations that are upon the Earth All Gods holy ones are his peculiar ones God hath a peculiar respect for their persons Dan. 9.23 O Daniel thou art greatly beloved or as the Hebrew word Chamudoth signifies thou art a man of desires Now Daniel is called a man of desires because the desires of God run out strongly after him as one that was singularly beloved of him and as one that was highly in favour with him and as God hath a peculiar respect for their persons so hee hath a peculiar respect for their duties and services Prov. 15.8 The sacrifice of the wicked is an abomination to the Lord but the prayer of the upright is his delight God takes more delight to hear the prayers of the upright and to grant the prayers of the upright than the upright takes delight to pray how burdensome and troublesome soever their prayers may bee to others yet they are still delightfull to God but more of this in the next Particular And as God hath a peculiar respect for their services so hee hath a peculiar respect for their tears for hee puts them into his Bottle Psal 56.8 and as hee hath a peculiar respect for their tears so hee hath a peculiar respect for their names for hee writes them in his Book Luke 10.20 And as hee hath a peculiar respect for their names so hee hath a peculiar respect for their blood Psa 116.15 and this Cain found by wofull experience from the cry of his Brothers Blood O Sirs God by making of you holy hath made you like himself like his Son like his Spirit and like his most glorious Angels which excel in strength and what doth this speak out but Gods peculiar favour God makes many rich and many great and many honourable and many mighty and many wise and many noble and many beautifull and many successful whom hee will never make holy Ephes 1.3 in making of you holy God hath made you spiritually great rich honourable wise and beautiful c. and this speaks you out to bee highly in the favour of God Holiness is a singular fruit of Gods special favour and love God hath a common favour and love for all men yea for the worst of men Ephes 2.4 5. witnesse that common preservation and common protection and common provision that hee vouchsafeth to them and God hath a special love and favour and this runs out only to his holy ones holiness is a divine beam a heavenly drop a choice pledge of Gods special favour and love O Sirs though the world may slight you and enemies revile you and friends dis-favour
the state of Grace from the state of Glory the state of Holiness from the state of Happinesse 't is necessary that Holinesse should be communicated to us by degrees an absolute fulness of holiness will make an absolute fulness of happiness when our holiness is perfect our happiness shall be perfect and if this were attainable on earth there would be but little reason for men to long to bee in Heaven The third Position is this that there is a great deal of preciousnesse in the least degree of holinesse For 1. 'T is the special work of the holy Spirit and this I have shewed you already at large and therefore it must needs be precious 2. 'T is a part of the Divine Nature 't is a beam of God a spark of Glory and therefore it must needs be precious 2 Pet. 1.4 Mat. 12.20 Isa 40 10 11. ch 60.22 Isa 35.3 4. Joel 3.10 Mat. 5.3 4 5 6. Rom. 14.1 ch 15.7 3. There are many choice and special Promises that are made over to the least degrees of Holinesse as you may see by comparing the Scriptures in the Margint together and therefore the least degree of holinesse is very precious 4. It gives a man a right to precious Priviledges and to all the precious Ordinances of Christs house Ergo. 5. 'T is a fruit of the special love and favour of God a man may read more of the heart of God and of the special love of God towards him in the least spark of holinesse than hee can in his highest worldly enjoyments A man may read that special grace in the least degree of holinesse which hee can never read in the honours profits pleasures delights and contents of this world Ergo. 6. The least degrees of holinesse gives a man as great a right The little hand of a childe may hold a Pearl as well as the hand of the greatest Giant in the world and as good a title to everlasting happinesse and blessednesse as the greatest degrees of holinesse doth and the reason is clear because the promise of happinesse and blessednesse is not made over to degrees of holinesse but to the truth of holinesse and therefore hee that hath but the least spark of true holinesse may plead the Promise and apply the Promise and suck marrow and sweetnesse out of the Promise as well as hee that hath the greatest measures of holinesse in the world The Promises of Salvation are not made over to the strength of Faith but to the truth of Faith Joh. 6.35 'T is no where said that only hee that beleeves with the Faith of an Abraham shall bee saved but 't is often said Hee that beleeves shall bee saved that is hee that beleeves truly though hee doth not beleeve strongly shall bee saved Ergo. 7. When unholy persons are under terrours of conscience A little holiness is like a Diamond very little in bulk but of a very high price and value c. and upon their dying-beds and when they shall stand before a judgement seat had they as many worlds to give as there bee stars in Heaven and as there are men on Eartâ— they would give them all for the least spark of true holinesse and therefore without all peradventure the least degree of holinesse must bee very precious considering what a price the worst of men would give for it were it in their power to purchase 8. The least degree of holinesse shall at last bee blest with a happy triumph over the strongest corruptions the least degree of holinesse will lead the soul to Christ it will bring the soul into communion with Christ it will work the soul to lean upon Christ and by degrees to draw that life that vertue and that vigour from Christ that will inable a Christian not only to combate but to conquer even Goliah himself and therefore the least degree of holinesse is doubtlesse very precious Gen. 18. The least finger is of use to the whole body 9. The least degree of holinesse will render a Christian in some measure serviceable and useful to the turnings away of the wrath and judgements of God from a People or Nation and for the bringing down of favours and blessing upon a Land When all the Power Authority Greatnesse Grandeur and Glory that wicked men have in their hands can do just nothing either to the diverting of wrath or the obtaining of mercy and therefore the least degree of holinesse is precious But Tenthly and lastly The least degree of holinesse is a sure pledge and pawn of greater degrees of holinesse that in time thou shalt attain to The tallest Oak was once an Acorn the deepest Doctor was once in his Horn-book and the greatest Giant was once a childe Thy spark in time shall bee blowed up into a flame thy drop in time shall bee turned into a Sea and thy penny in time shall bee multiplied into pounds and thy pounds into hundreds and thy hundreds into thousands and thy thousands into millions and now tell mee Christians whether these ten things do not sufficiently prove that there is a great deal of preciousnesse in the least degrees of holinesse and O that you that have but a little holinesse would bee often a warming of your hearts at this heavenly fire and O that you that have a great deal of holinesse wâ—uld not despise those that have but a little holinesse O that you that bring forth a hundred-fold would not despise those that bring forth but thirty-fold and O that you that have ten Talents would not despise those that have but two Talents considering that there is a great deal of preciousnesse in the least degree of holiness The fourth Position is this All Saints are not alike holy some are more holy and others are lesse holy in some Saints the springs of Holiness runs low in others the springs of Holiness rise very high Holiness thrives not alike in all Saints Mat. 13.8.23 Mat. 25.14 15. Luk. 19.12 21. in the Parable some brought forth thirty some sixty and others a hundred-fold and yet all was good ground too And in that other Parable every one had not ten Talents some had but five others two others but one God never doth distribute holiness alike to all to some hee gives more to others less according to the good pleasure of his Grace God never intended that all should thrive alike in holiness Neh. 7.2 Though there were divers that feared God in Nehemiah's time yet hee tells you that his Brother Hanani feared God above many Job 1.8 And though Jobs three friends that came to visite him in the daies of his sorrows viz. Eliphaz Zophar and Bildad were doubtless all holy men yet they fell very much short of Job in Grace and Holiness as is evident not only by that high testimony that God himself gives concerning Job That there was none like him upon the earth a perfect and upright man one that feared God and eschewed evil
and the more careful they should be in pleasing of him Divine blessings should be the greatest obligations in the world upon a Christian to keep at a distance from sin and to keep close to a holy God the greater the mercy is and the more miraculous the deliverance and the salvation is that God crowns his people with the greater are the ingagements that God hath put upon them to be a holy people to him So in that 116. Psal David gives in a bill of particulars in the eight first verses hee gives you a choice Narrative of the singular favours and blessings of God both in respect of his inward and his outward man God had been good to his soul and hee had been kind to his body hee tells you of Gods sparing mercy and of his preventing mercy and of his preserving mercy and of his delivering mercy and of his supporting mercy and of his multiplying mercy and of his pardoning mercy hee tells you that God hath heard his prayers and wip'd off his tears and preserved his feet from falling and his soul from death And then in the following words hee tells you what his resolution is upon the whole I will walk before the Lord in the Land of the Living vers 9. or rather as the Hebrew hath it Ethhallech Liphne Jehovah I will walk before the face of the Lord The Hebrew word that is here rendred walk signifies a continued action or the reiteration of an action David resolves that hee will not only take a turn or two with God or walk a pretty way with God as Orpah did with Ruth Ruth 1.10 15. and then take his leave of God as Orpah did of her Mother but hee resolves whatever comes on it that hee will walk constantly resolutely and perpetually before God or before the face of the Lord Now walking before the face of the Lord doth imply a very exact circumspect accurate and precise walking before God and indeed no other walking is either suitable or pleasing to the eye of God But is this all that hee will do upon the receipt of such signal mercies O no! for hee resolves to take the cup of salvation and to call upon the Name of the Lord and â—o offer the sacrifice of thanksgiving v. 13. and 17. but is this all that hee will do oh no! for hee resolves that hee will presently pay his vows unto the Lord in the presence of all his people v. 14 and 18. but is this all that hee will do O no! for hee resolves that hee will love the Lord better than ever and more than ever v. 1. Hee loved God before with a real love but having now received such rare mercies from God hee is resolved to love God with a more raised love and with a more inflamed love and with a more active and stirring love and with a more growing and increasing love than ever And so the Apostle in that Rom. 12.1 2. I beseech you therefore Brethren by the mercies of God that you present your bodies a living sacrifice holy acceptable unto God which is your reasonable service And bee not conformed to this world but bee yee transformed by the renewing of your mind that yee may prove what is the good and acceptable and perfect will of God When this great Apostle would work up the Romans to a full resignation of themselves to God and to his service and would sence and arm them against the sinful fashions customes examples dispositions and practices of a corrupt and wicked world hee sets the mercies of God before them the Apostle very well knew that there was no such spur to holiness nor no such preservative against wickedness as this was the Apostle could have set threatnings before them and the curse before them and wrath before them and former and latter judgements before them and hell before them and yet hee passes over all these things and presents the mercies of God before them as the most effectual means under Heaven to engage them to holiness and to fortify them against all sinful conformity and worldly vanity O Sirs you are all under several signal mercies this day you are out of Hell and is not that a signal mercy you have many mercies that others want and is not that a signal mercy yet God rains Mannah every day about your Tents when others wander several miles and are too often put off with stones instead of bread and is not that a signal mercy That wicked mens hearts should be so full of wrath rage revenge envy and malice and you cast at their feet and yet not trod to death is a signal mercy that you should stand when others fall that you should be faithful when others are false that you should persevere when others backslide that you should be for God when so many are for Baal and that you should be followers of the Lamb when so many thousands are dancing after Antichrists Pipes are all very rare and signal mercies and calls aloud upon you to be holy yea to be eminently holy c. But Thirdly Times of personal afflictions are times wherein God calls aloud for holiness when the Rod of God is upon our backs See my Mute Christian under the Smarting Rod c. it highly concerns us to look that our words are full of grace and that all our waies and works are full of holiness Now God looks that his people should be divinely fearful of offending him and divinely careful in pleasing of him and divinely willing to resign up themselves to him and divinely patient in waiting on him and divinely humble in submitting to him and divinely wise in justifying of him and divinely resolute in serving of him Heb. 12.10 But hee afflicts us for our profit that wee might be made partakers of his holiness why they were before partakers of his holiness that 's true and these words declare that the great reach and design of God in all the afflictions that hee brings upon his people is to make them more and more holy and therefore for Christians to be proud under the Rod and carnal under the Rod and worldly under the Rod and froward under the Rod and stupid under the Rod and wanton under the Rod and wicked under the Rod is to cross and frustrate the great design of God in afflicting of them In afflictions God looks that his people should shine brighter and brighter and grow better and better and holier and holier O there is nothing that pleases God more that delights God more that affects God more or that wins upon God more than to see his people a holy people in the daies of their afflictions Well-waters are hottest in the winter c. Jer. 2.2 3. Go and cry in the ears of Jerusalem saying Thus saith the Lord I remember thee the kindness of thy youth the love of thine Espousals when thou wentest after mee in the wilderness in a Land that was not sown Israel