externals but how sad will it be to go as I may say religiously i. e. hearing and praying to Hell Ezek. 33.31 James 1.23 27. Matth. 7.21 22 23 26 27 28. 4 Take heed of doing that in with or for company for which thy heart may smite thee and thou must repent when thou art alone Exod. 23.2 1 Sam. 24.4 5 6. 5 They are sad joys and displeasing pleasures which a man must repent of or be damned for and such are all the pleasures of sin or sinful pleasures such as sin puts us upon or such as flow from sin 6 Endeavour to maintain such thoughts of grace and sin heaven and the world as you have or seem to have when you are at prayer then we seem to look on sin as ugly and odious and on the world as vanity and emptiness on grace and glory as the most desirable things but how little doth our conversation say of this while at prayer we seem to be fervent in spirit but when off it like water taken from the fire cold again 1 Chron. 29.18 7 A Christian should and will endeavour to use the world and sin as they used Christ that is to crucifie them Gal. 5.24 and 6.14 8 If the Law of the Members do oppress thee cry out as Paul did Rom. 7.24 and God will hear the cry of the oppressed Psal 9.9 9 God sometimes suffers others to be dis-ingenious towards us to correct our dis-ingenuity towards him sometime by them of our own bowels 2 Sam. 12.11 and rather than fail a dumb beast shall speak and rebuke mans madness 2 Pet. 2.16 10 All our grace is from God who is the God of all grace of all kinds and all degrees of grace the Author the Preserver and Finisher of it 1 Pet. 5.10 11 The vanity and unsatisfactoriness of the things of this world appears in this that a fancy an humour an ungrounded fear will rob us of all the comfort of it and what are all these things without the comfort of them and how many deprive themselves of much good for fear of losing it which is Nabal like to die for fear of dying 1 Sam. 25.37 Thus many kill themselves while they are alive for worldly sorrow is good for nothing but to work death 2 Cor. 7.10 12 It is as great a mercy to want that patiently which God denies as to use that cheerfully which God gives Job 2.10 13 When we believe we receive Christ into our selves John 1.12 for he dwelleth in our hearts by faith Eph. 3.17 and when we love we give up our selves to Christ 2 Cor. 8.5 Faith then worketh by love or as the Greek hath it is effectually wrought by love the receiving of Christ into our selves by faith is warrantis'd by love i. e. our giving up our selves to Christ 14 Gods measure is ever best so much health and no more so much wealth and no more is best for thee as God sees good for though we beg for daily bread 't is fit that God should be our Carver Prov. 30.8 15 It 's a great evidence of pride and passion when the want of one thing robs us of all the comfort we should take in the rest Gen. 30.1 beside inordinate affection will chuse for it self though on hard conditions and is often punisht with having it's will as Rachel was who no sooner had her wish viz. Children but two and she died 16 God orders all our afflictions for the quality of them what they shall be for the quantity how much and how great they shall be and for the duration how long they shall be Gen. 15.13 A stranger afflicted 400 years there 's all three 17 There is not more comfort from Gods giving us any thing we want than there is safety in waiting on God for the supply of our wants Lam. 3.25 26. and surely there 's no mercy that 's worth praying for but is worth waiting for and if the mercy shall be ours 't is sit the time should be Gods who doth all in the best time even in due time 1 Pet. 5 6. 18 A mercy granted may not be in love though it be the return of a prayer for God hath granted some their desire in wrath Psal 78.29 30 31. compared with Psal 106.15 19 If we have never so many and good means to bring about an end it 's God must bless them if but a sew means God can multiply them if they be contrary God can use them if there be none God can create them or work without them When Jehosaphat knew not what to do his eyes were to God who is never at a loss but always knows what to do and is never out of his way 20 There never was man but died or was changed as Enoch and Elijah and never shall be man but must die or be changed it hath been the end of most mens stories and he died and 't will be of all mens to die or to be changed 1 Cor. 15.51 Let us therefore prepare for death and wait all the dayes of our appointed time till our change shall for it must come Job 14.14 21 God hath further designes than men can reach we see not all at once the best enjoyments do often issue from the greatest disappointments so that we have cause to bless God for crossing us Gen. 50.20 22 'T is a great sign that the rod is in love when thou dost not only bear but hear the rod so as to learn the lesson of growing the better for being beaten Psal 94.12 'T was a pretty one of a little child when corrected Kiss me Mother and whip me again Oh when a rod begets love 't is an argument that 't is from love 23 We should sear none but God and be afraid of nothing but sin and blessed is he that so feareth always Prov. 28.14 24 There are many Cordials that God will not give to his children till they be faint or sick strong consolations are reserved for great tribulations 2 Cor. 1.4 5. 25 If we will take a true measure and make a right estimate of good or evil it must be as it relates to the soul Matth. 10.28 2 Cor. 4.16 c. 26 Man is Gods Creature sin is mans and misery is sins Man was Gods Image sin is mans image and misery is sins image 't is only by Christ Jesus that we are freed from misery sin and our selves and brought to God and his Image 1 Pet. 3.18 27 We live by many Deaths our Natural Spiritual and Eternal Life is by death Many Creatures are put to death to keep us alive yea Christ Jesus died that we might live and we our selves must die that we may live Oh how good is God to us who hath made not only the Creatures ours but Christ ours and in and by him death ours Who makes every thing the worst as well as the best to work together for good to them that love him Rom. 8.28 and though we are less than the least
of mercies yet thinks not the best even Grace and Glory too good for us Psal 84.11 28 Some men who seem free enough to confess their sin are yet very impatient at the reproof of it the reason seems to be because Confession is but like an arrow shot from them and the danger is going off but Reproof is like an arrow shot to them and the danger is still approaching beside Confession is their own act but Reproof is another mans and all our own acts on our selves are more gentle and favourable than others acts upon us as a man that pincheth or strikes himself feels it less or at least regrets it less than if another did it I need not add that men reckon reproofs to be nothing but or to differ very little from reproaches Prov. 9.7 8. and 12.1 and 15.10 29 It is the great work of a Christian while he lives in the body to be crucifying the body of death Rom. 7.24 1 Cor. 9.27 Rom. 6. throughout 30 They who use to think well often cannot but do well sometimes and they that think of evil are like to do evil for vain imaginations produce vain conversations Matth. 12.35 31 It should be and is the desire of every gracious person to attend upon God without distraction 1 Cor. 7.35 and to walk with God as Enoch without interruption Col. 1.9 10. 32 It 's very great reason that he who is Gods should cease to be his own and to act for himself 1 Cor. 6.19 20. 33 It 's as much if not more the desire of a gracious person to hear what he is to do as what he is to enjoy Commands to be obey'd as Priviledges and Promises to be obtain'd that he may be Gods to serve God as that God may be his to save him that he may glorifie God on Earth as be glorified by and with God in Heaven Acts 9.6 Phil. 1.20 c. 34 'T is our Heaven here to have God with us and Christ with us but 't will be our Heaven hereafter to be with God and Christ Phil. 1.23 35 Sincerity is good security against others reproaches 2 Cor. 1.12 and against our own infirmities Rom. 7.25 36 An evil mind when it hath power and opportunity doth not only follow the sway of desires already within but frames to it's self new desires not thought of before 2 Kings 8.12 13. 37 They who love God consider more what is than why 't is commanded 1 John 5.3 and there is no service like his who serves because he loves 38 Sufferings for Christ Jesus are so far from separating his love from the Sufferers or theirs from him that they the more indear each others affections Rom. 8.35 39. 39 Hope is a great succour and support to perplexed minds Psal 42.5 Lam. 3.29 Rom. 8.23 24. 40 They who have defaced the Iâ—â—age of goodness and vertue in themselves do not love to see it in others 't is an eye-sore to them 1 John 3.12 41 We should not so much consiâ—ler and love the things that do as â—he things that ought to please us Matth. 19.8 42 Jealousie between relations and friends is the Phrensie of wise-folkes the well-wishing spite an unkind carefulness the way to lose that which we most suspect and are unwilling to lose the Self-Punishment for others faults the Cousin of Envy the Daughter of Love and the Mother of Fear if not of Hatred Prov. 6.34 43 It doth hugely oblige us to and should as much indear our obedience to Jesus Christ that he hath given â—ife to us who deserved death yea and died for us that we might live 2 Cor. 5.14 15. 44 Take heed of flattering and idle busie-bodies who spend their time in telling of tales and talking of nothing but vanity 2 Thess 3.11 1 Tim. 5.13 1 Pet. 4.15 45 'T is much more noble to love distressed Vertue than to adore or enjoy the Pomps and Vanities of this wicked world Heb. 11.25 for we are equally enjoyn'd to forsake them as the Devil and all his works and all the sinful lusts of the flesh 46 Whatever we part with and surrender up in obedience to the will of God we are sure to receive it againâ—â— with usury Matth. 19.29 47 He who repents for not doing the Will of God doth do the Will of God Matth. 21.31 48 'T is more a Martyrdome to deny our selves to mortifie our sins to submit our Will to the Will of God and a greater Argument of our love to him then 't is to give our body to be burned 1 Cor. 13.3 49 Our Will in any evil or to it makes it cease to be an infirmity and makes it to be a sin though it be not committed Matth. 5.28 but our Will in and to any good makes it a Vertue though it be not acted for then God accepts the Will for the Deed Matth. 26.41 2 Cor. 8.12 Heb. 11.17 50 Many are apt to quarrel with God for non-performance of his Promises when it may be they are not the Persons to whom or have not performed the Condition to which the Promises were made Gen. 4.6 7. Mat. 20.15 51 If we are but naturally or prudentially patient and humble and not so in obedience to the Will of God we may be said to be vertuous but cannot be said to be gracious 1 Pet. 2.18 21. 1 Pet. 4.19 52 To gratifie Nature is a duty but to satisfie humour or to gratifie lust is a sin We may pray for daily bread and beg food convenient for us but to ask meat for lusts to cater and project for the flesh to fulfil the lusts thereof is to sin against to tempt and to provoke God Psal 78.18 Rom. 13.13 14. 53 The World shall never overcome them for whom Christ hath overcome the World but they shall have peace even then when they have tribulation John 16.33 54 Many mens senses ingross the men as if they had no souls to mind or had souls only to mind their bodies Their bodies are daintily fed and richly clad They have Gentlemenâ— bodies and too often slaves minds and of such men one saith all is good but the man Luke 16.19 c. 55 Terrors that are caused and exalted by a guilty conscience are the most intollerable and incurable of any other Prov. 18.14 56 Body and Soul are so united and do so sympathize that they are refreshed or pained together the body never sends the stomach to tell us we have eaten too much but the foul feels it too for when the stomach riseth against the meat the conscience riseth against intemperance and as the one feels the meat the other doth the sin of surfetting Let the Palate and Belly-pleasers read Luke 21.36 57 'T is a goodly thing to learn the Theory of them that understand the Practise of Religion well Phil. 3.17 to 20. 58 What 's thy end in keeping so much a-do is' t to get wealth yes but why for contentment well if there be more without it thou goest
the farthest way about since a man may as soon arrive to contentment as yea and sooner than to that which he seeks but as a means to it Luke 12.15 Heb. 13.5 59 Why do so few men confess their sin 'T is because they are in them 't is for him that 's awake to declare his dream Were men awake and their eyes open they would confess and cry out of sin as the most ugâ—ly hideous and dreadful thing and more frightful than the Devil himself Acts 2.37 Rom. 7.9 with 24. 60 'T is Treason against the Law of Love and of God for any to marry unless they Wed that is unless they love and be true to their Love Prov. 5.19 Heb. 13.4 61 Some have been admirable in the World in whom their acquaintances have not observed any remarkables Few men have been admired of their familiars for others see their excellencies but these see their imperfections Every one may represent an honest man upon the Stage but in House and in Bosome to keep rule and decorum that 's brave indeed being if at least it be without art 2 Cor. 1.12 Psal 101.2 c. 62 Innocency towards God and Independency on man are rare things they most contribute to our quiet and content Guilt God-ward and beholdenness to men do often lie heavy for Obligations are severe things and leave not so much as a mans will at liberty for that stands bound by a title of gratitude Nothing as the Italian Proverb costs a man more dear than gifts for what is sold a man gives but his money but for gifts and obligations a man gives himself and some men give away other mens rights and their own conscience for a gift receiv'd Exod. 23.8 Deut. 16.19 Prov. 17.23 Phil. 4.11 12 17 18. Yet 63 A man doth most freely enjoy what 's given when it 's deserved or can be requited and that a man is not under need but hath in his will or power to live without it for 't is hard to think any Liberality so free or Hospitality so pure and hearty as would not be attended with grudging not to say reproach if the person were necessitous A great deal of that which goes under the Name of generosity and bounty may be without love or charity Phil. 4.11.17 2 Cor. 11.7 to 10. and 2 Cor. 13. to 18. 1 Cor. 13.3 Prov. 23.7 64 Some persons as fearful ones antedate their misery and take it up afore-hand and by thinking make themselves miserable before they are they are as sad for fear of suffering as if they suffered and for fear of the future lose the present as if men should kill themselves for fear of dying and make themselves miserable because they may be so They grieve more than they need who grieve before they need John 16.6 1 Pet. 3.14 Phil. 1.27 28. 65 In Hospitals as an excellent person observes we may see the various shapes of humane misery and how many souls are narrowly lodg'd in Synecdochical bodies who see their earthen Cottages moulder away to dust limb after limb who survive and live but to see themselves dead and buried by peece-meals I apply it thus Ah how should they who are whole and well bless God that they are not as other men are We little think how much we owe God for what we are not that we are not sick not lame not deaf c. 2 Cor. 4.8 9. The Apostle rejoyceth in four Nots So 2 Cor. 6.8 9 10. T will much help us to thank God for what we have if we consider what others want and to bless him for what we are not if we consider what we were Rom. 6.17 1 Cor. 6.11 1 Tim. 1.12 13. 66 Many times that which should be the cause of compassion becomes an argument for cruelty and more misery is laid on them who are already miserable as if it were just to add affliction to the afflicted and not to pity which is the least comfort to men in misery Psal 69.26 and 71.11 Zech. 1.15 67 A man should measure his greatness by his goodness and should not love greatness but that therein he may shew his goodness in the greater glory 2 Sam. 7.2 1 Chron. 29.1 16. Psal 16.2 3. 68 None should cease to be good men that they may appear to be good friends 2 Sam. 13.3 5. 69 We are most like God when we are as willing to forgive as powerful to punish and admirable is his vertue and praise who having cause and power to hurt yet will not 2 Sam. 16.9 12. 70 Some Philosophers have written in the praise of Self-murther as if in some cases it were a noble act of courage but surely had they understood Divinity they would not have pleaded for that which is a breach of Gods command yea and contrary to the fundamental Law of Nature Self-preservation Every man is intrusted with Self-safety and he that justly pursues it not is his own Traytor much more he who unjustly destroys it There was never any creature that willingly kill'd it self beside man and they that do so aime though amiss at some kind of safety from want or pain or shame or some other mis-feared danger as Achitophel and Judas did So that killing one-self is but a false colour of courage proceeding rather from fear and cowardise for were it not respecting of harm a man would not regard what might be done to him and Hope being of all other the most contrary thing to fear and self-killing being an utter banishment of hope it must needs receive its ground from fear and despair He who said thou shalt not kill meant thy self in the first place for self love is the measure of love to others Matth. 22.39 On the whole therefore these and such others must be false and foolish sayings viz. 'T is better to die viz. thus than live a beggar better to die than to live in disgrace c. Oh no! 'T is better to suffer than to sin and that any should take away thy life than thy self 'T is a foolish thing and cowardly to put ones self to death to escape being put to death 71 Vice it self is many times fain to take sanctuary of Vertue and persons that have offended to seek their help from them whom they have offended as Shimei did 2 Sam. 19.18 22. we should carry it vertuously and friendly to all for who knows to whom he may be beholden but they who will not be good for Gods sake will hardly be good though they may do good on other considerations 72 The great God is so good that he not only condescends and humbleth himself to behold the things that are in Heaven and in Earth Psal 113.6 but which is the wonder of wonders he doth beseech and even beg men to be reconciled to receive his grace and favour 2 Cor. 5.20 and surely they will do very little for God who will not be entreated by him to be happy themselves 73 However men may be exalted they
incorruptible inheritance is hers Heaven its self is called the inheritance of the Saints or holy-ones Col. 1.12 and this inheritance is shared among them that are sanctified and none else Acts 26.18 And this inheritance is both Light and Life Kingdome and Crown of Glory which fadeth not away and therefore methinks the great and generous Gallants of this World as they love to be called should be in love with and all inamour'd of Holiness seeing Beauty and Glory Honour and Riches meet and center in her as much and well as they are annexed to her 9. To gather and close up many things together Holiness is the end of all that God the Father Son and Spirit have done and will do for us from first to last as also of all the means enjoyn'd to Priviledges confer'd on Graces wrought in Duties to be done by us Afflictions and Trials wherewith we are exercis'd 'T is the end the Father hath in Electing Eph. 1.4 He hath chosen us in him viz. Christ before the foundation of the World that we should be holy and without blame before him in love As of the Fathers Election so is it the end of the Sons Redemption of us Eph. 5.25 26. He loved the Church and gave himself for it that he might sanctifie and cleanse it and so again Titus 2.14 He gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works The Office and Work of the Spirit is to sanctifie and he is called holy not only as being so in himself but for making us so by his efficient power 2 Thess 2.13 God hath chosen you to salvation not only through belief of the truth but sanctification of the Spirit 1 Pet. 1.2 Elect according to foreknowledge through sanctification of the Spirit 1 Cor. 6.1 Such were some of you but ye are sanctified c. by the Spirit of our God 'T is the end of all Ordinances and means and we should not take up with the means without the end What is preaching for but to bring men into and to build them up in holiness Eph. 4.11 12 13. 'T is the end of all Dignities and Priviledges of which the Promises are principal and why are they given us but as was said above that we might perfect holiness and partake of a Divine Nature Why is the great Title of the Sons and Children of God bestow'd upon us but that we should be followers of and like to God our Father as dear Children 'T is the end of all graces wrought in and exercis'd by us of faith Acts 15.9 Purifying their hearts by faith and Acts 26.18 them that are sanctified by faith So of hope 1 John 3.3 And every man that hath this hope in him purifies himself as he is pure So of knowledge 1 John 2.4 He that saith I know him and keepeth not his Commandments is a liar and the truth is not in him He hath not learned the truth as 't is in Jesus and therefore his knowledge is but a form of knowledge Rom. 2.20 and knowledge falsly so called 1 Tim. 6.20 'T is the end and effect of love also 1 John 5.3 For this is the love of God that we keep his Commandments and they are not grievous Commands from God who loves us and to us who love him cannot be grievous if they are so 't is for want of love in us for our Saviour tells us if we love him we will and they are the lovers and friends of him who do keep his Commandments 'T is the end of that great duty of Prayer why or what do we pray for but that we may be holy and do his will on Earth as 't is done in heaven Surely what the Apostle prays for in relation to the Thessalonians 1 Ep. 5.23 should be every ones prayer for themselves that they may be sanctified throughout and wholly and to walk worthy of God to all well-pleasing Col. 1.10 'T is the end of all Afflictions Chastenings and Trials that we might come out of them like Gold purified 1 Pet. 1.7 that the fruit may be the taking away of sin Isa 27.9 and for our profit which is in this that we might be partakers of his holiness Heb. 12.10 Yea 't is the end of all mercies and deliverances Luke 1.74 75. that being deliver'd out of the hands of our enemies we might serve him in righteousness and and true holiness without fear all the dayes of our life Yet again and so I conclude 'T is the preparation for and our glory in Heaven its self 'T is our preparation for the sight of God for without Holiness no Man how Wise and Learned Rich and Honourable Fair and Beautiful soever he be shall see the Lord Heb. 12. and when we do see him more Holiness will be the effect of that sight 1 John 3.2 when he doth appear we shall be like him for we shall see him as he is and this is called Glory Col. 3.4 When Christ our Life shall appear we shall appear with him in Glory and 't is for the very thing viz. being holy that the Church is called Glorious Ephes 5.27 Well then These things being so I intreat you to consider of what hath been said and beseech God to give you Understanding in all things that you may so Know as to Believe so Believe as to Love so Love as to Practise so Practise as to Perfect Holiness and be Eternally saved and then I know that you will rejoyce and sing the New Song even Praise to God and joyn with them that say Holy Holy Holy and conclude with my Text that Holiness becomes thine House O Lord for ever Let all the People say Amen And as the Arabick adds Allelujah FINIS
with ease and in a dream than a man may repent without sorrow 2 Cor. 7.10 11. 56 In knowledge men some men are sometimes said to be like Angels but no man is like God but in holiness so that holiness is a greater perfection than knowledge and for any to say Cause the Holy One of Israel to cease from before us as Isa 30.10 11. is a language very unbecoming men for 't is like that of Devils Luke 4.34 Let us alone art thou come to destroy us what have we to do with thee thou Holy One 57 The Humane Nature of Christ ascends as high as the Divine Nature descended that is to the utmost possibility God could step no lower than to become Man nor Man rise higher than to be one with God John 1.14 Eph. 4.10 58 A Christian should think he saves yea gains much by Christ if he save his soul whatever losses he suffer for Christ Heb. 10.34 59 They may have what they will of God who will have but what they may 1 John 5.14 and they that will have more are unreasonable 60 Love is the bond of peace Eph. 4.3 for by it the members of the body of Christ are united one to another as by faith they are united to the head Col. 2.19 61 Jesus Christ suffer'd without any demerit of his that we might be happy by his merit he died not deserving it that we might live though we do not deserve to live but to die 1 Pet. 3.18 62 'T is one thing to be angry another to hate he that hates is angry but he that 's angry doth not always hate God is often angry with his people but doth never hate them and many men are angry with their sins but do not hate them whereas against sin we should express not only anger but hatred too Eph. 4.26 Prov. 16.6 with 8.13 63 Self-denial is lawful and the only allowable Self-murther yea 't is commanded Matth. 16.24 64 Many people fear sin who do not hate it as some do a Lion Wicked men may fear it because 't will thaâ—e them and damn them but good men fear it because 't will dishonour God and defile them The burnt-child dreads the fire because 't will burn others the very coal because 't will black them Gen. 39.9 Matth. 15.18 19 20. 65 In all ages God either preserved his people from or supported them under or delivered them out of temptations and afflictions 2 Pet. 2.9 66 When any person goes to hear a Sermon 't is much whoever he be if he learn not something he knew not before or have something called to remembrance which he had forgotten or be put in mind of something which he had not practis'd at least not so fully and well as he ought or be not confirm'd in what he hath believed Phil. 3.1 2 Pet. 1.12 2 Tim. 3.16 17. Matth. 13.52 67 There is a great difference between the Children of the Kingdome and the Children of the King the Children of the Kingdome may be cast out Matth. 8.12 but not the Children of the King John 6.37 40 68 They who escape clean-hearted and untainted clearhanded and uncorrupted from managing the things of this World escape by some wonder the most affected with it are most infected by it 1 Tim. 6.9 10. 69 This world is and all the enjoyments of it are mixed and at the best are but bitter-sweets unallayed satisfactions are joys too heavenly to fall to any mans share on Earth Crowns are not without their cares Psal 16.11 70 We are much too blame that we do not trust God with our selves but pretend to relie more on our own conduct than belongs to us therefore do our desires so often miscarry and our intents so seldome attain the wisht-effects God is angry at our ascriptions to humane Wisdom and crosseth us often that we may learn to see at what cost we trust our selves and neglect him Psal 52.7 and 20.7 71 One may wonder that so many reputed wise men as Achitophel c. should play the fool so much as they do but one cannot expect that Wine should be drawn out of pots full of nothing but water unless it be by miracle no more may it be expected that men should act wisely till they fear God for that is the beginning of wisdome as the wisest of men tells us Prov. 1.7 72 One would be loth to call men fools for 't is a distasting and displeasing word yet as he said of the men of Athens Though I will not call them fools I will say they do the same things that fools do and truly if wise men will wear fools-coats they cannot think it strange if they betaken for and called fools All sin is folly and they that wear that livery whose pride compasseth them about as a chain and violence covereth them as a garment Psal 73.6 will be lookt on with an evil eye and called foolish though they prosper v. 3. And he that would not have us say thou fool without a cause will allow it to be said when there is cause Luke 12.20 21. 73 Those who prosper for a while as Turk and Pope without Gods counsel and direction they are but rods of his anger and instruments of his indignation and shall prosper no longer than they are in their Executioners Office Isa 10.12 and 24.25 Yea as Prosperity is Gods blessing on the good 't is his curse on the wicked Prov. 1.32 33. 74 Sickness and beating down the body may weaken the acts but not destroy the lusts of the flesh they may make unable but not unwilling to sin This is done only by the Spirit Rom. 8.13 If ye live after the flesh ye shall die but if ye through the Spirit do mortifie the deeds of the body ye shall live And Gal. 4.24 25. They that are Christs have crucified the flesh with its affections and lusts and if we live in the Spirit let us walk in the Spirit 74 As in good men though the outward man perish the inward man may be renued day by day 2 Cor. 4.16 So in bad men the lusts of the old man may be strong when the man is old and weak Concupiscentia non senescit Lust grows not decrepit and feeble when the man doth 1 Kings 11.4 76 Some persons make so bold with none as with God for whom we should have the greatest reverence and they who dare not take a mans name in vain nor give him the lie yet dare to blaspheme the Name of God and make him a Liar Luke 22.65 1 John 1.10 77 Wickedness may well be compared to a bottomless pit into which 't is more easie to keep ones self from falling than being fallen to give ones self any stay from falling infinitely Take heed then of the first motions and beginnings of evil for then sin is weakest and we are strongest but if we give way to and gratifie it sin grows upon us that gets and we lose strength Prov. 23.27 and 3.18
19. and 7.25 26 27. and 9.18 and 5.3 14. Eph. 4.19 Therefore 't is said to us Enter not into the way of the wicked no not enter not put a foot forward Prov. 4.14 much less go but as v. 15. 1. Avoid it 2. Pass not by it 3. Turn from it 4. And Pass away We cannot stand at too great a distance from sin Psal 1.1 78 All Love but our Love of God is best when like other Rivers it keeps within compass but that is best when like Nilus it overflows Mediocrity which in all other Love is an excellency is as to the Love of God an imperfection We may be too prodigal to creatures and give them too much which we cannot to God Less than all is too little more than all were not too much if 't were but possible 1 Cor. 7.29 30 31. Matth. 22.37 79 He that will learn of none but of himself will have but a fool to his Master Prov. 1.7 and 3.5 and 26.12 80 We have at any time sin enough to merit Gods wrath Psal 130.3 but we never have goodness enough to merit his favour being at the best less than the least of mercies and beholden to him for what we do and give as for what we receive 1 Chron. 29.14 81 The Grace of God is free and freely bestowed upon us without any merit or motive in us A meriting Creature much more a sinner is a contradiction in adjecto as the Schools speak Doing all our duty which is but payment of what we owe and is due debt to God is so far from meriting that it leaves us under the Name of unprofitable and God is not obliged to thank us for 't as the infallible truth tells Luke 17.9 10. much further off are we then from meriting unless it be the name of more unprofitable yea of idle and wicked servants seeing having sinned we have fallen short of our duty and Gods glory Rom. 3.23 And as for motives there were none in us unless we will speak foolishly in wit and say the want of motives was one Deut. 7.7 8. Ezek. 36.32 82 'T is a notable Declamation and a true one which is made somewhere against Lust in these significant terms Lust is the Bewitcher of Wit the Rebel to Reason the Betrayer of Resolution the Defiler of Thoughts the Vnderminer of Magnanimity the Flatterer of Vice the Slave to Weakness the Infection of Youth the Madness of Age the Curse of Life and in the conclusion the Reproach of Death Therefore read 1 Pet. 2.11 and Titus 2.11 12. 83 God hath made it our duty to be happy for we cannot please him if we be not pleas'd our selves He takes no pleasure in that duty wherein we take none Yea he hath made the means of our happiness a part of it viz. his Service Psal 19.11 1 John 5.3 Psal 40.8 84 'T is a common infirmity in most and in some it may deserve a worse Name that they are more asham'd to repent than to offend Jos 7.19 85 Some Attributes of God are such as proceed from his Nature as Holiness Justice Faithfulness c. Some which though in his Nature yet proceed from his Will as Grace which refers to Unworthiness Mercy which refers to Misery Forgiving which refers to Offence of them it may be said he cannot but be viz. Holy Just c. but of these that he may chuse whether he will viz. be Gracious Merciful pardoning or not and he is so but to whom he will for though he be infinitely rich in these yet they might have for ever remain'd in him without any determination of his Will to save any man But oh what Kindness is this to man that both his Nature and his Will are declared to us so that he is not only Gracious c. according to his Name Exod. 34.6 7. but Faithful and Just to forgive and justifie them that confess their sin and believe in Jesus 1 John 1.9 Rom. 3.26 86 Some of the Attributes of God are incommunicable to the Creature a Creature cannot be Infinite Eternal Absolute and independently Perfect c. but others are communicable yea communicated in measure yet these are so little possest and exprest by Creatures that the Scripture makes them peculiarly God's for 't is not only said there is no God beside him but that there is none good but God Matth. 19.27 That he is the only Potentate 1 Tim. 6.15 that he is only wise 1 Tim. 1.17 and that he only hath immortality 1 Tim. 6.16 So that Creatures have great reason to be thankful for but none to be proud of whatever Excellency God hath imparted to them Jer. 9.24 1 Cor. 1.30 31. 87 If God lookt over his every-Days Work and were not contented till He saw that it was very good much more should we look over ours and not be pleas'd unless we can see all very good for God sees and knows not only his own but our works T is said to every of the Angels of the Seven Churches I know thy Works and many times over 't is said he will render to every man according to his works Psal 62.12 with 10 or 11. places to the same purpose in the Margine there not that we are justified by works for that 's by faith Rom. 3.28 but to shew that faith without works is dead and that there is as great need of works to justifie our faith as there is of faith to justifie our persons James 2.17 to 26. 88 Sin being the greatest evil and Holiness the greatest profit it being Gods glory Exod. 15.11 we may very willingly part with that good the taking away whereof shall take sin away with it Isa 27.9 and very cheerfully undergo any evil the design and end of God in it being for our profit to make us partakers of his holiness Heb. 12.10 89 Sin being the disease and Holiness the health of our souls and the chastenings of God being the Phisick to effect this cure by surely we had better take the remedy though it make us sick than keep our disease which will make us die Heb. 12.9 the remedy is better than the disease affliction better than sin Job 36.21 't were an ill choice to chuse sin rather than affliction clean contrary to that of Moses which was one of the Noblest that ever was who chose affliction and not the pleasures of sin Heb. 11.25 90 Our Saviour hath reduced the Ten Commandements to Two viz. The love of God and our Neighbour and 't is great pity these Two Commands like the Two Tables should be broken one against another 'T is to be fear'd that he who is false to the second is not true to the first Command For he that observes not the second which is like the first is not like to observe nay it may be doth not at all like the first 1 John 4.20 He that is but a Publican as to the second is but a Pharisee as to the first Table and
99 Many a man needs no more to undo him than his own desires they are so bad that no enemy could wiâ—â— them worse than to be themselves a Covetous Midas's being alwaye desiring and labouring for that which they resolve never to use and which will be to their hurt and ruin Eccl. 4.8 and 5.13 and 6.2 100 'T is a marvellous stupidity and illogical that the more continual experience men have of the Vanity oâ— the World the more greedy experiments they make to find if they could find out solidity in it Alas fond Child What hath thee so beguil'd To seek for Hony in a nest of Wasps Thou maist as well find ease in Hell And sprightly Nectar from the mouth of Asps Shall the World always make fools of us or rather we of our selves Shall we never take warning by others nor our own harms Let the time past suffice c. 1 Pet. 4.3 THE Third Century 1 VVHat good man had not rather want the thing he most desires than obtain it by unlawful and irreligious means but means passions and Gods directions seldome agree such as too much attend their own ends seldome confine themselves to Gods means Rom. 3.8 1 Tim. 6.9 10. 2 They confess their own weakness as to Truth and Justice who chuse rather to contend and conquer by force than by Argument Acts 4.14 17. 3 'T is a sin against Hospitality to open your doors and shut up your Countenance be sweet gracious and free let your looks be the Chrystal to your Disposition Though a churl may bid all Welcome yet he thinks none so though he may say Eat and drink yet his heart is not with thee and his courtesie seldome comes but for gain or falshood as Solomon tells us Prov. 23.3 6 7 8. And on the other hand how generously soever you entertain never compel him to surfet whom you invited to feast nor to be drunk and lose his own by anothers health Hest 1.7 8. 4. 'T is better to be above than but even with an enemy He that revengeth is but even with him as the phrase is but he that pardoneth is above him for so much as a man is better than another so much he is above him Matth. 5.44 48. And on the other hand let no man offend on the presumption of a pardon for he seems to be in love with a fault like Shimei who had rather be forgiven than be innocent It 's better not to need than to have a pardon 5 All humane Reason is so intermixt with wit and fancy that many times a man can hardly tell which is which Reason hath so many shapes colours and forms that we know not which to take hold of experience and events have as many What shall we do then To the Law and to the Testimony Isa 8.20 Search the Scripture 2 Tim. 3.14 17. Eph. 4.14 6 As 't is impertinent yea meer vanity and very folly to make a profession of love to God and yet to express none to our Neighbour 1 John 3.17 and 4.20 So 't is in vain to pretend love to mens souls while we shew no love to their bodies Surely no man will thank another for killing him though he should tell him 't were in kindness 'T is worse than he that as a mad man casteth Fire-brands Arrows and Death and saith Am not I in sport Prov. 26.18 19. No man cares for such biting Jests and hurtful Sports much less for injurious Courtesies and killing Kindnesses Persons may complement and say they will do this and that and I know not what for your service and welfare but who can look for service where he sinds unfaithfulness and violence 1 Sam. 18.25 7 That the evil of sin is the greatest evil appears by this as well as many other arguments that though other evils may be complain'd of and lamented yet there 's none to be repented of but this of sin 8 A man cannot do himself a greater kindness nor better service than to serve God with his best his all and to his utmost For as wicked men by the evil of sin bring an evil reward or reward of evil viz. the wages of sin upon their own Souls Isa 3.9 11. So they who serve God will find that in keeping his commands there 's great reward Psal 19. no less than eternal Life by the gift of God Rom. 6.23 and therefore say to the Righteous it shall be well with them for they shall yea they shall eat the fruit of their doings Isa 3.10 9. The good man's best and the bad mans worst lyes in shall be 's Isa 3.10 11. in reversion Here Dives had nothing but his good things but hereafter he had no good thing Here Lazarus had his evil things but afterward no evil thing The good man when he dies takes his leave of and departs from all evil and the evil man when he dies takes his leave of and departs from all his goods which was all the good he had Now he is comforted but thou art tormented Luke 16.25 Oh 't is a sad thing to have ones portion of good only in this life Psal 17.14 10. The things of this World viz. the lusts of the Eye the lusts of the Flesh and the Pride of Life which some call The Worlds Trinity the God which Worldlings worship have many charms and are bewitching Many have been inchanted by the god of this World to make this World their God and there 's no conquering no nor avoyding the influence and force of its Philters which work on the sense but by Faith and being strong in Faith Heb. 11.25 1 John 5.4 5. 11 Our great desire and endeavour should be to be men of truth true to God and his Glory true to our souls and their happiness true to men and all the offices of Love we owe to them and we should owe no man any thing but love Eph. 4.15 Rom. 13.8 Falshood and Hypocrisie is ungodly unmanly and unfriendly 't is odious to God and all men that discover it and must needs be hurtful to them that act it for Matth. 23.33 12 'T is to be our Prayer and Care not only to receive mercy from God but to improve it for God and return the praise to God Psal 116.12 yea and that according to the benefits which we receive Psal 116.12 2 Chron. 32.25 and then 't will be a more blessed thing to give than to receive Acts 29.35 For thankfulness and giving God the praise is the compleating and crowning of all our mercies without which they are scarce to be called blessings Psal 40.1 2 3. There are six degrees of mercy and the New Song is the sweet close and glorious Crown of all 13 A good man would gladly be preserved not only from miscarriages but mistakes for they occasion miscarriages not only from presumption but ignorance not only from the known evil of his ways but the unknown and undiscerned secrets of his heart and is impatient till he be
much facilitate and help on the reception and insluence of the Truths delivered He therefore that would win the affection of any must approve himself to not their humour but their judgement and he that would prevail with their judgement must approve himself to their affection for if judgement be prejudiced we are not like to win and gain affection nor if affection be distasted are we like to convince their judgement The Gospel preacht with a Gospel spirit and life is most like to prevail with both being most true and lovely which are the objects of Understanding and Will and Affections 10 God seems to regard and reward our sufferings more than our doings for he promiseth a reward but according to our works Jerem. 17.10 but as to sufferings a great reward Matth. 5.12 a far more exceeding eternal weight of glory 2 Cor. 4.17 and the exaltation of Christ himself is attributed rather to his Self-denial and Suffering than to his doing Phil. 2.8 9. 11 The first thing that Christ complain'd of after he went to Heaven as being concern'd for it was want of love to yea enmity against his people Acts 9.4 and the next thing was the decay and coldness of his peoples love Revel 2.4 indeed he was a Prophet and his words were true Matth. 24.9 12. 12 For a Conclusion what I shall further say is much-what the same as one before me at the end of some meditations of his hath said viz. How easie is pen and paper piety for one to write religiously I will not say it costs nothing but 't is far more easie and cheap to work ones head than heart into goodness to write an hundred Meditations and Sentences than to subdue the least sin in ones soul Be pleas'd also to know that 't is as easie and cheap if not more to read as to write of Piety And therefore we should both look to it that I write not that thou read not in vain least my writing and thy reading rise in judgement against me and thee And as I think we should not on this account forbear to write or read so because of this we should be the more conscientious in both that we may profit by it and give up our accounts with joy and not with grief The excellency of Divine Things is not in preaching or hearing writing or reading praying for or professing of them but in having of and profiting by them which is when we are delivered to the Truth taught us in by and from the Gospel Rom. 6.17 Titus 2.11 12. Consider what Isay and the Lord give thee Vnderstanding in all things 2 Tim. 2.7 Amen FINIS THE BEAUTY OF HOLINES Represented In a SERMON long since preach'd but now enlarged and published To endear Holiness that it may be belov'd and practised as it deserves to be by all that profess it By RALPH VENNING Zach. 14.20 21. In that day there shall be upon the Bells or Bridles of the Horses HOLINES TO THE LORD and the Pots in the Lords House shall be like the Bowls before the Altar yea every Pot in Jerusalem and in Judah shall be Holiness unto the Lord of Hosts and all they that sacrifice shall come and take of them and seeth therein and in that day there shall be no more the Canaanite in the House of the Lord of Hosts THE BEAUTY of HOLINES From Psal 93.5 the latter part Holiness becometh thine House O Lord for ever I Shall not concern my self at this time to consider these words as relative with respect or retrospection to what precedes but only as they are an entire Proposition of themselves acquainting us with the most decent and becoming the most lovely and ravishing thing the only true and everlasting Beauty in this World and that to come which is Holiness Holiness becomes thy House O Lord for ever For the more clear and full discovery of what is contain'd in this Text I shall observe this Method First To shew what Holiness is Secondly That Holiness is an absolute and incomparable Beauty Thirdly That this Holiness becomes the House of God and that for ever First To acquaint you what Holiness is as to the true notion and nature of it which I shall not gather from the notation or Ftymology of the word but from what the Oracles of Truth describe it to be And that 1. Negatively or exclusively as to what it is not but excludes and stands in opposition to 'T is in the general opposed to and excludes uncleanness 1 Thess 4.7 God hath not called us unto uncleanness but unto heliness Yea it excludes not only all filthiness of the flesh but that of the Spirit also 2 Cor. 7.1 As perfect love or a Plerophory and full Assurance casteth out doubtings and fear which hath torment So perfect holiness hath no communion with but casteth out all filthiness of the flesh and spirit Eph. 1.4 S. Paul makes them Synonymous and equivalent expressions to be holy and to be without blame So 1 Thess 3.13 he prays that they may be unblameable in holiness And again Col. 1.22 holy unblameable and unreproveable are in conjunction The same S. Paul tells us that the reason why Christ so loved the Church as to give himself for it was that he might sanctisie and cleanse it and so present it a glorious Church not having spot or wrinkle or any such thing but that it might be holy and without blemish And as this is the description of the Church Christs Spouse so 't is of Christ the Churches Husband the High Priest that died for her that he was holy harmless undesiled and separate from sinners Heb. 7.26 We see then that holiness excludes uncleanness and all filthiness is unblameable without spot or blemish undefiled c. and thus far 't is amiable and a most becoming thing But 2. Affirmatively Comprehensively Holiness is conformity to God which is not meerly or only a being separated devoted and dedicated to God but answering the end of such Dedication which is to be conformable and acceptable to him for to be holy and to be acceptable are joyn'd together with conformity to God Rom. 12 1 2. Sin and holiness are contraries that therefore being non-conformity and contrariety to God this must be conformity and agreeableness to his Will So that to be holy is to do all things suitably and acceptably to God to do all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decently and in order just as God would have them done to do all things to glorifie and to please God to the utmost 'T is true that Holiness is gradual in some more in some less but where-ever 't is 't is lovely in any and in any degree but most of all in the highest Degree And this leads me to the Second thing to be treated of and represented to you viz. the absolute and incomparable beauty of holiness and that 1. positively considered which will be evinced and demonstrated by six things First 'T is the Name
if not all interpreters meant and understood the People or Servants or Houshold of God Munster and Clarius who often transcribes Munster word for word express it thus Per Domum ornatam perpetuo perstituram intellige fidelium Ecclesam By this adorned House which is to endure for ever they understand the Church of the Faithful Doctor M. Causabon in these words holiness actively that is all manner of reverence in outward performances and duties but especially an holy life and conversation becometh them that profess themselves to be servants to so great and glorious a Majesty And the Apostles both St. Paul and St. Peter speak of the House and Temple of God in these expressions 1 Cor. 3.16 17. Know ye not that ye are the Temple of God The Temple of God is holy which Temple ye are 1 Pet. 2.5 Ye also as lively stones are built up a spiritual house so that the House is the Houshold or Family of God 2. Holiness all and all manner of holiness becomes all and every one of the houses of God 'T is their desire and delight their beauty and comliness as the word imports and is so render'd by both Jewish and Christian Interpreters Holiness of Doctrine and Worship of heart and life becomes the houses of God not only becomes them as their duty to be holy but being holy is their comliness 'T is their greatest ornament and excellency in the eyes of God Angels and all good men As to fear God and keep his Commandments is the whole or all as duty so happiness of man being opposed to all the rest which the wisest of Men and Kings properly and significantly calls Vanity and vexation of spirit so holiness is the all of their beauty and excellency in distinction from the other exteriour ornaments I told you before that other beauty had many a great and big word attributed to it but we may allow them much more to be the Titles of Honour belonging to this Beauty of Holiness This then is the Glory the Joy the Praise the Excellency the Diadem the Crown the Ornament the Renown the Perfection of Beauty Doth not the Holy Spirit who indited the Scripture tell us so and what need we any further witness If 't were said but once by the Infallible Truth yet it were as true as if said an hundred times over and he that believes not one would not in likelihood believe ten or ten times ten quoted Scriptures though backt with the concurring Suffrages and Authorities of the Fathers and Expositors which the Holy Scripture needs not and therefore I shall not urge them Only to indear the argument and by that the thing viz. Holiness 't is worthy of a remark that the Pen-man of this Text utters it by way of admiration O Lord which indeed speaks the unspeakableness of it Oh how amiable How lovely How beautiful How becoming is Holiness and how doth it become thine House O Lord There 's want in the words that are and need of more words than there are to express it according to its worth and perfection And so in the New Testament we may observe St. Peter speaking of it with an admiration beyond what he could utter 2 Pet. 3.11 What manner of persons ought ye to be in all holy conversations and godlinesses for so the reading is in the Original Greek not only single holiness and godliness but plurality holy conversations and godlinesses and that with an universality all holy c. yea with admiration too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quanti-quales What manner c. Having thus dispatcht these three things First The discovery of what Holiness is in its proper Notion and Nature Secondly That it is an absolute and incomparable beauty Thirdly That it becomes and is the chiefest ornament of every House of God both above and here below I may come to the Application in the language of St. Paul Rom. 8.31 What shall we then say to these things 1. I say by way of Inference and Information That Sin doth not become but is the disgrace and reproach of the House of God Our blessed Lord and Saviour had not patience the Zeal of his Fathers House did so possess and eat him up to behold the Temple the House of Prayer and Holiness to be turn'd into a Den of Thieves he could not bear it nor endure the sight Matth. 21.12 13. When he found in the Temple those that sold Oxen and Sheep and Doves and the Changers of Money sitting he made a Scourge of small cords and drove them all out of the Temple and said Take these things hence and make not my Fathers House an House of Merchandise Certainly such things as lofty and scorning Pride griping and sordid Covetousness loathsome Lukewarmness un-manning Drunkenness beastial Vncleanness c. are the spots which diminish and disparage the beauty of the House of God as Saint Peter tells us 2 Pet. 2.13 It cannot be imagined that they who are enemies to holiness can be friends to or lovers of God They that live in sin whose practise and delight is to do wickedly are so far from being the House of God that they are but a Cage of unclean birds and like to that house which the Devil calls his own though 't were swept and garnisht Matth. 12.44 To hate holiness and to be in love with sin is by interpretation and true construction to be in love with Hell and to hate Heaven or to be in love with misery and to hate happiness This is that which opens the mouths of Jews Turks and Indians against the Christian Religion and as by the Jews of Old the Name of God and Christ is evil spoken of by reason of these Rom. 2.23 24. who by their evil deeds give great occasion to the enemies of our best friend the Lord Jesus Christ to blaspheme his Name The Christian Religion is Magnetical and attractive 't is of so pleasing an aspect and happyfying a Nature and Influence that did but the Professors of it make their Profession good I should not doubt almost but that the lovely and loving holy Jesus would quickly be the desire of and be embraced by all Nations whereas now when they come among Christians or Christians go among them and they see the Vileness the Injustice the Wantonness and the almost all manner of wickedness that attends and adheres to many of their conversations they are apt though illogically enough to say this is or is this their Religion as they did of Jerusalem of old when her beauty was departed from her Lam. 1.6 and 2.15 Is this the City that men call the perfection of beauty the joy of the whole Earth Thus they twit and taunt clap their hands hiss and wag their head and abhor the excellency of Jacob and beauty of Israel And truly if the Professors of this excellent lovely best and only saving Religion would but do themselves the right to consider of it it were impossible but they would