that are Masters of Families be exhorted to set up Holynesse in your Families Teach your children and servants to know God keep up your authority give not liberty to them under your roofe to live as they list Abraham gave no toleration he commanded his houshold to keep the way of the Lord. Let all sorts and sexes old and Gen. 18. 19. young learned and unlearned lay this Exhortation to heart I presse holynesse upon you all O that the Priests Motto were writ upon your hearts and lives Holynesse unto the Lord. You cannot say as Sheba the Son of Bichri said We have no portion in David c. as if this concerns not us but holynesse concerns you all you must all follow after holynesse To excite you to your duty I 'll lay down some moving considerations Consid 1. We are elected unto holinesse 2 Thes 2. 13. 1. Consider you are elected unto holynesse not for holynesse nor through praevision of holyness that 's a false Arminian glosse but unto holynesse 2. We are created unto holynesse All the members of our bodies Consid 2. We are created in holynesse Ephes 4. 24. and faculties of our soules should be instruments of holynesse The tongue should speak holily holy communication should drop from the tongue the heart and hand both should be clean as James specifies c. 4. 8. The feet must keep the wayes of Gods commandements Consid â— We are redeemed to be holy Luk. 1. 74. 75. the understanding will affections the whole man all must be holy to this purpose they were created 3. Consider we are redeemed for this end and purpose that we may be holy 4. It 's Gods will that we should be holy 1 Thes 4. 3. Now our Consid 4. It s Gods will that we should be holy wils must be subject unto Gods will He commands us to be holy we should pray for his grace to enable us to perform his command Holynesse is suitable to Gods will and wee have an encouraging promise 1 Joh. 5. 14. 5. â—olynesse is our calling 1 Pet. 1. 15. 1 Thes 4. 7. Wee can Consid 5. Holyness is our calling have no comfort but when we are in a lawfull calling when our wayes are according to Gods wayes wee may hope for Gods gracious protection according to the promise Psal 91. 11. When any commit wickednesse are unclean drunk associate themselves with wicked persons they are out of their calling and so out of Gods special pâ—ovidence Consider this seriously when you are tempted to Whoredom or any oâ—her sin God hath not called you unto unâ—eannesse but unto holynesse 6. Heaven is an holy place only appointed for holy persons Nothing Consid 6. Heaven is a holy place that 's defiled shall enter there Rev. 21. 27. Onely holy persons shall be acquitted before Christs Judgement-seat They only shall enter into the new Jerusalem 7. In heaven there shall bee no other but holy employment Consid 7. In Heaven there is holy employment singing Hosannahs and Hallelujahs to him that sitteth on the throne and to the Lamb for evermore A prophane person hates holy Ordinances and holy employments here on earth Were it possible for him to be in heaven hee would be weary of the employment whereas the Saints shall have their hearts put into such an high and excellent frame as they shall without molestation weariness or intermission be ever setting forth the praises of the Lord. 8. And there will be in heaven the most holy company the holy Consid 8. In heaven there is holy company Trinitie God the Father God the Son God the Holy Ghost the most holy blessed and glorious Trinity There will be holy Angels the spirits of just men made perfect holy Martyrs holy Ministers holy people No company there but all holy company 9. And lastly to close up all Now whilst we live on earth is Consid 9. The present time is the time to labor after holynes the time or never to labour after holynesse now I mean in this time of life we must make provision for eternity This is Gods summons to day if you will hear his voice Delay not a minute longer Resist not the movings of the Spirit great is the danger of resisting the Spirits movings The Lord set home all these considerations upon your hearts and if hereby the Lord should be pleased to gaine any soul to the love and practise of holynesse I should never be enough thankful for the mercies of this day The third Use is for Examination and Tryal Every one will Use 3. For Examination plead for himself and pretend to an holy conversation As it was said When the Son of man comes shall he finde faith on the earth So shall he find an holy conversation a formal Professor a Christian at large are every where to be found like Sycamoâ—es in the valley for abundance but the power of holynesse an holy circumspect walking are rarely found Now then because its the grand Ministerial duty to distinguish the precious from the vile according to that high commendation and priviledge given as to be the mouthes of God Jer. 15. 19. And because God hath gone forth in a signal exemplary blessing upon this way which hath been so frequently used by old Disciples faithful labouring Ministers whose plain Preaching would it were more revived now adaies It shall therefore be my task to lay forth some distinguishing characters and signs of a gracious sincere heart whose life is accordingly ordered in an holy conversation and by them you may put your selves upon the test and tryal as in the presence of God whether you are such manner of persons in all holy conversation and godlinesse The first sign is spiritual poverty and this consists in the emptying Charact. 1. Spiritual Poverty of the heart of self-confidence self-opinion self-sufficiency and self-righteousnesse whereby a Christian becomes nothing in himself altogether lost undone blind miserable poor and naked He is thoroughly sensible of his own misery and wretchednesse He is apprehensive of his own undone condition and what need he hath of a Saviour such an one Christ pronounceth to be in the state Mat. 5. 3. of blessednesse 2. There followeth the highest prizing and estimate of Jesus Charact. 2. High prizing of Jesus Chr. Christ That soul which is spiritually poor accounts Christ the greatest treasure it apprehends it self blind that Christ may give it eye-salve miserable and lost that Christ may save it naked that Christ may cloath it with his righteousnesse See what an high price the Spoâ—se puts upon Jesus Christ Cant. 5. 10 11 12 c. He is precious 1 Pet. 2. 7. a plant of renown Ezek. 34 29. Such an high price had the wise Merchant to sell all for him Mat. 13. 45 46. So Moses who preferred the reproach of Christ before Egypts treasure Bradford wept often even at meales because he could not bring his dul heart
Give me neither poverty nor riches feed me with food convenient for me It s a great weaknesse that makes us weary of our present condition that we make it our taske Sysyphi saxâ—m volvere to be in a restlesse motion never satisfy'd whereas a man of an excellent spirit if the present condition be not sutable to his mind he labours to make his minde suteable to his condition Godlinâ—sse with contentment is great gaine 1 Tim. 6. 6. No reall contentment but in godlinesse for where its principled in a man it casts a man into such a sweet frame and temper of spirit that let the condition be what it will he apprehends it to be sent from God to him and therefore in all humility submits unto it making a vertue of necestity It was an excellent vow of Jacob Gen. 28. 26. If God will be with me and keepe me in this way that I goe and give me bread to eat and rayment to put on so that I come againe to my fathers house in peace then shall the Lord be my God Thus you see how this good man stood affected Though the Lord had promised him a goodly inheritance and a numerous posterity yet he seemes not to take notice of it so he may have Gods protection bread and rayment be they never so course he hath set his heart at rest in a sweet contented posture Ofttimes there 's more tranquility and setlednesse of spirit in a condition ebbing then flowing in ragges rather then robes O then labour for a contented mind and then thou wilt be rich even in thy poverty Secondly Learne to deny thy selfe Thus Abraham deny'd Direct â— Learne selfe-deniall himselfe Gen. 12. 4. who left his native country his kindred and his fathers house This practise proceeded from a principle of faith as St Paul records it amongst the catalogue of the faithfull Heb. 11. 8. It was the strength of faith indeed which made him goe he knew not whither staying himselfe upon the divine promises which was better to him then all lands and revenues God was he knew All sufficient and his exceeding great reward Likewise in a personall difference between him and Lot there he deny'd himselfe by giving precedency to him who was his inferiour He gives him his choyse and first refusall of his habitation Gen. 13. 9. A man cannot be Christs crosse-bearer except he deny himselfe A man cannot preach Christ unlesse he deny himselfe A man cannot pray in faith unlesse he deny himselfe A man cannot suffer for the name of Christ nor performe any service acceptable unto him unlesse it arise from a principle of selfe denyall Let the actions carry never so glorious an outside enough to dazle the very eyes of the beholders yet if selfe be the Engineer if selfe love and selfe seeking be that primum mobile which sets all the other orbes in their motion they are like those wilde gourds which spoild the whole messe of pottage and we may cry out as they did to the prophet est mâ—rs in ollâ there 's death in the pot there 's death in these gaudy services That student then hath studied to the best purpose who hath learn'd to deny himselfe The wise man must deny his wisdome the strong man his strength the rich man his riches the schollar his learning The good Christian must come out of himselfe in all his duties he must cast down his best performances at the feet of Christ beseeching the Lord Jesus Christ to beare the iniquity of his holiest things here 's the labour and this is the worke we must leave sin before it leave us When in the greatest confluence of profits honours and pleasures then a man can lay aside his dignities and deny himselfe in his pleasures when a man is rays'd unto St. Pauls excellent temper of spirit that befits him for any condition Phil. 4. 12. I know how to be abased and I know how to abound Hence observe a lesson very fit for us for all Christians to learne even to be content with our estate what soever it is Ayr. in Phil. â—very where and in all things I am instructed both to be full and to be hungry both to abound and suffer need When a man can use this world as if he uâ—'d it not When corruption hath matter to breed on then to keep it downe in the prime of a mans youth when his bones are full of marrow and his body is vigorous amidst the fruition of delights he can then deny himselfe these are the rare qualifications of a selfe denying spirit Hence David confesseth so foolish was I and ignorant even as a beast before thee The nearer a man approacheth to a sacred communion with the invisible God the more he is abased at the apprehension of his own vilenesse and with Abraham he confesseth that he is but dust and ashes If then we have been the disciples of Jesus Christ and have tooke out of his schoole this excellent lesson of selfe denyall then we are better taught then to seeke after great things here below 3. Study the vanity of the creature It was the upshot of Solomons Direct 3. Study the vanity of the creature Somnus bullâ— Vitrum glacies Flot Fabulâ— Foenum Umbra cinis Punctum vox sonus Aura â—thil verdict vanitie of vanities all is vanity What are all things under the sun but bubbles smoke fables wels without water trees without fruit broken cisternes Aegyptian reeds deceitfull bowes bags full of holes Weigh all earthly things in the ballance of the sanctuary and they will prove too light even lighter then vanitie it selfe A man trusts to a friend he deceives that trust repos'd in him Ziba tooke an opportunity to slander his master When we trust to our idols of gold and silver either by fire or water theeves or robbers perfidious servants or sundry other waies we are brought low and bereav'd of our confidence Our choycest earthly delights pretend a goodly fayre outside like the Apples of Sodome but being touched they faâ—â— into ashes and cinders The consideration of the vanity of the creature should cause us to cast off its yoke and suffer our selves no more to be under its vassalage Shall we be so sollicitous to seeke after our tormentor how much vexation and anxiety of spirit accompanies all the worlds darlings their desires are insatiable crying with the horse-leeches daughter give give and the creature cannot satisfy them the comforts of this present world urge their arguments just as the Divel urg'd Scripture to Christ toâ— halves taking what serves for their turne and leaving out what might make against them They tell you of goodly buildings preferments revenues and profits but mention not a syllable of the dayes of mourning and of that severe account which must be rendred at the impartiall tribunall of the great Judge of Heaven and earth Who then of any understanding will thus seeke after lying vanities and forsake his own mercies
God that Christ is Judge He that is our elder brother Heb. 2. 11. A man as we are Phil. 2. 8. Sin only excepted our advocate 1 Joh. 2. 1. It 's Bernard's observation Vult per hominem homines judicari Hence we may securely expect the comeing of our Judge in so much as our Advocate is gone before us and is already retained on our side Quia Advocatum praemisimus securi judicem venturum speremus v. Joh. 14. 23. Christ is the life of the Saints Col. 3. 4. Christ is the end of our hope whom the Saints look for His appearance the ground of the Saints hope and strong consolation So that the day of judgement will be a day of refreshment deliverance restitution redemption the most comfortable day that ever the eyes of the Saints beheld Use 2. For Terror 2. Here 's Terror unto the wicked They are enemies unto Christ and they that have peirced him shall see him Rev. 1. 7. But they shall see him no otherwise then a malefactor the Judge to their terror and condemnation Vse 3. For Exhortation 3. This may serve for exhortation to prepare for the comeing of Christ In order whereunto these speciall exhortations I presse home unto us all 1 Kisse the Son Psa 2. 12. Make your peace with Christ speedily we are commanded to agree with our adversary quickly 2 This should stir us up to sobriety and watchfulness 1 Pet. 4. 7. Prayer sobriety and watchfulness are joyned together 1 Thes 5. 6. 1 Pet. 5. 8. 3 This should excite us to repentance Act. 17. 30 31. 4 This should excite us unto holiness Joh. 3. 36 2 Pet. 3. 11. 5 This should strengthen our faith in the promises Beleevers shall not come into condemnation He that beleeveth shall not come into condemnation But I am a beleever therefore I shall not come into condemnation 6 And lastly This should make us long for the coming of Christ Tit. 2. 13. Rev. 22. 20. Christs appearance is the Saints day of rejoycing That day we should beleeve hope for desire with all earnestness This consideration that Christ shall be the Judge is matter of singular consolation unto the Saints Christ is the Saints Redeemer hee Adopts them he 's their Intercessor and their Judge and will plead for them and pronounce a sentence of Absolution at the day of judgement ETERNAL LIFE Unfolded from Mark 10. 17. Good master what shall I do that I may in herit eternal life IT will be requisite before I give in the sense of the words to Sermon 8. â— S. Maryes Oxon. April 13. 1656. take into consideration the Harmony of the Evangelists in relation to this History S. Matthew c. 19. v. 16. sets it down on this wise And behold one came and said unto him Good master what good things shall I do that I may have eternal life He dreamed of Pharisaical righteousness of salvation by works He doth not aske simply by what way and means he must be saved but what good he must do As if his own righteousness contributed to his salvation This was a gross error among the Pharisees then and is still retained and improved among Papists and Ignoramus's now a dayes S. Luke sets down this history And a certain Ruler asked him Luk. 18. 18. He was not one of the common sort but a man of chief authority and he came not as many did to tempt Christ but to learn of him And it 's remarkable that he a great man a person of quality among the Jewes in the time of his youth did busy himself in such excellent things as to inquire after his eternal condition He was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young man It 's the young man's duty to remember his Creator in the dayes of his youth Now Eccles 12. 1. let 's consider the History as related in the Text. Before he propounds his question we are to observe his great diligence and reverence 1 His diligence he came running he made hast to 1. His diligence Christ willing to be quickly resolved in a great question Lest Christ should have been gone before he came he mended his pace This shewes his fâ—rvour desire and eagerness to meet with Christ And this in a young man and a Ruler was the more remarkable 2 His reverence he kneeled to him He cometh as a petitioner to 2 His reverence aske that which most of all concerned him This posture shewes his humility and what high estimate he puts upon Jesus Christ These things being premised he propounds this question which is of the greatest moment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. What answer Christ gave him and how he replied and how Christ rejoyned and what was the product thereof are not my present busyness The inlargement of these things by way of Paraphrase with observations upon them would take more then the allotted time My work intended is to fixe upon the maine scope and substance of the Question That which was in the eye aime and designe of this young man was what should become of him to eternity Wherein you have 1 An end propounded eternal life 2 The means inquired after what shall I do Or Divis what good thing shall I do as Matthew relates the story Here he failed grosly in the standing upon his own works dreaming of Pharisaical righteousness He was a young man and had learned from the Pharisees school to be confident of self-righteousness and plead for his own merits as afterward it followeth how he boasted v. 20. But when Christ touched him to the quick v. 21. he discovered how far he was from that perfection whereunto he pretended 3 Of whom doth he inquire To whom doth he propound this question of the greatest consequence Unto Christ whom he calleth Master a Teacher one whom he thought able to instruct him and he add's this Epithete Good Christ checks him v. 18. Christ doth not refuse the name of Good sed eo sensu quo Carthw Harm Calv. Harm Adolescens intellexit ideo repudiavit quia in Deum solum competebat The young man took Christ to be no more then a man Si in me nihil altius agnoseis quam naturam humanam falso elogium boni quod soli Deo convenit in me transfers so Calvin i e If thou knowest no more then a humane nature in me thou falsly ascribest to me the name of Good which belongs to God alone Aut ergo Gâ—rth Harm agnosce me Deum aut a boni titulo abstine so learned Gerrard Notwithstanding this young man failes in the manner of propounding the Question and prescribes his own works his own Phaâ—isaical righteousness which was his gross error took upon trust from the Pharisaical Rabbies Yet it 's worth our special observation and it 's that which is my chief design in the choyce of this Text that this young man a Ruler who came with an intent to be instructed of Christ