so holy a God It aggravates a mans sin to abuse some eminent holy man that is just and upright in all his waies ever doing us good and tender over us But for sinfull man to abuse and provoke the most high and holy God who never wronged us but renews his mercy every morning c. is a very sad aggravation of our sin especially considering the basenesse of him that offends and the excellenty of him that is offended When David would shew the great indignity offered to him he tels us that the base druâ—…kards made songs and ballads of him And Job complains of the injuries that were done to him by base and worthlesse persons There might be some comparison between David and Job and those that abused them but who art thou base sinful dust and ashes that settest thy self against thy God thy Maker whom miriads of Angels reverence and adore This is that which makes thy sins objectively infinite because committed against a God of infinite Majesty and Holinesse and therefore let none presume to sin against him for he hates sin wherever he findes it even where he loves the person yet he 'l punish their iniquity as we see in Moses Aaron Eli Hezekiah David Solomon Sampson Jonah Zachary c. their sins are more displeasing The indignities of a friend go nearer to us then the abuses of an enemy It troubled David Psal. 55. Lo thus was I wounded in the house of my friend And the Lord complains Isa. 1. that he had nourished and brought up children and lo they had rebelled against him As Caesar said to his son when he came with the rest and wounded him What and thou my son Brutus art thou one that woundest me too Relations abused turn to the greatest fury If Gods own will be so bold as to sin God will be so bold as to let the world see that he will punish them for their sin Weeds in the wilderness we can bear with but not in our gardens Dung is good in our fields but not so in our Parlours God calls his Church Jehovah Shammah Ezek. 48. ult The Lord is there So long as his people walk answerable to their principles and priviledges the Lord is there to assist protect comfort them to plead their cause and fight their battels for them making their enemies to submit unto them Psal. 81. 12 13. But if his people rebell against him he will be terrible in the assembly of his Saints Judgement shall begin at his house Ezek. 9. 6. and those whom he hath known above others shall be puâ—…ished before others Amos 3. 2. 9. Chuse him for your portion get interest 'T is said of T. Aquinas that as he was kneeling at prayer he heard a voice saying Bene de me scrâ—…psisti Thoma quam ergo mercedem accipies resp Thomas Nullam Domine nâ—…si Teipsum and propriety in him have him and you have all He that hath the Mine cannot want gold and he that hath God for his God cannot want goods riches grace c. because all these are in God eminently and transcendently he is God All-sufficient Gen. 17. 1. able to satisfie all the desires of our soules finite things cannot satisfie our infinite desires he hath made our hearts for himself and none but he that made them can satisfie them True happinesse and contentednesse is to be found in him alone Chuse him for your Lord and Master become servants Persectio creaturae est parere crea tori to him prefer his service before all the Crowns and Kingdoms of the world The greater the Prince the more noble the service It is more noble to be tenant to this thrice holy God then to be King of all the world as 't is more noble to be the Princes favourite then to be shepheard of a flock of sheep This made that famous Bucholtzer to tell his friends who blamed him for stooping so low as to teach a School that he preferred that service before a kingdom Let us spend our selves and all we have for his honour we cannot serve a better Master As Christ was Totus in nostros suus expensus wholly laid out for us so it is but reason that we should wholly lay out our selves for him again 10. Imitate God T is his will that we should resemble him in the beauties of holinesse We are apt to imitate Regis ad exemplum c. great men especially if they can advance us Oh that we would imitate the great God and learn to be holy because he is holy Naturally man desireth to be like God and therefore the serpent useth this argument to perswade our first Parents to eat of the Similitudo moris ratio amorâ—…s Aquinas 1. 2. q. 99. art 2. forbidden fruit because they should be like unto God and so in a better condition for the more like unto God we are the better and the more he delights in us I may truly say Tast of this commanded fruit of holinesse and ye shall be like unto God and live with him for ever Children are apt to imiâ—…ate their fathers God is our holy faâ—…her Tantó quisq Deo sim lior quanto ab immuÌ„ditia mundior August John 17. 11. and if we will be his â—…ons and daughters we must imitate â—…im in purity and follow him as dear â—…hildren Ephes. 51. 'T is the excellency Quo quis est sanctior timem iorque Dei â—…o etiam maiori Deum amore complectitur Zanchy Quo quid similius Deo eo melâ—…us â—…f the creature to resemble its Creator â—…e more like to him the better Let us â—…rite after this Copy make him our â—…ule and we shall never go astray If â—…en be to study an Art they will chuse â—…e best and choicest Author for their â—…itation Those that would be excelâ—…t Orators do propound to themâ—…ves a Cicero or a Demosthenes for â—…eir pattern None holy as the Lord â—…d therefore none so fit a pattern for Deus vult nos imitaâ—…i non ejus omnipotentiam omniscientiam c. sed bonitatem sanctitatem A Lap. to imitate as He. Gods other Artriâ—…es of Omnipotency Eternity Simâ—…city c. call for Adoration Reveâ—…ce and Admiration but his holiâ—…sse cals for our imitation Be ye holy 〈◊〉 I am holy CHAP. IV. THe third Use for Consolation Here is singular Consolation 〈◊〉 all such as are pure in heart in worâ—… and works that have not only a forâ—… but the power and practice of godâ—… nesse appearing in the whole course 〈◊〉 Whatsoever filthor duâ—…g of scorn reproach or slaâ—…der the sâ—…avingers of this world can â—…ake out of the keâ—…nell of their malâ—…cious hearts is fair and good enough to cast in the face of Gods people their conversations You must aâ—… now for persecution * See this Text fully opened Bur. Moses choice p. 14 c. 2 Tim. 3. 12. 〈◊〉 that will live godly must suffer persecâ—…on You must
this world is the place of duty of weeping wrastling watching striving running fighting c. Heaven is the place of resting singing comfort and rejoycing there all tears shall be wiped from our eyes all fears taken from our souls there shall be no working watching praying there is no Temple there But he that hath all joy in this life must look for none in another Luke 6. 25. 16. 25. It is farre better to want comfort then grace for comfort is not essential to holinesse though usually it attend it See Love Degrees of growth p. 143 c. yet God for good ends may hide comfort from the eyes of his dearest servants here 3. Whereas you think that God doth not see your sins you must know that if you do truely belong to him he takes more special notice of your sins for he is more especially present amongst his people he walks in the midst of the golden Christus in medio Ecclesiae prvoidentia sua praesto adest omnia coram intuetur fidem diligen iam probat praemâ—…is compensat ignaviam et praevaricationem aversatur poenis ulciscitur Pareus Candlesticks Rev. 2. 1. to behold their holiness and obedience to reward it to behold their sin and disobedience to punish it He is the holy One in the midst of his people Hos. 11. 9. therefore his people must keep themselves from every evil thing and suffer no iniquity to reign either in themselves or in their dwellings For it is the sins of Gods own people that do most displease him they are as it were the only sins as Jer. 32. 30. God takes no notice of the sins of Criminosior est culpa ubi â—…onestior status Si honcratior est persona peccantis peccati quoque maior invidia Sal. de Gub. l. 4. p. 128. others in comparison of the sins of his own people 1. Because they are a people near to him they are his spouse his sons and daughters his houshould-servants and so their sins do more dishonour him the world will conclude that the Master cannot be good that hath such wicked followers 2. Their sins are Quomodo bonus Magister est cuius tam malos videmus esse discipulos Salv. l 4. mihi p. 141. more scandalous cause Gods Name to be blasphemed by the enemies of Religion 1 Sam 12. 14. Rom. 2. 24. Ezek. 36. 20. 3. Their sins are committed against greater means and greater mercies Grave luctuosum est ipsa Dei Eoclesia quae in omnibus esse debet placatrix Dei quid est aliud quam exacerbatrix Sal. de Gub. l. 3. p. 87. against greater light and knowledge against the motions of Gods Spirit and cheeks of conscience c. Wothen to Antinomians that bid men after adultery and theft rejoyce for God loves not heavinesse c. See them fully confuted Rutherf against Antinom part 2. ch 32. ch 37 38 39. Sixtly and lastly It informs us That our Religion is the old and true Religigion that Religion which teacheth men the way to obtain Gods Image which consists in Holinesse and Righteousnesse See M. Ienkyn on Jude 6. p. 468. that is the old and the true Religion but our Religion only teacheth this Our Religion is as old as Adam whom God created after his own Image in Righteousnesse and Holinesse so that as Righteousnesse and Holinesse is elder then sinne and wickednesse so is our Religion then all other Religions Popery is a new and See D. Halls old Religion false Religion instead of sanctification it sets up Ceremonies and cals for outside worship and bodily exercise which profits little and instead of regeneration and renewing of our corrupt nature it pleads for nature as but half-dead and wounded only and needs but a little reviving and strengthening CHAP. III. THe second use is for Instruction Sanctitati dâ—…betur reverentia Les. Iâ—…e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colo â—…en ror q. d. â—…b puritatem coleâ—…dus â—…nera â—…us A Lap. and that ten waies 1. We learn to adore and admire the transcendent purity of God which appeares in all his Attributes Excellency cals for reverence and admiration we admire great Princes and Potentates when we see them in their glorious Robes stately Palaces and honourable attendance and shall we not admire the glory of the King of Kings before whom the Angels stand with reverence and fear It is meer Atheism to forget the Lord daies without number to have him seldom in our thoughts when we can passe over his glorious works of mercy power providence and justice without due observation 'T will be our wisdom to eye and observe When there be divisions ruines plundeâ—…ings â—…n a Kingdom theâ—…e iâ—… a wheel in those wheels a providence that acts orders them Greenâ—… his holinesse and wisdom in all those crosse workings of providence both towards our selves and the Nations He hath a wheel in the wheels Ezek. 1. 16. When we think the wheels go backward he can make them go forward and those waies which we think will ruine the Nations he can make them a means to raise them this is the way to true wisdom and to understand the loving kindnesse of the Lord Psal. 107. 43. This is the principall end why God created man viz. that he might acknowledge set forth his praise in the world and declare his glorious holinesse and excellency This is the work of the Angels in heaven Isa. 6. 3. they cry Holy holy holy is the Lord of hosts and this is the work of all Gods people thorow the world Rev. 4. 8. The summe of all that which the Catholick Church dispersed over all the world doth is to sing and agnize the sanctity and holinesse of the great God it is their constant imployment they rest not day and night saying Holy holy holy Lord God Almighty which was which is and is to come Then we are said to sanctifie him not by adding any holinesse to him but declaratively when we proclaim his holinesse and acknowledge it both in our hearts and lives this he accounts as a sanctifying oâ—… his great Name We should therefore set apart soÌ„e time to meditate on Gods absolute perfection and excellency we should admire him commend him to our selves till we can expeâ—…ntally say wi th David Ps. 86. 8. Among the Gods there is none like thee O Lord We should glory in him wheÌ„ the world boasts of their houses lands riches friends c. do thou make thy boast of the Lord and challenge them all to shew such a Lord and Master of such transcendent purity and perfection as thy God is of 2. If the Lord be thus glorious in holinesse then we should set our affections on him love him fear him desire him and trust in him We must love him with all our heart with the highest intenâ—…ion of affection prizing his favour Intensive appretiative Affectu
they can fast or feast pray and praise God do and suffer be abased and abound c. Now they are fitted not for one but for every good work 2. Tim. 2. 21. 22. Such are fit for Goverment Magisteriall Ministeriall Martiall Domesticall 1. This qualifies men for Magistracy See 9. reas why great men should be good men Bur. Gratious spi. ch 11. p. 200 c. he must be one that fears God and hates sin in himself or he can never with a good conscience punish it in another How can he punish another for swearing drunkennesse Sabbath-prophaning c. that is guilty of those sins himself The holiest men ever make the happiest Governours it is observed that the best times that ever Israel had were under their wisest and holiest Kings as David Hezechiah c. 2. It fits men for the Ministry first a man must be sanctified and then he shall be a vessell of honour fit for the Masters use God loves to do his worke by instruments that are like himself he can make wicked men to do him service but the most holy delights especially to do his work by holy men then it prospers and goes on to purpose God will be sanctified of all his nigh ones Levit. 10. 3. Now Sanctitatem meä demonstrabo puniendo illos propter peccata Piscat Ministers of all men draw nearest to God and therefore they must sanctifie themselves lest the Lord break forth upon them Exod. 19. 22. They must be clean that bear the vessels of the Lord Isa. 52. 11. Levit. 21. 6. 23. 'T is their office to tell Iabob of his sins but with what face can that Minister Medicus ulceribus scatens haud idoneus aliis curdnâ—…is Bowles reprove another for covetousnesse malice drunkennesse c. when himsell is guilty of those very crimes or if he should reprove them can a reproof coming from such a man be prevailing will they not say Physitian cure thy self He that will pull the moat out of his brothers eye had need to have no beam in his own Most young Ministers are all for Learning Arts Sciences Languages c. 'T is true these are excellent ornaments very needfull and usefull in their proper places but sanctity is farre beyond them all for a man may be saved * See Downams Warfar p. 394. 398 c. without Learning but no man can be saved without sanctification this is that one thing necessary without which no man shall see How much better is it to be a good Christian then a good Philosopher though both may well stand together if they be rightly ranked Prideaux Ser. Luke 7. 35. p. 11. God The devil is a great schollar and hath great abilities but because they be not sanctified to him he is still a devil and damned spirit Learning in a wicked man is like a pearl in a toads head like wine in a poysoned vessell like sugar in a dunghill or like a sword in a mad mans hand with which he doth abundance of mischief A dram of holinesse is Eruditio in malo homine male habitat See M. Ant. Burgess Ser. 105. p. 611. Surgunt indecti raipunt caelum nos cum nostris doctrinis detru dimur in gehennaÌ„ Aug. See Bròoks Remed ag Sat. c. p. 358 c. better then a world of learning the poorest unlettered holy man is in a farre better condition then the greatest Bellarmine or dissolute schollar whatsoever these will arise and get heaven when thou with all thy learning shalt be thrown to hell as Austin said of his mother other good women Mulier oulaeist aelachrymis suis caelum nobis praeripiunt when we have done all we can which our learning these women with their Tears will get heaven before us Two sins there are which are more directy opposite to holinesse drunkennesse and fornication these See Brooks Remed ag Sat. c. p. 358. c. are odious in any but most abominable in a Minister such as are given up to them seldom repent they are Peccata maximae adhaerentiae sinnes that stick close and are hardly left they besot men and take away their hearts Hos. 4. 11. These bring reproach on Religion and make it stink in the nostrils of men as Jacob complained of Simeon and Levi Gen. 34. 30. Ye have troubled me made me stink amongst the inhabitants of the Land This makes so many Ministers to erre Isa. 28. 7. and therefore the Lord did forbid the Priests and Levites the use of wine and strong drink upon pain of death when they were to come into the Congregation to execute their office V. Bowels Pastor Evangel l. i. c. 7. p. 42 43. Levit. 10. 9 10 11. The Nazarites by their profession were to study the Law of God to this end they must abstain from wine and strong drink which might trouble their brain S. Austin spends a whole book in exhorting Ministers to chastity Aug. l. de Singularitate Clericorum stirre up lust or any way unfit them for so sacred imployment Numb 6. 3. And the Apostle makes this one ingredient of a good Minister he must be temperate sober not given to drink wine 1 Tim. 3. 3. 4. 5. Titus 1. 7. Of all sorts of scandalous Ministers none like the drunkard and the whoremonger who ever is spared yet let these be cast out as unsavoury salt Adams in vita Luth. p. 151. This made Luther so seriously to exhort the Students of the University of Wittemberg to fly fornication otherwise he professeth he would fly from them 3. Holinesse qualifies a man for Military imployment No man can Estote mundi ut sitis intropidi Aug. be truly valourours but he that is truly Religious The guilt of sinne will daunt the stoutest spirit in the day of battell it makes men timerous and fly at the shaking of a leaf Levit 26. 36. Of all men souldiers had need to be pious men though usually they are the most * Grotius de Iur. Belli c. Prolog p. 1. impious They that carry their lives in their hands had need to carry holinesse in their hearts that so they may be assured of a better life before they leave this Hence the Lord commands the Camp should be holy that he might see no uncleaness there * See an excellent Ser. of M. Reynerson that Text. Deut. 23 9 to 15. Warre is an execution of Gods wrath upon men for sinne and how can he punish Cum belluÌ„ sit vindicta publica minimè decet eos qui hanc suscipiunt esse iis qui castipentur indigniores Wol phius another when himselfe is guilty of the same sinne Non prosperè pugnant adversus malos qui ipsi sunt mali He that is wicked himself can expect no successe in fighting against the wicked 4. It qualifies a man for domesticall imployment it fits him for the government of a family Holy David