to Mutantur gaudia non tolluntur See Bur. Moses Choice c. 15 p. 181 to 211. M. A. Burg. Ser 70. the impairing of thy health wilt thou not obey him for the good of thy body And shall God not perswade thee to forbear such things as tend to the hurt of thy soul Is it not more pleasure to obey God then obey sinne and Satan Yea do not Gods servants finde more joy and comfort in their penetentiall tears then the wicked do in their greatest merrriments For as piety brings the greatest sorrow for sinne so it brings the greatest consolation and where sinne in the sight and sense of it See more Bolton Direct for Walking p. 154. to 380. coâ—…fort to 〈◊〉 conscâ—… p. 204 c abounds their comfort abounds much more Gods Spirit is a Spirit of consolation though it lay its foundation in humiliation 2. 'T is not piety but sin and impiety that fils the soul full of sadness horrouâ—… amazement despair witnesse Adam See Sibbs Ser on Isa. 256 p 26 27 when he had sinned Caâ—…n Saul Iudas c. As piety is the path-way to peace Isa 32. 17. Psal. 119. 165. Gal 6. 16. so impiety and sinne brings terrour and disquietment Were people more zealous and religious they would have more peace and comfort both in their temporals and spirituals 3. Many to shun melancholy as they The checks of conscience caused by the word or works of God are commonly counteâ—… fits of melancholy and when such qualmes come over their hearts a pairâ—… of Cards or Tables or merry company is sought to drâ—…ve them away fearefull is this sin and such as is a forerunner of a Reprobate minde D. Slatyr on Rom 1. 19. call it i. when the Spirit of God stirs their consciences and would convince them of sin that he might fit them for mercy to shun this Preparative to grace which the blinde world cals melancholy they run themselves on many rocks they runne to drunken companions gaming idlenesse c. yea for fear of melancholy runne almost mad and bring themselves into a thousand sorrows they omit holy duties forsake holy company cast away good books neglect closet prayer meditation self-examination c. Thus to avoid a misery they runne into a mischief and to avoid affliction runne into sin and bring that sadnesse which they fled from upon themselves in a more desperate irrecoverable manner of two evils we should chuse the least and if it cannot otherwise be avoided better undergo ten thousand melancholies then the least sin c. The third Objection Obj. SHould I be thus pure and precise I should lose my friends and may make them all against me c. Ans. 1. By thy wickednesse rudenesse and prophanesse thou maiest make father and mother and friends against thee for as when a mans waies please the Lord he makes even his enemies to be at peace with him so when our waies are dissolute and displeasing unto God he makes even our best friends to be at variance with us 2. He that will be Christs disciple must be ready in affection at least when the Lord shall call him to forsake father and mother and wife and children c. not simply but when they come in competition with Christ and his honour if Christ should call thee to him thou must say with Jerom Though my father should lie in my way and my mother should hang about my neck I would go over my father and shake off my mother and runne unto Christ. Levi in Gods cause knew neither father nor mother Deut. 33. 9. The Spouse of Christ must forget her own people and her fathers house then shall the King desire her beauty Psal 45. 10 11. 3. Admit thou do lose carnall friends See more fully M. A. Burgess Ser. 71. yet thou shalt have spirituall friends better and truer friends Thou shalt have God for thy friend his Angels for thy guardians and all his servants through the world on thy side with all their praiers and labours Change we say is no robbery but this change is thy rich advantage The fourth Objection Obj. SHould I walk so strictly I might shorten my life and bring diseases upon my self c. Ans. Many by their wickednesse have shortened their daies some by gluttony and drunkennesse others by whores consume the radicall moistute get the pox consumptions c. God hath said that bloody and deceitfull men shall not live out half their daies Psal. 55. ult A wicked man never lives out half his daies for either he is cut off before he hath lived half the course of nature or he is cut off before he hath lived a quarter True some wicked men live long but no wicked man can promise himself long life because he is undrethe curse Stocke In a Religious life are joyes not sensuall wholsome feares Noble hopes sweet sorrows contemplations of heavenly things continual renovations c. all which are very powerfull to prolong life L. Uirulam Nat. Hist. Temperantia sanitatis longaevitatis mater of the course of his desires So then it is not mens piety but their impiety which shortens their daies 2. Piety prolongs our daies the promise runs only to the obedient Deut. 6. 2. 30. 19 20. Psal. 34. 12. Prov. 1 2. 16. 22. 4. They honour God with their godly lives and therefore God will prolong their lives God will not thrust them out of their dwellings that pay their rent so well Besides piety teacheth us temperance in eating and drinking moderation in our passions anger sadnesse fear c. which in the excesse infeeble the spirits dry up the bones and shorten our daies but piety makes us peaceable patient pleasant and so is a means to prolong our life Pro. 15. 13. 3. We may not prize or preferre our lives before the glory of God when our life comes in competition with Godly Beza was so healthfull that he never kept his bed one day nor ever knew what head-ach meant Christ Religion a good conscience then he that will save his life by denying Christ and his cause shall lose it In such cases we must not only part with our goods but with our lives for Christ who parted with his for us Hence Rev. 12. 11. the Sants loved not their lives unto the death and Forti nihei timenduÌ„ praeter scelus Aristot. Licitum est jeiuniis vigiâ—liis carnemdomare ut spiritus pareat etiamsi vita breviùs hoc pactofiniatur sed non licet macerationes eas assumere per se eâ intentione ut vita citiùs finiatur Alsteed CC. cap. 18. Cui astipulatur Salvian l. 1. p 14 c. Non retarduit pium Danielis animum ab instituta orandi consuetudino aut Magistratûs amplissimi aut vitae periculum Sanctius Paul counted not his life dear for Christ Acts. 20. 24. 21. 13. Better die honourably then live basely and unusefully We may not
it is vomited up the better it 's for him While sin is fresh and green there is some tendernes and sense in us but our heard hearts are like iron let them cool and they are hardly wrought upon A disease that is chronicall and old is harder to cure then a new one Jer. 13. 23. Can a Blackmore change his skin c. 4. Sincerely and cordially Our outward confessions and expressions must come from inward impressions of grace upon the soul. Most mens confessions Iu Iabris non in fibris natâ—… are meer words God is nigh to their mouths but farre from their reins Jer. 12. 2. Isa. 29. 13. and though in words they speak much against their sins yet their hearts love them dearly and they will in no wise part with them Such mens confessions will be their condemnations out of their own mouths will God condemn them and give them their portion with the hypocrites Hypocriticall confessions be they never so eloquent or excellent for words are meer abominations our confessions must be the voice of our hearts rather then of our tongues for as in all duties so especially when we come before the Lord to acknowledge and confesse our sins there must be all plainnesse and sincerity without doubting or hypocrisie cold carelesse customary confessions do more provoke God oft times then the sin it self If a child should come and tell his father what he had done against him without any remorse or sorrow he would take it rather for a profession then any true confession of his fault God oft punisheth such formall confessors by giving them up more greedily to sin as Pharaoh after he had made a verball coâ—…fession of his sin was worse after Exod. 9. 27. yet v. 34. he sinned yet more and hardened his heart against the Lord. 5. Affectionately with sorrow hatred shame c. 1. Our hearts must be full of sorrow and deep humiliation under the sight and sense of sin every sin must be as a sword in our bosoms we must be sensible of the burden and bitternesse of it This made Peter weep bitterly When David resolved to confesse his iniquity he presently adds and I will be sorry for my sin Psal. 38. 18. Where this sorrow is though a man be not able to expresse himself in words yet God accepts of the affection 2. In our confessions there must be an hatred and loathing of sin it must work an indignation in us Hos. 14. 8. 2 Cor. 7. 11. Job 40. 4. 42. 6. his sin made him to abhorre himself We must fall out with our sins before God will fall in love with us 3. We must confesse our sins with shame When we consider the number and nature of our sins what a tender bountifull and gracious God we have sinned against ' how long we have rebelled against him and yet he hath spared us now must we take shame to our selves and be even confouded under the sense of our sins as Ezra 9. 6. Ier. 31. 18 19. Dan. 9. 7. Ezek. 16. 61. Now he cares not for his own reputation so God may be glorified he is content to be a based so God may be magnified he is content to be nullified This holy shame is a sign of ingenuity and of a good temper of Pudor est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colorvtirutis Diog. spirit We are ashamed to be found doing any base thing sin is the basest of evils and therefore we should be ashamed and confounded before God at the remembrance of all those base lusts which have reigned in us and over us God loves to see us thus loathing our selves Ier. 31. 18. 20. And if the Sun and Moon be ashamed of our sins Isa. 24. 23. Ier. 50. 12. and the apostasie of Christians puts Christ to shame Heb. 6. 6. should not we then be ashamed of sinne which makes the very creature blush and puts Christ to shame Oh let our hearts be full of grief and our faces filled with shame for all our abominations yet let it not be the shame of a thief when he is taken Ier. 2. 26. because of disgrace and losse of credit but let it be a filiall shame from a sight and sense oâ—… the loathsomnesse of sin it being offensivum Dei aversivum à Deo odious to God and hurtfull to our selves such shame is our glory Wo then to all imprudent frontlesse men whose life is a trade of sin and they meer workers of iniquity yet have brows of brasse and whores foreheads that cannot blush God will not bear long with such Isa. 3. 9 10. 48. 4. Ier. 3. 3. 6. 15. 8. 12. Impudency proclaims impudency when men are so farre from shame that they think it a shame disgrace not to sin and swear and go like Ruffians these are come to the height of sin and are sinners that know no shame Zeph. 3. 5. 6. Beleevingly hoping and waiting for mercy and Pardon We must be humbled but not despair David had sinned greatly yet he beleeves iâ—… Gods mercy and begs for pardon Psal. 51. Iudas indeed confessed but without hope of pardon and therefore hangs himself but the sorrow of the godly is mixt with faith and his confession with beleeving that his sins are pardonable and God will yet shew him mercy Ezra 10. 2. Yet there is hope for this thing 7. Reformingly True confession is joyned with Reformation he doth not only confession his Ignorance Atheism Worldlinesse Hypocrisie c. but he likewise forsakes them and resolves against them Prev 28. 13. Confession of sin and the confusion of sin go together in his soul he desires as freely to forego his sin as he desires it should be forgiven The Ephesian Converts confesse their sin and then burn their books Act. 19. 18 19. The wicked sometimes confesse but they never forsake their sin but after confession they return whith the dog to his vomit Saul confesseth with tears that David was more righteous then he yet after that persecutes him again Pharaoh confesseth the Lord is righteous I have sinned yet after persecutes Israel again But the godly ever joyn Reformation with Consession In a word then we see there must be See twenty exâ—…e consider to keep us from sin Bolton comfaffl consc ch 49 〈◊〉 10 c. Peccatum est deformitas pravaricatio legis divinae directè contrarium sanctitati quae est conâ—…o mitas voluntatâ—… nostrae cum lege divinâ à Lap. an abhorring of all sin by such as would attain to sanctification for sanctitie and sin approved of cannot subsist together though sanctitie and sin â—…ated and lamented may Sin and sanctitie are directly opposite for sanctitie is our conformitie to Gods will sin is a deformitie and transgressing of it Yet some sin nes are more directly opposite to it and therefore we must more especially watch against them As 1. Drunkennesse is a beastly swinish Vt omnium amnium confluxus in oceanum sic
whom Vid. Lactan. de â—…alsa Rel. l. c. 9. 10. 11. Their gods were men that died yea the worst of men Preston on the Attributes Omnes Dij gentium daemonia p. 81. c. we serve is the only true God there is none Holy as the Lord none essentially eminently infinitely and originally Holy but our God all other Gods are Idols false and filthy dunghill-Gods 1. The Gods which the Heathen worshipped what were they but unclean beasts their Jove an abominable whoremaster a Parricide a Sodomite Mars a murderer Mercury a thief Venus a harlot Bacchâ—…us a drunkard Apollo killed his Catamitâ—…e formosum puerum dum amat violat Lactan. 2. Maâ—…omet whom the Turks adore See 17. good useâ—… thaâ—… we may make of the Alcoran Râ—…se Tâ—… of the Alcoran in the end and worship what was he but an ignorant â—…ate vicious cruell Pagan and Sorcerer the grand Impostor of the greatest part of the world corrupt both in his life and doctrine his Alcoran full of Bâ—…asphemies Heresies Libertinism and Lyes 3. The Pope whom the Papists adore as their God observing his superstitious commands before Gods righteous ones what is he but that man of sin even a man compounded of iniquity directly opposite to Christ who is the Holy One by way of Eminency Platina See more Whites way to the true Church p. 417. 18. Dominus Deus noster Papa Glos. v. Prideaux Serm. on 1 Pet. 5 6 7. one of their own tels us of 13. Popes that were Adulterers three commonbrothelers four incestuous ones eleven Sodomites seven Whore-masters and Erectors of Stews where every whore payeth weekly a Julian penny to the Pope which many years amounts to forty thousand Ducats c. yet these are they whom their flatterers have stiled Gods Now how should we admire the riches of Gods free grace in revealing himselfe to us yet hiding himself from â—he greatest part of the world he hath not dealt so with every Nation the Heathen have no knowledge of his Law Oh how many millions of men perish in their Heathenism Turcism Idolatry and ignorance It is his free distinguishing love that hath made any difference between us the vilest Pagan in the world who are by nature as vile as they So that as the sight of some ugly monstrous creature should make the beholder praise God that he was not so so the hearing and seeing of Gods judgments on others should quicken us to thankfullnesse who enjoy the glorious light of the Gospel and behold the truth in the beauty of Holinesse Secondly It informs us that God cannot be the Author of sin He is Holinesse Cum sis ipsa Sanctitas summe tibi displicit omne peccatum Lessius See Resbury Ser. 6. p. 100. it selfe a God of purer eyes then to behold iniquity he cannot look upon sin but with a vindictive eye Heb 1. 13. He is a God that takes no pleasure in wickednesse neither shall evill dwell with him he hates all the workers of inquity as the Psalmist excellently Psa. 5. 4 5. He forbids sin he hates sin he punisheth for sin therefore he cannot be a patron of sin True he permits it but he never commands or approves of it as appears James 1. 13. 1 John 2. 16. Deut. 32. 4. Rom. 1. 18. yea * Ambrose Medâ—a p. 256. he sees the sinnes of his own people and is angry with them 2 Sam. 11. ult Rev. 2. 4 c. Away Rutherf ag Antinom 2. part chap. 25 29 31. then with that Blasphemous * V. Rutherf ag Antino 2. part p 169 219. Tenent of some Sectaries of our times who say that God is the Author not of those actions alone in with which sin is but of the very Pravity Ataxy Anomy Irregularity and sinfulness it self which is in them yea God hath more hand in mens sinfulness then themselves Now the Lord rebuke thee Men and Devils are the Authors of sin but God is so essentially and transcendently holy that with reverence be it spoken he may as soon cease to be God as cease to be Actio in peccato qua naturalis a Deo qua vitiosa ab homine good and holy delighting in sin He is indeed the Authour of the action but not of the obliquity and sinfulness of the action he hates that with an infinite Walaeâ— loci p. 231. ubi plura hatred as being most opposite to himself and to his pure Law Sin is directly contrary to his nature he is The holy Deus est amator sanctitatis acer rimus omnis immundâ—â—â—â— oser â—ibel One and sin is The unholy thing Sinne would destroy God it is Dei-cidium therefore God will destroy both it and such as delight in it Thirdly It informs us of the sad condition of all such as are enemies to the power of purity and holiness It should be matter of lamentation to us to see the gross prophaness and Lioertinism that still abounds notwithstanding all the powerfull Preaching direfull judgments glorious mercies and fatherly corrections that we have had To this end we must 1. Lament the impurity of our own hearts and lives He can never truly mourn for the sins of others that hath not first mourned for his own sin When we consider the depravation of our natures our indisposednesse to the Homo esâ—… inversus decalogus Iob. 11. 12. best things what a contrariety is in them to Gods nature it must make us to loath sin and our selves for sin Ezek. 36. 31. 2. Then must we lament for that prophanesse which like a Leprosie hath overspread the Land It is not sufficient that we mourn for our own sins but God expects that his people should lay to heart the sins and abominations of Tâ—…um est quod tiâ—…i non distâ—…licet 1 Cor. 5. the times they live in else we become accessary to those sins We have six excellent examples to encourage us to this duty 1. Jeremiah 13. 17. weeps in secret for the sins of the people 2. Lots righteous soul is vexed and grieved for the sins of Sodom 2 Pet. 2. 8. Observe 1. The greatnesse of his grief he was tormented like a man on a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torqueor equuleo imponi wrack as the word signifies 2. It was free he wracked and vexed himself for their sins 3. It was cordial his soul was vexed 4. Constant from day to day 3. Davids eyes run down with rivers of tears and his soul was grieved because of the transgressors Psal. 119. 53 136 158. he sheds not a tear or two but rivers of tears and why not for his own troubles or persecutions but for the sins of others 4. Christ wept over Jerusalem for not knowing the day of their visitation Luk. 19. 41 42. mourns fâ—… the hardness of their hearts who could not mourn for thmselves Mark 3. 5. 5. Paul * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 á irritabatur excandescebat
holinesse is a God-provoking sin such feigned sanctity is double iniquity The Scribes and Pharisees could cleanse the outside but within they were full of wickednesse all their care was Non ut fiâ—…t sed ut videantur not to be but to seem holy Hence Christ denounceth such woes against them Mat. 23. 25 c. We must not rest in outside holinesse but pray with David for a clean heart and inside Psal. 51. 10. Create in me a clean heart i. a heart freed 1. From the guilt of sin by faith in Christs merits Act. 15. 9. 2. From the power and dominion of sin by the spirit of sanctification The heart is the fountain Pro. 4. 23. and the treasury Matth. 12. 35. If it be pure all will be pure It is Gods Throne his chair of State the place of his special residence for God hath but two Thrones the highest Heavens and the lowest hearts Isa 66. 1 2. therefore it must be kept as the Sanctum Sanctorum for He that defiles the Temple of God him will God destroy A faithfull servant will be carefull to keep that room pure and neat which he knows his Master most delights in Obi. We live civilly and therefore we hope we may be saved without sanctity Ans. So did the Scribes and Pharisees who excelled the most of our civil honest men yet are now in hell Matth. 5. 20. How carefull were they to shun grosse sins as drunkennesse theft fornication idolatry murder extortion how strict in their company they would have no familiarity with Publicans and sinners Matth. 9. 11. 11. 19. How unblameable were they in their outward conversation Phil. 3. 6. In the sight of men they were blamelesse What strict observers of the Sabbath Luke 13. 14. How much in Fasting Prayer Alms Matth. 6. 2. c. How exact in their Tything even to Mint and cummin Luke 18. 12. Matth. 23. 23. yet because it was but outward and hypocritical they lost all Civility rested in is but a beautifull abomination a smooth way to hell and though such may be praised by men yet are they but an abomination in the sight of God Let a man be the civilest and best natured man in the world yet without sanctification and a change they are still in the flesh and so cannot please God Many Heathens have been just and civil yet for want of sanctity fell short of glory If ever therefore we would be saved we must get our civility sanctified adding holinesse to our righteousnesse having respect to All Gods Commandments Luke 1. 75. Titus 2. 11 12. 2 Pet. 1. 5 6. Thirdly A third sort of unholy ones A thirdsort Neuters As the King of Navarre said to Beza Quod Pelago se non ita commissurus esset quin quando liberet pedem referre possit Adams in vit Bez. are Neuters and Lukewarm persons that are neither hot nor cold but content themselves with a Laodicean middle temper they are afraid of being too holy too forward too precise they will notlanch too farre in the cause of Christ lest they should not get back again they are Johns indifferent partly for Christ and partly for the world partly for God and partly for Idols like the Samaritans that feared the Lord yet served their Idols too 2 King 17. 33 34 41. Like Ephraim that was as a cake half-baked Hos. 7. 8. irresolute and neutral half an Isralite and half a Pagan see what follows v. 9. Strangers have devoured his strength This is Englands sin we are not valiant for the Truth we are all for Self there is indeed a form and profession of Religion amongst us but where is the zeal the life the power Is it not hated by the most amongst us Is not he that in the sincerity and simplicity of his heart refrains from evil made a prey And will not the Lord visit for these things Did he spue the Church of Laodicea out oâ—… his mouth for their want of zeal and dâ—… we think he will spare us who delay the building of his house and prefer ouâ—… own work before his There are seveâ—… considerations which I shall commenâ—… to such 1. Consider God accounts such Neuters as open enemies however meâ—… esteem of them or they many thinâ—… of themselves yet Christ tels us that 〈◊〉 we be not with him we are againsâ—… him Matth. 12 30. It is not sufficienâ—… that thou doest not oppose piety buâ—… unlesse thou promote it in thy place and calling according to thy power thoâ—… art an enemy to it Edom stood neutralâ—… in the day of his brothers calamity 〈◊〉 Obadiah 11 12. God tels him that hâ—… esteemed him as an open enemy and threatens to punish him for it v. 18. 2. Christ prefers open enemies before them Rev. 3. 15 16. I wish thou wert hot or cold q. d. I wish thou wert resolved one way or other for I had rather thou wert any thing then what Fervidumesse est cor integrum d lectione Dei et proximi flagrans habere Paraeus thou art open hostility is not so displeasing to me as this neutrality I had rather thou wert a Pagan a Heathen a Turk c. then a lukewarm Christian because it is easier to convert a Heathen a Publican and open sinner because they sin through simple ignorance they have no apology for themselves and are sooner convinced but the Lukewarm person is not simply ignorant Tâ—…dus est quâ—… inter vâ—…u tes et vitia fluctuat quique ex vâ—… tute quidem vivere et peccaâ—…a vitare vellet sed certamen cum vâ—…tiis et vâ—…rtutis labo eâ—… refugit Lyran. nor yet zealous and fervent according to that he knows and therefore is more hardly wrought upon Christ doth not simply wish that they were open enemies but in comparison of Lukewarmnesse A zealous Papist is more hopefull then a dead Protestant such oft prove admirable instruments as Paul a fiery persecutor after becomes a zealous Preacher Luther a Sâ—…ito me allquando fuisse Monâ—…um papâ—…stant insaâ—…issimum Luth in Praefat Tom 1. blinde zealous mad Papist after becomes an excellent pillar in the house of God 3. Consider Neuters are the people of Gods curse The men of Meroz were cursed for their neutralizing they did not hurt Gods people yet because they did not help them Curse ye Meroz Judg. 5. 23. Maledicendo maledicite Heb. Cursing curse ye Meroz i. Let him be surely bitterly all-over accursed Why so Because they came not to the help of the Lord i. to the help of his people for the Lord takes the kindnesse which is shewed to his people as done to himself Numb 31. 2 3. Matth. 25. 40. Obi. The enemy is mighty in men in arms wisdoÌ„ authority strength parts Ans. Therefore curse Meroz because they have dishonoured me by their base fear and unbelief and durst not come to the help of the Lord against the mighty Christ exceedingly loaths and dislikes such a temper and
is such as they 5. Consider That God is King of Saints Rev. 15. 3. therefore he will defend Quamvis nulli sint excubatores qui defendant Ierusalem nulli sint mili◅es praesid◅arij nulli denique custodes ego tamen unus sufficiam q. non modo ero murus ad hostes arcendos sed ero ign◅s ad incutiendum terrorem Calvin See more Caryll Iob 8. 20. p. 122 124. Ball on Faith p. 258. them and offend their enemies he will be a wall of fire round about them Zach 2. 5. He tenders them as the apple of his eye They are the Sign◅t on his right hand His portion * Deut 32. 9. Isa 19. 25. Ioel 2. 17. Psal 33. 12. His pleasa at portion His inheritance His ◅wels he accounts of all the world but as ◅umber and drosse in comparison of them Hence he threatens to ruine all such as do oppose and persecute them Jer. 2. 3. God hath made Jerusalem a burdensome stone a cup of poison a hearth of fire among the wood a torch of fire in a sheaf to consume her enemies Zach. 12. 2 3 6. Beware then of hurting them lest fire proceed out of their mouths and devour you Rev. 11. 5. not material fire but spiritual fire by their prayers they bring down judgements on their incorrigible enemies God will ruine those Powers that go about to ruine his people Pharaoh that would destroy Israel was destroyed himself Daniels accusers that thought to have torne him in pieces with lions were themselves torne in pieces by these lions Dan. 6. 24. Hence the Lord doubles and trebles the threatning Isa. 8 9 10. to shew the certainty of it ye shall be broken broken broken vahettu vahettu vahettu ye shall be thrown downe thrown downe thrown downe or confounded confounded confounded i. certainely suddenly irrecoverably confounded and why so v. 20. for God is with us and if he be for us who can be against us The proud of the world look upon the people of God as a company of poor weak silly people whom they can trample on at pleasure It is true the people of God simply considered in themselves are the weakest society in the world they cannot shift for themselves as the world ◅an Hence they are compared to a Dove a Sheep a Vine a Widow c. but consider them in relation to their God and so they are the strongest society in the world excellent is that Jer. 50. 33 34. The people of God were oppressed by their enemies they held them fast and would not let them go but their Redeemer is strong who will plead their cause c. Wo then to England for the injuries which are done to real Saints and zealous Christians In other Nations and Religions the more zealous a man is the more he is prized but with us if a man be zealous for the In hoc scelus res devoluta est ut nisi quis malus fuerit salv◅es esse non possit Salvian l. 5. doctrine and discipline of Christ and cannot bear them that are evil c he is presently made a prey c. Let such know God will not take it at their hands he that reproved Kings and Potentates for wronging his people will not spare peasants and inferiour persons Psal. 105. 12 13 14. Fourthly It may inform us If our God be so holy and pure then his worship also must be pure What should a pure God do with an impure and mixt worship he will have no plowing with an Ox and an Asse he hates a Linsey-Wolsey Aut undique religionem tolle aut usquequaque conserva Cicero Phil. 2. Religion Deut. 22. 10 11. There is no serving him and Idols too Josh. 24. 19. He tels these Idolaters Ye cannot serve the Lord for he is an holy and a jealous God that can endure no corrivall in his worship He will De Deo nit sine Deo have all done there according to the pattern we must set up nothing in his worship without the warrant of his Word Matth. 28. 20. Whatsoever he commands not whatsoever men command must we observe to do Gods Courts are Courts of holinesse and therefore no uncleannesse must be set up there Isa. 62. 9. Away then with all Popish trash on the one hand and with all those new coined waies of Arminianism Socinianism Anabaptism c. on the other hand that one question will non plus them all Isa. 1. 12. Quis haec efflagitavit Who hath required these things at your hands Fifthly It informs us that the persons Cum Deus sit ipsa puritas in suis cultoribus summā animi puritatem Reverentiam attentionem requirit non enim summae puritati potest placere nisi quod purum est Lessius must be pure As the worship must be pure so must the worshippers The God of purity must have pure servants the fountain of holinesse will have none but holy followers It is a disgrace to an eminent holy man to have a bastard lay claim to him Psal. 50. 16. To the wicked saith God What hast thou to do to declare my Statutes When ever we come to worship this glorious God we must wash our hands in innocency Psal. 26. 6 and purge our families from sin as Jacob did his from Idols before he went to Bethel Gen. 35. 1 2 3. The people must be sanctified prepared before the Lord will deliver his holy Law unto them then and not tell then doth God speak Exod 19. 14 15. compared with 20. 1. He will not take a wicked man by the hand What communion hath light with darknesse Purity with impurity Vertue with vice beauty with deformity life with death or the chiefest good with the foulest evil There must be alwaies a purging of our hearts from sin before we draw nigh to God in praying hearing Sacraments c. else the Lord will abhorre both us and our duties and will answer us according to our Idols Ezek 14. 3 4. Under the Law if any man came to offer a sacrifice with his uncleannesse on him he must be cut off there must be washing and cleansing before he came so in all our approaches to God in duty there must be not only a habituall but also an actuall fitting and preparing of our selves for the work Therefore when James 4. 8. had commanded us to draw nigh to God he presently adds Cleanse your hands ye sinners and purifie your hearts Our hearts are not fit to See more Harsnet on Repent p. 193. c. serve the living God till they be purged from dead works Heb. 9. 14 God will not vouchsafe to reason with us nor to have any communion with us till we have first washt our selves and made us clean Isa. 1. 16 17 18. Then come let us reason together The Lord will be worshipped in the beauty of holinesse Sanctitati exosum est omne peccatum ut Deus sanctitatem summe amat ita
and Pharâ—…sees Who opposed Paul more then the Athenian Philosophers in so much that no Church was founded at Athens though it had the name thorow the world for famous wits and learning See more Love Ser. Growth in Gr. p. 160 to 176. Some men are rich in gifts but poor in grace others are strong in grace yet have but weak gifts of the two ouâ—… greatest care should be for grace which is that one thing necessary And then for gifts be they more or lesse be contented with them be thankful for them improve them Piety is lovely in it self though the parts person of him that hath it be but poor low Many proud and prophane wretches be all for parts and the praise of men no matter for piety hence they oft go to the devil himself that they may get a name for gtfts and abilities I fear many of our seducing speakers are tainted in this kind Vain fools to get the praise of men lose the praise of God to win mens applause get Gods displeasure to get the shadow lose the substance when we should prize a dram of grace before many pounds of gifts a mite of sincerity before many talents of hypocrisie as we prize a little pearl before thousand pebbles a little Gold before much earth Grace will endure when See more Bur. Gratious Spir. p. 219. c. gifts are gone this will bring thee to heaven when the great-gifted-gracelesse men with all their gifts unsanctified abilities shall be cast into hell Tender consciences have many other scruples about their sanctification which they may see fully Answered in Scudders daily Walking chap. 16. sect 6. p. 626 660 c. and M. Wall None but Christ chap. 27. p. 339 to 384. CHAP. V. THe fourth Use is for Examination If ever Examination were needfull 't is here If you take but farthings you will try them you are more carefull about silver but most exact in trying gold This is as I may say the golden grace the grace of our graces without which all morall vertues are but canorae nugae glorious trifles Sanctification is a radicall fundamentall grace Now an error in the foundation is most dangerous and destroyes the building This cannot hurt thee for if upon triall thou findest that thou hast it thou hast cause to be thankfull and to admire the riches of Gods free-grace and love that he should passe by thousands more wise more rich more noble and able to have done him better service and yet should look on thee in thy low and lost condition 2. If upon triall thou findest the want of it then give no rest to thine eyes nor take comfort in any thing till thou hast obtained it And because many do willingly deceive themselves taking blear-eyed Leah for a beautifull Rachel a false sanctification for a true I shall therefore 1. shew you What it is not 2. What it is 1. It is not an externall federall visible See the severall acceptations of this word in those elaborate Serm. of M. Ant. Burgâ—…ss Ser 62. 64. Ser. 19. 28. 45. 57 58. holinesse when by vertue of the externall Covenant all the Lords people are said to be holy Thousands have this that shall never see God a Simon Magus may be baptized and yet be in the gall of bitternesse still He is not a Jew that is one outwardly it is not * Vnder those two Synechdochically all ouâ—…ward priviledge are comprehended circumcision which comprehended the priviledges of the Jew nor uncircumcision which comprehended the priviledges of the Gentiles with all their wealth wisdom nobility birth c. it is none of these which God regards but it is the New-creature he delights in Gal. 5. 6. 2. It is not civility or morall righteousnesse civility is one thing sanctification is another that 's a morall common vertue this is a special saving grace that a Heathen may have he may be just righteous sober civil but this is a grace peculiar to the people of God 2. The civil man looks only to the outward act but the sanctified man looks also to the inward man 3. Civility comes by education sanctification by grace 4. Civility stands in negatives not to hurt not to steal but sanctity in doing good as well as eschewing evil 5. Civility looks only to the second Table sanctification to both Thus you have a fivefold difference between sanctity and civility 3. It is not an opinionative hypocriticaâ—… holinesse such as the Pharisees had who conceited they were holy because they fasted praied gave almes c. though it were but externally and hypocritically Thus many amongst our selves because they frequent duties they conclude themselves to be holy not considering that duty and prophanesse may stand together Men may perform all the duties of Religion and obtain a great measure of illumination so that in their own opinions and conceits they may think themselves holy and in the judgement of charity may be thought to be so by others Heb. 10. 29. and yet be nothing as Iudas Simon Magus and those Heb. 6. 4 * Hypocrita dicuntur sanctisicatiaequivocè i. respectu externae vocationis professionis propriè vero soli electi intus renovantur verâ—…que univocè sanctificantur Tilen that had an externall sanctification in outward profession common illumination and some sleight reformation Not that I speak against duties or ordinances for I know that such as God hath decreed to the end he hath decreed them to the use of means to bring them to that end but against resting in the bare performance of them or idolizing them 4. There is a real internal qualitative holinesse this is that holinesse which we are to seek after it is not shews or shadows it is nothing but real holinesse which can satisfie a gracious soul. This is no superficiall sleight alteration but Ephes. 1. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supereminens illa magnitudo V. Leigh in locum God by his Almighty power alters the very bent and resolution of the soul a quite contrary way he sets not up a bare foorm of holinesse but infuseth life and power he puts to the exceeding greatnesse of his power to work it it is harder to create a new heart then a new world for in that God would meet with no opposition it is but speaking the word and is is done Psal. 33. 6. By the word of the Lord were the heavens made but in the work of Regeneration the devil sin and the world oppose 2 The creation of heaven is but finger-work Psal. 8. 3. but the restauration and renovation of man cals for Gods arm Luke 1. 51. and mighty power to crucifiâ—… corruption and to enable us to duties of obedience 1 Cor. 4. 20. By this grace we are said to be partakers of the * Non trans 〈◊〉 naturae humanae in divinä sed participatione donoruÌ„ quibus conformes efficimur divinae naturae Paraeus
divine nature 2 Pet. 1. 4. i. Analogically and by way of similitude when we partake of those graces which make us like unto God when we are just patient mercifull pure as God is when we love what he loves and hate what his soul abhorres this is the image of God in us and by these God becomes as it were visible in man Hence sanctification say some is nothing else but the conformity of our hearts and lives to Gods will It is a created quality say Sanctitas est congruentia nostra cum lege Dei Les. S. est Realis mutatio hominis â—…a turpitudine peccati in puritatem â—…maginis Dei Alsted others of purenesse in the Saints wherby they resemble God being pure and severed in part from the mixture of sin and corruption So much the word Kadash implies one separated from a common to a Divine use because holinesse consists in a separation froÌ„ sin a dedication to God 1 Pet. 1. 14. 15. not fashioning your selves according to your former lusts in your ignorance What then But as he who hath called you is holy so be ye holy in all manner of conversation Hence some make this morall See more Mr. 〈◊〉 〈◊〉 Iudâ—… 2. p. 26 â—…7 holinesse to be two fold 1. Privative i. an immunity and purity from sin 2. Positive which is 1. Grace in the habit 2. 〈◊〉 iâ—… the act when God is known feared served 〈◊〉 and sin is hateâ—… and eschewed when there is the root of 〈◊〉 in the hearâ—… the fruit of righteousnâ—… 〈◊〉 〈◊〉 then is a person or people truly 〈◊〉 the utensiles in the Law were 〈◊〉 〈◊〉 holy when they were set apart froâ—… 〈◊〉 other service to God alone so a 〈◊〉 〈◊〉 said to be holy 〈◊〉 his heart and liâ—… are separated from all by-ends and aims and they are wholly devoted unto God Holinesse is a kinde of spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purus 〈◊〉 〈◊〉 ab usâ—… commuâ—… ad a vinum separatus Rivet chastity when the soul is consecrated to God and goes not a whoring after the vanities of the world Hence the Saints are called Virgins for their purity and spiritual chastity Cant. 1. 3. Matth. 25. 1. Rev. 14. 4. The Apostle describing the holinesse of Christ shews us clearly what holinesse is Heb. 7. 26. Christ our High-Priest is holy What 's that he is harmlesse undefiled separated from sinners We see then that sanctity consists in discretion distinction and discrimination from common use by way of exaltation and preheminence Hence the Lord describing his own people cals them a people separated and severed from the wicked of the world to be an holy people to himself Levit. 20. 24. 25. Psal. 4. 4. The Lord hath set apart for himself the man that is godly therefore when the Lord cals his people to sanctity he cals to an holy separation 2 Cor. 6. 17. 18. Come out from amongst them and be ye separate God will have his people to Non requirit ut loca infidelium deserant fideles unde nulla contamintio est sed vt á superstitosis ritibus ac sceleratis illorum moribus separentur Muscut shew their sanctity by a discriminative manner of living since the Lord hath discriminated and severed them from the base people of the world who lie like beasts tumbling in their own filth 1 Job 5. 18 19. to be his own peculiar people therefore they must have different lives different waies and different aims from the men of the world though they live in the world yet must they not live like the world but must do such excellent things as the world cannot do this Christ expects from his Matth. 5. 47. What do ye more then * See this excellently enlarged by M. Bur. 〈◊〉 tious Spi. p. 189 c others implying that his disciples must do more then heathens more then civil men more then formalists or hypocrites Yet that I may make it clear to every capacity what sanctification is I shal define it and explain all parts of it in order because it tends much to the right understanding of this point Yet we must not rest in a bare notional Opto magis sentire sanctificationâ—… quám scire ejus definiâ—… tionem knowledge of the definition of sanctification but we must labour to finde the virtue and power of it in our hearts and lives Def. Sanctification is a grace of the Spirit wrought in all Beleevers whereby they are purified daily more and more from their native corruption and are restored to the Image of God daily dying to sin and living to righteousnesse 1. It is a grace gift or work of the Spirit sanctity grows not in natures See Ienkyn on Iude. 1. p. 48â—… c. garden but it is a quality or infused gift of the Spirit who is therfore called the Spirit of sanctification Rom. 1. 4. It washeth and cleanseth us 1 Cor. 6. 11. By it God takes away mens stony stubborn rebellious hearts and gives them hearts of flesh i. melting flexible obedient hearts Hence the Spirit is compared to Fire Water Winde 1. To * 8ee more Dr. Râ—…ynolds on the Sacrament ch 19. p. 183 to 187. Fire Matth. 3. 11. Isa. 4. 4. because it inlightens our mindes purgeth and refineth us from the drosse of sin and inflames our cold hearts with a zeal for Gods glory 2. To Water for its cleansing nature it makes our barren hearts fruitfull it refresheth us it cools and pacifieth the scorched conscience Isa. 44 3 4. 3. To the Winde * See Sibbs in locum Cant. 4. 16. which is 1. Free it bloweth where it listeth Iohn 3. 8. 2. It dries up dirty ground 3. It helps and drives us on in our journey 4. It cools and comforts in a time of heat 5. It purgeth the chaff from the wheat 6. It melts hard ice Psal. 147. 17. 18. 7. It purifies the aire 8. It increaseth the heat of fire All these operatitions hath the sanctifying Spirit of God on the soules of his people It is freeâ—…y given it dries up the unclean lusts of their hearts it helps them in their way to heaven it cools and comforts troubled conscienâ—…s c. II. It is not wrought in every soul but only in the hearts of beleevers Faith is the internall instrumentall cause by it we apply Christ to our selves for our sanctification All beleevers more or lesse are sanctified it is the nature of faith where it dwels to purifie the heart Acts 15. 9. III. The subject or seat of our sanctification is the * See that excellent Tract of M. Ambrose on the new birth p. 9 10 11 c. whole man body soul spirit 2 Cor. 7. 1. 1 Thes. 5. 23. Hence the spouse of Christ is said to be fair in all parts eyes hair teeth lips temples Cant. 4. 1 to 8. They are sanctified throughout in every part though every part be not throughout sanctified as sin
is universal in his obedience he doth not pick and chuse his way but makes it his daily exercise to keep a conscience void of offence both towards Goâ—… and man He adds righteousnesse to his holinesse and holinesse to his righteousnesse and so follows the Lord fully Psal. 15. 2. Luke 1. 6. Acts 13. 22. 24. 16. He is habitually holy Actâ—…o una non denominaâ—… 〈◊〉 Neq sanctisicatio uno atqaltero â—…ené vel malefacto est metienda sed totius vitae 〈◊〉 〈◊〉 is sibonus fuerit cor sanctisicatum esse nullus dubita Sibel holinesse is his trade a wicked man may do a work that is materially good but as it comes from him it it abominable What Saint John saith of goodnesse is most true of holinesse 3 John 11 He that doth good out of an habit and principle of goodnesse is of God but he that doth evil habitually as his trade hath not seen God Godlinesse is the good mans exercise 1 Tim. 4. 7. the bent and resolution of his soul is not willingly to sin against God in any thing he chuseth misery rather then iniquity and affliction rather then sinne A pure heart and a purpose to sin can never subsist together for what is holinesse but an exact obedience to Gods commands True hatred is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the whole kind Arist. He that hates one sin as 't is sin will hate all Quatenus ipsum includit de â—…mni that 1. Extensive to themall 2. Intensive with the high estintention of our affections with all our heart mind might for he that willingly breaks one commandment doth habitually dispositively break them all when a temptation comes he will stick at none Iames 2. 10 11. 'T is true in many things we offend all James 3. 2 through frailty and infirmity but not deliberately and wilfully yea sins of weaknesse and infirmity are grievous to a gratious soul that wearinesse in duty though not of duty that indisposition and heavinesse which cleaves to them in the best things which a naturall man takes no notice of yet is better unto them Many good souls doubt of their sanctification but if thou finde in thy self an unfeined hatred of All sin both of grosse sin in thy actions of lesser sins in thy affections know undoubtedly that thou art sanctified and shalt be saved 1 Iohn 5. 18. 4. He loves pure ordinances plain powerfull preaching zealous praying quickning conference c. these are delightfull to him a pure heart loves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In quo adulterando nullus intercessit dolus Hereticie nim gypsum lacte miscent á Lap. the pure and sincere milk of the word 1 Pet. 2. 2. It 's a signe a man is rotten when he cannot endure a plain downright Micajah because he tels them the truth such men are evil and therfore caÌ„not endure the light Ioh 3. 19 5. By your love to pure ones Saints will love Saints sheep delight in the company of sheep and not of swine David a Saint delights in Saints Psal. 16. 3 Paul when changed changeth his company and and joynes himself to the Saints Acts 9. 26. Yet it is not every love to a Saint that argues a Saint but pure and sincere love which is known by these three signes 1. It is a love to All the Saints he loves a poor Saint as well as a rich one he loves a Saint in rags as well as a Saint in glorious robes a Iob on the dunghill as well as a David on the throne Ephes. 1. 15. Colos. 1. 4. they love not one or two of the Brethren Etiâ—…msi Lutherus millies me diabolum vocet ego tamen illum insignem Dei servnm agnosco Calvin* Let Luther hate me and in his wrath call me devil a thousand times yet will I love him acknowledge him a most precious servant of God said meck Calvin but the Brotherhood even the whole society fraternity the whole Church of God such as they never saw yea though they may differ from them in some small matters and it may be have mis-called them and wronged them yet if they have grounds to judge them Saints they can passe by all pray for theÌ„ readily forgive them 2. He loves the Saints simply because saints for their piety more theÌ„ for their parts true love is spirituall and springs from spirituall considerations they love the pure for their purity the sincere for their sincerity but carnall love hath carnall ends they love the godly for their riches honour wisdome kinred bounty c. they hate them solely for their piety such and such were excellent men if they were not Puritans and Roundheads c. 3. He can prefer them before his naturall kinred which are wicked as Christ did Matth. 12. 47. c. In all Cognatio carnalis postâ—…abenda spirituali Paraeus their relations they prize piety they preferre a godly wife a godly child a godly servant a godly Magistrate a godly Minister before any other If any would see more let him peruse Dyke on the Sacrament chap. 13. Downham on the Sacrament chap. 10. Sheffeild on Conscience chap. 14. Wall None but Christ chap. 21. M. Ant. Burgess 120. Ser. Ser. 18. 6. Holy men will labour to make others Bonum est ' sui diffusivum holy they love not to eat their spiritual morsels alone like the sun they do what in them lies to give light to all like a sweet perfume they refresh such as come near them Holy Abraham will teach his family the way of the Lord Andrew finding Christ brings Simon Philip brings Nathaniel the woman of Samaria brings her neighbours John 1. 41 43 45. c. As wicked men draw others to wickednesse so the See more Dyke Quenching the Spi. p. 42 c. godly say as Paul to Agryppa Acts 26. 29. I would to God that not only thou but also all that hear me this day were both almost and altogether such as I am 7. Holy men are humble men the more holy the more humility none see FundamentuÌ„ sanctitatis est humilitas Cyprian their own nakednesse nothingnesse wants and weaknesse so much as they as all the graces of Gods Spirit are humbling graces so holinesse especially Hence Paul a holy man yet in his own esteem the least of Saints the chiefest of sinners Job abhorres himself David is a worm Isaiah thinks himself undone Moses is meek Bradford in his owne estimation is miserrimus peccator a very hypocrite a most hard-hearted unthankfull sinner a very painted hypocrite c. They durst never call themselves Saints The close walking people The godly party The spirituall ones c. It is the property of proud and subtle hereticks to paint with two colours that they may not easily be discerned Rom. 16. 18. 1. They glory that they are the servants of God when they only serve their own belly 2. They use good
in qualibet re Bulling most beautifull and successfull in its season Davids blessed man brings forth fructum suum in tempore suo his fruit in due season and therefore all that he doth prospers Psal. 1. 3. Whilst then the day of thy youth the day of health and the day of grace lasteth whilst God stands knocking at the door of thy heart by the motions of his Spirit speedily entertain him embrace his motions suffer thy selfe to be led by his Spirit in waies of obedience resolve with David that God shall be thy God and that thou wilt seek him early Psal. 63. 1. Let it be your first work to seek his Kingdom else if you delay and Diaboli vox est Da peccato quod praesens est Deo quod futuruÌ„ peccato floremaetatis Deo reliquias Daven put off God from day to day your hearts will be hardened your sin increased Gods wrath provoked and Satan encouraged Learn wisdome then of the men of the world the Mariner observes his wind and tide the Lawyer his Term the Chapman his market the Husband man his seasons yea the Stork and the Crane and the Swallow know the time of their coming and the laborious Bee loseth no fair seasons Consider that time Nullus dum per caelum licuit otio perit dies Pliny it self is short but the seasons of grace are shorter and if you lose them you lose all This ruined Jerusalem because she knew not the day of her visitation See Madens Serm. on Luk. 19. p. 148 c. Gros Inducements to Christ. p. 25. 26. Luke 19. 44. Yea many that seek after heaven shall miss of it because they seek too late Luke 13. 24 God hath allotted to every man that lives in the bosoÌ„ of his Church a certain time for repentance and he that neglects that time comes not in to Christ then can never be saved and therefore be sure ever to second the Spirits motions with obedience lest if the Lord call and you will not hear the time come when you shall cry and shall not be heard Prov. 1 24. c. 2. Seek it earnestly with all thy heart and with all thy might with the highest intention of affection they are only wrastling Jacobs that become prevailing Israels Importunity will do much it made an unjust Judge to do justice no man ever sought God with his whole heart but he found him Deut. 4. 29. Ier. 29. 13. 2 Chron. 15. 15. God hath made many gracious promises that he will sanctifie and cleanse us urge them in thy prayers beseech him to remember the word which he hath spoken to his servants wherein he hath caused us to trust Ezek. 36. 25 26 27. Zach. 14. 20 21. Obad 1. 7. 1 Cor. 1. 30. Go unto Christ in him is a fulnesse of holinesse to answer for our unholinesse Christ is the Magazine and Store-house of all grace in him is not only a fulnesse of Plenitudo abundantiae Plenitudo redundantiae Abundance but a fulnesse of Redundance an overflowing fulnesse for me and thee and for all that come unto him 3. Seek it constantly never give over Non cepisse sed perfecissâ—… virtutis est but wait still in due time we shall reap if we faint not do not limit the holy One of Israel to thy time consider how long thou didst make him wait on thee before thou heardst him and then shouldst thou die in this waiting condition yet thou art blessed Deo confisi nunquam â—…onfvsi Isa 30. 18. Hold on thy suit take no deniall the comfort thou wilt meet with in the end will abundatly recompence all thy waiting and though hope deferred may make thy heart sick yet when it comes it will be as a Tree of Life Prov. 13. 12. II. If ever you would be holy you must take heed of offending and grieving Gods holy Spirit by your sins for sanctification is the most proper work of the Spirit and therefore he is called the holy Spirit for as the Father Elects and the Son Redeems so the holy Ghost doth most properly sanctifie 1 Pet. 1. 2. Titus 3. 4 5. 'T is the Spirit that must inlighten enliven strengthen quicken convince us of our spirituall See more Sibbs fount sâ—…aled p 112 c. nakednesse blindnesse poverty and misery it must enable us to all Duties and make all Ordinances effectuall and therefore as you love the In amore sempeâ—… cauâ—… tâ—…la nemo enim melius diligit quà m qui maximâ—… veretur offenâ—… dâ—…re Salv. Spirit of God and tender your own salvation quench not the motions of Gods Spirit in your souls when it would convince you of sin and humble you do not drink nor drive away those pangs of the New-birth but obey its motions surrender up all the keyes of thy soul unto him let him rule in thee and over thee and suffer thy self to be led by it and it will assure thee of thy Adoption III. Attend upon the Preaching See M Ant. Burg. Sers 83 of the holy word of God it is the ordinary means by which the Spirit of sanctification is conveyed into our souls Act. 10. 44. Whilst Peter was preaching the holy Ghost fell on those that heard the Word Gods Spirit breaths not in an Ale-house or in a Play-house but in the ordinances they are the vehiculum Spiritus the Spirits chariot God will be found in his own way and means and therefore we should sit in the winds way and though for the present we finde not that comfort we expect yet let us wait Lex sanctifiâ—…ationem promovet q. â—…ominem ad peccati agniâ—…ionem adducit Wendel I. 1. c. 26. Harsnet on Rep. p. 65. to 124. still the lame man that lay long at the Pool of Bethesda at last was cured Attend then to the whole Word of God to the Law as well as to the Gospel let its terrours humble thee and out thee of thy self that so the Gospel may comfort thee For Gods usuall method is to bring men to heaven by The Preaching of the Law not only preparatively but being blessed by God instrumentally works the conversion of men the gates of hell First to bring men to mount Sinai and then to mount Sion first to mount Ebal the mount of cursing and then to mount Gerizim the mount of blessing first the Spirit of bondage to convince men of sinne and make them fear and then the Spirit of adoption to cry Abba Father By the M. Ant. Burgess Vindie Legis p. 195. 261. assistance of the Spirit the Word will be a sword to kill our corruptions and a glass to discover our selves unto our selves for though morall truths may adorn the soul yet it is only Divine truth that purifies it Psal. 119. 9. John 17. 17. Nor is it all hearing that brings sanctification Quicquid recipitur id ad moduÌ„ recipientis recipitur Si vas est putiduÌ„ ci que
vinuÌ„ infundas optimuÌ„ fiet putiduÌ„ à Lap. but 1. You must hear Preparedly the heart must be cleansed and purged from sin before we can hear with profit 1 Pet. 2. 1. 2. Iames 1. 21. Ezra 7. 10. Eccles. 5. 1 Iohn 11. 13. Plowing must go before sowing Ier. 4. 3. We must humble our selves in our closets before we hear that we may come with an appetite and desire after the Word The very cause of so little profiting after so long Preaching V. Zepperi de arâ—…e concionandi l. 5. c. 1 2. c. is unprepared hearing this accidentally makes the Word to harden men and makes them worse Isa. 6. 9. 10. They 'l come and hear but like Rachel they 'l bring their idols with them Gen. 31. 19. Most men come as to a Market or Fair without any inward preparation but did they but know the transcendent purity of that God before whome they stand and the weightinesse of the duty which they are about then would they come with fear and trembling and take heed how they hear Observe how terribly God threatens all carelesse unprepared persons * Respoâ—…debo ei non vcrhis aut oraculis sed stimulis stagellis quae belluarum disciplina est Sanct. in loc Ezek. 14. 7. 8. He that sets up his Idols in his heart and comes tâ—…inquire of me I will set my face against that man and will make him a proverb and will cut him off from the midst of my people 2. You must hear Attentively and Intentively with the greatest care and diligence Isa. 55. 2. 3. Prov 5. 1. 2. Acts. 16. 14. Luke 19. ult Consider thy Heating is for Eternity every Sermon will do you good or hurt for ever without attention we lose all be the Preacher never so powerfull and his Doctrine never so good 3. You must hear Retentively and remember it Heedfully lock it up as a jewell of speciall concernment hide it in your heart as David did Psal. 119. 11. and Mary Luke 2. 51 This is commanded Deut. 11. 18. Job 22. 22. Iohn 15. 20. 4. You must Rcceive the Word 1. Understandingly 2. Beleevingly 3. Reverentially 4. Obedientially 5. Affectionately 'T is a mercy and there is some hopes of people when they come and hear 2. It is a greater mercy to hear and approve of the truth delivered but the greatest mercy is to receive it into our hearts with love and to bid it welcome into our souls be it for humiliation or consolation There must be no carping or cavilling at its sharpest reproofs but we must receive all with a Benedictus Dominus 1 Sam. 25. Blessed be the Lord blessed be his servants and blessed be their counsell There must be a promptnesse and readinesse in us thus to receive it as the Beroans did Act. 17. 11. 1 Thes. 2. 13. It is not bare hearing but receiving eating digesting the Word which will make it to us the joy and rejoycing of our souls Jer. 15. 16. 1. We must receive it Understandingly Unlesse we understand what we hear all is lost Hence Christ cals on Audire non intelligere est negligere the multitude to hear and understand Matth. 15. 10. and not barely to read or hear but to search out the meaning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scrutamini nee legite â—…antum sed attento aâ—…mo expendite Grotius of the Scriptures John 5. 39. we must be able to hear with a judgement of discretion trying all things and holding fast what is good 1 Thes. 5. 22. 2. Receive it Beleivingly We must by faith apply the truths delivered to our selves particularly It is not sufficient we beleive the doctrine to be true but we must apply it Iob. 5. 27. A plaister unapplied will never cure by faith it must be ingrafted into ourhearts Iames. 1. 21. Unbelief hinders the power of the Word and barres the heart against it so that it cannot profit us Heb. 4. 2. 3. Receive it Reverentially and Meekly You must bring humble and meek hearts to this Ordinance such only are fit scholars for God Psal. 25. 9. To this end we must set our selves as in Gods presence and hearken as if God himself did speak look not so much on the Minister as on God in him whole Embassador he is when the Minister threatens think you heard God himsel threatening you when the Minister comforts the humbled think that thou hearest God himself comforting thee for Christ preacheth In and By us and when our preaching agrees with Gods Word it is as the Word of God himself He that hears you hears me when we speak God speaks Luke 10. 16. Dan. 9. 10. Exod. 16. 7 8. Iohn 1. 23. Luke 1. 70. 1 Thes. 2. 13. 2 Cor. 5. 20. The words of an Embassador are esteemed as the words of him that sent him Excellent is that of Cornelius Act. 10. 33. though a souldier and a gteat man yet he sets himself as in Prompti parati sumus audire et facere facere quaecunquâ—… ex Deo iusseâ—… ris à Lap. Gods presence to hear All things that God should speak This made Iacob come with fear when he had said Surely the Lord is in this place Gen. 28. 16. then v. 17. he was afraid and said How dreadfull is this place 4 Obedientially We must resolve before we come to obey whatsoever God by his Ministers shall command us be it never so crosse to flesh blood be it for humiliation or consolation be it to cut off a right hand or pull out a right eye you must resolve to do it If God will be pleased to teach you his waies you must resolve that you will walk in his paths Isa. 2 3. You must answer as they did Ier. 42. 5 6. Whether it be good or whether it be evil we will obey the voice of the Lord. If the Ita formatos esse decet piorum animos ut Deo sine exceptione obediant sive imperet quod adversatur eorum animo sive aliò quà m velint trahat Calvin Lord will vouchsafe to draw us we must resolve to run after him Cant. 1. 4. Psal. 119. 33 34. So soon as ever the Lord commands we must presently obey Psal. 95. Whilst 't is to day before to morrow come hear his voice When God cals Samuel presently answers Here am I 1 Sam. 3. 10. As soon as ever God commanded David to seek his face his heart presently eccho's Thy face Lord will I seek Psal. 27. 8. 5. We must receive the Word Affectionately Our hearts must be affected with joy sorrow love desire we must not only bring habitual preparation but there must be also a stirring up and an acting of the graces of the Spirit in the act of hearing When we hear of the terrors of the Law we must tremble and fear Acts 2. 37. Josiahs heart melts at the hearing of the Law 2 Chron. 34. 27. God highly prizeth such a frame of spirit when we
omnium vitiorum in hoc vitium sin a fit stie for the devil but Gods holy Spirit abhorres such a dwelling 2. Idolatry 't is spirituall adultery breaks the Covenant they forsake the Holy one of Israel to follow Idols therefore God will forsake them 3. Fornication is a sinne most directly opposite to sanctification it is made a part of our sanctification to fly from it 1 Thes. 4. 3. This is the will of God even your sanctification that ye should abstain from fornication It is a sin not to be once named amongst Saints but with detestation Ephes. 5. 3 4 5. Our bodies must be kept chaste and pure as becomes the * Hujus templi aedituus custos est pudicitia quae nibil immundum aut prophanum inferri sinit ne Deus ille qui inhabitet inquinatam sedem offensus relinquat Tertul. Temples of the holy Ghost for he that defiles the temple of God him will God destroy and if men and Magistrates will suffer it to go unpunished yet the God of heaven will not Heb. 13. 4. Whoremongers and adulterers he will judge 'T is not so light a sin as prophane men imagine it is a God-provoking sin where fornication and adultery reign the plagues of God are ever at the door this sinne helped to bring the flood upon the old world Gen. 6. 2 3. 7. this sin cut off three and twentie thousand of the Israelites 1 Cor. 10. 8. This brought sad afflictions on David 2 Sam. 12 c. It is a sin that blinds the judgement Hos. 4. 11. transforms men into beasts enseebles the body emasculates Ecclus. 19. 2 the minde shortens the daies Prov. 5. 11. spends the radicall moisture breeds foul diseases consumes the estate Prov. 6. 26. 29. 3. Luke 15. 13. 30. barres men from heaven 1 Cor. 6. 9 10. and casts them into hell Prov. 9. ult Rev. 21. 8. The miseries which attend Breve est quid deleâ—…tat aeternuÌ„ quod torquet this sinne I finde summed up in this Tetrastich Faemina corpus opes animum vim lumina vocem Referente Sâ—…yro C. C. p. 475. Polluit annihilat necat eripit orbat acerbat Occiditque animan consortia faedera famam Debilitat perdit socios aufértque fideles Oh then let the diresull plagues which attend this sin and which we see daily to be executed on those that practise it make us not only go or run but with all speed fly from it as we would from the devil who is The unclean spirit and delights to draw men to uncleannesse It is the Apostles precept 1 Cor. 6. 18. Flee fornication and Alia vitia pugnando sola libido sugi endo vincitur fugiendo faeminas objecta occasiones libidinis à Lap. to this end flee the occasions of it and inducements to it as idlenesse drunkennesse gluttony and pampering of the body familiaritie with suspitious persons neglect of fasting and prayer neglect of watching over our hearts senses waies and words c. He that will shun a sinne must shun the occasions of that sin else we tempt God and he will never deliver us from the Vitare peccata est vitare occasiones peccati Reg. See more Brooks Kem. ag Sat. dev p. 86 c. to 95. Gataker Ser. on Mark 13. 37. p. 79. sin but leave us up to it because of our negligence It is a true saying He that will no evil do must do nothing that belongs thereto Shun the occasions and God will preserve you from the sin See the foulnesse of this sin and the plagues that attend it fully set forth by M. Iohn Downam in his Treatise against Whoredom p. 1. 8 c. M. Hildersham on Iohn 4. Lect. 15. p. 66. to 87. and ten Aggravations of it by D. Ier. Taylor Holy Living p. 83 c. Thus have I at last brought you to Mount Nebo and from thence given you a glimpse of the Heavenly Canaan it is not bare speculation which will bring usthither there must be practice To know these things is necessary but without Doing them they will do us no good It is not praising but Practising of holinesse which will bring us to the God of holinesse Let us then make it our great work 1. To get inward sanctification get our hearts renewed 2. Let us shew the truth of this inward holinesse by our holy words holy works and holy walking and then know for thy comfort whoever thou art be thou afflicted tempted poor despised c. yet if thou thus continue to walk in the way of holinesse thou shalt certainly at last arrive at the haven of happinesse having thy fruit in holinesse God himself hath told thee that thy end shall be everlasting life To which holinesse and happinesse sanctification and salvation he of his own free mercy bring us who hath so dearly bought us even Jesus Christ the Righteous Amen Amen FINIS A Divine EMBLEME tending to raise our hearts to a Divine love of the most holy God QVARLES EMBLEMS Lib. 5. Embl. 6. 1 I Love and have some cause to love the earth She iâ—… my makers creature therefore Good She is my mother for She gave me birth She is my tender Nurse she gives me food But what 's a Creature Lord compar'd with Thee Or what 's my mother or my Nurse to me 2 I love the Ayre her dainty sweets refresh My drooping soul and to new sweets invite me Her shril mouth'd Quire sustaine me with their flesh And with their Polyphonian notes delight me But what 's the Air or all the sweets that she Can blesse my soul withall compar'd to Thee 3 I love the Sea she is my fellow Creature My carefull Purveyor she provides me store She walls me round she makes my diet greater She wafâ—…s my treasure from a forreigne shore But Lord of Oceans when compar'd with Thee What is the Ocean or her wealth to me 4 To heavens high City I direct my Journey Whose spingled Suburbs entertaine mine eye Mine eye by contemplations great Atturney Transcends â—…he Christall pavement of the skie But what is heaven great God compared to Thee Without thy presence Heaven 's no Heaven to me 5 Without thy presence Earth gives no Refection Without thy presence Sea affords no Treasure Without thy presence Ay'rs a rank Infection Without thy presence Heaven it sel'fs no Pleasure If not possest if not injoy'd by Thee What 's Earth or Sea or Air or Heav'n to me 6 The hightest Honours that the World can boast Are subjects farre too low for my desire The brightest beams of glory are at most But dying sparkles of thy living fires The proudest flames that earth can kindle be But nightly Glow-worms if compar'd to Thee 7 Without thy presence Wealth are bags of Cares Wisdome but Folly Joy disquiet Sadness Friendship is Treason and Desights are Snares Pleasures but Pain and Mirth but pleasing Madness Without thee Lord things be not what they be Nor have they being when compar'd with Thee 8 In having all things and not Thee what have I Not having Thee what have my labours got Let me enjoy but Thee what farther crave I And having Thee alone what have I not I wish nor Sea nor Land nor would I be Possest of Heaven Heaven unpossest of Thee FINIS