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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93799	A holy life here, the only way to eternal life hereafter. Or, A discourse grounded on these words, The weapons of our warfare, &c. 2. Cor. 10. 4. Wherein among other things set down in a following index this truth is especially asserted; namely, that a holy life, or the habitual observing of the laws of Christ, is indispensably necessary to salvation. Whereunto is added an Appendix, laying open the common neglect of the said laws among Christians, and vindicating such necessity of observing them from those general exceptions that are wont to be made against it. By R.S. B.D.	Stanwix, Richard, 1608-1656.	1652 (1652)	Wing S5252; Thomason E1276_1; ESTC R210586	123,869	304

filled in a manner all places in the Empire so that if they had had a mind or had held it lawfull to make use of their strength in that way they could easily have overturned that frame of government that was so opposite to them by possessing themselves of the supreme power and so putting themselves out of the danger and fear of persecution and bringing their enemies and persecuters themselves into that condition but sayes he Absit ut au● igni humano vindicetur aut dolent pati inquo probatur divina secta the use o● such weapons in that way they well enough knew to be contrary to that doctrine they profest and no way serviceable for upholding the power and credit of it which had been at first and still in part was laboured to be maintained and propagated by weapons of farre another nature such as were lesse pompous in shew but more powerfull in truth being mighty through God for this end But the thing I now urge this testimony for is onely to show the effect that these weapons had for the actuall casting down of all the forementioned strong holds or reasonings of the great men in the world in as much as in so little a time as was betwixt the Apostles first preaching and this wherein Tertullian lived which by ordinary computation was within a little of 200 years after Christ there was as appears by this testimony of his such multitudes of all sorts notwithstanding the great oppositions and discouragements appearing from the world brought in to become subjects unto Christ 'T is true the Apostle sayes of his time and so we may conceive it was in the times immediately following and will be proportionably true of all times 1 Cor. 1.26 not many wise men after the flesh not many mighty not many noble are called that is effectually called so as to relinquish or come out being wrought thereunto by the force of the Apostles preaching and weapons that accompanied it of their holds and bring all their high reasonings and thoughts in subjection unto Christ But the reason of this is not to be conceived either any antecedent decree of Gods hindering them or denying them that power of giving obedience to the preaching of the Gospel which hee had afforded to others for as the salvation offered in the Gospel is called a common salvation Jud. 3. so all without distinction of high or low rich or poor were at first and still are indifferently invited to come in and partake of it the promise runs in the generall whosoever believeth shall be saved Rom. 2.9 10. and God is no respecter of persons but as tribulatioe and anguish shall be upon every soul of man that doth evil so glory honour and peace shall be upon every one that worketh good which being so we cannot without fixing the black aspersions of insincerity hypocrisy upon the most pure and righteous God conceive that those whom he so generally thus invites and declares himself ready to admit he hath before by his unalterable decree irrevocably excluded and made incapable of reaping any benefit of this offer This then is not I say to be conceived the reason why not many of these ranks are called that is effectually brought in in obedience unto Christ Neither is the reason hereof simply to be conceived the strength of these strong holds or reasonings wherewith such persons above others are wont to fortifie themselves as if indeed they were too strong to be battered and demolished by the force of those weapons that were used against them for some such persons though not proportionable to the great number of others were daily brought in and submitted themselves as captives unto Christ such in the Apostles times were Joseph of Arimathea a great Counsellor and Nicodemus a Centurion and Dionysius a Philosopher and the great Chamberlain of the Queen of Ethiopia and Zenas learned in Law and Luke learned in Physick and Publius the Governour of an Iland And so hereby it sufficiently appears that there was a vigour in those weapons for truely pulling down of these Holds that is silencing and vanquishing all such reasonings of the flesh as the condition of such persons namely their learning or worldly wisdom or high dignities were apt to suggest to them So that neither of these neither any antecedent decree of Gods nor any impregnable strength of the fore-mentioned Holds is to be conceived the true cause of the standing out of such persons and why not many mighty c. were called But the true reason hereof is this that doctrine they were perswaded unto though it promised many excellent things hereafter yet it required much severity and exactnesse of living at present for coming to the enjoyment of them A submission after the patern of the first Authour of it to the causeless reproaches and injuries of the world and a constant continued practice of the exercise of godlinesse righteousness and sobriety and so a slight care and esteem of those things which are of so high an account in the world And besides they could not but see that the very outward profession and owning of this doctrine that then so every where was spoke against and persecuted would expose them to the losse not onely of that honour and repute which they had above others but also of that safety and outward prosperity they enjoyed in the world Upon these considerations it was that the most of these persons being willing admirers and lovers of the world because of that dignity and priviledges and esteem they enjoyed in it were not willing to submit to the power and authority of him that called them they would not be perswaded though they were perswaded that is though they had that which was sufficient enough to perswade and convince them that the Apostles doctrine was from heaven and that the certain way to come thither would be for them to profess and submit to it yet in regard this could not bee done without parting with those great advantages and ease and priviledges they enjoyed in the world and making themselves subject to the contrary evils and hazards from it they resolved out of their setled love to these still to remain in the condition they were in rather then make any such exchange If they might have had hopes allowed them of enjoying the happiness of heaven hereafter together with those priviledges and emoluments they were at present possest of or if the doctrine commended to them might have been profest by them without incurring any hazards or inconveniences in this respect they would readily have come in and submitted but seeing that great good that was promised in it could not bee come at but upon such harsh and unpleasant tearms farewell all they will put all to a venture rather then so entertain it Thus I say it may appear that the true cause why not many noble not many wise according to the flesh c. are called that is wrought to a

submission to the Gospel by the preaching and power of it is onely a voluntary and obstinate resolution in them not to be perswaded not to admit or submit unto that as truth how ever proved and enforced which is like to be so prejudiciall to them in their worldly interests and this obstinacie is to be looked upon as occasioned by their carnall reasonings before named and the grounds of them namely their outward worldly dignities and high places c. But not as certainly caused thereby for then this effect would have been wrought in all others of the like condition whereas diverse as hath been observed before were notwithstanding the strength of them brought into a willing submission to the Gospel and so thereby at once manifested the power of those weapons for the subduing of all such reasonings and tacitly accused or upbraided others to have in them an inordinate love of the world which was to bee lookt upon as the sole cause of their standing out and opposition in this kinde Thus far wee have spoke of those persons that had these strong holds that is some more then ordinary carnall reasonings which they used for strengthning themselves in their standing out and opposition against Christ as they had relation to the Apostles and their times when yet wholly they were unconverted to so much as an outward profession of Christian religion It remains now that I speak of such persons with relation to our times as they are amongst us outward professours or such as have a form of religion but for the most part deny the power of it living in many known violations of the lawes of Christ as many great and rich and learned men do which so long as they do as they are to be conceived to do it by occasion of these strong holds so they are likewise to bee reckoned as persons that are yet in the broad way that is in a way quite contrary to that which leads to heaven and therefore have need as well as the others to be attempted by those weapons that may subdue them to Christ that is make them converts and become Christians indeed But yet I would not have this so apprehended as if I conceived either that all such persons were onely formall professours and strangers to the power of godliness or that their learning or riches or dignities and great places in the world were necessary hinderances to religion and the things which certainly do cause them to be such as for the most part they are there are I doubt not and so I hope still will be some such as wee before menntioned in the Apostles times learned men and Governours and Counsellours that are of Christs true retinue and being so their learning wisdom c. are so farre from hindering them that thereby they are enabled to bee more fruitfull in good works to do God more honour and men amongst whom they live more good then others that want them The thing that we intend is that the greatest part of such persons is ordinarily averse to the life of religion or power of godlinesse and that is those reasonings chiefly which such learning or greatnesse suggests to them that are the cause or rather occasion of such averseness The former part hath been in effect already proved from that of the Apostle Not many noble c. These words I conceive being to have a proportionable extent to all times though they were immediately spoke of that time of the Apostles The second part is that which is proper now to be spoke of namely concerning the reasonings wherwith such persons for tifie themselves against submission to the power of godlinesse and wee may conceive them some way proportionable and like to those reasonings before mentioned of the Heathen Gentiles that is 1. Such as they use to uphold the credit of that empty formality or livelesse profession of religion wherein they at present live and which they are not willing to relinquish 2. Such as serve to asperse that way of strict and universall holinesse and obedience they are exhorted and laboured to be brought unto 1. Touching the former by the empty formality and liveless profession of such I mean nothing else but their living in the constant and allowed violation of the known laws of Christ promulgated in the Gospel such as to omit other more scandalous sins are those courses of vanity and prodigality that many great ones are tainted with spending their large estates in gorgeous apparel sumptuous feasting and entertainment and a great part of their time and means in dicing and carding and other wayes of voluptuousnesse as if they were placed here in the world as the Leviathan in the Sea only to take their pastime therein and such are those wayes of vain and curious speculations and disputes and exercises of wit about curious perplexing and unprofitable questions such as no way serve but are rather hindrances unto Godlinesse in which many learned persons wholly in a manner imploy themselves without bending their studies as they may and ought to advance the power of Religion in themselves and others and lastly such are those courses of worldlinesse of heaping and hoarding up treasures for themselves and their heirs without any proportionable laying them out in private or publike good works for the glorie of God and benefit of others which is the disease of many rich ones in the world Now the Holds or reasonings wherewith such persons fortifie themselves herein are somewhat of a like nature with those before alledged as 1. A kinde of Antiquity and prescription of time for the practising of them they are things that have been alwayes used this hath still been the fashion of the Gentry and Gallantry of the time think they that are or desire to be accounted for such and Schollers have alwayes thus exercised their wits and exprest their learning and thereby attained honour above the vulgar think those that are or affect to be eminent in this way and this skill hath been the practise of men enjoying or attaining great estates in the world thus to preserve them to themselves and theirs think they that are willing to take the same course 2. A kinde of universality these are fashions that are every where and generally used and so have the concurring approbation of all such as so conform to them for the warranting of them 3. A kinde also of authority the persons that do thus are not mean and simple or vulgar persons but as their condition speaks them of the greatest note and eminency in the world and ordinarily most reputed of for wisdom and understanding And to all these it may be they may adde the experience they have had of Gods blessing them in these courses enjoying it may be an uninterrupted prosperitie and not conflicting with those difficulties that other persons of a stricter conversation in this kinde often meet with 2. For that way of punctual and exact holinesse commended in the word such as

A HOLY LIFE HERE The only Way to ETERNAL LIFE HEREAFTER OR A Discourse grounded on these Words The weapons of our Warfare c. 2. Cor. 10.4 Wherein among other things set down in a following Index this Truth is especially asserted namely that A holy Life or the habitual observing of the Laws of CHRIST is indispensably necessary to Salvation Whereunto is added an Appendix laying open the common neglect of the said Laws among Christians and vindicating such necessity of observing them from those general Exceptions that are wont to be made against it By R.S. B. D. LONDON Printed for John Martin and James Allestrye and are to be sold at the Bell in S. Pauls Church-yard 1652. An Advertisement to the READER CHristian Reader be pleased to take notice that this discourse here presented to thine eye was for some principal parts of it only at first intended for and so delivered to the ears of a Countrey Auditory and this I doubt not but thou wilt easily especially if thine eye be any thing curious discern by the homelinesse of its dresse here being no rhetorical flourishes or studied obscurities to please thy fancy or exercise thy Wit Nobis non licet esse tam disertis neither the condition of the Hearers nor my own ability would permit me to be thus eloquent And indeed though I am far either from approving rudenesse of speech in sacred matters or envying those abilities of expressions in others which I cannot attain unto my self yet I am of opinion that wholsom meats may be too much sweetned and thereby lose much of their wholsomnesse or nourishing vertue and in like manner that solid and material truths may be too artificially decked so as such art or decking shall come to be more regarded then the truths themselves and consequently the ears rather be thereby tickled then the understanding convinced or the heart affected The truth that is here held forth in this Discourse I mean especially in the popular parts of it and more fully confirmed in the annexed Appendix is I conceive one of that rank that is such a plain and important truth as would rather seem less serious be made to abate of its proper efficacie then be any thing advanced by an affected wisdom of words or human eloquence It is not other but what the Apost long since affirmed that without holinesse no man shall see God or to deliver it in words more significant of my own sense that a holy life is the only way and that which is simply necessary to make a man blessed in and after death A truth so clear and withall of so good a sound that most I doubt not at the first view or hearing will readily grant it and indeed it is commended to us by so unquestionable and full a light namely of Scripture that it may be a wonder how any should see cause to deny or doubt of it and so in both these respects it may seem a task unnecessary which I have herein undertaken to perswade men to a belief thereof And yet indeed the matter is far otherwise for there is nothing I know at this day pretending to be a divine truth more generally discredited among Christians of all sorts then this is though I think there is scarce any thing supposing it for a truth wherein it concerns them so much to be firmly perswaded as in the belief of it it being hardly probable that any will act according to it but who are so perswaded of it that is that they will universally compose their lives to those divine rules of holinesse laid down in the Gospel which generally are so contrary to mens sensual desires and their worldly ease and interests unlesse they be truly convinced of a necessity of so doing I will not deny but that most who professe Christ professe also a kinde of confused belief of this necessity and I shall also grant that it seems to be the designe of most preachers to keep up this belief in men and thereby to plant such holinesse in them there being hardly any of that calling who does not in one manner or other bend their discourses towards this end But yet as we say of the Papists that what they grant directly and in words they do indirectly and really deny as not to mention other particular points when they professe to acknowledge Christ to be the head of the Church and yet hold the Pope also though as they pretend under Christ to be head thereof ascribing such a power to him and his Chair in sacred matters as in effect deprives Christ of his headship and renders a great part of his laws invalid and without any force So I think it may without breach of charity be affirmed of too many Protestants both Ministers and people that notwithstanding the preaching of the former and professed belief of both in this point holinesse of life described and extended so as it is in the Gospel is held and reputed by them a thing unnecessary to salvation What else does that general disuse and neglect of those many plain duties confessedly required of us in the Gospel imply yea what else do those common doctrines and perswasions publikely owned and setled in mens mindes declare as namely touching the sufficiency of Christs merits and righteousnesse being meerly apprehended and applyed to a mans soul which is in the account of many the formality of that faith whereby we are justified in the sight of God also touching the efficacy of late contrition or mourning for sin wherein as many make repentance in a manner wholly to consist Both which are things that may be truly transacted as the nature of the things themselves imply and as the patrons of them acknowledge by such persons at their going out of the world as all the time of their living in it before have constantly allowed themselves in known breaches of some or more of the divine laws of Christ Do not these two doctrines or opinions truly contradict and overthrow that other opinion generally professed and seemingly held of the necessity of a holy life for coming to the kingdom of heaven Can a thing in any sense be reputed the necessary means for attaining some end when the said end may be ordinarily come at without these means by some other way as by the force of the foresaid opinions men are taught to believe that eternal salvation may be certainly attained by them though they never lived holily if so be that now when they are a dying they do as it is then possible for them apply Christs righteousnesse to themselves and truly mourn for their sins or is not this at best to hold forth two wayes to the kingdom of heaven one that which is seemingly believed and which indeed the Scripture only allowes and approves of namely the strict and proportionable long way of a holy life and the other that which is much easier and shorter to wit mourning for sin at the last and

temember still to hold fast the conclusion Psal 74.1 that God is good to them that fear him Rom. 4.18 to believe in hope against hope and against sense of what thou feelest for the present though he hide his face for a a while he will again shew himself if thou continuest to look for him in well doing And therefore if he shall stay wait for him for he will certainly come and will not tarry not tarry beyond his own appointed time Heb. 10.37 yea not beyond that time when his coming may be truly most for thy advantage His withdrawing himself in this kinde is but to try whether thou wilt wait whether thy faith be of that temper which Abrahams was of to believe beyond sense whether with the Prophet Isai 30.18 thou wilt say I will seek the Lord that hideth his face from me Now for the time of fighting two things are required 1. A good Eye 2. A good Heart 1. A Christian souldier must have a good Eye and the goodnesse of it consists in these two qualities 1. It is to be a waking or a Watchful Eye a souldier that is surpriz'd with sleep when the enemie is near him may be knockt in the head before he awakens Now our enemie is alwayes neer us and ready at hand to watch advantages against us 1 Pet. 5.8 He walks up and down seeking whom he may devour Are we alone he is busie to possesse us with foolish and hurtful thoughts are we in company he is ready to intangle us in vain and idle words to make us partakers or at least countenancers of others in their sins are we employed in good actions as in praying or giving alms he is at hand if he cannot hinder us from them to make them so performed by us as they may be unacceptable with God and so unprofitable to us by putting into us wandring thoughts and making us aim at vain glory Therefore we can be no longer safe from his assaults then we continue watchful It s that lesson which our Saviour hath commanded to all Mar. 13.37 I say watch our mindes are still to be intent for the avoiding sin or the occasions of it this only can make us secure To be confident we shall hold out or be able to withstand the opposition of this great adversary without this watchfulness it s all one as if a souldier should shut his eyes when he is in conflict whereby it is certain that as he cannot see the danger he is in so neither can he use that means that is otherwise in his power for preventing his being surpriz'd with it 2. A clear or piercing and discerning Eye that is that we be able to see the things without us which the devil uses to employ against us in their true nature so as to see through those false glosses whereby he represents them to us Now the things he thus represents are the pleasures and profits of the World the former he represents to us as he did the forbidden fruit to Eve Gen. 3.6 as things pleasing to the eyes such as have a great deal of present delight in the use of them in the mean time labouring to hide as he did from her the following bitterness the remorse of conscience the griving the spirit of God the exposing our selves to the danger of his wrath which all inordinate and unlawfull pleasures are necessarily accompanied with The latter he sets forth as things of high esteem in the world and such as will make us live in credit with men such as will give us much comfort in the enjoyment and secure us from those reproaches and difficulties that men without them are ordinarily exposed to but here again he labours to keep from our notice and consideration the thorny cares that attend them the inability that is in them to give us any comfort when we have most need of it the certainty of leaving them and that it may be at such a time when we least think of it and our hearts are most set upon them and especially the danger that is in them of depriving us of the kingdom of heaven if either they be by any unjust means attain'd or our care in getting keeping of them make us neglect as easily they may and ordinarily they do the things of the kingdom of Heaven and the righteousnesse thereof Here then I say there is need of a piercing Eye in the Christian souldier Ephes 4.22 Matt. 13.22 to see the deceitfulnesse of these pleasures and the deceitfulnesse of these riches for such deceitfulness is ascrib'd to both to apprehend and consider in an even ballance together with the present appearing commodities and advantages the following evils that is the dangers and disadvantages that attend both which if we truly do we will certainly see no cause whatever lustre the devil presents them in to dote or set our hearts so far upon them as to think them worthy the least sin to purchase or enjoy them 2. The second thing required in the time of fighting is a good heart A souldier that desires to approve himself will not shrink back at the appearance or approach of danger not be appaled to see another bleed or die before him those that should do so will never bring credit to themselves nor any real advantage to that cause or party they serve Now this courage is especially here required they must be no faint or soft-hearted persons that will resolve to maintain war against the devil against so cruel an adversary He will be sure to attempt the raising of Storms to present bonds or poverty or death before thine eyes if he see thee bent to go on and though by Gods over-ruling power who has him still in his chain he may be restrained from actually bringing any of these upon thee yet thou canst be no longer fafe then thou art prepared before-hand with courage and resolution to go on notwithstanding all these Revel 21.8 The fearful are all excluded from having any part in that inheritance that we all desire and the devil labours to deprive us of and our Saviour expresly requires in this case that we hate our own lives Luke 14.26 John 12.25 and tell us that by seeking to save our life we shall lose it Job 2.4 Now this 't is true is no easie matter for flesh and blood Skin for skin and all that a man hath will he give for his life such courage is not a thing that growes naturally in us we are all of our selves like the Apostles when yet they had not received that power from on high and therefore forsook their Master and fled from him yea we are apt with Peter to seek some base unworthy shift to save our selves when such dangers threaten us and therefore have need of all the helps that may be for strengthing our selves and working us up to this temper and resolution and such certainly there are that will be

setting up as is pretended self-righteousness this tearm being rightly understood If we had indeed unallured by those vast and divine promises which Christ hath made and confirmed to us from God and unsollicited by those admirable perswasive arguments exhibited in his life death rising and exaltation rendred as wee were bound an exact and uniform obedience to the righteous laws of God we should so have had that which might be properly called self-righteousness as being on this supposall wrought out and from our selves though this righteousness so wrought being no more but out duty and homage for what we had already received could only of it self and separated from Gods free promise of rewarding it have given us this matter of glorying namely to challenge as of right thereby belonging to us an exemption from punishment but now that that obedience which we perform to the commands of God is of right to be reckond to owe its originall to the fore-alleged causes that is to those things said and done and transacted in and by Christ we having also lived and perhaps very long in many great and continued violations of the said commands before the divine force of the said things could have its effect upon us as that righteousness which we thus exhibit by our performance of those commands is in regard of our former unrighteousness going before far from such a righteousness as may afford us occasion of the former glorying that is to exempt us from all punishment by the vertue of it so it is to be acknowledged for whatsoever perfection it hath to be derived to and wrought in us by Christ he being by the foresaid means the authour and procurer thereof in us and therefore it is not to be called our own or self-righteousness Phil. 3. but as the Scripture stiles it the righteousness of Christ or rather which is through the faith of Christ springing in us from him as the fountain and cause of it And hereupon the Apostle sayes that Christ is made unto us righteousness namely 1 Cor. 1.30 in the same manner as he is made to us wisdom and sanctification and redemption for all these are together affirmed of him that is so as to be the authour of that like as he is of these in us we having thorowly digested Christs doctrine in our selves become hereby truly righteous as we are thereby also truly or really and not only in esteem or imagination wise and sanctified and redeemed persons but in regard it is from Christ that we are so who in the former admirable manner and to himself chargeable way hath made us such persons all the glory of our being so is of right to be ascribed not to our selves but to him If any yet shall be so over-criticall as to call this righteousness notwithstanding it s thus proceeding from Christ because truly and personally in us and acted by us our own or self-righteousness though I may tell such a person that the Scripture with which sure it cannot but be fittest and safest to speak in divine matters owns not the word in this notion nor truly affords any ground for so understanding it yet being not willing to contest with any about words I shall consent that for the alleged causes it may logically enough be called so but then I must adde withall that as such a self-righteousness for the fore-mentiond reasons yields no true ground of glorying to us or of challenging any thing of God by the merit of it so it is an indispensable condition on our part without which heaven cannot be attained and this not to insist on former proofs our Saviour hath in effect expresly told us by saying Mat. 5.20 except your righteousness by which sure is meant a personall and inherent and so far a self-righteousness exceed the righteousness of the Scribes and Pharises ye shall not enter into the kingdom of heaven and to this I shall only adde one proof more taken from the epithite or concrete appellation righteous The servants of God in Scripture are often called by this name 1 Pet. 4.18 and all that are designed for salvation are comprized under this title or denomination of righteous which tearm that it implies not any imaginary righteousness without us nor that which is only intentionally and so ineffectually within us but a ●call and solid righteousness truly existent in and acted by us St. John sufficiently informs us when he gives this description of it prefixing a caution that none draw us to think otherwise he that doth righteousness is righteous 1 John 3.7 by all which it may appear that as it is requisite for our attaining the kingdom of heaven that we be righteous so it is a like requisite that we actually doe righteousness that wee may be truly stiled with this title and so that a self-righteousness in this sense is necessarily required of us There are yet some other impressions I conceive to be supposed in the minds of many which so long as they remain cannot but proportionably hinder the digesting of that perswasion which it is my design to commend and they are such as we may imagin have been wrought especially by the force of two instances 1. The first is that passage in the beginning of the late Common Prayer Book At what time soever a sinner doth repent him of his sin from the bottom of his heart I will put all his wickedness out of my remembrance saith the Lord. 2. The example of the penitent thief To either of which being of common influence I shall endeavour to say somewhat which may be at once serviceable for stopping the ill use that is made of both and for further clearing and confirming the matter in hand 1. Touching the former though that book in respect of publike use be now disauthorized yet it is probable not only that some retain still a reverend esteem of it and of most things contained in it but also that that sentence is fresh still in the memories of most and so apt with some at least to keep them in this perswasion which seems to be the direct and naturall meaning of it that repentance or unfeigned grieving for sins past and a like intention of avoiding them for the future for this is that which most have been wont to understand by repentance at what time soever even though so late as there is not possibility of putting such intention into act will be acceptable with God for obtaining full remission of sins and so for salvation But I shall desire those who upon this ground are willing to be possessed with this perswassion for a sufficient consutation of it only to look into and seriously consider that place in Ezek from whence that sentence is pretended to be taken where the words are these Ezek. 18.21.22 If the wicked will turn from all his sins that he hath committed and keep all my Statutes and doe that which is lawfull and right he shall surely live he shall not dye all