peccatum summe odit Les. or not at all Psal. 96. 9. there is no pleasing him without it and none that ever had it in truth but pleased him Obi. We are justified What need we then care for sanctification Christ hath redeemed us therefore now we may live as we list we may sing and be merry for Christ seeth no sin in us c. Ans. We must shew the truth of our justification by our sanctification for Frustra de fide gloriantur qui fidem sanctitate non ornant Sibel where the one goes before the other alwaies follows they are inseparable When the tree is good it cannot but bring forth good fruit Where Christ is Obedienta Christi non tollit obedientiam Christianam Thesit Cantab. 1652. See seven Arguments for this and al objections answered by M. Ant Burgess in his last Sermon Ser. 9 10 11 12 13 14. M. Bedford ag Antinomians Chap. 5. p. 41. M. Baxter S. Rest. p. 20. made righteousnesse to them he is made sanctification 1 Cor. 1. 30. Where he forgives sin there he cleanseth from sin 1. Iohn 1. 9. 1 Cor. 6 11. Where he pardons sin there he gives power against sin he first drowns and then subdues them Micah 7. 19. according to those promises Jer. 31 33 34. with 33. 8. Ezek. 36. 25 26. As the effect alway followeth the cause light the sun and fruit springs from the root so sanctification ever attends on justification Where Gods Spirit dwels it is never idle but is alwaies changing us into the image of God from glory to glory working in us a detestation of sin with a love and delight in newnesse of life This is matter of singular Consolation to many gracious souls who doubt of their justification and yet they shew it by the fruits of sanctification they walk humbly with their God they have respect to all his Commandments they hate every false way they are fearfull to offend carefull to please they desire not only pardon for sin which a carnal man out of self-love may do but also power against sin they would be sanctified as well as justified they desire as freely to forgo their sins as they desire God should forgive them and to part with them as to have them pardoned they would be freed not only from the evil but from the filth of sin not only from the damnation but also from the dominion of sin When we see a man walk and move we conclude he lives when we see a tree bear fruit though it be but small we conclude there is life in the root it is not yet dead and therefore who ever thou art that findest the graces of Gods Spirit wrought in thy soul though they be but weak yet if they be there in truth and sincerity thou maist with comfort conclude that thou art justified for though works of Sani hominis act ones non sunt sanitatis causae sed indicia sanctification be not meritorious causes of our salvation yet they are signes and evidences of it so love and good works are not causes of our justification but * Non à Parte ante sed à Parte post signes of a man that is justified Christ only is the way by which we come good works are signs that we are in that way Hence the Apostle exhorts us to give all diligence to get assurance by doing the things named 1 Pet. 1 5 6 7. with 10. and blessednesse is pronounced to the doers of Gods commands Rev. 22 14. Psal. 15. 1 2. and the sentence at the day of judgement of absolution or condemnation will be pronounced according to our works because they best show our faith or infidelity Matth. 25. so 1 Iohn 3. 14. 2 Tim 2. 19. The foundation i. Gods decree of election stands firm and sure so that his elect shall never fall away But how shall we know that we are such By the effects if you be such as call on the name of the Lord and 2. depart from sin these may be a foundation evidentiall as 1 Tim. 6. 19. Though Christ only be a foundation fundamentall So that I conclude It is a safe and sure way to labour after assurance of our interest in Christ by the fruits of sanctification it is safe reasoning from the Effects to the Causes Here is heat therefore there is some fire the trees flourish therefore the spring is come here is light then the sun is risen here is good fruit growing therefore the tree is good here are spiritual desires spiritual affections spiritual ends and aims spiritual acts and operations therefore here is spiritual life These marks may See 20 Arguments for this Baxter cc. p. 74 75. contribute much to our Consolation though nothing to our Justification Obi. The Spirit will witnesse assure us of our salvation though we want these Marks Ans. It is a meer delusion to talk oâ—… the Spirits witnessing when men live remisly walk contrary to the word The spirit of the devil and the spirit of delusion may speak peace to them but Gods Word and spirit never will they never speak peace to presumptuous sinners nor to unmortified carnall loose professors Away then with those prophane Libertines Familists Antinomians c. These would be wiser then James or John who make works of sanctification evidences of our justification Iames 2. 1 Ioh. 2 3 4 5. See twelve convincing Arguments for the Necessity of works of holinesse Mr. Ant Burgess Vindic. Legis p. â—…0 11 c. Ruâ—…erf ag Antinom 2. part ch 38. p. 30. 61. 77. 81. See Ruthers ag Antinom 2 part ch 43. p. 46. of our times who under pretence of crying up justification do cry down sanctification They would have Christ for a Saviour but not for a sanctifier they would have him for a Jesus to save them but not for a Lord to rule them as a Priest to mediate for them but not as a Prophet to teach them or a King to â—…eign over them They separate what God hath joyned but they must know that he will not be Jesus to save where he may not be Lord to rule Heb. 5. 9. He will not justifie the persons when he may not sanctifie their natures It is therefore a very dangerous error to separate or confound justification sanctification as our Antinomians do whereas they are two distinct things differ in many particulars as you may see in B. Ushers Body of Divinity p. 202. 〈◊〉 〈◊〉 Rem ag Satans Devices p 205. c. We must not expect our Rest here Baxter Saints Rest p. 559. and Sibelius on Jude v. 1. p. 40. 2 As for your singing comfort joy and merriment you are too hasty we are yet but in the fight the warfare is not ended he that puts on his armour must not glory as he that puts it off We are but in the way we are not yet at home and therefore let none be mistaken
this world is the place of duty of weeping wrastling watching striving running fighting c. Heaven is the place of resting singing comfort and rejoycing there all tears shall be wiped from our eyes all fears taken from our souls there shall be no working watching praying there is no Temple there But he that hath all joy in this life must look for none in another Luke 6. 25. 16. 25. It is farre better to want comfort then grace for comfort is not essential to holinesse though usually it attend it See Love Degrees of growth p. 143 c. yet God for good ends may hide comfort from the eyes of his dearest servants here 3. Whereas you think that God doth not see your sins you must know that if you do truely belong to him he takes more special notice of your sins for he is more especially present amongst his people he walks in the midst of the golden Christus in medio Ecclesiae prvoidentia sua praesto adest omnia coram intuetur fidem diligen iam probat praemâ—…is compensat ignaviam et praevaricationem aversatur poenis ulciscitur Pareus Candlesticks Rev. 2. 1. to behold their holiness and obedience to reward it to behold their sin and disobedience to punish it He is the holy One in the midst of his people Hos. 11. 9. therefore his people must keep themselves from every evil thing and suffer no iniquity to reign either in themselves or in their dwellings For it is the sins of Gods own people that do most displease him they are as it were the only sins as Jer. 32. 30. God takes no notice of the sins of Criminosior est culpa ubi â—…onestior status Si honcratior est persona peccantis peccati quoque maior invidia Sal. de Gub. l. 4. p. 128. others in comparison of the sins of his own people 1. Because they are a people near to him they are his spouse his sons and daughters his houshould-servants and so their sins do more dishonour him the world will conclude that the Master cannot be good that hath such wicked followers 2. Their sins are Quomodo bonus Magister est cuius tam malos videmus esse discipulos Salv. l 4. mihi p. 141. more scandalous cause Gods Name to be blasphemed by the enemies of Religion 1 Sam 12. 14. Rom. 2. 24. Ezek. 36. 20. 3. Their sins are committed against greater means and greater mercies Grave luctuosum est ipsa Dei Eoclesia quae in omnibus esse debet placatrix Dei quid est aliud quam exacerbatrix Sal. de Gub. l. 3. p. 87. against greater light and knowledge against the motions of Gods Spirit and cheeks of conscience c. Wothen to Antinomians that bid men after adultery and theft rejoyce for God loves not heavinesse c. See them fully confuted Rutherf against Antinom part 2. ch 32. ch 37 38 39. Sixtly and lastly It informs us That our Religion is the old and true Religigion that Religion which teacheth men the way to obtain Gods Image which consists in Holinesse and Righteousnesse See M. Ienkyn on Jude 6. p. 468. that is the old and the true Religion but our Religion only teacheth this Our Religion is as old as Adam whom God created after his own Image in Righteousnesse and Holinesse so that as Righteousnesse and Holinesse is elder then sinne and wickednesse so is our Religion then all other Religions Popery is a new and See D. Halls old Religion false Religion instead of sanctification it sets up Ceremonies and cals for outside worship and bodily exercise which profits little and instead of regeneration and renewing of our corrupt nature it pleads for nature as but half-dead and wounded only and needs but a little reviving and strengthening CHAP. III. THe second use is for Instruction Sanctitati dâ—…betur reverentia Les. Iâ—…e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colo â—…en ror q. d. â—…b puritatem coleâ—…dus â—…nera â—…us A Lap. and that ten waies 1. We learn to adore and admire the transcendent purity of God which appeares in all his Attributes Excellency cals for reverence and admiration we admire great Princes and Potentates when we see them in their glorious Robes stately Palaces and honourable attendance and shall we not admire the glory of the King of Kings before whom the Angels stand with reverence and fear It is meer Atheism to forget the Lord daies without number to have him seldom in our thoughts when we can passe over his glorious works of mercy power providence and justice without due observation 'T will be our wisdom to eye and observe When there be divisions ruines plundeâ—…ings â—…n a Kingdom theâ—…e iâ—… a wheel in those wheels a providence that acts orders them Greenâ—… his holinesse and wisdom in all those crosse workings of providence both towards our selves and the Nations He hath a wheel in the wheels Ezek. 1. 16. When we think the wheels go backward he can make them go forward and those waies which we think will ruine the Nations he can make them a means to raise them this is the way to true wisdom and to understand the loving kindnesse of the Lord Psal. 107. 43. This is the principall end why God created man viz. that he might acknowledge set forth his praise in the world and declare his glorious holinesse and excellency This is the work of the Angels in heaven Isa. 6. 3. they cry Holy holy holy is the Lord of hosts and this is the work of all Gods people thorow the world Rev. 4. 8. The summe of all that which the Catholick Church dispersed over all the world doth is to sing and agnize the sanctity and holinesse of the great God it is their constant imployment they rest not day and night saying Holy holy holy Lord God Almighty which was which is and is to come Then we are said to sanctifie him not by adding any holinesse to him but declaratively when we proclaim his holinesse and acknowledge it both in our hearts and lives this he accounts as a sanctifying oâ—… his great Name We should therefore set apart soÌ„e time to meditate on Gods absolute perfection and excellency we should admire him commend him to our selves till we can expeâ—…ntally say wi th David Ps. 86. 8. Among the Gods there is none like thee O Lord We should glory in him wheÌ„ the world boasts of their houses lands riches friends c. do thou make thy boast of the Lord and challenge them all to shew such a Lord and Master of such transcendent purity and perfection as thy God is of 2. If the Lord be thus glorious in holinesse then we should set our affections on him love him fear him desire him and trust in him We must love him with all our heart with the highest intenâ—…ion of affection prizing his favour Intensive appretiative Affectu
so holy a God It aggravates a mans sin to abuse some eminent holy man that is just and upright in all his waies ever doing us good and tender over us But for sinfull man to abuse and provoke the most high and holy God who never wronged us but renews his mercy every morning c. is a very sad aggravation of our sin especially considering the basenesse of him that offends and the excellenty of him that is offended When David would shew the great indignity offered to him he tels us that the base druâ—…kards made songs and ballads of him And Job complains of the injuries that were done to him by base and worthlesse persons There might be some comparison between David and Job and those that abused them but who art thou base sinful dust and ashes that settest thy self against thy God thy Maker whom miriads of Angels reverence and adore This is that which makes thy sins objectively infinite because committed against a God of infinite Majesty and Holinesse and therefore let none presume to sin against him for he hates sin wherever he findes it even where he loves the person yet he 'l punish their iniquity as we see in Moses Aaron Eli Hezekiah David Solomon Sampson Jonah Zachary c. their sins are more displeasing The indignities of a friend go nearer to us then the abuses of an enemy It troubled David Psal. 55. Lo thus was I wounded in the house of my friend And the Lord complains Isa. 1. that he had nourished and brought up children and lo they had rebelled against him As Caesar said to his son when he came with the rest and wounded him What and thou my son Brutus art thou one that woundest me too Relations abused turn to the greatest fury If Gods own will be so bold as to sin God will be so bold as to let the world see that he will punish them for their sin Weeds in the wilderness we can bear with but not in our gardens Dung is good in our fields but not so in our Parlours God calls his Church Jehovah Shammah Ezek. 48. ult The Lord is there So long as his people walk answerable to their principles and priviledges the Lord is there to assist protect comfort them to plead their cause and fight their battels for them making their enemies to submit unto them Psal. 81. 12 13. But if his people rebell against him he will be terrible in the assembly of his Saints Judgement shall begin at his house Ezek. 9. 6. and those whom he hath known above others shall be puâ—…ished before others Amos 3. 2. 9. Chuse him for your portion get interest 'T is said of T. Aquinas that as he was kneeling at prayer he heard a voice saying Bene de me scrâ—…psisti Thoma quam ergo mercedem accipies resp Thomas Nullam Domine nâ—…si Teipsum and propriety in him have him and you have all He that hath the Mine cannot want gold and he that hath God for his God cannot want goods riches grace c. because all these are in God eminently and transcendently he is God All-sufficient Gen. 17. 1. able to satisfie all the desires of our soules finite things cannot satisfie our infinite desires he hath made our hearts for himself and none but he that made them can satisfie them True happinesse and contentednesse is to be found in him alone Chuse him for your Lord and Master become servants Persectio creaturae est parere crea tori to him prefer his service before all the Crowns and Kingdoms of the world The greater the Prince the more noble the service It is more noble to be tenant to this thrice holy God then to be King of all the world as 't is more noble to be the Princes favourite then to be shepheard of a flock of sheep This made that famous Bucholtzer to tell his friends who blamed him for stooping so low as to teach a School that he preferred that service before a kingdom Let us spend our selves and all we have for his honour we cannot serve a better Master As Christ was Totus in nostros suus expensus wholly laid out for us so it is but reason that we should wholly lay out our selves for him again 10. Imitate God T is his will that we should resemble him in the beauties of holinesse We are apt to imitate Regis ad exemplum c. great men especially if they can advance us Oh that we would imitate the great God and learn to be holy because he is holy Naturally man desireth to be like God and therefore the serpent useth this argument to perswade our first Parents to eat of the Similitudo moris ratio amorâ—…s Aquinas 1. 2. q. 99. art 2. forbidden fruit because they should be like unto God and so in a better condition for the more like unto God we are the better and the more he delights in us I may truly say Tast of this commanded fruit of holinesse and ye shall be like unto God and live with him for ever Children are apt to imiâ—…ate their fathers God is our holy faâ—…her Tantó quisq Deo sim lior quanto ab immuÌ„ditia mundior August John 17. 11. and if we will be his â—…ons and daughters we must imitate â—…im in purity and follow him as dear â—…hildren Ephes. 51. 'T is the excellency Quo quis est sanctior timem iorque Dei â—…o etiam maiori Deum amore complectitur Zanchy Quo quid similius Deo eo melâ—…us â—…f the creature to resemble its Creator â—…e more like to him the better Let us â—…rite after this Copy make him our â—…ule and we shall never go astray If â—…en be to study an Art they will chuse â—…e best and choicest Author for their â—…itation Those that would be excelâ—…t Orators do propound to themâ—…ves a Cicero or a Demosthenes for â—…eir pattern None holy as the Lord â—…d therefore none so fit a pattern for Deus vult nos imitaâ—…i non ejus omnipotentiam omniscientiam c. sed bonitatem sanctitatem A Lap. to imitate as He. Gods other Artriâ—…es of Omnipotency Eternity Simâ—…city c. call for Adoration Reveâ—…ce and Admiration but his holiâ—…sse cals for our imitation Be ye holy 〈◊〉 I am holy CHAP. IV. THe third Use for Consolation Here is singular Consolation 〈◊〉 all such as are pure in heart in worâ—… and works that have not only a forâ—… but the power and practice of godâ—… nesse appearing in the whole course 〈◊〉 Whatsoever filthor duâ—…g of scorn reproach or slaâ—…der the sâ—…avingers of this world can â—…ake out of the keâ—…nell of their malâ—…cious hearts is fair and good enough to cast in the face of Gods people their conversations You must aâ—… now for persecution * See this Text fully opened Bur. Moses choice p. 14 c. 2 Tim. 3. 12. 〈◊〉 that will live godly must suffer persecâ—…on You must
at Ephesus Corinth Collosse c. And'tis observed that the godly are called Saints in Scripture at least fourscore times And theyare called Saints in this life for three respects 1. Segregatione 2. Imputatione 3. Inchoatione 1. By segregation God of his free grace hath separated them for himself from amongst the wicked and prophane of the world Christi sanctitas impuritatis nostrae est ope rculuÌ„â—… Innocens affligitur ut noxâ—…us liberetur ut reâ—… dimatur servus occiditur filius Sib. 1. 2. By imputation Christs absolute holinesse is imputed to them for holinesse and their sinnes are imputed unto him 1 Cor. 1. 30. By his blood we are cleansed from all our sins 1 Pet. 3. 18 3. By inchoation that sanctification which is begun in thee here shall be perfected in heaven and though we cannot be holy perfectly yet if we can be holy sincerely in desire and endeavour tisacceptable with God who measures Voluntas 〈◊〉 est homo nihil aliud sumus quà m voluntate Aug. us by our wills and sincere desire rather then our deeds The will is the man that we are which we desire to be Let us then strive after perfection in the use of all holy means as fasting prayer hearing meditation selfe-examination c. and then in Gods due time he will bring forth judgement into victory and make the work of sanctification prevalent over corruption 2. You must know that there is difference in Saints to some God gives ten talents and there he looks for ten again to some but one and there expects no more then he gives where he bestows much he looks for much Some ground brought forth an hundred fold some sixty some thirty yet all good ground Some God cals forth to greater service and more eminent imployment and to these he gives a greater measure of sanctification Paulus infirmos non excludité numero sanctorum q. opus suum Deus bic inchoat tantum in uobis paulatim vero per gradus inrementa perficit Calvin 3. Know for thy comfort that there are degrees in sanctification as well as in faith and other graces as faith hath its weaknesse and infancy so hath sanctification It is graduall and grows by degrees from a weak and low degree to a strong perfect man Weaknesse holinesse may well subsist together the Disciples were willing yet the flesh was weak And David oft begs for quickning Psal. 119. In the mean time thou hast a perfection of parts though not of degrees and measure as a childe is a perfect man in all the parts of a man though not in the quantity of any part Be thankfull then for what thou hast and still seek after more and then all thy imperfections shall be covered with the perfect righteousnesse of Christ c. we must indeede strive endeavour and aspire after the greatest perfection Psal. 119. 5. O that my wayes were directed to keepe thy Statutes but since in this life we cannot attaine it we must Suspirare groane and grieve The Law saith thou shalt not lust now when we find that we do lust we must sigh and say with the Apostle Wretched man that I am who shall deliver me Rom. 7. an Heroick spirit wisheth it could do more then it can and gieves when it cannot do what it ought to do Quest. But why doth not God sanâ—…ifie us perfectly but by degrees purâ—…ing out our corruption by little and â—…ittle Ans. God could cure us perfectly of â—…ll our sins and purge us from them in a moment but for good ends he will not doe it 1. For the greater exaltation of his free-grace to make us more sensible what he hath done for us that we might have no cause of glorying in our selves but might give all the glory unto God from whom we have all 2. To humble us and keep us low in our own eyes He could have driven out all the Candanâ—…es before the people of Israel but he left some still amongst them to vex them to humble them and make them more watchfull The Lord could free us from all those remainders of sin that are in us but in his wisdom he sees it best for us to have these clogs of corruption still about us to wean us from this world and make us long for heaven where we shall be for ever free from these fetters of sin and Audeo dicere superbis utile esse cadere 〈◊〉 aliquod aperâ—…m pâ—…eatum uâ—…ae sibi displicâ—…ant qui iam sibi plaoendo ceciderant Aug. de Civil Dei 1. 14. c. 13. to keep us low 'T was better with Peter falling and watching then presuming and therefore Saint Austin concludes that fals into sin are good to humble proud persons 3. To out us of our selves and to make us fly unto Christ for help The sight sense of Pauls native impurity drove him to Christ and made him so thankfull unto God for him Rom. 7. The Lord is pleased to distill his grace by drops into us that he may often hear of us as Paul that had a messenger of Satan to buffet him prayes oft God loves to have us come with new prayers and praises to him Obj. I fear I have no purity say many weak Christians because I have not those parts and abilities that others have I cannot pray nor speak for Religion as such and such can c. Ans. Grace is one thing and gifts are See more a fully M. Ant. Burgess late Ser. p. 110. Ser. 20. Ser. 65. another the least measure of grace is better then the greatest measure of gifts many have grace who cannot define it and many that can define it have it not Parts though they are ornaments and not to be despised yet are they but common gifts are probate a Judas Demas may have an excellent memory singular elocution a quick wit a nimble invention c. He may be able to prayfor outward expression farre beyond a child of God The Devil hath parts and natural abilities beyond all the men in the world Christianity is a matter of grace rather then of gifts of obedience then of parts those may be allotted to wicked men but purity in sincerity is a speciall gift of God We have more gifts then formerly but lesse grace abundance of Ignis qui in parentibus fuit calidus in nobis luciâ—… 〈◊〉 knowledge but where 's the zeal the piety the practice We have more science but lesse conscience we have the light of former times but not their heat Most of our Professors are all for parts and gifts these bring applause and praise but grace and piety humble men make them contemptible in the eye of the proud world And this is that great root of pride division and errour that so much abound amongst us men are all for gifts thesâ—… puff men up make them censorious self-conceited and enemies to the power of godlinesse Who greater enemies to Christ then the Scribes
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