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
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
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
refuse the confessing of Christ and his truth when we are called to it nor omit the necessary duties of Gods worship for fear of shortning our daies Daniel 6. 10. had rather lose his life then lose his communion with God by prayer David and Christ wasted and consumed themselves in the zealous service of God Iohn 2. 17. and happy are all those that die of such consumptions we should emulate their conditions The fifth Objection Obj. WOuld you have us neglect our callings and give up our selves only to reading prayer meditation c. doth not God command every one to provide for his own c. Ans. Though God command us six daies to labour and in the sweat of our Subordinata non pugnant brows to eat our bread yet our generall calling is no hinderance but a great furtherance to our particular calling Bene orâsse est benè studuisse Luth. Prayer and provender hinders no man The oyling of the wheeles doth not hinder the going of them nor is the whetting of the tithe though the work stop for a time any impediment to the workman Religious duties in the power See Satakers Ser. on Mat. 6. 33. fol p. 49 of them do not hinder our earthly affairs but greatly further them bringing Gods blessing on our labours without which all our toyl is but vain Psal. 127. 1 2. And though we should have successe and outward comfort in abundance yet they are no blessings to us without prayer 1 Tim. 4 5. Refugiendae est ampla possessio ne consequatur profunda perditio impedimenta haec sunt non adjumenta â—nera non subsidia c. Salv. 2. Suppose you should lose in your temporall estate by spending your time discreetly in Religious duties yet you have done wisely for whilst the Martha's of the world are cumbred about many things thou with Mary hast chosen the better part Luke 10. 41. 42. thou hast parted with drosse for gold Multò lovior est praeseâ—s teâ—â—itas quà m aeterna paupertas Salv with chaff for wheat and hast lost temporals to gain eternals 3. Neither yet have you lost your temporals by so doing for if God see it good for thee he can give thee much more then that We serve a bountifull Master who observes what our duties cost us what hazards we run what losse we undergo and will abundantly reward us Away then with all excuses We cannot spare time we have much work and great imployment the more need to pray that God would blesse it 2. Had not David and Daniel great imployment the one being King over a great people and the other next to the King yet they could spare time to pray three times a day at least You can finde time for all your great imployments to eat drink sleep and can you finde none for praying 4. True it is parents are commanded to provide for their children but then it must be moderately justly discreetly religiously else if you provide excessively for them by covetousnesse Quae 〈◊〉 est ô miserrimi ut haeredes alios faciatis vos ipsos exhâ—…redetis ut alios relinquatis vel brevi divites vos ipsos aeternâ mendicitate damnetis Salv and cruelty thou providest a curse for them in stead of a blessing And is not that parent mad that to provide for his childrens bodies will damn his own soul to gain temporall riches for them will lose eternall himself If you would get portions for your children train them up religiously for piety is an enduring portion it is lasting yea everlasting riches 'T is not houses lands silver gold riches that God commands parents to provide but the principall thing with God requires is that children be taught his waies Psal. 78. 5. 6 7. and brought up in his nurture and fear Ephes. 6. 4. and therefore great is the folly of most parents of our time who intend to leave hundreds to their children and yet grudge to bestow one hundred in the breeding of them Alas what will it profit thee or thine to gain all the world if your souls be damned The sixth Objection Obj. SAnctification is hard to be attained many difficulties and dangers must be undergone many duties performed many sins to be subdued c. many lions lie in our way Ans. 'T is granted reall sanctity is no Nisi duris non â—…tur ad regnum Math. 7. 14. easie thing all excellent things are hardly come by the Lord in his See more M. Ant. Burgess Ser. 33. p. 194 430. Cito data viâ—…seunt wisdom foresaw that things easily gotten would be soon forgotten what 's hardly come by we prize the more 2. Yet the comfort is 't is nor impossible Gods sevants have attained it as Iob David Daniel Samuel Paul c. God is the same still as readyto give his grace Sanctitas est obvia sed requirentibuâ—… to such as seek it in sincerity as ever 3. It is easie to a willing minde the hardness lies in our own rebellious wils it is not so much our cannot as our will not that undoes us you will not beleeve Nolle in causa est non posse praetenditur Sen. repent obey and then you cry you cannot when the truth is you will not All Gods commands seeme harsh and hard to wicked and unwilling men Mavult quilibet improbus execrari legem quám emendare mentem praecepâ—…a odisse quam vitia Salvian Quotgenera praeceptorum tot adversariorum if God command liberality the Covetous man is angry if Humility the Proud if Purity the Prophane Get that cursed enmity out of thy heart and then the good word and way of God will never displease thee Non lenti sed violenti Curristas non quaeristas amat Deus Luth T is the Runner not the Questioner that God delights in What Solomon saith of knowledge Pro. 14. 6. that it is easie to him that understands is most true of holinesse it is easie to him that understands the worth of it and is resolved to pursue it with an holy violence Matth. 11. 12. It is the violent and not the somnolent and lazy that get the Kingdom Besides custome will make hard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pariâ—… things easie and delightfull you shall also have Gods spirit to assist strengthen you in the work and when your hearts are once spiritualized Christ yoke will be easie and his burthen light And therefore tell not me of lions Amor nâ—…scit â—…fficultates See Brooks Remed ag Sat. Dev. p. 185. p. 63. p. 195. Invia virtuti nulla est via dangers and difficulties in the way true love knows no difficulties Cant. 8. 6 7 Iacob will have the blessing though he lose his limbs The womah of Canaan will have no nay though Christ deny her delay to help her and at last gives her a reproachful answer and cals her Dog yet she picks encouragement out of that discouragement and at
35. p. 5. 10 20. Acts 26. 24. 1 King 18. 17. 2 Kings 9. 11. Amos 7 10. Iohn 19. 12. Acts 17 6 7. 24. 5. Ier. 18. 18. 37. 13 14 15. 38. 4. Thus they dealt with the Primitive Christians if any calamity fel on the land presently they cried Away wâ—…th the Christians to the Lions they are the cause of all this misery 2. These must know that it is not Religion but the want of it which breeds uproars and tumults in the nations It is not the godly but the ungodly the swearer the drunkard the Sabbath-prophaner the covetous Achan Idolatrous Ieroboam wicked Ahab unclean Zimri and Cozbi these these are they that trouble Israel that bring plagues calamities on a Land these are those Ps. 1. 1. Rashang homos inquietus turbulentu V. Leigh Crit. Reshagnaims those turbulent ones which disquiet the places where they come As for the godly they are of those that are peaceable in our Israel they are endued with the wisdom that is frome above which is first pure and then peaceable James 3. 17. They are peaceable in themselves and labour to make and preserve peace amongst others See Bur. Gracious Spi. p. 137 c They are the pillars of a Land the equites cataphracti the chariots and horsmen the strength and glory of a Land As Sampsons strength lay in his hair so the Governours of Judah shall one day say In the inhabitants of Ierusalem is our strength Zech. 12. 5. They are a blessing to families Cities and Nations God blessed the house of Pharaoh for Iosephs sake he spared Israel at the prayers of one Moses ten righteous persons had preserved Sodom Paul hath all the souls given him which were in the ship Acts 27. 24. yea one holy man may be a means to save a whole Iland fromdestruction Iob 22. ult It is ignorance and wickedness that makes people rude and rebellious but where Religion comes in the poweâ—… of it and men obey not for fear but for conscience sake no better subjects then those in the world none more faithful to their trust none pray more for their Superiors nor pay their just dues more freely fully to them these are those that wil venture their lives and estates for their honour when such as serve them for their own ends wil leave them and forsake them And though for the present the righteous may be condemned as traitors and the wicked exalted to the Throne yet in Gods due time he will clear the innocency of his servants as the light there shal be a resurrection of their Names as wel as of Bodies Then David shal appear to be innocent David and Saul a bloody man then shall we clearly discern between the righteous and the wicked between him that fearâ—…th the Lord and him that feareth him not Those that would see any more Cavils raised against sanctity by the world the flesh and the devil fully answered let them peruse two excellent Books which I shall commend to the serious study of â—…ll young Divines viz. Dyke oâ—… the 〈◊〉 of mans Heart and M. Downhaâ—…s warfar especially p. 287 c. and Mr. Timothy Rogers his good news from Heaven Since I finisht this Tract there came to my hands an excellent piece stiled Precious Remedies against Satans devices by M. Brooks where you have many more Cavils fully and learnedly answered As also those Elaborate and Soul-searching Sermons of M. Anthony Burgess Ser. 44. p. 270. CHAP. VIII I Am come now unto the Motives There is a great indisposition in ouâ—… natures to purity and therefore we had need of all incitements that possibly may be to quicken us to it 1. The first Motive is drawn from the necessity of it Holinesse is absolutely 1. Motive necessary to salvation a man may be saved without riches honour c. Buâ—… no man can be saved without holiness 2. It is necessary Necessitate praecepti it is no indifferent thing it is not actuâ—… elicitus sed imperatus it is no free and voluntary action of our own but a duty commanded and enjoyned by Goâ—… under severest penalties and thereforâ—… we are necessarily bound to the â—…ractice of it This is the will of God even our sanctification 1 Thess. 4. 3. It is his will Iacienda sunt nobis quaecunqâ—… Deus praecipit etsi non statim videamus quorsum â—…vasura sunt clausis tamen oculis debemus eum ducem sequi Roll. in Ioh. emphatically i. it is that which God doth more especially require of us and therefore it must be done intuitae voluntatis simply because he commands it we must not stand questioning Gods commands but obey them when once we understand what is that acceptable will of God we must presently do it This is motive sufficient to a gratious soul if there were no more as the Lord said to Ioshua 1. 9 Be strong of good courage hâ—…ve not I commanded thee q. d. This is ground sufficient to make thee couragious because I have commanded thee to be so so this is sufficient to make us fâ—…y sin study purity because our God commands that it should be so 2. Necessitate medii Holinesse is the way to happinesse it is via ad regnum the way to the Kingdom though not Vâ—…a caelo vâ—…a sanctitatis Isa. â—…5 8. the cause of reigning it 's necessary as a qualification though not as a meritorious cause of heaven No unclean thing Licet non siâ—… causa merito 〈◊〉 gloriae est tamen causa dispositiva qu â idoneiredd imur ad gloriam recipiendam Alsted can come there If the earth groan under prophane wretches and the Land be ready to spue them out Levit. 18. 28 〈◊〉 Iob thought the wicked unfit to sit with the dogs of his flock if God See Harsnet on Rep. p. 42. to 50. p. 308. c. abhorre their persons prayers and praises here can we think that he will receive such into his Kingdom and if the Virgins that stood before the Persian Monarchs must first be perfumed and prepared before they come into their presence Hest. 5. 1. surely then the Kings daughter must be gloriously arraied before she be brought into the presence of the King of Kings Psal. 45 13. 14. Such as wait on Princes must be arraied accordingly Mat. 11. 8. else they disparage their Master when they follow him with loathsome rags How oft hath the Lord told us that there is no enjoying the beatificall vision of his face in glory without this See D. Preston on the New Covenant Ser. 20. p 313. Deus Se ipâ—…um videndâ—… 〈◊〉 in verbo sâ—…o in â—…c vita et visioâ—…e gloriasâ iâ—… futura Rivet Psal. 24. 3. 4. Matth. 5. 8. Heb. 12. 14. without holinesse no man shal see God to his comfort Sinne draws a vail over our hearts and eyes so that we cannot see God in his word nor see him in his
tremble not only at his judgements but at his very word Isa. 66. 2 2. When we hear of the promises we must rejoyce in them Iob 23. 12. Psal. 19. 10. Ier. 15 16. The Primitive Christians heard the Word with gladnesse Acts 2. 41 c. See more Prestons Elegant description of Life and D. p. 168. This right receiving of the whole Word of God is a special means of our sanctification which made me willing to presse it the more fully See Gatakers Ser. on Mark 13. 37. p. 88 c. IV. Delight in the company of Saints make them thy bosom companions for as he that walks with wise men shall be wiser so he that walks with good men shall be better they will help thee by their praiers by their counsel and by their example Communion with Saints is a soul-inriching mercy one living coal makes another burn Saul being amongst the Prophets fell to prophesie Barnab as a good man and full of the holy Ghost brings in many to the Lord Acts 11. 23 24. A man that is full of spirit quickens mens spirits See Brooks Remed p. 157 c. Away then with all prophane company what communion hath light with darknesse what comfort can Gods people finde in their society with Atheists Fornicators Drunkards Apostates There is a kinde of venome and poyson in the society of godlesse people which grows like a gangrene c. c. Therefore the Lord in Scripture so oft commands his people to forsake such company Ephes. 5. 7. 11. 2 Thes. 3. 14. Rev. 18. 4. for it is impossible for any man to be godly long that Harsnet on Rep. p. 391. c. Burgess 120. Ser. p. 450 c. delights in ungodly company and that doth electively make them his companions V. Get afflictions sanctified Christs blood doth sanctifie us Meritoriously 1 Ioh. 1. 7. God by his Spirit Efficiently and afflictions Instrumentally they are excellent means to soften and meeken the proud heart of man they help to discover our selves unto our selves they teach us many good lessons * See twenty good lessons which afflictions teach us M Cases Correction Instruction p. 5 c. Traps Love-tokens Psal. 94. 12. They help to purge out our drosse and make us partakers of Gods holinesse Heb. 12. 10. They are his pruâ—…ing knives to blood us and his Physick to purge us that we may bring forth more fruit Iohn 15. 2. They are Gods fire wherewith he purifieth his gold Si fortes fuerint sancti esse vix possâ—…t Salv. Zach. 13. 9. In his wisdom he sees it is best for us to be kept low considering how hard it is for weak man to be Great and Good to be High and Holy VI and lastly He that will be holy or would preserve his holinesse must be frequent in that soul-inriching duty of self-examinatioÌ„ he must daily search and try his waies purging out that old leaven of sin which infects and enfeebles Nihil magiâ—… enervat spiritualem potenâ—…iam quà m peccatum nec ad sapienâ—… pâ—…ualia sappetitum magâ—… Wickliâ—…e the soul he must search for it as for a traytor and having found it he must nor spare it but must kill and crucifie it without mercy for the sparing of sin undoes the sinner He must fully and freely confesse and forsake his sin and then he shall finde mercy Prov. 28. 13. And since a right confession of sin is a special means to attain sanctification according to that promise 1 Ioh. 1. 9. If we confesse our sins sincerely and seriously God can not then in justice but pardon such penitents and clense them from their sins I shall briefly set down Modus rei cadit sub praecept ut loq Scholast the manner of a thing is commanded as well as the matter Bonum non est nisi bene fiat Jer. 48. 10. though it be the work of the Lord yet he is cursed that doth it negligently some directions for it and so conclude 'T is not every confession of sin that brings pardon but he that will rightly confesse his sin must observe these seven Rules He must confesse his sinnes 1. Freely 2. Fully 3. Speedily 4. Sincerely 5. Affectionately 6. Beleevingly 7. Reformingly All these are the ingredients of a sound confession 1. We must confesse our sins Freely without compulsion when we are in health in our youth in peace prosperity Free-will offerings are most pleasing to God 't is the best hony which flows from the comb without crushing and the best wine that flows from the grape with least pressing Compulsive duty is no duty in Gods esteem A Pharaoh never confesseth his sin till he comes to the rack A Saul till he is like to lose his Kingdom A Balaam till he sees an Angel ready to slay him nor will a Iudas cry Peccavi till the pangs of hell surprise him But the godly are drawn by Gods goodnesse rather then driven by his greatnesse they are free and forward to give glory to God and take shame to themselves in the confession of their sins as Nehemiah Ezra Iob David Paul c. 2. Fully We must not hide any one sin that we know of for every sin is a thief and traytor to the soul and being concealed though it should be but a little one in thy esteem yet may unbolt the door for greater Hiding of sin hinders mens prosperity in body soul goods and good name * Non prospe rabitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. gravi poenâ afficietur qui peccata dissimulat Pro. 28. 13. there must be no denying of our sins like the harlot Prov. 30. 20. no pleading for them no excusing them or laying them on others 1. Not on God as Adam did Gen. 3. 12. He tempts no man to sinne James 1. 13. Augmentum reatûs est innocentiam iactare post culpam Salv. 2. Not on Satan he may entice thee but he cannot force thee 3. Not on men as Aaron did Exod. 32. 22. and Saul 1 Sam. 15. 21. We must not extenuate or lessen them but aggravate them by all circumstances to make them odious to our selves 2 Sam. 24. 10. Quis quid ubi per quos quoties cur quomodo quando Peccati gravitas augetur circumstantiis Peccasti dices ut sit confessio vera Alsteed We must make full plain and particular confessions of all our known sinnes great and small original and actual They that would have pardon must confesse All their iniquity and All their trespasses Levit. 26. 40. 19. 21. the more particular the better as Paul confesseth he was a persecutor a blasphemer and a reviler 1 Tim. 1. 13. especially we must confesse and bewail our darling sin the sins of our complexions callings education c. 3. Speedily The sooner we fall to Mora trahit periculum vulnera clanâ—… a plus crucâ—…ant Greg. confession the better If a man have drunk poyson the sooner
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