to direct them grace to renew them grace to strengthen and comfort them so that there is no life like theirs For as the life of a man excels the life of a Beast so the life of a gracious man excels the life of a naturall man c. See more fully Topsals Preface to the Book of Ruth and Master Baxters Saints Rest 4. Part Sect 4. p. 56. Now lay all these Motives together and then put the question to your selves as Saul did to the people in another case 1 Sam. 21. 7. Can the son of Jesse give you fields and vineyards and Ratione homines iumentis religione homines bominibus antestant Boet. See more Will. Burton Serm. on Prov. 7. 1. p. 372. c made you all Captains of Thousands and Captains of Hundreds So say I Can the world give you peace joy contentment in all conditions Can your riches houses carnall friends c. give you comfort when you come to die or will they not rather like false friends then leave you and forsake you But holinesse like a faithfull friend will never leave you nor forsake you but in the very pangs of death will yeild you comfort Isa. 38. 1. 3. and at last Vestite vos seriâ—… pâ—…obitatis byssino sanctitatis purpurâ pudicitiae c. Tertul. de cultu faem c. 9 bring you to everlasting happinesse Oh then let us cloath our selves with the silk of honesty with the lawn of sanctity and the purple of chastity Et taliter pigmentatae Deum habebitis amatorem So shall the King of Kings See twelve Motives more in Bifield on 1 Pet. 1. 15. p. 123. take pleasure in our beauty and we shall be lovely in his eye for ever CHAP. IX IF any now seeing the necessity and excellency of holinesse shall cry out as those Acts 2. 37. Men Brethren What must we do that may be holy A. The Means to attain it are The means If you would see more Direct peruse Bifields Marrow p. 448 c. plain and easie to those that have hearts to practise them 1. You must pray unto God for it it is his Prerogative Royall to be The Lord that sanctifieth us Ezek. 20. 12. He is both the Authour and the finisher of it and though he hath promised to bestow it on us Ezek. 37. 25. 26. yet v. 37. he will for this be enquired of by the house of Israel to do it for them You must ask if ever you would have Spare to speak and you shall never speed What the Apostle saies of wisdome is true of sanctification James 1. 5. If any one lack it let him ask it of God Spread your uncleannesse and lament it before the Lord cry as the Leper Lord if thou wilt thou canst make me clean Oh when shall it once be Lord thou knowest that the way of man is not in himselfe but t is thou who art the heart-making that must be to me the heart-mending God c. It is therefore observed that the men of most prayer have been the men of most holinesse as Moses Samuel Job Daniel Paul c. True it is we must use all other means but without praier they are all but vain This must come in the Reare of all and be added to all other means that they may become effectuall When the Apostle had directed the Ephesians to put on the whole armour of God he addes in the close of all Praying allwayes c. Ephes. 6. 18. This is like Goliahs sword none like that and therefore Gods servants being sensible of their own uncleannesse by prayer have made out unto God for it Psal. 19. 12. Cleanse me from secret sins And 51. 10. Create in me a clean heart And 119. 133. Order my steps aright and let no iniquity have dominion over me And Paul praies for his Thessalonians that God would sanctifie them wholly 1 Thes. 5. 23. Nor is it all praying or seeking that will prevail But we must seeke it 1 Early 2 Earnestly 3 Constantly And to encourage you know That none ever sought God thus but he was found of him Many ask but it is amiss either they seek it not early in their youth or they seek it not zealously and earnestly with their whole heart or they cannot wait but give over presently no wonder if such ask and have not because they thus askamiss 1 Then you must seeke a gracious frame of spirit * See eight Reas. for this Gatakers Ser. on Matth. 6. 33. fol. p. 43. c. early in the morning of thy youth whilst the day of thy visitation lasts to such the promise runs Pro. 8. 17. They thatseek me early shall See more fully M. Ant. Burgess Ser. 75. finde me There are certain seasons of grace when the Lord makes tenders and offers of grace to the soul happy those that observe those seasons and know in this their day the things that concerne their everlasting peace There is a time when the Lord will be found of his people observe that season and improve it seek the Lord while he may be found call upon him whilst he is near Isa. 6. Remember thy Creator in the daies of thy youth before the evill daies come Fly betimes from the lusts of youth such as pride fornication self-confidence rashnesse sensuality voluptuousnesse c. 2 Tim. 2 22. God takes it kindly when young persons will so farre deny themselves that they can follow him through a wildernesse of temptations and oppositions in a Land that is not sown A hypocrite may follow him in a Land that is sowen with pleasures profits honours c. but to follow him in the want and losse of these argues some sincerity and makes us dear to God Jeremy 2. 2. I remember the kindnesse of thy youth the love of thine espousals when thou wentest after me in the wildernesse in a Land that was not sown It was Josiahs commendation that when he was but sixteene years old he began to seek serve the Lord 2 Chro. 34. 1. 3. And Obadiah feared the Lord from his youth 1 King 18 12. You must be good young if you would be good long Seldome doth a devil in youth prove a Saint in years the time of conversion as one well observes is usually between 18. and 28. and he that mispends that flower of his time is seldome good The devil indeed hath a Proverb A young Saint and an old devil But Gods Spirit tels us the contrary Prov. 22. 6. Train up a child Angelicus juvenis senibus Satanizat in annis in the way he should go and when he is old he will not depart from it Train up a child vertuously and usually he will See Childs Patrimony ch 2. Harsnet on Rep. p. 260 278 c. continue Youth is our seed time our harvest and our hopes depend upon our care and diligence in this plowing and sowing season Every thing is Opportunitasâ—… plurimùm potest
maerore afficieâ—…atur talis fuit perturbatio qualis est in morbis paroxâ—…smus Are 〈◊〉 tius Acts 17. 16. is troubled at the Idolatry of the Athenians and weeps Phil. 3. 18. to consider the sad condition both of the Seducers and the seduced 6. The two witnesses prophesie in * sackcloth mourning to see so many bewitched with Antichrists delusions Externo habitu vili et sord do sunt testaturi amaritudinem et dolorem aâ—…imi sui ob vastitatem ecclesiae et horribilem mundi coecitatem Paraeus Rev 11. 3. Such mourners are dear to God he hath a speciall respect unto them and care over them in times of common calamity Ezek. 9. 4. They mourn not for worldly losses but for the abominations of the Land not for punishment but for sin not for one or two sins but for All the abominations these must be marked for mercy in the midst of misery God hath an Ark for righteous Noah a Zoar for Lot a grave to hide mourning Iosiah from evil to come a Prison to hide mourning Jeremiah in when merry Jerusalem is taken and the Kings eyes put out Ier. 39. 6 7 11 12 c. And if ever this duty If we cannot mend the things that are amisse yet mourn Dalachrymulam Dulce decoâ—…um est pro patria flere Disputare malumus quam vivere Nimium altercaâ—…do amittitur pietas veritas See M. Ant. Burgesse Ser. 22. Ser. 51. were in season 't is now when sin like a flood hath overspread the Land and holiness is turned into hollowness and hypocrisie Piety is vanisht into Disputes we are now all for disputing pious living is out of date We have wrangled so long about niceties and vanities that verity and sanctity are almost banisht What Iob 28. 12 13. speaks of wisdom may be applied to sanctification where shall purity be found and where is the place of sanctity Our families say it is not in us our Towns and Cities say it is not in us our Counties Courts say we know it not It is fled to heaven and hath left the earth The holiness and integrity of men is invisible but their wickedness and impiety is visible Drunkenness swearing forswearing cursing lying whoredom adultery blasphemy heresie pride divisions censoriousness covetousness oppression atheism malice envy hypocrisie bribery extortion cruelty idolatry apostacy gluttony prophanation of Sabbaths and all holy things ignorance ingratitude murder incorrigibleness unrighteousness barrenness under the means of grace contempt of the Gospel contempt of holy Magistrates contempt of holy Ministers contempt of the power of godliness neutrality and lukewarmness superstition and will-worship besides a numberlesse number of Anabaptists Sicut in sentinam profundi maris colluviones omnium sordium sic in mores nostrorum quasi ex omni mundo vitia fluxerum Salvian Arminians Socinians Familists Separatists Arrians Antinomians Mortalists Enthusiasts Perfectists c. Our Land is become the very sink of all abominations a sign we are fallen into the last and worst times of which this is one character amongst those nineteen â—…ins of the last times men shall be unholy 2 Tim. 3. 1 2 3 4 5. Amongst us you may finde the Drunkness of the Dutch the lust of the French the Italians ambition the Spaniards treachery the Lap-landers witchcraft the coveteousnes of the Jew the cruelty of the Turke and the Monsters of Munster c. Of these unholy ones there are four sorts First Some are openly prophane they have neither good outside nor good inside they have neither good hearts Hi dicuntur Christiani ad contumeliaâ—… Christi Salv. nor good hands but are open swearers open drunkards open hereticks Gods holy Sabbaths they mispend his holy Name they blaspheme his holy word they scorn his holy Sacraments they defile his holy ones they persecute and revile they declare their sin like Sodom they hide it not Isa. 3. 9. wo unto them for they have rewarded evil to themselves God will one day bâ—… terror to all such prophane wretches who instead of confessing do professe their sin without either fear or shame These are directly opposite to the most holy God and he to them they abhorre him and he abhorrs them Zach. 11. 8. Mal Quam vis Deus propter immensitateÌ„ essentiâ—… non possâ—…recedere reipsa recedit tâ—…men tum â—…ffectu tum â—…ffectu quia odit tale â—…abitaculum Lessius 4. 1. God loaths such an habitation he will not dwell in such a swine-sty and brothel of uncleannesse he will not pour the oyl of grace into such fusty vessels nor his precious balsom into such nasty sinks the most holy God will have no communion with any but holy ones What Solomon saith of the froward is most true of all the wicked Prov. 3. 32. they are an abomination to the Lord not only abominable but abomination it self in the abstract therefore he cast the Angels from heaven Adam out of Paradise drowned the old world fired Sodom ruined Jerusalem A wicked mans heart is nidus diaboli a den for devils to dwell in the pure Spirit of God loves to dwel in a pure house Holinesse becomes his house for ever and therefore if we will have his Spirit for our guest we must keep our selves pure not only from the blots but also from the spots of the world James 1. 27. for if rotten and unsavoury speeches do grieve Gods Spirit Ephes. 4. 29. unholy actions will much more I would advise such to consider 1. That if such as professe Religion pray reade hear the Word observe the Sabbath c. may yet come short of heaven what will be their condition who do none of these things If the figtree that had leaves of profession were cursed what will become of those that have neither leaves nor fruit neither form nor power neither shew nor substance but are impure without and impute within If Herod who 1. Heard Iohn Baptist though he was a sharp reprover of sin 2. He heard him gladly 3. He reformed many things Mark 6. 20. but not all he abstained from some sins though he lived in others yet if he missed of heaven what thinkest thouwill thy end be who railest on such Ministers as sharply reprove sinne neither hearest them gladly nor reformest any thing How many of our people fall short of See how far a reprobate may go Perkins on Mat. 7. 21 p. 244. c. those that fall short of heaven that never confesse their sin with Pharaoh nor weep with Esau nor desire Gods Samuels to pray for them as Saul did nor M. Ant. Burgesse in his last Ser. p. 13. Ser. 3. Ser. 21. Ser. 90. be zealous as Iehu nor repent as Iudas nor tremble with Felix nor are almost perswaded with Agrippa not have good desires with Balaam nor humble themselves with Ahab c. and yet all these were reprobates and came short of heaven 2. Consider That this thy wickednesse makes thee like
the devil who is called by way of Eminency The unclean spirit Math. 10. 1. 26. 12. 43. as being in himself most foul and unclean and making it his chief delight to provoke and stirre up others to uncleannesse so is directly opposite to the most holy and pure God 3. Consider That whilst thou livest in thy wickednesse there is no hope of heaven God hath expressely told thee that no unrighteous person shall inherit his Kingdom no fornicators idolaters adulterers drunkards coveteous c. 1 Cor. 6. 9 10 11. Ephes. 5. 5. no unclean person can come there Rev. 21. 8 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's a double negative they shall in no wise enter Heaven is an inheritance undefiled 1 Pet. 1. 4. It is Gods holy mountain where he doth more especially manifest his presence and glory such a pure place and presence will not brook an impure sinner Most men would have happinesse but they regard not holinesse they would be glorified Saints in heaven but not mortified Saints on earth Like Balaam they would dye the death of the righteous Numb 23. 10. but not live their lives They would go to heaven with their sins but if no unclean beast might come near the Mount lest it died and if a King will not suffer such as have the plague runing on them to come nigh his Court-Royal where then will those beasts appear that have the plague of sin runing on them and reigning in them Who ever hopes for heaven and happinesse Non est via ad regnum sine primitiis regâ—… nec sperare potest coeleste regnum cui neque super propriam datur regnare concupiscentiâ—…m Bernard must tread the path of holinesse or he will never come there 1 Iohn 3. 2 3. He that hath this hope viz. of attaining glory with Christ hereafter must first resemble Christ in purity here as Christ died for sin so he must dye unto sin for if we be in the flesh we cannot please God Rom. 8. 8. and if flesh and blood i. the weaknesse of our nature cannot inherit glory 1 Cor. 15. 50. how much lesse can corrupt nature Obi. Though our lives be wicked yet we have as good hearts and as good mindes and meanings as the purest of them all Ans. The emptiest barrels sound loudest Saul boasts that he had kept the commandments of the Lord when he had broke them Thy wicked life See M. Ant. Burgess Ser. 92. pag. 543. c. shews clearly the wickednesse of thy heart thy evil fruit shews that thy root is evil for a good tree cannot but bring forth good fruit and if thy heart were so good thy life would be better where the fountain is sweet the streams cannot be bitter therefore deceive not thy self for if thy life be wicked thy heart is a thousand times more wicked and if thy actions be naught thy spirit is worse Obi. If the Lord be angry we must bear it as well as we can we hope yet to escape for he is mercifull c. Ans. Bear it Alas there is no enduring Gods wrath it rends the rocks melts the mountains makes the devils tremble and roar like the sea and shrike for fear Hence the Lord tels his people Ezek. 22. 14. that their hearts could not endure nor their hands be strong in the day when he should bring his judgements on them If we cannot bear the V. Baxter Saints Rest part 2. ch 4. sect 10. pangs of a rotten tooth or a broken bone how shall we endure the terrors of the Lord when they shall seize on all the powers both of body and soul 2. Presume not of Gods mercy for See more Harsnet on Repent p. 318 c. Brooks his Remedies against Satans dâ—…vices p. 52 c. as he is mercifull to them that fear him so he is just in punishing those that rebell against him and hath said he will not be mercifull to such as offend of malicious wickednesse Psal. 59. 5. though Burgess Ser. 59. he be gracious to the penitent yet he will by no means acquit the wicked Nihil est deterius quam pacem sperare â—…ul 〈◊〉 bellum gerimus cum Deo illum promittere nobisquietum quem lacessâ—… mus peccato Calv. Exod. 34. 6 7. Dreadfull is that place none like it in all the book of God against all impenitent presumptuous sinners that cry Peace peace and blesse themselves in their wickednesse adding drunkennesse to thirst and sin to sin What will the Lord do to such a one Deut. God cannot satisfie himself in threatning this heynous sin as if the very naming of it had enraged his jealousie Trap. in loc 29. 19 20 21. 1. The Lord will not spare him 2. His anger and jealousie shall smoak against him 3. All the curses which are written in this Book shall lie upon him 4. Yet more God shall blot out his name from under heaven 5. The Lord shall separate him unto evil A second sort of wicked unholy persons Second sort See D. Preston on 2 Tim. 3. 5. are formall professors meer outside Christians who have a form of godlinesse but are strangers to the life and power of it they have fine words but filthy deeds like Pharaoh King of Egypt ox praeâ—…erea nihil Nihil prodest nomen sanctum sine moribus q. vita a professione discordans ab rogaâ—… illustris tituli honorem Salv. who is said to be a Noise i. nothing but words he promiseth much but performs nothing Jer. 46. 17. Like the prophane Jews they cry The Temple of the Lord The Temple of the Lord yet for all that they will steal murder commit adultery swear fasly and bow for an advantage to any Baal Jer. 7. 9 10. They make great shews and come to hear the Prophets of the Lord when it is only to Hear but they will not Do with their mouths they praise but their heart goeth after their covetousnesse Ezek. 33. 31. These Buts spoil all It is said of Naaman that he was a valiant man But he was a leper so many are men of fine Parts But they are proud But they are covetous But they are censorious alwaies prying into the lives of others Domi talpae â—…ris oculati neglecting their own c. These walk as if they had been trained up in Machiavells School who tels men they need not much care for vertue it self but for the appearence only in the eyes of the world because the fame and credit of vertue is an help but the practice of it is a cumber But sure if the shadow be so good the substance is better if the very name of piety be a praise how Si bonum est bonum apparere melius est bonum esse Chrys. Nihil tâ—…m provocat Deum qui est sanctitas ad abominationeÌ„ peccantis sicut hypocrisis quae est simulatio sanctitatis Wickliâ—… great is the praise of real holinesse Counterfeit
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
after perfection going from strength to strength as an infant grows from one age to another and as the seed which is cast into the ground comes to perfection by degrees Mark 4. 28. so we must all be graduates taking our degrees in the school of Christ growing up into him not in some but in all the graces of his Spirit Ephes. 4. 13. He that is holy must be holy still Revel 22. 11. proceeding and persevering therein Keep it and preserve it for it is your life What we say of modesty Perit â—…ui â—…eriit pietas is most true of piety Lose it and you lose all God hath made many gracious promises that his people shall grow stronger and stronger Job 17. 9. Psal. 92. 12. Hos. 14. 5 6 7. When others fall yet they shall not be moved but shall enjoy peace of conscience sweet contentment communion with God here and the blessed vision of him for ever Oh then let us suffer this word of exhortation to work upon our hearts let us not out-sit all the intreaties of God nor despise this day of our visitation least the Lord in wrath should seal up thy condemnation and say Let him EZek. 24. 13. that is filthy be filthy still since I would have cleansed them but they would not Ezek. 24. 13. be cleansed therefore they shall never be cleansed but as they would live so shall they die in their sins Since I have tried all conclusions to better them but in vain therefore my spirit shall no more contend with them They could not say Nay to a tempter but they could say Nay to Me they could not resist a temptation from a drunkard or some lewd companion but the least hint or call from them is readily obeyed but My Spirit must be denied My invitations rejected and a very base lust preferred before it therefore My Spirit shall no more contend with you but I will forsake you and then Hosea 9. 17. Woe unto them when I depart from them It will be our wisdom then to pursue this Royal game with an holy eagernesse for fear we should misse of it and though it fly from us yet let us still pursue it many run but it is on a false sent they neither pursue peace nor holinesse when they should with diligence pursue both For as in temporals so in spirituals it is the diligent that maketh rich Hence we are commanded not barely to seek but to follow holinesse nor simply Heb. 12. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sectam 〈◊〉 persequimini Metaph. sigâ—… singulare studium sanctitatis obtinendae to follow it but to pursue it as the Hound doth the Hare eagerly delightfully unweariedly or as the cruel persecutor who will never rest till he hath taken him whom he pursueth We must look for much opposition in this way the devil he will raise a thousand discouragementts our own lazy corrupt hearts will cry out of lions in the way Prov. 22. 13. and the world will raise mountains of dangers and difficulties c. but all these will but heighten heroick spirits As that valiant souldier when one told him of a vast Army coming against him answered The greater their number the more glorious â—…ntò plus Toriâ—… refeglemus quonirm eò plures auperabimus will the victory be A gratious spirit knows not what discourageÌ„ent means Jacob will lose all rather then lose the blessing Gen. 32. 24. He came for a blessing Christ sayes to us as Alexander said to one of his name Aut nomen depone aut fortiterpugna and he is resolved to have it ere God and he part and therefore he tels him plainly I will not let thee go until thou blesse me though God crush him lame him shrink his sinews and biâ—… him leave his hold yet he hold the faster and is resolved to lose sinews and bones life and limbs rather then losâ—… the blessing See the issue for this God doth not blame him but highly commends him and cals him Israel i. a Prince and prevailer with God and over men also ver 28. so that Esau instead of killing him doth kiss him Thus we see it is good to be zealous in a good thing Many are the objections and Cavils which are made against holinesse which now come in order to be handled CHAP. VII Where are Answers to all tho Cavils Scruples Scriptures and Objections that are of any weight raised by carnall men against the power of Godlinesse The first Objection Obj. IF we be thus holy and strict we may The flesh never wâ—… excuses beggar our selves endanger our states and lose all c. Ans. 'T is not piety but impiety that â—…eggars men 't is not godlinesse but the want of it that hath undone thousands Do we not daily see many Earls Lords Gentlemen c. that had fair Estates Such are doubly undone they are undone and lose all here and hereafter to yet by whoredom pride idlenesse cruelty oppression drunkennesse c. they have wasted all brought themselves to miserable ends when God hath blest the low estate of his people and made their little increase unto a thousand Let not therefore Satan deceive you with his delusions for it is not holinesse but wickednesse that brings beggary and ruine according to the threatning Deut. 28. 15 to 68. If men will not obey the Commandments of the Lord what then Shall they prosper and have riches No but they shall be cursed in the City and cursed in the field cursed in body soul wife children and estate c. Lo here what sin and wickednesse brings Yea but what if we be an holy obedient people may not these curses light upon us also Oh no for God hath promised to blesse them in their bodies souls goods and God oft in his dispensations makes a great difference between Israel and Egypt Exod. 11. 5. 7 good name Deut. 28. 1 to 15. and therefore the Lord to take off this scandall which the wicked are so apt to lay upon his waies hath made many gracious promises to uphold our hearts as Matth. 6. 33. If we first seek his Kingdom * See Gatâ—…kers Ser on that Text. whan then shall we be beggared No but all these things viz. Food raiment health and wealth and all Virtus omnia in sehabet omnia adsunt bona quem penes est viâ—…tus Plautus temporall blessings so far as shall be good for us shall be freely cast upon us as an over plus into the bargain So Prov. 22. 4. Isa. 1. 19. Psal. 34. 10. Matth. 5. 5 Rom. 8. 32. Heb. 13. 5. Job 22. 21 to 30. Acquaint thy self with God and be at peace with him Ob. So we may beggar our selves No but good shall come to thee and thou shalt lay up gold as dust and shalt have plenty of silver 2. The Lord hath fulfilled these See Gataker Ser. on Gen. 22. 10. fol. p. 299 c promises to his people so
last prevails The Martyrs went as joyfully to their stakes as many doe to their marriages Nothing is hard to a valiant spirit what though lions come against us since we have Christ who is the Lion of the Tribe of Iudah for us No matter what the duty or the lesson be if Christ be our Teacher 3. The comfort and content that we shall finde in paths of holinesse will pay for all our paines for as Religion brings the greatest trials so it bring s the greatest consolations and as your afflictions abound your comforts shall abound much more as the waters râ—…se so the Ark rose with them Who then Fnis dat amabilitatem facilitateÌ„ mediiâ—… Stalius Axiem p. 170. would not with Sampson encounter with lions when there is honey in the belly of them A great reward makes hard things sweet and easie piety hath Consequentur tum vitam longam tuâ—… jucundam felicem Oecolamp the promise Iob. 36. 11. If we obey and serve the Lord in purity and sincerity he tels us the benefit we shall spend our daies in prosperity and our years in pleasures The seventh Objection Obj. I Fear I shall never persevere in holinesse and then it is better never to begin c. See Leighon the promises p. 362. c. Ans. Duty is our part successe is Gods we must walk in paths of piety then commit both our selves all our waies to him who hath promised to make an everlasting Covenant with us and to plant his fear in our hearts that we Iudiâ—…ium i justitiam sive fidem sanctitatem Evangelicaâ—… ad victor am á Lap. shall never depart from him Ier. 32. 39 40. But our place of defence shall be the munitions of rocks Isa 33. 15 16. and though thy grace be but weak yet if it be sincere he hath promised to support and strengthen it till he bring In te stas non stas Aug. forth judgement into victory and make sanctification triumphant over all corruptions Matth. 12. 20. Did we stand by our own strength we migh justly fear for in his own strength shal no man be strong 1 Sam. 2. 9. but we are kept by the mighty power of God who is El-shaddi Allmighty Allsufficient whose eyes run to and fro through the whole earth to shew himselfe strong in the behalf of those whose hearts are perfect wirh him 2 Chron. 16. 9. 2. Remember that we are never stronger then when we are most weak in our own apprehensions When Paul was most weake in himselfe then was he most strong in God 2. Cor. 12. 10. not only by an intrinsecall disposition that we are then more inclined to seek strength but indeed by a spiritual capacity Christ is more prepared to bestow strength when we are sensible of our own weaknesse In Q. Maries time the trembling Christians proved the valiantest Martyrs when self-confident ones miscarried The eight objection Obj. BUt if we should give our selves up to purity and precisenesse this would debase our spirits destroy our parts make us silly dejected unsociable melâ—…ncholcik and pusillanimous c. Nil nisi grande aliquod bonum quod à Nerone damnatum Justus est veluti speculum virtutis ejus mores verba facta mores corruptos impiorum ost endunt damnant á Lap. F. des non tollit sed extollit rationem V. L. Virulam Advancement of Learn Chap. 2 3 6. Sanctitas non onerat sed ornat noâ—… Sal. Ans. What more Buts yet Surely piety is some excellent thing that the devil his factors do so much oppose it They labour to lay it low to bring an odium upon it because 't is above their reach and brings their basenesse into disgrace like the Fox in the Fable that despised the grapes which he could not come at 2. Piety doth not destroy our parts but doth raise rectifie them it doth not abolish but refine and consolidate them whereas before our wit parts were sett on vanity now they are set on right objects Grace spiritualizeth our abilities and directs them to right objects and right ends Mettle in a wild colt is good but when that mettle is regulated and made serviceable 't is farre more excellent Religion is so farre from debasing that it heigh tens mens spirits in so much as none can be truly valorous but such as are truly Religious It is the guilt of sin that debaseth and enfeebles mens spirits it is the wicked that fly before they be pursued when the righteous are â—…old as lions Pro. 28. 21. If Iethro's Magistrates will be men of courage Et neseit remeare leo Mens â—…onfidens bilaris magnanima q. Deo nixa á Lap. they must be men fearing God Exod. 18. 21. None so bold as this Religious coward Psal. 112. 5. 6. David a pious man a man that wept much for his own others sins yet who more valiant then David 1 Sam. 30. 6. Psal. 3. 6. 23. 4. What brave Courtiers what wise Counsellors what raised and noble spirits had Joseph Nehemiah Daniel Pueri mulierculae nostrae crucâ—…s torâ—…eÌ„ta seras et omnes suppliâ—…iorum terriculas insuperatá patientiá doloreâ—… illudunt Min Faelix c. What an Army of valiant Martyrs do we reade of Heb. 11. no tortures nor terrors could separate them from Christ. What an heroick spirit had Luther that contemned the contempts of all the world and being called to Wormes would go thither though there were as many devils there as there were tiles on the houses Paul will to Jerusalem though bonds and afflictions Nil praeter peccatum timeo â—…iety raiseth those spirits which are too low humbles them that are too high where it findes any hard thing it sofens it where any soft it hardens it abide him there Elijah dares tell Ahab to his face that it is he that troubles Israel and Micajah can tell him that he shall not prosper Iohn Baptist dares reprove an Herod and if the Emperesse threaten Chrysostom he can tell her That he hath learned to fear nothing but sinne If any would see this Cavill more â—…ully Answered let him peruse M. Burroughs Gratious Spirit chap. 6. p. 130 133 135. where he shall finde five Reas. why godlinesse raisethmens parts c. The ninth Objection Obj. COuld we see an harmony unity amongst Professors we should gladly joyn with them in waies of piety but we see so many Sects and Schisms so many Blasphemies and Heresies abounding that till they be all agreed we will not come near them we see unity in other Religions but none amongst Professors Ans. He that will be of no Religion till he see a perfect unity in the Church may be in hell ere that day come for whilst there are good men and bad yea whilst there is flesh and spirit in the same man there will be contentions oppositions There ever hath been is and will be Heresies and
they can fast or feast pray and praise God do and suffer be abased and abound c. Now they are fitted not for one but for every good work 2. Tim. 2. 21. 22. Such are fit for Goverment Magisteriall Ministeriall Martiall Domesticall 1. This qualifies men for Magistracy See 9. reas why great men should be good men Bur. Gratious spi. ch 11. p. 200 c. he must be one that fears God and hates sin in himself or he can never with a good conscience punish it in another How can he punish another for swearing drunkennesse Sabbath-prophaning c. that is guilty of those sins himself The holiest men ever make the happiest Governours it is observed that the best times that ever Israel had were under their wisest and holiest Kings as David Hezechiah c. 2. It fits men for the Ministry first a man must be sanctified and then he shall be a vessell of honour fit for the Masters use God loves to do his worke by instruments that are like himself he can make wicked men to do him service but the most holy delights especially to do his work by holy men then it prospers and goes on to purpose God will be sanctified of all his nigh ones Levit. 10. 3. Now Sanctitatem meä demonstrabo puniendo illos propter peccata Piscat Ministers of all men draw nearest to God and therefore they must sanctifie themselves lest the Lord break forth upon them Exod. 19. 22. They must be clean that bear the vessels of the Lord Isa. 52. 11. Levit. 21. 6. 23. 'T is their office to tell Iabob of his sins but with what face can that Minister Medicus ulceribus scatens haud idoneus aliis curdnâ—…is Bowles reprove another for covetousnesse malice drunkennesse c. when himsell is guilty of those very crimes or if he should reprove them can a reproof coming from such a man be prevailing will they not say Physitian cure thy self He that will pull the moat out of his brothers eye had need to have no beam in his own Most young Ministers are all for Learning Arts Sciences Languages c. 'T is true these are excellent ornaments very needfull and usefull in their proper places but sanctity is farre beyond them all for a man may be saved * See Downams Warfar p. 394. 398 c. without Learning but no man can be saved without sanctification this is that one thing necessary without which no man shall see How much better is it to be a good Christian then a good Philosopher though both may well stand together if they be rightly ranked Prideaux Ser. Luke 7. 35. p. 11. God The devil is a great schollar and hath great abilities but because they be not sanctified to him he is still a devil and damned spirit Learning in a wicked man is like a pearl in a toads head like wine in a poysoned vessell like sugar in a dunghill or like a sword in a mad mans hand with which he doth abundance of mischief A dram of holinesse is Eruditio in malo homine male habitat See M. Ant. Burgess Ser. 105. p. 611. Surgunt indecti raipunt caelum nos cum nostris doctrinis detru dimur in gehennaÌ„ Aug. See Bròoks Remed ag Sat. c. p. 358 c. better then a world of learning the poorest unlettered holy man is in a farre better condition then the greatest Bellarmine or dissolute schollar whatsoever these will arise and get heaven when thou with all thy learning shalt be thrown to hell as Austin said of his mother other good women Mulier oulaeist aelachrymis suis caelum nobis praeripiunt when we have done all we can which our learning these women with their Tears will get heaven before us Two sins there are which are more directy opposite to holinesse drunkennesse and fornication these See Brooks Remed ag Sat. c. p. 358. c. are odious in any but most abominable in a Minister such as are given up to them seldom repent they are Peccata maximae adhaerentiae sinnes that stick close and are hardly left they besot men and take away their hearts Hos. 4. 11. These bring reproach on Religion and make it stink in the nostrils of men as Jacob complained of Simeon and Levi Gen. 34. 30. Ye have troubled me made me stink amongst the inhabitants of the Land This makes so many Ministers to erre Isa. 28. 7. and therefore the Lord did forbid the Priests and Levites the use of wine and strong drink upon pain of death when they were to come into the Congregation to execute their office V. Bowels Pastor Evangel l. i. c. 7. p. 42 43. Levit. 10. 9 10 11. The Nazarites by their profession were to study the Law of God to this end they must abstain from wine and strong drink which might trouble their brain S. Austin spends a whole book in exhorting Ministers to chastity Aug. l. de Singularitate Clericorum stirre up lust or any way unfit them for so sacred imployment Numb 6. 3. And the Apostle makes this one ingredient of a good Minister he must be temperate sober not given to drink wine 1 Tim. 3. 3. 4. 5. Titus 1. 7. Of all sorts of scandalous Ministers none like the drunkard and the whoremonger who ever is spared yet let these be cast out as unsavoury salt Adams in vita Luth. p. 151. This made Luther so seriously to exhort the Students of the University of Wittemberg to fly fornication otherwise he professeth he would fly from them 3. Holinesse qualifies a man for Military imployment No man can Estote mundi ut sitis intropidi Aug. be truly valourours but he that is truly Religious The guilt of sinne will daunt the stoutest spirit in the day of battell it makes men timerous and fly at the shaking of a leaf Levit 26. 36. Of all men souldiers had need to be pious men though usually they are the most * Grotius de Iur. Belli c. Prolog p. 1. impious They that carry their lives in their hands had need to carry holinesse in their hearts that so they may be assured of a better life before they leave this Hence the Lord commands the Camp should be holy that he might see no uncleaness there * See an excellent Ser. of M. Reynerson that Text. Deut. 23 9 to 15. Warre is an execution of Gods wrath upon men for sinne and how can he punish Cum belluÌ„ sit vindicta publica minimè decet eos qui hanc suscipiunt esse iis qui castipentur indigniores Wol phius another when himselfe is guilty of the same sinne Non prosperè pugnant adversus malos qui ipsi sunt mali He that is wicked himself can expect no successe in fighting against the wicked 4. It qualifies a man for domesticall imployment it fits him for the government of a family Holy David
omnium vitiorum in hoc vitium sin a fit stie for the devil but Gods holy Spirit abhorres such a dwelling 2. Idolatry 't is spirituall adultery breaks the Covenant they forsake the Holy one of Israel to follow Idols therefore God will forsake them 3. Fornication is a sinne most directly opposite to sanctification it is made a part of our sanctification to fly from it 1 Thes. 4. 3. This is the will of God even your sanctification that ye should abstain from fornication It is a sin not to be once named amongst Saints but with detestation Ephes. 5. 3 4 5. Our bodies must be kept chaste and pure as becomes the * Hujus templi aedituus custos est pudicitia quae nibil immundum aut prophanum inferri sinit ne Deus ille qui inhabitet inquinatam sedem offensus relinquat Tertul. Temples of the holy Ghost for he that defiles the temple of God him will God destroy and if men and Magistrates will suffer it to go unpunished yet the God of heaven will not Heb. 13. 4. Whoremongers and adulterers he will judge 'T is not so light a sin as prophane men imagine it is a God-provoking sin where fornication and adultery reign the plagues of God are ever at the door this sinne helped to bring the flood upon the old world Gen. 6. 2 3. 7. this sin cut off three and twentie thousand of the Israelites 1 Cor. 10. 8. This brought sad afflictions on David 2 Sam. 12 c. It is a sin that blinds the judgement Hos. 4. 11. transforms men into beasts enseebles the body emasculates Ecclus. 19. 2 the minde shortens the daies Prov. 5. 11. spends the radicall moisture breeds foul diseases consumes the estate Prov. 6. 26. 29. 3. Luke 15. 13. 30. barres men from heaven 1 Cor. 6. 9 10. and casts them into hell Prov. 9. ult Rev. 21. 8. The miseries which attend Breve est quid deleâ—…tat aeternuÌ„ quod torquet this sinne I finde summed up in this Tetrastich Faemina corpus opes animum vim lumina vocem Referente Sâ—…yro C. C. p. 475. Polluit annihilat necat eripit orbat acerbat Occiditque animan consortia faedera famam Debilitat perdit socios aufértque fideles Oh then let the diresull plagues which attend this sin and which we see daily to be executed on those that practise it make us not only go or run but with all speed fly from it as we would from the devil who is The unclean spirit and delights to draw men to uncleannesse It is the Apostles precept 1 Cor. 6. 18. Flee fornication and Alia vitia pugnando sola libido sugi endo vincitur fugiendo faeminas objecta occasiones libidinis à Lap. to this end flee the occasions of it and inducements to it as idlenesse drunkennesse gluttony and pampering of the body familiaritie with suspitious persons neglect of fasting and prayer neglect of watching over our hearts senses waies and words c. He that will shun a sinne must shun the occasions of that sin else we tempt God and he will never deliver us from the Vitare peccata est vitare occasiones peccati Reg. See more Brooks Kem. ag Sat. dev p. 86 c. to 95. Gataker Ser. on Mark 13. 37. p. 79. sin but leave us up to it because of our negligence It is a true saying He that will no evil do must do nothing that belongs thereto Shun the occasions and God will preserve you from the sin See the foulnesse of this sin and the plagues that attend it fully set forth by M. Iohn Downam in his Treatise against Whoredom p. 1. 8 c. M. Hildersham on Iohn 4. Lect. 15. p. 66. to 87. and ten Aggravations of it by D. Ier. Taylor Holy Living p. 83 c. Thus have I at last brought you to Mount Nebo and from thence given you a glimpse of the Heavenly Canaan it is not bare speculation which will bring usthither there must be practice To know these things is necessary but without Doing them they will do us no good It is not praising but Practising of holinesse which will bring us to the God of holinesse Let us then make it our great work 1. To get inward sanctification get our hearts renewed 2. Let us shew the truth of this inward holinesse by our holy words holy works and holy walking and then know for thy comfort whoever thou art be thou afflicted tempted poor despised c. yet if thou thus continue to walk in the way of holinesse thou shalt certainly at last arrive at the haven of happinesse having thy fruit in holinesse God himself hath told thee that thy end shall be everlasting life To which holinesse and happinesse sanctification and salvation he of his own free mercy bring us who hath so dearly bought us even Jesus Christ the Righteous Amen Amen FINIS A Divine EMBLEME tending to raise our hearts to a Divine love of the most holy God QVARLES EMBLEMS Lib. 5. Embl. 6. 1 I Love and have some cause to love the earth She iâ—… my makers creature therefore Good She is my mother for She gave me birth She is my tender Nurse she gives me food But what 's a Creature Lord compar'd with Thee Or what 's my mother or my Nurse to me 2 I love the Ayre her dainty sweets refresh My drooping soul and to new sweets invite me Her shril mouth'd Quire sustaine me with their flesh And with their Polyphonian notes delight me But what 's the Air or all the sweets that she Can blesse my soul withall compar'd to Thee 3 I love the Sea she is my fellow Creature My carefull Purveyor she provides me store She walls me round she makes my diet greater She wafâ—…s my treasure from a forreigne shore But Lord of Oceans when compar'd with Thee What is the Ocean or her wealth to me 4 To heavens high City I direct my Journey Whose spingled Suburbs entertaine mine eye Mine eye by contemplations great Atturney Transcends â—…he Christall pavement of the skie But what is heaven great God compared to Thee Without thy presence Heaven 's no Heaven to me 5 Without thy presence Earth gives no Refection Without thy presence Sea affords no Treasure Without thy presence Ay'rs a rank Infection Without thy presence Heaven it sel'fs no Pleasure If not possest if not injoy'd by Thee What 's Earth or Sea or Air or Heav'n to me 6 The hightest Honours that the World can boast Are subjects farre too low for my desire The brightest beams of glory are at most But dying sparkles of thy living fires The proudest flames that earth can kindle be But nightly Glow-worms if compar'd to Thee 7 Without thy presence Wealth are bags of Cares Wisdome but Folly Joy disquiet Sadness Friendship is Treason and Desights are Snares Pleasures but Pain and Mirth but pleasing Madness Without thee Lord things be not what they be Nor have they being when compar'd with Thee 8 In having all things and not Thee what have I Not having Thee what have my labours got Let me enjoy but Thee what farther crave I And having Thee alone what have I not I wish nor Sea nor Land nor would I be Possest of Heaven Heaven unpossest of Thee FINIS