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
people whom out of ignorance I opposed under the notion of Puritans and set me at the feet of Learned Pious Orthodox Divines who instructed me in the way of the Lord and where the foundation of that little I have was laid To you therefore by way of Thankfulnesse do I Dedicate this Treatise it hath been Preached in your ear it now presents it self to your eye that by oft Reading and Meditation on it you may the better understand remember and practise that purity and Holinesse without which no man shall see the Lord. Remember therefore what you have received and heard and hold fast and repent for 't is not a bare speculative notionall knowledge of these things which will make you happy but it must be an affective practicall experimentall knowledge so as to love fear desire and obey this most holy God We must begin our heaven here there we shall be taken up for ever with the contemplation admiration and praise of this our God who is glorious in holinesse Prayer will then cease but Praise and Love will endure for ever This is the chief end wherefore we Nostrum est sanctâ vitâ sanctificare sanctitatem divinam omnaeesque ad eandem exhortari it aque sanctissimum Dei nomen gloriam apud omnes toto orbe propagare à Lap. came into the world viz. That by a pure inoffensive conversation we might bring glory to God do good to others and so spread his praise what in us lies over all the world Get publick spirits now in these daies of publick calamity be zealous for Gods glory valiant for his truth resolute against sin and sharp against errors Watch alwaies over your selves and over your families be industrious in catechizing and teaching your children and servants the way of the Lord by so doing you may propagate piety to posterity for when you have taught your children they will teach their children and their children will teach the succeeding generations Thus 2 Tim 1. 5. Magnum est Dei beneficium pios nancisciparentes ac praesertim matrem à quâ penè tota filiorum educatio pendet á Lap. Lois Timothy ' s Grandmother taught his Mother Eunice she instructs Timothy and Timothy taught the Church c. Dye cloth in the wool and the colour will be better and more durable Teach children when they are young and when they are old they will savour of it Prov. 22. 6. Off with those deformed long-locks those badges of Pride and vanity which See my Treatise against long hair you have been so oft warned of imprison the truth no longer hate not to be reformed lest the Lord put fire into the bush and by some Feaver Pox c. become your barbar as he hath been to some amongst us to their sorrow c. What I here prescribe to you it hath been my study and endeavour though in great weaknesse and many infirmities to practise amongst you I have not laid such burdens upon you as I would not touch my self my desire hath been to Preach to you vitâ voce by Practice as well as Precept The Subject that I present you with is one of the highest and choicest subjects in Divinity Justification and sanctification are the two main Pillars in the house of our God whereupon the whole building stands I have therefore handled this Attribute of Gods Holinesse the more fully 1. Because'tis omitted by the most * Zanchy M. Will. Burton M. Stock D. Preston c. omit it wholly Learned who yet treat fully and excellently on all the rest of the Attributes 2. A right understanding of this Attribute will give us light into all the rest for what is said of Gods Holinesse is also true of his Wisdome Power Mercy Justice c. they are all in him Essentially Eminently Originally Causally Formally and Finally 3 As the knowledge of God in his Attributes is one of the sweetest choicest and most necessary kindes of knowledge so of all the Attributes this of his transcendent Purity deserves our most solemn and serious Meditation it being as I may so say the Attribute of all Sanctitas est attributum Dei nobilissimum ob quod ipse adoratione omnique veneratione obsequio cultu est dignissimus à Lap. Gods Atributes he is Holy in his Mercy Holy in his Iustice c. and that wherein the Lord himself glories most and therefore is so oft stiled The Holy One of Israel and is said to be Glorious in Holinesse c. This Tract such as it is I leave with you as a starre to direct you in your way to Canaan as a friend to comfort you in your spirituall distresses as a Counsellour to teach you and your children after you what is that good and pleasing Cum omnibus Christi ecclesiis omnibus quibus possumus modis teneamur consulere tum maximè obligamur illi Ecclesiae quacum Deus nos conjunxit ac ad quam nos secretâ suâ providentiâ destinavit vocavit Rollos Tota supellex mca est charace a. will of God and as a perpetual monument of my care and desire of your eternall welfare you being that people to which the Lord hath more especially called me and amongst whom he hath by an Almighty hand of providence for many years together protected me I have no better Legacy now that I am going out of the world to bequeath unto you then this Gold I have none and Silver I have but little besides I have made mine own hands the Executors of that little Omnia mea mecum porto but such as I have I give unto you viz. a spirituall Legacy which by the blessing of God upon it may prove better to you then mountaines of Gold and Silver You have been in my heart to live and to die with you This foure and twenty years have I been your servant in your School in your Chappel and Parish Church and have continued with you in the midst of many dangers tentations and difficulties when I could have had double and treble your Means with peace and freedom but 't is work that I prize not wages I seek not yours but you I have coveted no mans silver or gold or apparel yea your selves know that these hands of mine have ministred to my necessities and that I have kept my self in a single condition that I might every way be the fitter for your service But so long as you strive to walk answerable to the Gospel and shew forth the power of it in your conversations being willing to submit unto Christs yoke in this day of his power I am resolved that nothing shall separate us but death This Treatise hath cost me some paines and study and to tell you the truth I like it the better we should not offer to God his Church of that which cost us nothing 'T is the diligent hand which God delights to blesse when the idle shall be cloathed with rags
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
therefore Uomitus hic significat Deum exeâ—…rari tepidos sicut execramur id quod os evomuit 2. â—…d fieri violentia magna sicut fit vomitus a Lop. threatens to spue them out the punishment is sutable to the sin a foul sin must be thrown into a foul place and as a man loaths his vomit and cannot endure the sight or sent of it so God will reject those persons and Nations that are not zealous for his glory they are a burden to him and he is not at ease till he cast them up 4. Neuters are in a worse condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thucydâ—d Such as are in a middle condition aâ—e assoyled if not slaine on both sides then any other men because they are hated of all sides God hates them because they halt are not fully for him and therefore he threatens to punish such as swear by the Lord and by Malcom too Zeph. 1. 5. And the devil hates them because they are not fully for him Good men hate them because of their badnesse and backwardnesse and evil men hate them because they pretend to goodnesse Thus are they justly hated of all sides who are truly of no side 5. He is a spiritual coward and so must answer for disheartning others 2 Tim. 4. 16. When Paul came to answer before Nero all men forsook him I pray God said he it be not laid to their charge They were obnoxious to a curse though it were not presently executed 6. They shall have no comfort when times of refreshing come no dividing of the spoils God will do his own work without them deliverance shall come some other way when they and theirs shall perish 7. It is contrary to our National Covenant so solemnly sworn before the Lord Art 6. We vow against detestable indifferency and neutrality in the Cause of God If the good man perform his Covenants which tend to his hurt Psal. 15. 4. much more should we perform the Covenants which tend to our good Oh then let us serve the Lord truly and totally without halting or halving God will have all or none at all Like Caleb let us be men of other spirits differing from the sordid spirits of the men of the world following the Lord fully Numb 14. 24. Let us cleave to the Lord and his waies with full purpose and resolution of heart Act. 11. 23. As David danced before the Ark with all his might 2 Sam. 6. 14. so let us pray fervently hear attentively observe Gods Sabbaths chearfully follow our Callings diligently For if we do these things we shall neve be moved Fourth sort Scorners at purity A fourth sort are such as scorn at purity and make a mock at holiness When Christ did but set his face as though he would go to Ierusalem the Samaritans hated him Luk. 9. 51. So let a man begin to resolve against sin and to crosse the corruptions of the age he lives in and presently he shall hear This is one of the holy Bretnren a Puritan a Precisian a Presbyterian a Round-head 〈◊〉 Hypocrite a Saint forsooth As it was said of simplicity that Simplicitâ—…s cujus â—…on auâ—…o â—…re nomen Iuven. it was almost a reproach to name it so it is almost a crime to mention sanctity in this prophane age or to use the title of holy Brethren and the Brotherhood though the Apostle useth both Heb. 4. 1. 1 Pet. 2. 17. Not long since it was a step to preferment to rail upon Pauper Lutherus 〈◊〉 〈◊〉 fecit divites Puritans as many by railing at Luther got riches and others by reviling Calvin got Deaneries Bishopriks and Cardinals Caps according to the distich Sis fur sis nebulo sycophanta turpis adulter Calvinum ferias fulmine magnus eris Be thief adulterer be sycophant or knave If Calvin thou canst smite thou shalt be brave But if the Lord plagued the spies for raising an evil report on the Land of Canaan Numb 14. 36 37. let them not think to escape the hand of justice that raise slanders on purity which is the way to the celestial Canaan Let such consider these five things 1. In scoffing at pure ones they scoff Benignissimus pâ—…issimus Deus communem sibi cum servâ—…s suis 〈◊〉 contâ—…meliam facit c. Salvian l 8. p. 292. at God he takes the injuries done to them as done to himself Saul Saul why persecutest thou Me As Solomon saies of the poor Prov. 17. 5. He that mocks the poor derides him that made him so he that mocks the pure derides him that made him so and did ever any mock at God and prosper Let the potsheards strive with the potsheards of the earth but wo to him that striveth with his Maker Isa. 45. 9. 2. Thou art come to the highest degree of wickednesse To want purity is dangerous but to scorn at it is most dangerous Hence David sets them in the devils highest forme and makes them Doctors of the chair Psal. 1. 1. who sit in the seat of scorners These are vassals of Satan vessels of wrath sons of Belial enemies to God and to all goodnesse 3. Consider Whom dost thou scorn Are they not the people of God thy best friends thou farest the better for them every day the tares are spared for the wheats sake and were their number once accomplisht the worlds frame would soon flame about thy ears they are a people near and dear to God by their prayers they either keep off judgements or get them sanctified and therefore wo to the world when God takes them away When Noah was shipped then came the flood When Lot was safe Sodom is destroyed When Luther was dead the warres began in Germany Many esteem the godly no better then a pack of precise fools but they know that wicked men are fools and the time is at hand when themselves shall confesse it There is a Canonicall truth in that Apocryphal Impii hic rerum evdentia suaque jactura et damno convict serio sed seroagnescunt vanitatem sâ—…a 〈◊〉 honorum et voluptatum quod cio evanescant c. a Lap. iâ—… locum Text Wisd 5. 4. to 10. This is he whom we had sometime in derision and a proverb of reproach we fools counted his life madnesse and his end to be without honour how is he mumbred amongst the children of God and his lot among the Saints c. what hath pride profited us or what good hath riches with our vaunting brought us All these things are past away like a shadow and as a post that hasted by c. This ere long will be your language 4. Consider Thou maiest need their praiers ere thou diest A Pharaoh in trouble may beg for the praiers of a Moses Yea have we not known some in our own time that have been notorious scorners at Puritans yet upon their death-beds have desired their praiers and have confest if any go to heaven it
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
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
will not only see to the Common-wealth but he hath also a care of his family Psal. 101. He walks not only in Gods house but in his own house with a perfect heart he prayes there and praiseth God there 2 Sam. 6. 20. Ioshua 24. 15. will not serve God alone but he and his house will serve the Lord. He can never be truly tender of the souls of his wife children servants c. that is carelesse Morbido capite nihil sanum est neque ullum omninò membrum officio suo fungitur ubi quod est principale non constat Salv. of his own and therefore it concerns Governous to be holy that they may teach their children and servants the way of the Lord as Abraham did Gen. 18. 19. The great prophanesse that is in the Land springs principally from the prophane Governours of families for they usually swear and their children learn of them to swear they be enemies to the power of godlines their childreÌ„ are like theÌ„ When Diogenes saw a child offending he ran and beat the father the fathers and mothers of our time would be beaten for most of the offences of their children they being one way or another accessary unto them O that all Governours Infans tibi est ne ansaÌ„ occasioneÌ„ arripiat improbitas ab infantia Sanctitate imbuatur ab ipsis unguiculis Spiritui conâ—…retur Nazian Orat. 40. then would labour for grace and teach it to others how might they propagate piety to posterity for many generations for if thou teach thy children the way of the Lord then they will teach their children and so on As Timothy's grand-mother taught his mother and his mother taught him and he taught the Church c. Secondly A holy life is a comfortable life When all earthly comforts are dead and gone yet this is the singular comfort of a godly man that Bonae menli calamitas omnis occasio est virtutis nec malum putat sed exercitium patientiae et pro eo Deo gratias agit Drexel he hath a God to go to Iob 16. 20. Are his friends dead yet the Lord lives Psal. 18. 46. Hath he lost his riches yet the Lord will be to him instead of gold and he shall have plenty of silver Iob 22 25 Doth his head fail and heart fail yet the Lord will be the strength of his heart his portion forever Psal. 73. 26. In a word if he be in any want 't is but going to his father and make it known to him and it is supplied Phil. 4. 6. 7. In nothing be carefull with a care of diffidence an excessive unbeleeving vexing tormenting care when mens hearts are rent in sunder with cares this is forbidden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tear not your hearts in peices with care But a care of diligence we may use a moderate wise providentiall care when we are industrious in those callings wherein God hath set us 2. Cor 2. 14. 1 Tim. 5. 8. Our great work is to pray for what we want and to give thanks Quoties impetimur aliquâ tentatione statim ad orationeÌ„ tanquaÌ„ ad sacruÌ„ asyluÌ„ refugiamus Calvin for what we enjoy and then in nothing to be carefull but if our enemies encompasse us it is but making our requests to God as David did Psal. 86. 2. Preserve me Lord for I am holy Lo this is the priviledge of those holy ones whom God will honour This honour have all only his Saints As for the wicked it is not so with them when they fall into trouble they are the most uncomfortable men in the world when the good man is most comfortable like those foul which are fattest in frosty weather he sees a good hand of providence turning all to his good what ever befals him or what ever he lose yet say to the righteous Nihil accidere bono viro mali potest adversi aliquid fateor nihil mali Sen. it shall be well with him Isa. 3. 10. We all desire comfortable lives lo this is the way Fly from sin and fight the good fight for godly actions are seeds of joy and godly people are the most comfortable people in the See more Gross Inducements to Christ. Chap. 25. Bolton in his Epist. Dedicat. to true Happiness in the End of it world and have the greatest grounds of comfort as having a sweet possession and a large Reversion Thirdly 'T is an easie life True to a carnall heart and to a wicked unwilling spirit no life so tedious they esteem holy humble walking with God a bondage not a priviledge but to a regenerate man whose nature is changed it is very pleasant Rom. 7. 22. It is as naturall to him to pray believe Suave juguÌ„ juguÌ„ Christi See more Hildersham on Psal. 51. Lect. 47. P. 235. obey c. as to a wicked man to swear drink whore c. Christs yoke is easie to an humbled meekned soul Matth. 11. 28. 29. The yoke of Christs Doctrine his yoke of Discipline and Affliction are all easie sweet and pleasant the yoke of the devil and the yoke of the world are iron yokes unreasonable cruell tyrannicall yokes they binde heavie burthens and grievous to be born Matth. 23. 4. But Christs yoke of holinesse and obedience is easie in five respects 1. Comparatively in comparison of the devils yoke and the slavery of sin no work so toilsome as the devils drudgery to lie drinking night day to lie tumbling in their own vomit and filth to quarell fight cut and kill one another c. none undergo such pains no thresher toyles like these slaves of the devil But Christs yoke is easie compared with this For it is more easie and pleasant to live soberly in the use of the creatures and so enjoy our selves our friends and comforts then to lie drunken and be fit for nothing Is it not more easie and delightfull to follow those vocations and callings wherein God hath set us and so to improve our times and talents for our Masters honour then thus sinfully to mispend our precious time and those talents of health wealth peace c. and so destroy both body soul goods and good name 2. It is easie to such as have been accustomed to it to a young beginner at first these waies may seem hard and harsh till he have been habituated and accustomed to them as David could not go in Sauls armour because he was unaccustomed to it A trade at first seems irksome to a young beginner but after he hath learnt the Art and Mystery of it it is pleasant when holy waies are become natural they are no burdens for what we do naturally we do delightfully and easily he now doth good as freely and readily as as once he did sin 3. It is easie because we have Iugum dicitur quod duo jumenta juncta subâ—…unt à Lap. Gods Spirit to help us in the work A yoke carried by
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
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