Schismes though it is true the Magistrate should not tolerate them in the Church of God Yea 't is not only there May be but there Must be not only Schismes and lesser rents but Heresies and such Tenents as strike at the very Foundations of Religion and why is all this That they that are approved might be made manifest and their sincerity appear in their constancy 1 Cor. 11. 19. Schismes will creep in to disturb the Churches unity heresies to corrupt the doctrine but God will so dispose ofall that the issue shall be prosperous D. Prideaux Ser. on 1 Cor. 11. 19 God suffers false Prophets to come in amongst us to try and prove us that men may see who are for Christ and who for Baal Deut. 13. 3. There will be a Jannes and a Jambres to oppose Moses and an Hananael against the Prophet Jeremiah View all the Acts of the Apostles and see what uproars attended the Preaching of the Gospel for though the Gospel per se in it self bring that peace which passeth all understanding yet per accidens accidentally meeting with mens corruptions it causeth tumults in so much that there are sometimes dissentions amongst Gods own people as between Peter and Paul Gal. 2. 11. and Paul and Barnabas though they were holy men and Apostles Acts 15. 39. So Luther and Zuinglius c. Now these divisions must not make us cast off Religion he was never sound that will forsake Christs Church for them but make us more carefull what we receive 1 Thes. 5. 21. When we come to a Market and hear of Pick-purses we do not run from the Market because of them but we are moâ—… watchfull because we hear of so many varlets abroad So though our divisions be great and the errors amongst us many which is our grief yet if they were ten thousand times more they would be no ground for us to dislike Religion but only be matter of caution to us to make us walk more humbly and watchfully before the Lord. II. Whereas you say there is unity in other Religions unity amongst Turks Jews Papists c. I answer 1. It is no wonder all is at peace amongst them because the devil who is the strong man keeps house there the devill is wiser then to disturb his own Unitas 1. Satanica 2. Ethnica 3. Belluina 4. Iscariotica 5. Tyrannica 6. Herodiana 7. Ventris causa Illyricus See Whitcs Way p. 154. Mortons Apol P. 1. p. 300. Illyricus hath observed a seven-fold unity in the Papacy 1 A divellish 2. Heathenish 3. A beastly 4. A trayterous 5. A tyrannicall 6. An Herodian and 7. A selfish unity This they make one chief mark of their Church but unity without verity can be no note of a true Church for there may be unity amongst a company of thieves the Jews with one consent cry Crucifie him and all the world was mad after the beast Rev. 13. 16. 2. Recrimination is no purgation their accusing us will not excuse them for were we fuller of divisions then we Quis tuleris Gracchâ—…s c. be yet they are the unfittest of any to accuse us for who knows not that their erroneous Religion abounds with divisions Pappus hath observed 237 differences amongst them Bishop Hall in his Peace of Rome 300. The Thomists are against the Scotists they against the Occamtsts the Dominicans against the Franciscans yea Pope against Pope what one hath set up another hath pulled down they differ not only in V. Paraei 〈◊〉 Bernards â—…ag p. 1â—…8 circumstantials but in fundamentals about God about Christ Scripture Angels Originall sinne Free-will Predestination Justification Antichrist Images the Pope the Church the Sacraments c. 3. Yet must we labour after unity and bury our own private opinions as low as hell and not broach them in a season that cals so much for union for though heresies and scandals will arise See more Bur. Moses Choice p. 295. c. p. 308 309. yet wo to those that raise them Let us walk humbly keep the bounds of our callings receive the truth in love c. So shall Gods spirit lead us into all truth and preserve us from Soul â—…estroying errours The tenth Objection Obj. VVE see many of your holy ones as vile as any they can for a need lye cozen dissemble be drunk covetous cruel Whore c. Ans. If there be any such that cause Religion to be evil spoken of as there are too many in all paces yet Vitiuâ—… 〈◊〉 non transit in 〈◊〉 1. You must know that this is the fault of the Professor and not of the Profession It is the fault of the Person and not of the Religion The principles of our Religion give no toleration of Stews no prophanation of the Sabbath by gaming dancing c. but teach all men to live soberly godlily and righteously to do to all men as we would be done by wine in it selfe is good though some abuse it to drunkennesâ—…e and our Religion in it selfe is good though some prophane persons abuse it to licentiousnesse 2. We must not condemn all for some there was Iudas an hypocrite amongst the Apostles it doth not follow that therefore all the Apostles were hypocriâ—…es Suppose one of thy kinsmen were a thief a drunkard c. it doth not follow that all are so You would count him a simple man that should judge of London by the sinks and filthy gutters that are there and should over-look the curious building c. Yet thus do many in Religion they over-look such as are truly-godly and if there be any prophane scandalous person they cast their eye presently on him like beetles that fly over all the fine flowers and if there be any dung they creep in that Or like flies that passe over the sound places and light on that which is galled Be not thou offended to see tares amongst the wheat hypocrites in the Church it ever hath been so and will be so to the end of the world Christs Church on earth is a mixt society there wil be some false brethren amongst them some that are carnal and cause Gods name to be blasphemed Rom. 2. 24. only we should be carefull to give no just cause of offence remembring that of Solomon Pro. 25. 26. The righteous falling before the wicked are as a corrupt and troubled spring i. They offend and poyson many and do much mischief The eleventh Objection Obj. THese precise ones are the troublers of our Israel enemies to Caesar pestilent fellows movers of sedition mad men such as turn the world up-side-down c. Ans. This hath been an old slander of the devil his agents against the people of God as appears Mark 3. 21. John See Watsons Charter chap. 15. p. 778 Si Tiberius non ascendit ad maenia si Nilus non ascendit in arva c. Statim Christianos ad leones Tertul. Apolog. c. 40. See Prideauâ—… Ser. on Luke 7.
two is easie Christ draws in this yoke with us and bears the heavier part of the yoke for us and by his Spirit strengthens us to bear it 4. It is easie to such as have an eye to Nihil Christi iugo gloriosius the recompence of reward Great honours and great rewards make hard things light easie What is all our obedience or sufferings to that eternall weight of glory 2 Cor. 4. 17. 5. It is easie to such as love Gods waies Love makes hard things easie it is oyl to the joynts it adds wings Am â—…nti nihil est diff cile amatori fervido juâ—…um estlevissâ—…muÌ„ to the soul and makes it speedily to fly the way of Gods commands they are not grievous 1 John 5. 3. Abraham loved God and he is ready to sacrifice his son at his command Jacob loved Rachel and therefore his seven hard years of labours and servitude seemed to him but as a few daies Fourthly It is a peaceable life Purity breeds peace as sin doth troubles When the conscience is once * See Sheffield on Conscience chap. 3. c. purified usually it is pacified Hence peace is called the quiet fruit of righteousnesse Heb. 12. 11. This is a never fading well-grounded peace a peace that shall never be taken from them Iohn 14. 27. It may for a time be eclipsed by * Quo quis est sanctior hoc plerunque afflictior tentations afflictions desertions but never totally lost They shall have perfect peace Isa. 26. 3. They shall have Peace Peace Heb. i. a Rarae immuvitatis est à nemine turbari à nemine laedi posse constant peace and abundance of peace all manner of peace peace externall peace internall peace eternall This is heaven upon earth the singular priviledge of all the godly to Arcem quietissâ—…mam 〈◊〉 quisquis se totum ad divinam voluntatem conâ—…ormat Caelum extra caelum repeâ—…sti Drexel Heliotrop enjoy a sweet serenity and calm within when all the world about them is in an uproar Psal. 46. Prov. 1. ult They are gotten into that upper region where no storms nor tempests breed Fifthly it is a safe life he thatwalks holily and uprightly walks safely Prov. 10. 19. They receive the truth in love and therefore God will not give them up to the errors of the time they walk humbly with him and therefore he will reveal his secrets to them they have an Unction i the holy Spirit of God which shall teachthem all things shall lead them into all truth Astor unsanctified hypocrites they may fall totally and finally there is no sin so vile but they may run into it no error so damnable but they may swallow it they have no foundation and therefore they know not when or wherethey shall stay The best preservative that I know against the errors of the times is to be not Almost but Altogether thorow Christians following the Lord fully professing Religion in the power of it and then we have Gods promise that we shall never be moved Psal. 15. ult Sixthly 'T is a gainfull life This is argumentum cogens a prevailing argument Piety saies to us as Balak did to Balaam Num. 22. 37. See Bifeilas Marrow p. 403 c Men are all for gain yet care not for godlinesse which is the greatest gain What is said of Homer That he by his learning had given more men their living then either Sylla Caesar or Augustus ever did notwithstanding their great gifts is most true of piety How many hath it raised from the dust to great dignity and honour as Joseph David Hester c. Hence the Apostle cals godlinesse 1. Pietas est quaestus 2. Ingens quaestus 3. Talis quaestus quipart ex se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scultet Amiserunt Sancti omnia quaehabebant Nunquid fidemâ—… nunquid pietatem nunquid interioris hominis bâ—…na hae sunt opes ChristianoruÌ„ pietas quaestus ingens Aug. in the power of it not in the foâ—…m great gain 1 Tim. 6. 6. i no gain like it Bodily exercise may do something if rightly used toward the preserving of the health and taming of the flesh but godlinesse is profitable to all things 1 Tim 4. 8. nothing to be compared unto it it brings with it contentment joy peace pardon of sin power against sin boldnesse at the throne of grace and freedome from condemnation All the gain and riches in the world cannot purchase one of these Piety hath the promise of all things both temporall spirituall and eternall it procures the blessing and gives us a true Right to it also and that doubles the mercy for a wicked man may have good things but they are not good to him because he hath but a civil right to them when the godly have a sanctified right the blessing of the Lord makes them rich and he adds no sorrow with it * God giveth to his wealth without wo store without sore gold without guilt Trapp in loc Prov. 10. 22. They have no sting of conscience with their riches We should therefore plead for piety and make apologies for it What bringsmen gain they will plead for that and cannot endure that it should be spoken against Acts 19. 24. 25. Demetrius made shrines for Diana these brought no small gain to the craftsmen by it they got their wealth Paul opposed their silver Trade but how were they affected with it the Text tels us v. 28. 34. they were 1. Full of wrath 2. They cried out 3. Not one or two but all of them 4. Not dividedly but unanimously with one voice 5. Not for a moment but for the space of two hours they cry Great is Diana of the Ephesians If these were so violent for false and base gain how zealous should we be for the true gain If they plead and cry out so as they will hear See the gain of Godliness more fully set forth M. Gataker Ser. in Folio p. 127. nothing against their Diana much more should we plead for piety which only brings true profit and in defence of it out-cry all the out-cries in the world against it The more Pure and refined any thing is the better it is Refined gold Silver Wine c. is prized by all The Heathen saw some excellency in this which made them so much to praise Moral virtue which hath some shadow of holinesse Hol nesse is the most admirable of all things in the world as far surpassing wit and learning and riches and otherearthly vanities as learning surpasseth ignorance and wealth beggery Whatly New birth p. 22. Seventhly It is the most excellent life Piety makes men to excell their wicked and prophane neighbours Prov. 12. 26. What makes Gods people more excellent then the men os the world it is not riches strength outward beauty c. it is only their piety The wicked live the life of nature but these live the life of grace they have grace
in qualibet re Bulling most beautifull and successfull in its season Davids blessed man brings forth fructum suum in tempore suo his fruit in due season and therefore all that he doth prospers Psal. 1. 3. Whilst then the day of thy youth the day of health and the day of grace lasteth whilst God stands knocking at the door of thy heart by the motions of his Spirit speedily entertain him embrace his motions suffer thy selfe to be led by his Spirit in waies of obedience resolve with David that God shall be thy God and that thou wilt seek him early Psal. 63. 1. Let it be your first work to seek his Kingdom else if you delay and Diaboli vox est Da peccato quod praesens est Deo quod futuruÌ„ peccato floremaetatis Deo reliquias Daven put off God from day to day your hearts will be hardened your sin increased Gods wrath provoked and Satan encouraged Learn wisdome then of the men of the world the Mariner observes his wind and tide the Lawyer his Term the Chapman his market the Husband man his seasons yea the Stork and the Crane and the Swallow know the time of their coming and the laborious Bee loseth no fair seasons Consider that time Nullus dum per caelum licuit otio perit dies Pliny it self is short but the seasons of grace are shorter and if you lose them you lose all This ruined Jerusalem because she knew not the day of her visitation See Madens Serm. on Luk. 19. p. 148 c. Gros Inducements to Christ. p. 25. 26. Luke 19. 44. Yea many that seek after heaven shall miss of it because they seek too late Luke 13. 24 God hath allotted to every man that lives in the bosoÌ„ of his Church a certain time for repentance and he that neglects that time comes not in to Christ then can never be saved and therefore be sure ever to second the Spirits motions with obedience lest if the Lord call and you will not hear the time come when you shall cry and shall not be heard Prov. 1 24. c. 2. Seek it earnestly with all thy heart and with all thy might with the highest intention of affection they are only wrastling Jacobs that become prevailing Israels Importunity will do much it made an unjust Judge to do justice no man ever sought God with his whole heart but he found him Deut. 4. 29. Ier. 29. 13. 2 Chron. 15. 15. God hath made many gracious promises that he will sanctifie and cleanse us urge them in thy prayers beseech him to remember the word which he hath spoken to his servants wherein he hath caused us to trust Ezek. 36. 25 26 27. Zach. 14. 20 21. Obad 1. 7. 1 Cor. 1. 30. Go unto Christ in him is a fulnesse of holinesse to answer for our unholinesse Christ is the Magazine and Store-house of all grace in him is not only a fulnesse of Plenitudo abundantiae Plenitudo redundantiae Abundance but a fulnesse of Redundance an overflowing fulnesse for me and thee and for all that come unto him 3. Seek it constantly never give over Non cepisse sed perfecissâ—… virtutis est but wait still in due time we shall reap if we faint not do not limit the holy One of Israel to thy time consider how long thou didst make him wait on thee before thou heardst him and then shouldst thou die in this waiting condition yet thou art blessed Deo confisi nunquam â—…onfvsi Isa 30. 18. Hold on thy suit take no deniall the comfort thou wilt meet with in the end will abundatly recompence all thy waiting and though hope deferred may make thy heart sick yet when it comes it will be as a Tree of Life Prov. 13. 12. II. If ever you would be holy you must take heed of offending and grieving Gods holy Spirit by your sins for sanctification is the most proper work of the Spirit and therefore he is called the holy Spirit for as the Father Elects and the Son Redeems so the holy Ghost doth most properly sanctifie 1 Pet. 1. 2. Titus 3. 4 5. 'T is the Spirit that must inlighten enliven strengthen quicken convince us of our spirituall See more Sibbs fount sâ—…aled p 112 c. nakednesse blindnesse poverty and misery it must enable us to all Duties and make all Ordinances effectuall and therefore as you love the In amore sempeâ—… cauâ—… tâ—…la nemo enim melius diligit quà m qui maximâ—… veretur offenâ—… dâ—…re Salv. Spirit of God and tender your own salvation quench not the motions of Gods Spirit in your souls when it would convince you of sin and humble you do not drink nor drive away those pangs of the New-birth but obey its motions surrender up all the keyes of thy soul unto him let him rule in thee and over thee and suffer thy self to be led by it and it will assure thee of thy Adoption III. Attend upon the Preaching See M Ant. Burg. Sers 83 of the holy word of God it is the ordinary means by which the Spirit of sanctification is conveyed into our souls Act. 10. 44. Whilst Peter was preaching the holy Ghost fell on those that heard the Word Gods Spirit breaths not in an Ale-house or in a Play-house but in the ordinances they are the vehiculum Spiritus the Spirits chariot God will be found in his own way and means and therefore we should sit in the winds way and though for the present we finde not that comfort we expect yet let us wait Lex sanctifiâ—…ationem promovet q. â—…ominem ad peccati agniâ—…ionem adducit Wendel I. 1. c. 26. Harsnet on Rep. p. 65. to 124. still the lame man that lay long at the Pool of Bethesda at last was cured Attend then to the whole Word of God to the Law as well as to the Gospel let its terrours humble thee and out thee of thy self that so the Gospel may comfort thee For Gods usuall method is to bring men to heaven by The Preaching of the Law not only preparatively but being blessed by God instrumentally works the conversion of men the gates of hell First to bring men to mount Sinai and then to mount Sion first to mount Ebal the mount of cursing and then to mount Gerizim the mount of blessing first the Spirit of bondage to convince men of sinne and make them fear and then the Spirit of adoption to cry Abba Father By the M. Ant. Burgess Vindie Legis p. 195. 261. assistance of the Spirit the Word will be a sword to kill our corruptions and a glass to discover our selves unto our selves for though morall truths may adorn the soul yet it is only Divine truth that purifies it Psal. 119. 9. John 17. 17. Nor is it all hearing that brings sanctification Quicquid recipitur id ad moduÌ„ recipientis recipitur Si vas est putiduÌ„ ci que
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
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
hath defiled and corrupted all the powers and parts of soul and body so all must be renewed and sanctified Burnt offrings must be whole not a head or a leg but all must be sacrificed Levit. 1. 8 9. Not that the substance of our bodies or souls are changed but the qualities corruption is purged out and 〈◊〉 non est mutatio naturae sed qualitatum non mutat substantiam sed corruptioneÌ„ non in nihilum sed in ordinem redigit affectus siquis naturâ fit 〈◊〉 non tollit tristitiaÌ„ sed moderatur c. Sibel 〈◊〉 IudaÌ„ p. 41. grace is planted in its stead our understandings which before were darkened now they are light in the Lord our judgements are rectified 1 Cor. 2. 15. our memories are renewed and made more retentive of the best things our wils are flexible and conformable to Gods will our affections are subdued and set on right objects Gal. 5. 24. 2. The body and all its members are sanctified and renewed sinne doth not reign there Rom. 6. 12 19. It s become a Temple for Gods Spirit to dwell in all its members are become servants of righteousnesse unto holinesse 3. The actions and outward conversation Nee satis est cor sanctificatum esse nisi tota nostra vita externa conversatio internae sanctitatis animi sit signaculum Sibel M Ant. Burgess Ser. 115. Our words and works which before were vain and sinfull are now sweet and savoury tending to Gods glory and the good of others So that all such as are truly sanctified are wholly sanctified Old things are past away and all become new new mindes new memories new judgements new affections new desires new fears new love new joy new sorrow new food new raiment new language new company new ends and aims c. He now answers as the young penitent man in Ambrose answered the courting Minion Cur non respicis ego sum Hearken 't is I Sed ego non sum ego Though you be still the same woman yet I am not the same man As an old Ale-house while a drunken tenant lived there 't was never empty of drunkards theeves whores c. But now an honest tenant is come in down goes the sign and when old guests call there 's no room for them for there 's another man dwels there Now the parts of sanctification are two 1. Mortification or dying to sin by the Robur tyranâ—…s vires peccati debilitantur paulatim abolentur Siâ—… spirit they mortifie the deeds of the flesh Rom. 8. 13. Col. 3. 3 5 9. 10. The death of Christ is the death of their sin sin is an underling in the soul it reigns not there This is called in Scripture a pulling out of the eyes a cutting off the hands a keeping under our bodies denying our selves purging out the old leaven putting off the old man 2. Vivification or living unto righteousnesse Generaâ—… unius est destructio alterius Aust when Gods Image is restored and we are made conformable to his will so that what pleaseth him pleaseth See both these parts fully handled â—…n Mr. Dovvnams Warf p. 285 Mr. Ienkyn on Jude 1. p. 21. to 46. us and what is displeasing to him is displeasing to us they do not only fly evil but they do good they have their part in the first resurrection therefore the second death shall have no power over them Rev. 20. 6. They draw virtue from Christs resurrection whereby they rise from sin to newnesse of life Colos. 3. 9. 10. Rom. 6. 10. 11. Now I come more particularly to the signes of sanctification and these call for our more special observation they are seven 1 Sign A holy man hath an holy heart he first makes clean the inside The heart wins all the Cards yea though it be the knave of Clubs with all his Ceremonies Latimer he knows that God delights most in a pure heart and commands us to keep that clean Isa. 1. 18. Jer. 4. 14. 13. ult Prov. 23. 26. Iames 4. 8. therefore his greatcare and desire is to keep it pure as becomes the Temple of God The hypocrite is all for externall holinesse to be seen of men the Pharisees could cleanse the outside but within they were full of wickednesse therfore Christ denounceth such woes against them Matth. 23. 25. 26. Amaziah did much but lost all because his heart was rotten 2. Chron. 25. 2. it ruined him v. 14 15 16. True holinesse is a plain and an even thing without false-hood guile perversnesse of spirit or starting aside it hath one end one rule one way one heart when hypocrites and double minded men they pretend to God but follow the world If ever then we would be truly holy we must put in practice the councell of the Lord Ezek 18. 31. We must cast away with an holy indignation not lay them aside for a time 2. Not some but All our transgressions great small profitable pleasing c. 3. Get a new heart A morte temporali spirituali Deus solutionem promittit modo de puriori vivendi ratione serio mediâ—… tentur Sanct. in loco sanctification must begin within if the heart be changed the outward man will soon follow 4 A motive from the danger Why will ye endanger the â—…ternall salvation of your souls by resisting the motions of Gods holy Spirit 2. His language is pure When the man is changed his language is changed God gives to pure men a pure language Zeph. 3. 9. He is now a good Qualis vir â—…alis oratio Loquere 〈◊〉 tâ—… videam man and therefore out of the good â—…reasure of his heart he bringeth forth good things as the wicked man out of â—…he evill treasure of his heart brings forth swearing cursing lying slandering c. Matth. 12. 34. 35. You may ghesse at a man by his talke a rotten man will have rotten talk Ephes. 4. 13. a gratious man hath gratious language 3. His waies are pure not only his Burgess last Ser. Ser. 94. words but his works are holy A hypocrite may have fine words but his Hypocrita odit peccatum non quà peccatum sed quà morbum poenam works are naught he may hate sin as it makes him sick or poor c. but not as it is sin and displeasing to God he hates not sin but he loves not burning A mans works and walking discover what he is a swine is known by his delighting in dirty puddles but a sheep loves fair pastures A holy man loves to keep communion with God by constant prayer but the prophane man will not once call on him Psal. 14. 4. for prayer will either make him leave sin or sin will make him leave praying He is jealous over himself fearfull to offend shuns the occasions of sin willing in all things to live honestly hating See more Harsnet on Repent p. 125 to 145 c. not one but every false way he
is universal in his obedience he doth not pick and chuse his way but makes it his daily exercise to keep a conscience void of offence both towards Goâ—… and man He adds righteousnesse to his holinesse and holinesse to his righteousnesse and so follows the Lord fully Psal. 15. 2. Luke 1. 6. Acts 13. 22. 24. 16. He is habitually holy Actâ—…o una non denominaâ—… 〈◊〉 Neq sanctisicatio uno atqaltero â—…ené vel malefacto est metienda sed totius vitae 〈◊〉 〈◊〉 is sibonus fuerit cor sanctisicatum esse nullus dubita Sibel holinesse is his trade a wicked man may do a work that is materially good but as it comes from him it it abominable What Saint John saith of goodnesse is most true of holinesse 3 John 11 He that doth good out of an habit and principle of goodnesse is of God but he that doth evil habitually as his trade hath not seen God Godlinesse is the good mans exercise 1 Tim. 4. 7. the bent and resolution of his soul is not willingly to sin against God in any thing he chuseth misery rather then iniquity and affliction rather then sinne A pure heart and a purpose to sin can never subsist together for what is holinesse but an exact obedience to Gods commands True hatred is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the whole kind Arist. He that hates one sin as 't is sin will hate all Quatenus ipsum includit de â—…mni that 1. Extensive to themall 2. Intensive with the high estintention of our affections with all our heart mind might for he that willingly breaks one commandment doth habitually dispositively break them all when a temptation comes he will stick at none Iames 2. 10 11. 'T is true in many things we offend all James 3. 2 through frailty and infirmity but not deliberately and wilfully yea sins of weaknesse and infirmity are grievous to a gratious soul that wearinesse in duty though not of duty that indisposition and heavinesse which cleaves to them in the best things which a naturall man takes no notice of yet is better unto them Many good souls doubt of their sanctification but if thou finde in thy self an unfeined hatred of All sin both of grosse sin in thy actions of lesser sins in thy affections know undoubtedly that thou art sanctified and shalt be saved 1 Iohn 5. 18. 4. He loves pure ordinances plain powerfull preaching zealous praying quickning conference c. these are delightfull to him a pure heart loves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In quo adulterando nullus intercessit dolus Hereticie nim gypsum lacte miscent á Lap. the pure and sincere milk of the word 1 Pet. 2. 2. It 's a signe a man is rotten when he cannot endure a plain downright Micajah because he tels them the truth such men are evil and therfore caÌ„not endure the light Ioh 3. 19 5. By your love to pure ones Saints will love Saints sheep delight in the company of sheep and not of swine David a Saint delights in Saints Psal. 16. 3 Paul when changed changeth his company and and joynes himself to the Saints Acts 9. 26. Yet it is not every love to a Saint that argues a Saint but pure and sincere love which is known by these three signes 1. It is a love to All the Saints he loves a poor Saint as well as a rich one he loves a Saint in rags as well as a Saint in glorious robes a Iob on the dunghill as well as a David on the throne Ephes. 1. 15. Colos. 1. 4. they love not one or two of the Brethren Etiâ—…msi Lutherus millies me diabolum vocet ego tamen illum insignem Dei servnm agnosco Calvin* Let Luther hate me and in his wrath call me devil a thousand times yet will I love him acknowledge him a most precious servant of God said meck Calvin but the Brotherhood even the whole society fraternity the whole Church of God such as they never saw yea though they may differ from them in some small matters and it may be have mis-called them and wronged them yet if they have grounds to judge them Saints they can passe by all pray for theÌ„ readily forgive them 2. He loves the Saints simply because saints for their piety more theÌ„ for their parts true love is spirituall and springs from spirituall considerations they love the pure for their purity the sincere for their sincerity but carnall love hath carnall ends they love the godly for their riches honour wisdome kinred bounty c. they hate them solely for their piety such and such were excellent men if they were not Puritans and Roundheads c. 3. He can prefer them before his naturall kinred which are wicked as Christ did Matth. 12. 47. c. In all Cognatio carnalis postâ—…abenda spirituali Paraeus their relations they prize piety they preferre a godly wife a godly child a godly servant a godly Magistrate a godly Minister before any other If any would see more let him peruse Dyke on the Sacrament chap. 13. Downham on the Sacrament chap. 10. Sheffeild on Conscience chap. 14. Wall None but Christ chap. 21. M. Ant. Burgess 120. Ser. Ser. 18. 6. Holy men will labour to make others Bonum est ' sui diffusivum holy they love not to eat their spiritual morsels alone like the sun they do what in them lies to give light to all like a sweet perfume they refresh such as come near them Holy Abraham will teach his family the way of the Lord Andrew finding Christ brings Simon Philip brings Nathaniel the woman of Samaria brings her neighbours John 1. 41 43 45. c. As wicked men draw others to wickednesse so the See more Dyke Quenching the Spi. p. 42 c. godly say as Paul to Agryppa Acts 26. 29. I would to God that not only thou but also all that hear me this day were both almost and altogether such as I am 7. Holy men are humble men the more holy the more humility none see FundamentuÌ„ sanctitatis est humilitas Cyprian their own nakednesse nothingnesse wants and weaknesse so much as they as all the graces of Gods Spirit are humbling graces so holinesse especially Hence Paul a holy man yet in his own esteem the least of Saints the chiefest of sinners Job abhorres himself David is a worm Isaiah thinks himself undone Moses is meek Bradford in his owne estimation is miserrimus peccator a very hypocrite a most hard-hearted unthankfull sinner a very painted hypocrite c. They durst never call themselves Saints The close walking people The godly party The spirituall ones c. It is the property of proud and subtle hereticks to paint with two colours that they may not easily be discerned Rom. 16. 18. 1. They glory that they are the servants of God when they only serve their own belly 2. They use good
farre as hath been good for them Thus godly Abraham and Lot were rich Gen. 13. 1. to M. Ant. Burgess Ser. 107 7. 24. 35 c. Jacob had at first but a staff yet increase to two bands Gen. 32. 10. Holy Job a very wealthy man Job 1. 3. David a great King and full of riches Iehosaphat walking in Gods wayes hath riches and honor in abundance 2 Chron. 17. 4 5 6. * V. Aug deâ—… Civit. Dei l. 5. c. 24 25 26. ConstantinuÌ„ Imperator The Christian Emperors that preserved Religion did flourish and had riches in abundance Piety both brings and blesseth riches When the Ark came to the house of Obed Edom it non supplicantem Daemonibus sed ipsum vâ—…rum Deum colenâ—…em tantis terrenis implevit muneribus quanta opâ—…are nullus aderet Id. ibid. brought a blessing with it Piety teacheth men how to order their affairs with discretion quickens us to diligence in our vocations and callings breeds contentment and so is great gain 1 Tim. 6. 6. Godlinesse with contentment is gain yea great gain none like it for other things may be good for something but godlinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illa piorum maximis opibus est praeserenda Pauper est ille quicum multa habeat plura desiderâ—…t nos contemnere malumus opes quà m contieâ—… Min. Felix is profitable to all things having the promise of this life and that which is to come it brings both inward and outward temporal and eternal blessings It takes not away our riches but our confidence in them and makes us look on them as losse and dung in comparison of Christ Phil. 3. 8. So that I do not know a more compendious way to riches and honour then to be truly pious What advanced Joseph Nehemiah David Daniel c. but their piety and fidelity The devil hath taught men a proverb That piety and plain dealing is a jewell but he that useth it shall die a beggar when all these were pious and plain-dealing men yet died in Riches and Honour 3. Shew me that godly man that ever could say that reall godlinesse did hurt him even in his temporals let any good man when he comes to die cast up all his losses on the one hand and see how God hath made up all in some better way on the other hand and then he may well conclude Godlinesse is to Per vinculâ—… cresco me great gain Though Job lost all yet his latter end was better then his beginning 'T is David's observation and he never saw it fail in his time * Psal. See the large Annot. 37. 25. I have been young and now am old yet have I not seen the righteous for saken nor his seed begging bread If any be extreamly poor the fault usually lies in the Professor and not in the Profession either they are idle or hypocritical and neglect their callings or breed their children idly or delight in fine fare c. Some reigning corruption usually brings this misery on them 4. I Answer by way of concession Pauperâ—…s diâ—… cimur haec non est infamia nostra sed gloria animus enim ut luxu solvitur ita frugalitaté firmatur Min. Fel. Mat. 19. 29. Suppose thou shouldst lose all by professing Christ his truth yet the Lord is able to give thee much more then that 2 Chron. 25. 9. The way to save all is to venture all for Christ He that will thus lose his goods shall save them yea he shall have an hundred fold in this life God will supply all thy wants and for Centuplicia i. multiplicia Si non eodem genere tamenvalore non possessione sed usu Perde te ne pereas Salv. Ob. Captivi sunt Sol. Hoc essâ—…t miserrimum sâ—… aliquó duâ—…i 〈◊〉 ubi Dâ—…um suum non invenerunt tres pueri fuâ—…runt in cap ivitate fuit Daniel fuere Propâ—…ae Nec Deus defuit consolator Aug. See Mr. Aut. Burgess Serm. 31. Non est pâ—…na militia est fortitudo enim infirmitatibus robâ—…ratur â—…alamitas saepâ—…ùs disciplâ—…a vâ—…rtutis est Min. Felix thy temporall estate it may be thou shalt have more then ever thou hadst or ever shouldst have had in thy naturall condition However God by his Spirit will make an in ward supply of all thy losses with such peace joy contentment c. as shall be better to thee then a thousand lives or livings Oh that men were throughly convinced of this truth that we never lose by serving God We may lose by serving the world and by serving men as Cardinal Wcolsey complained Had I been but as carefull to please God as I was to please my Soveraign I had never come to this miserable end 5. 'T is one thing to be poor and another thing to be overcome of poverty for Gods dearest servants for their triall especially in times of common calamity for these temporall blessings are promised but conditionally so farre as may make for Gods glory and the good of his people may be brough low they may be as having nothing and yet possessing all things 2 Cor. 5. 9. 10. He will give them contentment with their little and such swet joy in the sense of his favour that shall farre excell the Harvest and Vintage See this Oâ—… more fully answ Pemblâ—… Ser. stiled The Benefit of Gods service in â—…ol p. 671. 8â—… Bur. Moses Choice p. 114 c. Spiritus Calvinianus Spiritus Melanchoâ—…cus of all the ungodly The second Objection Obj. THis will make us sad and melancholy we shall never see merry day more if once we tread this path farewell delights and pleasures for ever c. Ans. This is a meer slander which the devil and his agents have raised to affright men from piety But you must know that wisdomes waies are waies of pleasantnesse and all her paths are peace Prov. 3. 17. No joy like the joy of a good conscience which is a continuall feast Prov. 15. 15. A feast at home and a feast abroad a feast in prosperity and a feast in adversity c. in so much that Gods servants in their deepest distresses and darkest tentations in their prisons and dungeons have had more comfort and joy then all their enemies in their Princely Palaces God allows us to be merry but not mad and dissolute Grace doth not abolish but rectifie Laeâ—…emur iuâ—… giter â—…dò innocenter Sa lv Relâ—… est laeta non dissoluta our joy it brings it in to order and sets it on right objects it turns out carnal into spiritual mirth God doth not envy our delights only he would we an us from low base beastly sensuall pleasures nor doth he directily call for fraeuum duntaxat affâ—…cti-bus injicit ne á via pietatis exorbitent Sibel these but only so farre as they are inconsistent with thy eternall good If a Physitian should perswade thee to forbear such and such dishes as tend
refuse the confessing of Christ and his truth when we are called to it nor omit the necessary duties of Gods worship for fear of shortning our daies Daniel 6. 10. had rather lose his life then lose his communion with God by prayer David and Christ wasted and consumed themselves in the zealous service of God Iohn 2. 17. and happy are all those that die of such consumptions we should emulate their conditions The fifth Objection Obj. WOuld you have us neglect our callings and give up our selves only to reading prayer meditation c. doth not God command every one to provide for his own c. Ans. Though God command us six daies to labour and in the sweat of our Subordinata non pugnant brows to eat our bread yet our generall calling is no hinderance but a great furtherance to our particular calling Bene orâsse est benè studuisse Luth. Prayer and provender hinders no man The oyling of the wheeles doth not hinder the going of them nor is the whetting of the tithe though the work stop for a time any impediment to the workman Religious duties in the power See Satakers Ser. on Mat. 6. 33. fol p. 49 of them do not hinder our earthly affairs but greatly further them bringing Gods blessing on our labours without which all our toyl is but vain Psal. 127. 1 2. And though we should have successe and outward comfort in abundance yet they are no blessings to us without prayer 1 Tim. 4 5. Refugiendae est ampla possessio ne consequatur profunda perditio impedimenta haec sunt non adjumenta â—nera non subsidia c. Salv. 2. Suppose you should lose in your temporall estate by spending your time discreetly in Religious duties yet you have done wisely for whilst the Martha's of the world are cumbred about many things thou with Mary hast chosen the better part Luke 10. 41. 42. thou hast parted with drosse for gold Multò lovior est praeseâ—s teâ—â—itas quà m aeterna paupertas Salv with chaff for wheat and hast lost temporals to gain eternals 3. Neither yet have you lost your temporals by so doing for if God see it good for thee he can give thee much more then that We serve a bountifull Master who observes what our duties cost us what hazards we run what losse we undergo and will abundantly reward us Away then with all excuses We cannot spare time we have much work and great imployment the more need to pray that God would blesse it 2. Had not David and Daniel great imployment the one being King over a great people and the other next to the King yet they could spare time to pray three times a day at least You can finde time for all your great imployments to eat drink sleep and can you finde none for praying 4. True it is parents are commanded to provide for their children but then it must be moderately justly discreetly religiously else if you provide excessively for them by covetousnesse Quae 〈◊〉 est ô miserrimi ut haeredes alios faciatis vos ipsos exhâ—…redetis ut alios relinquatis vel brevi divites vos ipsos aeternâ mendicitate damnetis Salv and cruelty thou providest a curse for them in stead of a blessing And is not that parent mad that to provide for his childrens bodies will damn his own soul to gain temporall riches for them will lose eternall himself If you would get portions for your children train them up religiously for piety is an enduring portion it is lasting yea everlasting riches 'T is not houses lands silver gold riches that God commands parents to provide but the principall thing with God requires is that children be taught his waies Psal. 78. 5. 6 7. and brought up in his nurture and fear Ephes. 6. 4. and therefore great is the folly of most parents of our time who intend to leave hundreds to their children and yet grudge to bestow one hundred in the breeding of them Alas what will it profit thee or thine to gain all the world if your souls be damned The sixth Objection Obj. SAnctification is hard to be attained many difficulties and dangers must be undergone many duties performed many sins to be subdued c. many lions lie in our way Ans. 'T is granted reall sanctity is no Nisi duris non â—…tur ad regnum Math. 7. 14. easie thing all excellent things are hardly come by the Lord in his See more M. Ant. Burgess Ser. 33. p. 194 430. Cito data viâ—…seunt wisdom foresaw that things easily gotten would be soon forgotten what 's hardly come by we prize the more 2. Yet the comfort is 't is nor impossible Gods sevants have attained it as Iob David Daniel Samuel Paul c. God is the same still as readyto give his grace Sanctitas est obvia sed requirentibuâ—… to such as seek it in sincerity as ever 3. It is easie to a willing minde the hardness lies in our own rebellious wils it is not so much our cannot as our will not that undoes us you will not beleeve Nolle in causa est non posse praetenditur Sen. repent obey and then you cry you cannot when the truth is you will not All Gods commands seeme harsh and hard to wicked and unwilling men Mavult quilibet improbus execrari legem quám emendare mentem praecepâ—…a odisse quam vitia Salvian Quotgenera praeceptorum tot adversariorum if God command liberality the Covetous man is angry if Humility the Proud if Purity the Prophane Get that cursed enmity out of thy heart and then the good word and way of God will never displease thee Non lenti sed violenti Curristas non quaeristas amat Deus Luth T is the Runner not the Questioner that God delights in What Solomon saith of knowledge Pro. 14. 6. that it is easie to him that understands is most true of holinesse it is easie to him that understands the worth of it and is resolved to pursue it with an holy violence Matth. 11. 12. It is the violent and not the somnolent and lazy that get the Kingdom Besides custome will make hard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pariâ—… things easie and delightfull you shall also have Gods spirit to assist strengthen you in the work and when your hearts are once spiritualized Christ yoke will be easie and his burthen light And therefore tell not me of lions Amor nâ—…scit â—…fficultates See Brooks Remed ag Sat. Dev. p. 185. p. 63. p. 195. Invia virtuti nulla est via dangers and difficulties in the way true love knows no difficulties Cant. 8. 6 7 Iacob will have the blessing though he lose his limbs The womah of Canaan will have no nay though Christ deny her delay to help her and at last gives her a reproachful answer and cals her Dog yet she picks encouragement out of that discouragement and at
works we cannot discern the mysteries of Religion here noâ—… obtain the fruition of the glorious vision of his face for ever So that holâ—…nesse and happinesse fall both under Decre â—…he whom God hath decreeâ—… to salvation as the end he hath decreed to holinesse leading to that end 2 Thes. 2. 13. The Kingdom of Grace is the suburbs to the Kingdom of Glory and he that will not go thorow the suburbs shall never come into the City of the New Ierusalem it is an holy Mount which none but holy ones can ascend it is only he that hath his fruits in holinesse whose end shal be everlasting life Rom. 6. 22. 't is onely such as walk in white here that shall be cloathed with white hereafter Revel 19. 8. Sanctity is the path-way to glory they differ only in degree the one is the seed the other is the flower Grace is glory militant and glory is grace triumphant Hence it is called glory 2 Cor. 3. 18. Sanctificatio id â—…itur glorificatio inchoatiâ—…e quatenus futura glorificationis est praeluâ—…ium Weâ—…leb Rom. 8. 30. whom he justified them he glorified but where is sanctification it is included in glorification for sanctification is glory begun and glorification is sanctification consummate 3. There is a necessity of sanctification in respect of Christ our Head who Ubi sanctificatio includitur in â—…ne Paraeus is called by way of eminency The holy and the just one Mark 1. 24. Isa. 54. 5. Revel 7. Cant. 5. 10. Christ is white â—…or holinesse and red in respect of his wounds sufferings Now all beleevers Debet tantae â—…obilitutis ad quaÌ„ nos extulit cogitatio sanctimoniae ac puritatis studiuÌ„ in nobis acuâ—…re Calvin have â—…ear communion with Christ they are made one with him flesh of his flesh Heb. 2. 11. Both he that sanctifies i. Christ and they that are sanctified i. the servants of Christ are all one hence the Church is called Christ. 1 Cor. 12. 12. Now Christ was every way holy and undefiled Heb. 7. 26. and we must in some measure be conformable to him in sanctification as well as in suffering Rom 8. 29. For if the Head be of gold the menbers must not be of brasse an holy Head and unholy members will never agree 4. In respect of the Church and people of God to whom we are united See Randal on the Church lect 4. p. 62. Sancti non sanctâ—…tate innaâ—…â sed sanctitate donâ—…tâ they are holy 1. The Church triumphant in heaven to whom we are allied is holy they are a company of just men whose spirits are made perfect Heb. 12. 22. 2. The Church Militant is an holy Nist vitae sanctimoniâ—… Christianum â—…e ostendas 〈◊〉 sâ—…re quideâ—… in â—…cclesia poteris sed ex â—…atamen non eris Calv. society hence they are called holy Brethren Heb. 3. 1. and an holy Nation 1 Pet. 2. 9. Saints of the most high Dan. 7. 18 21 22. and the People of his holinesse Isa. 63 18. Men may make shews be outward members of the Church but they shal never be true and sound members of it without holinesse 5. The work to which we are called cals for holinesse 1. Our prayers must be holy and must come from holy persons Psal. 66. 18. God hears not sinners Ioh. 9. 31. we must lift up pure hands in prayer 2. Before we hear there must be purging 1 Pet. 2. 1 2. Iames 1. 21. The vessel must be pure or it will marre the liquor Sincerum est nifi vas that is put into it 3. The Sacraments call for holy ones Sancta sanctis Holy things must be given to holy ones It is to the pure only that all things are pure Titus 1. ult when all the duties of religion without it are but as the cutting off of a dogs neck Isa. 66. 3. 6. Our sanctification is one speciall evidence of our Title to all the favours of God Non q. â—…ramus sed ut essemus Nullum electionis eviâ—… dentius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. It is an evidence of our election God hà th chosen us not because we were but that we might be holy Eâ—…es 1. 4. 1 Pet. 1. 2. All the elect of God are holy Colos. 3. 12. His electing includes but never excludes purity or good works and therefore they that Electio non excludit sed includit sanctitatem studium boâ—…orum operum tanquâ—… effectum infallibile signum Alst. would be sure of their election must begin at sanctification and by worâ—… of holinesse make their calling and election sure 2 Pet. 1. 10. The deviâ—… separates the means from the end and would perswade men that if they be elected they shall be saved let them live as they list but all those whom God hath elected to happinesse as the end he hath also elected to holinesse as the way to that end 2. 'T is an evidence of our vocation Whom God cals by his word and Spirit he cals to holinesse and not to sin 1 Thes. 4. 7. 2. Cor. 1. 1. 2. Roâ—… 1. 7. 3. 'T is the end and evidence of our redemption Christ gave himselâ—… for us That he might redeeâ—… uâ—… from aâ—… iniquity and purifie to himself a peculiaâ—… people â—…ealous of good works Titus 2. 14 Luke 1. 74 75. Ephes. 5. 26. Col. 〈◊〉 21 22. Iohn 17. 19. 1 Pet. 2. 24. 4. By this we shall have a comfortable evidence of our justification for all those whom God justifies thâ—… 〈◊〉 ever sanctifies thou 〈◊〉 not 〈◊〉 doubt of thy justification if thou finde the fruit of it which is sanctification this is alwayes an inseparable property of a childe of God yea it is essential to him that it is impossible to be Gods childe without it In the Apostles times there were some that boafted of their faith and of their justification and yet neglected sanctification to whom both Iames and Iohn reply and bid them make it apparent by their works of holinesse and obedience else they were but lyars and deceivers Iames 2. 1 Iohn 2. 3. 4. yea Christ himself who was no legall Preacher sheweth us what persons have title to blessednesse even such as shew their justification by the fruits of sanctification viz. Poverty of spirit mourning meeknesse purity mercy peace c. Away then with Saltmarsh and all Saltmarsh Free Grace p. 97. to 190. See him confuted by M. Gataker the rabble of Antinomians who cry down all acts of Preparation Qualification and evidence of works they cry down all sense of sin and humiliation for it as legall and tell us of short work it is but beleeve and be saved it is but looking on Christ and salvation is in thy soul. This is quickly said indeed but it is not so quickly done It is easie to say I can build a house it is but laying the foundations rearing the wals and covering it with aroof and the house is made but
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
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