at Ephesus Corinth Collosse c. And'tis observed that the godly are called Saints in Scripture at least fourscore times And theyare called Saints in this life for three respects 1. Segregatione 2. Imputatione 3. Inchoatione 1. By segregation God of his free grace hath separated them for himself from amongst the wicked and prophane of the world Christi sanctitas impuritatis nostrae est ope rculuÌ„â—… Innocens affligitur ut noxâ—…us liberetur ut reâ—… dimatur servus occiditur filius Sib. 1. 2. By imputation Christs absolute holinesse is imputed to them for holinesse and their sinnes are imputed unto him 1 Cor. 1. 30. By his blood we are cleansed from all our sins 1 Pet. 3. 18 3. By inchoation that sanctification which is begun in thee here shall be perfected in heaven and though we cannot be holy perfectly yet if we can be holy sincerely in desire and endeavour tisacceptable with God who measures Voluntas 〈◊〉 est homo nihil aliud sumus quà m voluntate Aug. us by our wills and sincere desire rather then our deeds The will is the man that we are which we desire to be Let us then strive after perfection in the use of all holy means as fasting prayer hearing meditation selfe-examination c. and then in Gods due time he will bring forth judgement into victory and make the work of sanctification prevalent over corruption 2. You must know that there is difference in Saints to some God gives ten talents and there he looks for ten again to some but one and there expects no more then he gives where he bestows much he looks for much Some ground brought forth an hundred fold some sixty some thirty yet all good ground Some God cals forth to greater service and more eminent imployment and to these he gives a greater measure of sanctification Paulus infirmos non excludité numero sanctorum q. opus suum Deus bic inchoat tantum in uobis paulatim vero per gradus inrementa perficit Calvin 3. Know for thy comfort that there are degrees in sanctification as well as in faith and other graces as faith hath its weaknesse and infancy so hath sanctification It is graduall and grows by degrees from a weak and low degree to a strong perfect man Weaknesse holinesse may well subsist together the Disciples were willing yet the flesh was weak And David oft begs for quickning Psal. 119. In the mean time thou hast a perfection of parts though not of degrees and measure as a childe is a perfect man in all the parts of a man though not in the quantity of any part Be thankfull then for what thou hast and still seek after more and then all thy imperfections shall be covered with the perfect righteousnesse of Christ c. we must indeede strive endeavour and aspire after the greatest perfection Psal. 119. 5. O that my wayes were directed to keepe thy Statutes but since in this life we cannot attaine it we must Suspirare groane and grieve The Law saith thou shalt not lust now when we find that we do lust we must sigh and say with the Apostle Wretched man that I am who shall deliver me Rom. 7. an Heroick spirit wisheth it could do more then it can and gieves when it cannot do what it ought to do Quest. But why doth not God sanâ—…ifie us perfectly but by degrees purâ—…ing out our corruption by little and â—…ittle Ans. God could cure us perfectly of â—…ll our sins and purge us from them in a moment but for good ends he will not doe it 1. For the greater exaltation of his free-grace to make us more sensible what he hath done for us that we might have no cause of glorying in our selves but might give all the glory unto God from whom we have all 2. To humble us and keep us low in our own eyes He could have driven out all the Candanâ—…es before the people of Israel but he left some still amongst them to vex them to humble them and make them more watchfull The Lord could free us from all those remainders of sin that are in us but in his wisdom he sees it best for us to have these clogs of corruption still about us to wean us from this world and make us long for heaven where we shall be for ever free from these fetters of sin and Audeo dicere superbis utile esse cadere 〈◊〉 aliquod aperâ—…m pâ—…eatum uâ—…ae sibi displicâ—…ant qui iam sibi plaoendo ceciderant Aug. de Civil Dei 1. 14. c. 13. to keep us low 'T was better with Peter falling and watching then presuming and therefore Saint Austin concludes that fals into sin are good to humble proud persons 3. To out us of our selves and to make us fly unto Christ for help The sight sense of Pauls native impurity drove him to Christ and made him so thankfull unto God for him Rom. 7. The Lord is pleased to distill his grace by drops into us that he may often hear of us as Paul that had a messenger of Satan to buffet him prayes oft God loves to have us come with new prayers and praises to him Obj. I fear I have no purity say many weak Christians because I have not those parts and abilities that others have I cannot pray nor speak for Religion as such and such can c. Ans. Grace is one thing and gifts are See more a fully M. Ant. Burgess late Ser. p. 110. Ser. 20. Ser. 65. another the least measure of grace is better then the greatest measure of gifts many have grace who cannot define it and many that can define it have it not Parts though they are ornaments and not to be despised yet are they but common gifts are probate a Judas Demas may have an excellent memory singular elocution a quick wit a nimble invention c. He may be able to prayfor outward expression farre beyond a child of God The Devil hath parts and natural abilities beyond all the men in the world Christianity is a matter of grace rather then of gifts of obedience then of parts those may be allotted to wicked men but purity in sincerity is a speciall gift of God We have more gifts then formerly but lesse grace abundance of Ignis qui in parentibus fuit calidus in nobis luciâ—… 〈◊〉 knowledge but where 's the zeal the piety the practice We have more science but lesse conscience we have the light of former times but not their heat Most of our Professors are all for parts and gifts these bring applause and praise but grace and piety humble men make them contemptible in the eye of the proud world And this is that great root of pride division and errour that so much abound amongst us men are all for gifts thesâ—… puff men up make them censorious self-conceited and enemies to the power of godlinesse Who greater enemies to Christ then the Scribes
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
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
divine nature 2 Pet. 1. 4. i. Analogically and by way of similitude when we partake of those graces which make us like unto God when we are just patient mercifull pure as God is when we love what he loves and hate what his soul abhorres this is the image of God in us and by these God becomes as it were visible in man Hence sanctification say some is nothing else but the conformity of our hearts and lives to Gods will It is a created quality say Sanctitas est congruentia nostra cum lege Dei Les. S. est Realis mutatio hominis â—…a turpitudine peccati in puritatem â—…maginis Dei Alsted others of purenesse in the Saints wherby they resemble God being pure and severed in part from the mixture of sin and corruption So much the word Kadash implies one separated from a common to a Divine use because holinesse consists in a separation froÌ„ sin a dedication to God 1 Pet. 1. 14. 15. not fashioning your selves according to your former lusts in your ignorance What then But as he who hath called you is holy so be ye holy in all manner of conversation Hence some make this morall See more Mr. 〈◊〉 〈◊〉 Iudâ—… 2. p. 26 â—…7 holinesse to be two fold 1. Privative i. an immunity and purity from sin 2. Positive which is 1. Grace in the habit 2. 〈◊〉 iâ—… the act when God is known feared served 〈◊〉 and sin is hateâ—… and eschewed when there is the root of 〈◊〉 in the hearâ—… the fruit of righteousnâ—… 〈◊〉 〈◊〉 then is a person or people truly 〈◊〉 the utensiles in the Law were 〈◊〉 〈◊〉 holy when they were set apart froâ—… 〈◊〉 other service to God alone so a 〈◊〉 〈◊〉 said to be holy 〈◊〉 his heart and liâ—… are separated from all by-ends and aims and they are wholly devoted unto God Holinesse is a kinde of spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purus 〈◊〉 〈◊〉 ab usâ—… commuâ—… ad a vinum separatus Rivet chastity when the soul is consecrated to God and goes not a whoring after the vanities of the world Hence the Saints are called Virgins for their purity and spiritual chastity Cant. 1. 3. Matth. 25. 1. Rev. 14. 4. The Apostle describing the holinesse of Christ shews us clearly what holinesse is Heb. 7. 26. Christ our High-Priest is holy What 's that he is harmlesse undefiled separated from sinners We see then that sanctity consists in discretion distinction and discrimination from common use by way of exaltation and preheminence Hence the Lord describing his own people cals them a people separated and severed from the wicked of the world to be an holy people to himself Levit. 20. 24. 25. Psal. 4. 4. The Lord hath set apart for himself the man that is godly therefore when the Lord cals his people to sanctity he cals to an holy separation 2 Cor. 6. 17. 18. Come out from amongst them and be ye separate God will have his people to Non requirit ut loca infidelium deserant fideles unde nulla contamintio est sed vt á superstitosis ritibus ac sceleratis illorum moribus separentur Muscut shew their sanctity by a discriminative manner of living since the Lord hath discriminated and severed them from the base people of the world who lie like beasts tumbling in their own filth 1 Job 5. 18 19. to be his own peculiar people therefore they must have different lives different waies and different aims from the men of the world though they live in the world yet must they not live like the world but must do such excellent things as the world cannot do this Christ expects from his Matth. 5. 47. What do ye more then * See this excellently enlarged by M. Bur. 〈◊〉 tious Spi. p. 189 c others implying that his disciples must do more then heathens more then civil men more then formalists or hypocrites Yet that I may make it clear to every capacity what sanctification is I shal define it and explain all parts of it in order because it tends much to the right understanding of this point Yet we must not rest in a bare notional Opto magis sentire sanctificationâ—… quám scire ejus definiâ—… tionem knowledge of the definition of sanctification but we must labour to finde the virtue and power of it in our hearts and lives Def. Sanctification is a grace of the Spirit wrought in all Beleevers whereby they are purified daily more and more from their native corruption and are restored to the Image of God daily dying to sin and living to righteousnesse 1. It is a grace gift or work of the Spirit sanctity grows not in natures See Ienkyn on Iude. 1. p. 48â—… c. garden but it is a quality or infused gift of the Spirit who is therfore called the Spirit of sanctification Rom. 1. 4. It washeth and cleanseth us 1 Cor. 6. 11. By it God takes away mens stony stubborn rebellious hearts and gives them hearts of flesh i. melting flexible obedient hearts Hence the Spirit is compared to Fire Water Winde 1. To * 8ee more Dr. Râ—…ynolds on the Sacrament ch 19. p. 183 to 187. Fire Matth. 3. 11. Isa. 4. 4. because it inlightens our mindes purgeth and refineth us from the drosse of sin and inflames our cold hearts with a zeal for Gods glory 2. To Water for its cleansing nature it makes our barren hearts fruitfull it refresheth us it cools and pacifieth the scorched conscience Isa. 44 3 4. 3. To the Winde * See Sibbs in locum Cant. 4. 16. which is 1. Free it bloweth where it listeth Iohn 3. 8. 2. It dries up dirty ground 3. It helps and drives us on in our journey 4. It cools and comforts in a time of heat 5. It purgeth the chaff from the wheat 6. It melts hard ice Psal. 147. 17. 18. 7. It purifies the aire 8. It increaseth the heat of fire All these operatitions hath the sanctifying Spirit of God on the soules of his people It is freeâ—…y given it dries up the unclean lusts of their hearts it helps them in their way to heaven it cools and comforts troubled conscienâ—…s c. II. It is not wrought in every soul but only in the hearts of beleevers Faith is the internall instrumentall cause by it we apply Christ to our selves for our sanctification All beleevers more or lesse are sanctified it is the nature of faith where it dwels to purifie the heart Acts 15. 9. III. The subject or seat of our sanctification is the * See that excellent Tract of M. Ambrose on the new birth p. 9 10 11 c. whole man body soul spirit 2 Cor. 7. 1. 1 Thes. 5. 23. Hence the spouse of Christ is said to be fair in all parts eyes hair teeth lips temples Cant. 4. 1 to 8. They are sanctified throughout in every part though every part be not throughout sanctified as sin
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
to Mutantur gaudia non tolluntur See Bur. Moses Choice c. 15 p. 181 to 211. M. A. Burg. Ser 70. the impairing of thy health wilt thou not obey him for the good of thy body And shall God not perswade thee to forbear such things as tend to the hurt of thy soul Is it not more pleasure to obey God then obey sinne and Satan Yea do not Gods servants finde more joy and comfort in their penetentiall tears then the wicked do in their greatest merrriments For as piety brings the greatest sorrow for sinne so it brings the greatest consolation and where sinne in the sight and sense of it See more Bolton Direct for Walking p. 154. to 380. coâ—…fort to 〈◊〉 conscâ—… p. 204 c abounds their comfort abounds much more Gods Spirit is a Spirit of consolation though it lay its foundation in humiliation 2. 'T is not piety but sin and impiety that fils the soul full of sadness horrouâ—… amazement despair witnesse Adam See Sibbs Ser on Isa. 256 p 26 27 when he had sinned Caâ—…n Saul Iudas c. As piety is the path-way to peace Isa 32. 17. Psal. 119. 165. Gal 6. 16. so impiety and sinne brings terrour and disquietment Were people more zealous and religious they would have more peace and comfort both in their temporals and spirituals 3. Many to shun melancholy as they The checks of conscience caused by the word or works of God are commonly counteâ—… fits of melancholy and when such qualmes come over their hearts a pairâ—… of Cards or Tables or merry company is sought to drâ—…ve them away fearefull is this sin and such as is a forerunner of a Reprobate minde D. Slatyr on Rom 1. 19. call it i. when the Spirit of God stirs their consciences and would convince them of sin that he might fit them for mercy to shun this Preparative to grace which the blinde world cals melancholy they run themselves on many rocks they runne to drunken companions gaming idlenesse c. yea for fear of melancholy runne almost mad and bring themselves into a thousand sorrows they omit holy duties forsake holy company cast away good books neglect closet prayer meditation self-examination c. Thus to avoid a misery they runne into a mischief and to avoid affliction runne into sin and bring that sadnesse which they fled from upon themselves in a more desperate irrecoverable manner of two evils we should chuse the least and if it cannot otherwise be avoided better undergo ten thousand melancholies then the least sin c. The third Objection Obj. SHould I be thus pure and precise I should lose my friends and may make them all against me c. Ans. 1. By thy wickednesse rudenesse and prophanesse thou maiest make father and mother and friends against thee for as when a mans waies please the Lord he makes even his enemies to be at peace with him so when our waies are dissolute and displeasing unto God he makes even our best friends to be at variance with us 2. He that will be Christs disciple must be ready in affection at least when the Lord shall call him to forsake father and mother and wife and children c. not simply but when they come in competition with Christ and his honour if Christ should call thee to him thou must say with Jerom Though my father should lie in my way and my mother should hang about my neck I would go over my father and shake off my mother and runne unto Christ. Levi in Gods cause knew neither father nor mother Deut. 33. 9. The Spouse of Christ must forget her own people and her fathers house then shall the King desire her beauty Psal 45. 10 11. 3. Admit thou do lose carnall friends See more fully M. A. Burgess Ser. 71. yet thou shalt have spirituall friends better and truer friends Thou shalt have God for thy friend his Angels for thy guardians and all his servants through the world on thy side with all their praiers and labours Change we say is no robbery but this change is thy rich advantage The fourth Objection Obj. SHould I walk so strictly I might shorten my life and bring diseases upon my self c. Ans. Many by their wickednesse have shortened their daies some by gluttony and drunkennesse others by whores consume the radicall moistute get the pox consumptions c. God hath said that bloody and deceitfull men shall not live out half their daies Psal. 55. ult A wicked man never lives out half his daies for either he is cut off before he hath lived half the course of nature or he is cut off before he hath lived a quarter True some wicked men live long but no wicked man can promise himself long life because he is undrethe curse Stocke In a Religious life are joyes not sensuall wholsome feares Noble hopes sweet sorrows contemplations of heavenly things continual renovations c. all which are very powerfull to prolong life L. Uirulam Nat. Hist. Temperantia sanitatis longaevitatis mater of the course of his desires So then it is not mens piety but their impiety which shortens their daies 2. Piety prolongs our daies the promise runs only to the obedient Deut. 6. 2. 30. 19 20. Psal. 34. 12. Prov. 1 2. 16. 22. 4. They honour God with their godly lives and therefore God will prolong their lives God will not thrust them out of their dwellings that pay their rent so well Besides piety teacheth us temperance in eating and drinking moderation in our passions anger sadnesse fear c. which in the excesse infeeble the spirits dry up the bones and shorten our daies but piety makes us peaceable patient pleasant and so is a means to prolong our life Pro. 15. 13. 3. We may not prize or preferre our lives before the glory of God when our life comes in competition with Godly Beza was so healthfull that he never kept his bed one day nor ever knew what head-ach meant Christ Religion a good conscience then he that will save his life by denying Christ and his cause shall lose it In such cases we must not only part with our goods but with our lives for Christ who parted with his for us Hence Rev. 12. 11. the Sants loved not their lives unto the death and Forti nihei timenduÌ„ praeter scelus Aristot. Licitum est jeiuniis vigiâ—liis carnemdomare ut spiritus pareat etiamsi vita breviùs hoc pactofiniatur sed non licet macerationes eas assumere per se eâ intentione ut vita citiùs finiatur Alsteed CC. cap. 18. Cui astipulatur Salvian l. 1. p 14 c. Non retarduit pium Danielis animum ab instituta orandi consuetudino aut Magistratûs amplissimi aut vitae periculum Sanctius Paul counted not his life dear for Christ Acts. 20. 24. 21. 13. Better die honourably then live basely and unusefully We may not
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
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
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
vinuÌ„ infundas optimuÌ„ fiet putiduÌ„ à Lap. but 1. You must hear Preparedly the heart must be cleansed and purged from sin before we can hear with profit 1 Pet. 2. 1. 2. Iames 1. 21. Ezra 7. 10. Eccles. 5. 1 Iohn 11. 13. Plowing must go before sowing Ier. 4. 3. We must humble our selves in our closets before we hear that we may come with an appetite and desire after the Word The very cause of so little profiting after so long Preaching V. Zepperi de arâ—…e concionandi l. 5. c. 1 2. c. is unprepared hearing this accidentally makes the Word to harden men and makes them worse Isa. 6. 9. 10. They 'l come and hear but like Rachel they 'l bring their idols with them Gen. 31. 19. Most men come as to a Market or Fair without any inward preparation but did they but know the transcendent purity of that God before whome they stand and the weightinesse of the duty which they are about then would they come with fear and trembling and take heed how they hear Observe how terribly God threatens all carelesse unprepared persons * Respoâ—…debo ei non vcrhis aut oraculis sed stimulis stagellis quae belluarum disciplina est Sanct. in loc Ezek. 14. 7. 8. He that sets up his Idols in his heart and comes tâ—…inquire of me I will set my face against that man and will make him a proverb and will cut him off from the midst of my people 2. You must hear Attentively and Intentively with the greatest care and diligence Isa. 55. 2. 3. Prov 5. 1. 2. Acts. 16. 14. Luke 19. ult Consider thy Heating is for Eternity every Sermon will do you good or hurt for ever without attention we lose all be the Preacher never so powerfull and his Doctrine never so good 3. You must hear Retentively and remember it Heedfully lock it up as a jewell of speciall concernment hide it in your heart as David did Psal. 119. 11. and Mary Luke 2. 51 This is commanded Deut. 11. 18. Job 22. 22. Iohn 15. 20. 4. You must Rcceive the Word 1. Understandingly 2. Beleevingly 3. Reverentially 4. Obedientially 5. Affectionately 'T is a mercy and there is some hopes of people when they come and hear 2. It is a greater mercy to hear and approve of the truth delivered but the greatest mercy is to receive it into our hearts with love and to bid it welcome into our souls be it for humiliation or consolation There must be no carping or cavilling at its sharpest reproofs but we must receive all with a Benedictus Dominus 1 Sam. 25. Blessed be the Lord blessed be his servants and blessed be their counsell There must be a promptnesse and readinesse in us thus to receive it as the Beroans did Act. 17. 11. 1 Thes. 2. 13. It is not bare hearing but receiving eating digesting the Word which will make it to us the joy and rejoycing of our souls Jer. 15. 16. 1. We must receive it Understandingly Unlesse we understand what we hear all is lost Hence Christ cals on Audire non intelligere est negligere the multitude to hear and understand Matth. 15. 10. and not barely to read or hear but to search out the meaning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scrutamini nee legite â—…antum sed attento aâ—…mo expendite Grotius of the Scriptures John 5. 39. we must be able to hear with a judgement of discretion trying all things and holding fast what is good 1 Thes. 5. 22. 2. Receive it Beleivingly We must by faith apply the truths delivered to our selves particularly It is not sufficient we beleive the doctrine to be true but we must apply it Iob. 5. 27. A plaister unapplied will never cure by faith it must be ingrafted into ourhearts Iames. 1. 21. Unbelief hinders the power of the Word and barres the heart against it so that it cannot profit us Heb. 4. 2. 3. Receive it Reverentially and Meekly You must bring humble and meek hearts to this Ordinance such only are fit scholars for God Psal. 25. 9. To this end we must set our selves as in Gods presence and hearken as if God himself did speak look not so much on the Minister as on God in him whole Embassador he is when the Minister threatens think you heard God himsel threatening you when the Minister comforts the humbled think that thou hearest God himself comforting thee for Christ preacheth In and By us and when our preaching agrees with Gods Word it is as the Word of God himself He that hears you hears me when we speak God speaks Luke 10. 16. Dan. 9. 10. Exod. 16. 7 8. Iohn 1. 23. Luke 1. 70. 1 Thes. 2. 13. 2 Cor. 5. 20. The words of an Embassador are esteemed as the words of him that sent him Excellent is that of Cornelius Act. 10. 33. though a souldier and a gteat man yet he sets himself as in Prompti parati sumus audire et facere facere quaecunquâ—… ex Deo iusseâ—… ris à Lap. Gods presence to hear All things that God should speak This made Iacob come with fear when he had said Surely the Lord is in this place Gen. 28. 16. then v. 17. he was afraid and said How dreadfull is this place 4 Obedientially We must resolve before we come to obey whatsoever God by his Ministers shall command us be it never so crosse to flesh blood be it for humiliation or consolation be it to cut off a right hand or pull out a right eye you must resolve to do it If God will be pleased to teach you his waies you must resolve that you will walk in his paths Isa. 2 3. You must answer as they did Ier. 42. 5 6. Whether it be good or whether it be evil we will obey the voice of the Lord. If the Ita formatos esse decet piorum animos ut Deo sine exceptione obediant sive imperet quod adversatur eorum animo sive aliò quà m velint trahat Calvin Lord will vouchsafe to draw us we must resolve to run after him Cant. 1. 4. Psal. 119. 33 34. So soon as ever the Lord commands we must presently obey Psal. 95. Whilst 't is to day before to morrow come hear his voice When God cals Samuel presently answers Here am I 1 Sam. 3. 10. As soon as ever God commanded David to seek his face his heart presently eccho's Thy face Lord will I seek Psal. 27. 8. 5. We must receive the Word Affectionately Our hearts must be affected with joy sorrow love desire we must not only bring habitual preparation but there must be also a stirring up and an acting of the graces of the Spirit in the act of hearing When we hear of the terrors of the Law we must tremble and fear Acts 2. 37. Josiahs heart melts at the hearing of the Law 2 Chron. 34. 27. God highly prizeth such a frame of spirit when we
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