The Crown and Glory of Christianity

Fifthly, Others may object and say, We would labor after this [ 5] holiness, without which there is no happiness, &c. But if we should, then we must resolve to be poor, and mean, and beggarly in the world, we must resolve then to fare hard, and lie hard, and labor hard, and live low in the world, for we shall never raise an estate to ourselves by holiness and strictness, we shall never grow rich and great in the world by godliness; nay by driving this trade of holiness, we shall lose our Trades, our Customers, and those estates we have, and quickly bring a noble to nine pence, &c. Now to fence and arm you against this objection, give me leave to propose these six following considerations.

First, Consider that 'tis not absolutely necessary that you [ 1] should be rich, or high, or great in this world, but 'tis absolutely necessary that you should be holy; the want of riches can only trouble you, but the want of holiness will certainly damn you; you may be happy in another world, though you are not high in this world; many a man has gone to heaven without a penny in his purse, or good clothes on his back; and doubtless 'tis infinitely better with ragged naked Lazarus to go to heaven, then 'tis with Dives to go rich and bravely clad to hell; 'tis better to go to heaven poor, and halt, and maimed, then to go to hell sound and rich; poverty and outward misery with salvation, is far better then worldly prosperity and felicity with everlasting perdition: Holiness and not riches is the One thing necessary; if thou hast holiness, nothing can make thee miserable, but if thou wantest holiness, nothing can make thee happy. Outward blessings are no infallible evidences of a blessed estate. Was Abraham rich? so was Abimelech to: Was Jacob rich? so was Laban to: Was David a King? so was Saul to: Was Constantine an Emperor? so was Julian to. 'It is only holiness that sets the crown of happiness upon a Christians head. But,

[ 2] Secondly, Consider that 'tis not sanctity, but impiety, 'tis not holiness, but wickedness, that exposes men to the greatest poverty and misery; Prov. 6.26. For by the means of a whorish woman, a man is brought to a piece of bread. Whoredom is a very costly sin; the prodigal had quickly spent his portion among his Harlots. Whoredom cannot be a greater Paradise to the flesh, then 'tis a purgatory to the purse, and many great ones have found it so. Herod that old fornicator was so inflamed and bewitched with the immodest wanton dancing of his Damosel, that he swore he would give her to the half of his kingdom. And 'tis very observable, that whilst Solomon in his younger days kept holy, chaste, and pure, silver and gold was as plenteous at Jerusalem and at Court, as the stones of the street; but when Solomon had given himself up to his Concubines, they quickly exhausted his Treasuries, and brought him to so low an ebb, that he was forced to oppress his subjects with such heavy taxes, burdens and tributes, which occasioned the revolt of the ten Tribes. Josephus in his Antiquities, tells us of one Decius Mundus, that offered to give so many hundred thousand Drachmes that came to six thousand pound English money to satisfy his lusts one night with a whore, and yet could not obtain his desire. There is no sin that has brought more men, and greater men to beggary and misery then this has; it is a great misery to be brought to a piece of bread, to a scrap, a little bit of bread, but to be brought into so low a condition by Harlots, doubles the misery; for he that is by a whorish woman brought to a piece of bread on earth, shall be brought to a drop of water in hell, except there be sound repentance on his side, and pardoning mercy on God's. Take another instance in that Prov. 23.20, 21. Be not among wine-bibbers, amongst riotous eaters of flesh. For the drunkard and the glutton shall come to poverty; and drowsiness shall clothe a man with rags. Many Dukes, Earls, Lord's, and Gentlemen of great estates, have • adly experienced the truth of this Scripture; society, and luxurious company hath brought many a man to extreme poverty. The full cup makes an empty purse, and the fat dish makes a lean bag; he that fills thee wine with one hand, and sets before thee dainty dishes with the other hand, will be sure to pick thy pockets with both hands; and this Caligula the Roman Emperor found by experience, for his gluttony brought him to incredible poverty. Diogenes hearing that the house of a certain prodigal was offered to sale, said, I knew that house was so accustomed to surfeiting and drunkenness, that ere long it would spew out the Master. Excessive drinking is now so great in England, that the Germans may fear the loss of their Charter. There was a street in Rome, called vicussobrius, the sober street, because there was never an Ale-house in it; but this I think is hard to say of any street in London, yea of any street in England. It is an observation amongst the Mariners, that as the Sea grows daily shallower & shallower on the shoars of Holland and Zealand; so the Channel of late waxeth deeper & deeper on the Coasts of Kent and Essex. Ah sirs! what is more evident then this, that as drunkenness ebbs in Holland, so it flows in England? O what a deal of ground has this sin got within this few months upon English hearts! there was a time when drunkards were as rare in England as Wolves, but now they are as common as Swine. Ah what staggering, reeling, and shameful spewing is to be found, both among the great ones, the Priests and people of this Nation. The Prophet Hosea complained in his time, that the Princes upon their Kings day made him sick with bottles of wine. This day of their King was either his birth day (and so Pagnine rendereth it here) or his Coronation day (and so the Chaldee paraphrast carrieth it) or the day wherein their King Jeroboam set up his golden Calves at Dan and Bethel, as some others conceive. Now in this day of their King, there was such carnal triumphing, and such pampering of the flesh, and such roaring, carouzing, and drinking of bottles of wine, that the Princes drank themselves sick, drowning their bodies and souls in bottles and Butts of wine. Memorable is the Kings late Proclamation against all such debauched persons, who pretending to drink His Health, destroy their own by a shameful abusing of the precious creatures of God. But if the Prophet Hosea were now alive in this Nation, Ah what cause would he have to complain, that both high and low, men and women, young and old have given themselves to this beastly sin, that unmans a man, and that besots the soul, and that destroys the body, and that proves a Canker-worm to men's estates? What are most Ale-houses, but hell-houses, but the Devils-houses, in which the name of God is notoriously blasphemed, Religion scorned, the Saints derided, the Sabbaths profaned, young ones impoysned, and old ones hardened, and many thousand families impoverished? And why then should it be almost as easy a task to conquer the West Indies, to overcome the Turk, and to bring down the Pope, as 'tis to bring down such wretched Ale-houses, as are the very Nurseries of all sin (and the Synagogues of incarnate Devils) and the very sinks of all misery, poverty, and beggary. By these instances 'tis most clear, that 'tis not holiness, but wickedness that exposes men to the greatest poverty and misery. But,

[ 3] Thirdly, Consider, That God can make a little with holiness go a great way. A little with holiness shall serve the turn, and then enough is as good as a feast. God can make a handful of Meal in the Barrel, and a little Oil in the Cruse hold out a long while. So Deut. 8.4. Thy raiment waxed not old upon thee, neither did thy foot swell these forty years. Chap. 29.5. And I have led you forty years in the wilderness, your clothes are not waxen old upon you, and thy Sh • o is not waxen old upon thy foot: Their raiment in forty years time was not the worse for wearing, their garments were not worn out with wearing, in all that time they were not grown old and so unfit to wear; O no, but they were as fresh and strong, and fit for use at the last, as they were when they first came into the wilderness, and this was by a divine power that preserved them from decay. God supplied all the backs and bellies of the Israelites in such state, as if every Israelite had been a Prince. When God brings his people into a wilderness condition, he will make their mercies last and hold out as long as their wilderness condition continues. Some of the learned are of opinion, that the garments and Shoos of children and young men grew up with their persons; so that as their stature increased, so their apparel and Shoos waxed larger and longer. But I suppose that 'tis not safe for us to imagine or multiply miracles without necessity and clear warrant from Scripture; and therefore I shall rather fall in with those worthy men who thus judge, viz. That when any began to out-grow their Apparel and Shoos, they laid them aside, and took others that were fit for their present stature, and that those which they laid aside, were as sound and fresh, and fit for service as when they first began to use them, and so those they put off were fit for others to put on that were of a less stature; and thus God lengthened out their mercies in their wilderness condition. So in that Prov. 15.16, 17. Better is a little with the fear of the Lord, then great treasure and trouble therewith. Better is a dinner of herbs where love is, then a stalled Ox, and hatred therewith. Chap. 16.8. Better is a little with righteousness, then great revenues without right. Chap. 17.1. Better is a dry morsel and quietness therewith, then a house full of sacrifices with strife. Psal. 37.16. A little that a righteous man hath, is better then the riches of many wicked. Where there is a holy God, and a holy heart, a little of the world will go far; a little will be a sufficiency to him, who with it enjoys that holy one that is All-sufficiency itself. Though a whole world will never fill nor satisfy an unsanctified heart, yet a little, a very little of the world will satisfy and content a holy heart. There are two things that an unholy heart can never find, it can never find any sweetness in Spirituals, nor it can never find any satisfaction in Temporals; but a holy heart always finds the greatest sweetness in Spirituals, and is as easily satisfied with the least and meanest of Temporals. Gen. 28.20, 21. And Jacob vowed a vow, saying, if God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my fathers house in peace, then shall the Lord be my God. Holy Jacob does not indent with God for costly Apparel, or delicate fare, he does not make a bargain with God to be housed bravely, and fed daintily, and clothed gorgiously, and lodged easily, and waited on noblely; O no, bread to eat, and clothes to wear is as much as holy Jacob looks after. Ah friends a little will serve nature, and less will serve grace, though nothing will serve or satisfy an unsanctified man's lusts. O sirs, the very pulse and locusts which a holy man eats, relishes better then all the Gluttons delicious fare; and the very Sheep-skins and Goat-skins which he wears, wear softer and finer then all the purple and soft raiment that is in Princes houses; and the very holes, and Caves, and Dens, wherein holy men live, are more pleasant and delightful, then the stately Palaces of the great ones of the world; godliness and contentment does so sweeten and so lengthen out all a Christians mercies, that he cannot but reckon himself a happy man, though he may be the poorest among many men. Let me conclude this third Answer thus,

But,

Fourthly, Consider, That worldly riches and holiness do [ 4] often meet together; a man may be a very holy man, and yet a rich man too. Abraham and Lot were as wealthy men as most in their time, and yet behind none for faith and holiness; David, and Solomon, and Jehoshaphat, and Hezekiah had crowns on their heads and Scepters in their hands, and very great revenues at their commands, and in all these grace and greatness sweetly meet. Job was a very holy man, and yet a very rich man; if you cast your eye upon the first of Job, and survey his estate, you shall find that he had seven thousand Sheep, three thousand Camels, five hundred yoke of Oxen, five hundred she Asses, and a very great Family; but if you will look into the last of Job, and survey his estate, there you shall find it doubled. Joseph, Nehemiah, Mordecai, Daniel, and the three children were very gracious, and yet very high and great in the world. As every wicked man is not a rich man, so every holy man is not a poor man; if you will but set the gracious against the graceless, the holy against the profane, I doubt not but for one holy man, whose estate is low and mean, you will find thousands of wicked men, whose conditions are beggarly and low in this world. God many times delights to confute the devils Proverb, viz. That plain dealing is a Jewel, but he that useth it, shall die a Beggar. Now God by heaping up riches and honor, and greatness upon the righteous, gives the devil the lie, and lets the world see that holiness many times is the ready way to worldly greatness.

'It is observable, that when all the sons of Jacob returned with corn and money in their sacks from Egypt, Benjamin had not only corn and money in his sack, but he had over and above the silver cup put into the mouth of his sack, as a singular pledge of his brother Josephs favor; so God many times gives to his Benjamines, the sons of his right hand, not only as much of the world as he does to others, but more of the world then he does to others; he does not only give them corn and money in common with others, but he also gives them the Silver-cup, the Grace-cup, he puts in some singular temporal blessings into their sacks more then into other men's, for he is the great Lord of all, and therefore may dispose of his own as he pleases. But,

Fifthly, Consider, That most men are best in a low condition. [ 5] David was never better then when he was in a wilderness condition, for degrees of Grace, and for the exercise of Grace, and for communion with the God of Grace; 'twas best with David when his condition was low in the world; 'twas never better with Jacob, then when he past over Jordan with a staff in his hand; Jobs graces never shined so gloriously as when he sat upon a dunghill, and could bless a taking God as well as a giving God; though John was poor in the world, yet the Holy-Ghost tells us, that he was the greatest that was born of women; Paul was but a poor Tent-maker, and yet his conversation was in heaven; The Church of Smyrna was the poorest Church, but yet the best of all the seven Churches in Asia. Christ knew very well that his Disciples would be best in a low condition, and therefore he fed them but from hand to mouth; he that could have turned stones into bread, could as easily have turned stones into gold, and so have made his Disciples rich and great in the world, but he would not; Christ could easily have changed their rags into Robes, and their Cottages into stately Palaces, and their Barley loaves into costly Banquets, but he knew that their hearts would be best when their condition was lowest; and therefore he makes them live upon short Commons. As there was none so holy as Christ, so there was none so poor as Christ; Christ lived poor and died poor, for as he was born in another man's house, so he was buried in another man's Tomb. Augustine has long since observed, that when Christ died, he made no Will, he had no crown lands, all he had was a coat, and that the soldiers parted amongst them; had there been any true happiness or blessedness in Gold and Silver, gay clothes, stately Mansions, brave attendants, or in well furnished Tables, &c. Christ who was (and still is) the Lord of all, would certainly have been so favorable to himself, and so kind to his disciples, as not to have deprived himself or his Family of that happiness and blessedness which they might have enjoyed, by enjoying the brave things of this world; but he very well knew that true happiness and blessedness was too great and too glorious a thing to be found in any such worldly enjoyments, and upon that foot was willing to be without them himself; & in his wise providence he so ordered the affairs of his own house, that those whom he loved best should have least of those things wherein there was no true happiness. Lazarus was very poor, but very holy; he was houseless, but not Lordless; his body was clothed with rags, but his soul was adorned with grace; he had no bread to eat, and yet he had bread to eat that the world knew not of; whilst he lived, the Doggs (being more kind then their Master) lickit his sores, but when he died, the Angels carried him into Abraham's bosom. In all Ages this has been an experienced truth, that most men are best in at low condition. Pope Martin reports of himself, that whilst he was a Monk, and lived in the Cloister, he had some evidences for heaven, but when he was a Cardinal, then he began to fear and doubt whether ever he should go to heaven; but afterwards when he came to be Pope, he utterly despaired of ever going thither. Ah how holy, how humble, how heavenly, how gracious, how serious, how zealous, how prudent, how vigilent, and how diligent have many men been in these late years, whilst their condition was low, and poor, and mean in the world? but when under various changes they changed their Brass into Silver, their Copper into Gold, their Cottages into Palaces, their Shops into Lordships, and their Shipskins into Scarlet, &c. Ah how proud, how stately, how earthly, how carnal, how careless, how cold, how formal, how lukewarm, how indifferent, how light, how slight, how vain, how loose did they generally grow. I think since Christ was on earth, there has not been a more evident proof of men's being best when their condition was lowest, then what has been given within these late years. Mandrobulus in Lucian offered to his god the first year Gold, the second year Silver, and the third year nothing at all; so many in our times, who were forward in the days of their poverty and adversity to offer Gold and Silver (I mean prayers and praises) to God, yet in the days of their prosperity and worldly glory, they offered either nothing to God, or else that which was next to nothing. I have read of the Pine-tree, that if you pull off the Bark it will last a long time, but if the Bark continue on, it will rot the Tree. Ah how has the Bark of honor, the bark of riches, the bark of pleasure, the bark of success the bark of applause, and the bark of preferment, &c. rotted, and corrupted, and worsned many glorious professors in these days? And, O that now their bark is taken off, they may with the Pine-tree grow better and better; O that now they may grow more holy then ever, and more humble then ever, and more heavenly then ever, and more spiritual then ever, and more watchful then ever, and more faithful then ever, and more friendly then ever, and more united then ever, &c. Now if most men are best in a low condition, then there is no reason why any man should turn his back upon holiness because of poverty, that often treads upon holiness heels. The Cypress-Tree is high, but barren, and the Olive-Tree is low, but fruitful. Ah Christians 'tis infinitely better to be an Olive-Tree, low and fruitful, to be low in the world, and full of the fruits of righteousness and holiness, then to be a Cypress-Tree, high in honors, riches, and worldly greatness, &c. and to be barren of all grace and goodness. But,

[ 6] Sixthly and lastly consider, That spiritual riches (which are the best of riches) do commonly wait on the poorest Saints; usually there are none so rich in spirituals, as those that are poorest in temporals, there are none that have so much to show for another world, as those that have least to show of this world; James 2.5. Hearken my beloved brethren, hath not God chosen the poor of this world, rich in faith, and heirs of the kingdom, which he hath promised to them that love him? Though they have never a penny in their purses, nor never a ragg to hange on their backs, nor never a bit to put in their bellies, yet they are rich heirs, and their heads are destinated to the Diadem; usually the poorest Saints are the richest Christians in comforts, in Graces, in promises, in experiences, and in spiritual enjoyments, &c. The holy soul drives the freest and the greatest Trade heaven-wards; the holy soul may sail to any Port that lies in God's Dominions, and Trade freely, and what enriches men like a free and a full Ttade? There are infinite Treasures laid up in precious promises, and all these treasuries lie open to the holy soul; a Christian may lade his soul as deep as he pleases with the precious commodities of heaven. I have read of Tiberius the Emperor, who seeing a Cross set in a Marble stone lying in the ground, commanded it to be digged up, and when 'twas digged up, he found a rich Treasure under the Cross. O sirs, under the cross of poverty, there are treasures, spiritual treasures, lasting treasures, and satisfying treasures to be found; though holiness may be attended with cross upon cross, loss upon loss, and misery upon misery, and calamity upon calamity, and sorrow upon sorrow, and vexation upon vexation, &c. yet under every cross and every loss, &c. a Christian shall be sure to find such spiritual and Heavenly treasure, that for weight, worth, use, delight, and duration, all the treasures of the world, are not to be compared to it.

O Sirs, what is a cup of pleasant wine to a condemned man? or a Ships Lading of Gold to a drowning man? or a sumptuous Feast to a sick man? or Royal Robes to a diseased man, &c? no more are all the riches or treasures of this world, to those spiritual riches and heavenly treasures that attends the poorest Saints. Austin hath long since told us, that (Divitiae corporales paupertatis plenae sunt) earthly riches are full of poverty; they cannot enrich the soul; for oftentimes where the purse is full of Gold, the heart is empty of grace, and under many silken Coats, there are Thred-bare souls to be found. Now what are all the riches of this world to those riches of consolation, and riches of sanctification, and riches of Justification, and riches of salvation, and riches of glorification, that attends the poorest Saints? Suppose that poverty should break in upon you like an Armed man, whilst you are in the pursuit of holiness, yet if the best of riches, if spiritual riches shall attend your poverty, as certainly they shall, what cause have you to be discouraged? surely none. And let thus much suffice for Answer to this fifth objection.

But Sixthly, Some may further object and say, Should we [ 6] pursue after holiness, it would be a disgrace, a disparagement and dishonor to us, who are high, and great, and rich, and honorable in the earth: We are Gentlemen, we are well bred and high-borne, and holiness seems to be too poor and too low a thing for such as we are to look after, &c.

Now to fence and arm you against this objection, give me leave to propose to your most serious thoughts, these following Considerations, &c.

First, That holiness is man's greatest honor and excellency, [ 1] and this I have made evident at large in the third motive to holiness, yea holiness is the crown, excellency, and glory of all a man's excellencies and glories, as has been fully proved in the fifth motive to holiness, yea and that which is yet more, holiness reflects honor not only upon a man's own person, but it reflects honor also upon a man's near and dear relations, yea upon the very Country, City, or Town, where he was borne, as is made good at large in the six • h motive to holiness, to which I refer you for more full and complete satisfaction to this objection. But,

[ 2] Secondly, Ah how is man fallen from his Primitive glory, that looks now upon holiness as his disgrace, as his discredit and dishonor, which in innocence was the top and crown of all his glory and felicity! Ah how has sin blinded, be beasted and besotted the sons of men, that they should look upon that to be their reproach, which is their highest honor in this world; and to look upon that to be their disgrace, which alone puts a grace upon them; and to look upon that to be their discredit, which can only bring them into credit with God, Angels, and good men. Augustine confesseth that it was just thus sometimes with him, for he was stricken with such blindness, that he thought it a shame unto him to be less vile and wicked then his companions, whom he heard boast of their lewdness, and glory so much the more by how much they were the more filthy; therefore, saith he, least I should be of no account I was the more vicious, and when I could not otherwise match others, I would feign that I had done those things which I never did, least I should seem so much the more abject, by how much I was the more innocent, and so much the more vile, by how much I was the more chaste. Ah, what will not a soul blinded by sin say and do, when the work of holiness is not formed in him? Sin has certainly cast that sinner into a woeful Lethargy, who is the father of this objection; now 'tis observed of those that are fallen into a Lethargy, that their bodies are subject to a continual drowsiness, and their memories are so weak that they cannot remember anything that they speak or do, nay it do's so far debase them, that they forget the very necessary actions of life; and just so has sin dealt with these Objectors souls, it has cast them under such a spiritual drowsiness, yea it has cast them into such a deadly and fearful sleep, that it makes them forget the unum necessarium, the one thing necessary, viz. holiness. Souls under a spiritual Lethargy, forget their lost and lamentable condition, they forget how far off they are from God, Christ, heaven, and salvation, and they forget how near they are to hell, to ruin, to everlasting burnings, and to utter perdition and destruction. It is observable of the Smiths dog, that neither the noise of hammers by him, nor the sparks of fire flying about him, nor those that light upon him, do any whit awaken him, but he snorts and sleeps on securely in the midst of all; so sin has cast the sinner into so deep a sleep, that though the sparks of hell-fire in the threatenings fly about him, and the hammers of God's Judgments makes a noise on all sides of him, yet he is so stupefied and benumbed, that nothing will awaken him to behold his spiritual and eternal hazard, but he sleeps on securely, and so is like to do (if infinite grace and mercy do's not prevent) till he awakes with everlasting flames about his ears. When a man is in a deep Lethargy, if you pinch him with pincers, or prick him with needles, he feels it not, if you scourge him he cries not, if you threaten him he fears not, or if you speak him fair he regards it not, &c. Now this is the condition of such that are in a spiritual Lethargy, let the Judgments of God be denounced, and let the terrors of the Law be preached they tremble not, let the flames of hell-fire flash upon their souls they regard it not, for they are Sermon-proof, and Judgment-proof, and hell-proof. Now this is thy very case O sinner, who criest out that the pursuit of holiness will turn to thy disgrace and discredit in the world; for were thy eyes but open to see the necessity, beauty, & excellency of holiness, O then thou wouldst call for holiness, and cry for holiness, and search for holiness, & press for holiness, as that which is the chiefest ornament, & the only honor and glory of the Creature. But,

Thirdly, I answer, That 'tis not holiness but wickedness, [ 3] 'tis not sanctity but impiety, that is the reproach, the dishonor, the disgrace, and disparagement of man. Pro. 14.34. Righteousness exalts a nation; but sin is a reproach to any people, or as the Hebrew has it, to nations. The world usually accounts either beggerliness of estate, or badness of situation, or rudeness of behavior, or changes in Government, or dullness of invention, or a disuse of Arms, or some such like imperfections to be the reproach of Nations; but the holy Ghost tells us, that 'tis sin, 'tis sin that is the reproach of nations, that is the shame of nations, that is the contempt and scorn of nations, and that blots and blurs all the excellencies and glories of nations; impious persons makes the nations infamous, and the more impious any nation, City, or person is, the more infamous that nation, City, or person is. Pro. 6.32, 33. But who so committeth adultery with a woman, lacketh understanding: he that doth it destroyeth his own soul. A w • und and dishonor shall he get, and his reproach shall not be wiped away. There is nothing that is such a blemish and such a wound to a man's honor as sin; sin leaves such a blot, such a blurr, and such a reproach upon a man's name, fame, and reputation, that no Art, no pains shall ever be able to wipe it out; all the water in the Sea cannot wash away, nor all the rubbing in the world cannot wipe away the disgrace, disdain, and contempt, that enormities, that wickednesses lays a people under. Jer. 24.9. And I will deliver them to be removed, into all the kingdoms of the earth for their hurt, to be a reproach, and a proverb, a taunt and a curse in all places whether I shall drive them. 'Twas not for their holiness, their godliness, but for their wickedness and ungodliness, that God was resolved to make them a reproach and a proverb, a taunt and a curse in all places. Pro. 10.7. The memory of the Just is blessed: but the name of the wicked shall rot. The wickedness of the wicked heaps so much disgrace, disparagement, and dishonor upon them, that it makes their very names to rot and stink above ground; their carcasses do not more rot and stink under ground, then their very names do rot and stink above ground; the wickedness of the wicked, will make their very names such a detestation and such an abhorring, that they shall either not be remembered at all, or if they be, they shall be only remembered as a rotten stinking putrefied thing. As the curse of God follows the soul of a wicked man to hell, so the curse of God follows the name of a wicked man on earth, so that it becomes most noisome and loathsome among the sons of men. Sin do's so debase and bebeast the great ones of the world, that the Prophets (as Grotius hath rightly observed) use to set forth wicked Kings by the names of Beasts, as the Goat, the Ram, the Leopard, the Bear, to note the beastliness of their conditions, and because they commonly maintain and exercise their government by brutish violence and Tyranny. And Christ himself who never spoke Treason nor Sedition, terms king Herod a Fox in that Luke 13.32. And he said unto them, go ye and tell that Fox, behold I cast out devils, and I do cures today and tomorrow, and the third day I shall be perfected. Herod was as crafty and as subtle as Fox, he was as cruel and as fraudulent as a Fox; and therefore he is very fitly termed by Christ a Fox. And so Paul describes Nero by the name of a Lyon, 2 Tim. 4.17. And I was delivered out of the mouth of the Lyon, that is, out of the mouth of Nero, who for his power and cruelty was like a Lyon, for he was a most cruel and desperate persecutor of the Christians, and made a bloody decree, that whosoever confessed himself a Christian, should without anymore ado be put to death a • a convicted enemy of mankind. Now by what has been said you see that 'tis not holiness but wickedness that is the greatest disgrace, dishonor and disparagement imaginable to the sons of men; and therefore there is no reason why the great ones of the world should disdain to pursue after holiness upon the account of this objection. But,

Fourthly, I answer, That this objection savors strongly of [ 4] cursed pride, and of hellish loftiness and stateliness of spirit; for who art thou, O great mountain? who art thou O great man? or what art thou O mighty man? but that thou mayest be dishonored, and disparaged for holiness sake? what are thy great swelling Titles, but as so many Rattles? what are thy Honors, but as so many Meteors? and what is all thy worldly greatness, but a wind that may blow thee the sooner to hell? all thy glory is but a glorious fancy, a magnum nihil, a great nothing; and this Haman and Herod found by experience, and so did Julius Caesar, and Augustus Caesar, who gave a charge to the Pretors of Rome, that they should not suffer his name to be worn thread-bare. Bajazet who was one of the greatest Commanders in the world, was carried about in an I • on-grate to be a footstool to an insulting Conqueror. And Belisarius the most famous General that the latter Age of the Roman Empire knew, and in greatest favor with Justinian his Prince, was reduced to that great want that he was fain to beg his bread. And thus in all Ages men have quickly fallen from the highest pinnacle of honor, to sit with Job upon the dunghill. The true honor of a Soldier lies not in boasting of the nobleness of his linage, nor in the blazing of his Arms, nor in telling of large Stories of his Pedigrees and Genealogies, nor in his brave Cloaths, nor in his rich plunder, &c. but his honor lies in a torn Buckler, a cracked Helmet, a blunt Sword, and in the scars and wounds that he has received in the defense of his Country; so thy true honor, O thou great piece of vanity, (that makest this objection) do's not lie in thy Coat of Arms, nor in thy great Titles, nor in thy great Lordships and Manors, nor in thy high Birth, &c. but in thy interest in Christ, in thy new birth, in thy being an heir of the promises, in thy Title to heaven, and in thy pursuit after holiness; and verily, if you should live and die without these things, it had been ten thousand times better that you had been brought up in a Cave, then that you had been brought up at Court, and that you had all your days lain under a hedge, then that you have sit so long upon seats of honor, and that you had beg'd your bread from door to door, then that you have had your full Cups and full Tables, and that you had been clothed with Raggs, then that you have put on costly Robes, and that you had rather been a turning of Spits, then a tossing of Pots or Pipes, for the great things of this world do's but lay men the more open to great Temptations, and to great provocations, even to commit the greatest abominations. O! Sirs, Suppose a criminous person, who is led to execution, should engrave his Coat of Arms upon the Prison-Gate, would he not be accounted vain and mad? and yet such is the madness and vanity of the great ones of this world, that they endeavor with the greatest industry to leave monuments of their dignity in the prison of this world, but take no care to make provision for another world; and all this is out of the horrid pride and loftiness of their spirits. Psal. 10.4. The wicked through the pride of his countenance, will not seek after God: God is not in all his thoughts. There is nothing that hinders a man from seeking after a holy God, and from pursuing after holiness like pride; A proud heart is too stout to think of holiness, or to mind holiness, or to prize holiness, or to press after holiness: Who is the Lord, says proud Pharaoh, that I should serve him? so says the proud heart, who is holiness? and what is holiness, that I should seek it, and press so hard after it? As there is no sin that fortifies the heart against holiness like pride, so there is no sin that weakens & dis-enables the heart to pursue after holiness like pride. O! you proud and lofty ones of the world, who look upon holiness as a poor low contemptible thing; tell me, what are all your noble births, and great estates, &c. but trifles that God bestows upon the worst and basest of men? The whole Turkish Empire, says Luther, is but a Crust that God casts to a Dog. Tell me, whether the Fly and the Worm, yea the most contemptible creature (if there be any such) was not man's elder Brother at his first creation, and if so, why then should vain man be proud? O tell me, whether thou hast ever laid to heart that soul-abasing and soul-humbling text, Psal. 39.5. Verily every man at his best estate is altogether vanity. Selah: Verily lets that in, and Selah shuts that up, verily every man, not some man, but every man, Col Adam, Col Hebel, all Adam is all vanity, or every man is every vanity; every man is a comprehensive vanity, every rich man is every vanity, and every great man is every vanity, and every mighty man is every vanity, and every Noble man is every vanity; yea and that which is yet more, every man at his best estate, not in his childhood or decrepit age, but in his best estate, when he is best constituted and under-laid, when he is most firmly fixed and settled on his best bottom, yet even then he is vanity. The Original runs thus, every man standing, that is, (as some carry it) standing a Tip-toe in all his Gallantry and bravery, in all his beauty and glory, and in all his pomp and majesty, is vanity, yea every vanity. Well Sirs, remember this, that as rotten wood and Glow-worms make a glorious show in the night, but when the day appears, they appear to be poor despicable base creatures; so though now the high, the great, and mighty ones of the earth shine and gloriously sparkle in the darkness of this world, yet in that day when the Sun of righteousness shall arise, and manifest the secrets of all hearts to the world, and strip the great ones of all their Titles of honor, and their noble parentage, and their rich and royal Robes, and their Troopes and Traines, and their crowns and chains, then they will appear to be but base and despicable creatures, then their poverty and misery, their nakedness and vileness will appear to all the world, then the world shall see that riches without righteousness, power without piety, and greatness without holiness, will do the God's of this world no good. O that thou hadst now a heart to weep over that pride of heart that keeps thee from pursuing after holiness, that so thou mayest not weep to all eternity in utter darkness. But,

[ 5] Fifthly, and lastly, I answer, That there are no persons under heaven that stand so much obliged to look after holiness, and to press with all their might to obtain holiness, as the rich, the great, the mighty, and the honorable of the earth; For, first, [ 1] why has God made them greater then others, but that they should labor to be better then others? they are therefore higher then others, that they may be holier then others; the greatness of their outward glory, calls aloud upon them to excel in sanctity; and woe to them that are resolved to be worse then others, because God has done more for them then he has [ 2] for others. Secondly, They of all men have more time, leisure, and advantages to hear much that they be holy, and to read much that they may be holy, and to pray much that they may be holy, and to confer much with all sorts and ranks of men, that they may be holy; and therefore it concerns them above all other men in the world to be holy: Other men have neither the time, nor the advantages to gain holiness as these men have: The poor people in Sweden say, that 'tis only for [ 3] Gentlemen to keep the Sabbath. But, Thirdly, Their examples are most powerful and prevalent with the people, either for much good, or for much evil. If the mountains overflow with waters, the valleys are the better; and if the head be full of ill humors, the whole body fares the worse. The Actions of Rulers are most commonly rules for the people's actions, and their examples passeth as currant as their Coine: If their examples are evil, there are none so dangerous as theirs. Jeroboam the Son of Nebat, is never mentioned in the Scripture, nor never read of in the Chronicles of Israel, but he draws a Tayle after him, like a blazing Star, who made Israel to sin. A sick head disordereth all the other parts, and a dark eye benights the whole body. The evil examples of great men, corrupts the Air round about. The common people are like tempered wax, easily receiving impressions from the Seals of great men's vices. If a Peasant meet with Luxury in a scarlet Robe, he dares be such, having so fair a cloak for it. If the vulgar people meet with drunkenness under a black Cassock, they dare be such; they make no bones on it to sin by prescription, and to damn themselves with Authority. Austin brings in some excusing their compliances with the sinful customs of those times in drinking healths, thus, Great personages urged it, and it was at the Kings Banquet, where they judged of Loyalty by Luxury, and put us upon this election, drink or die; they thought it a sufficient excuse to plead the examples of great men.

And if their examples are virtuous, there are none so winning and drawing as theirs. It is observable in the very course of nature, that the highest Spheres are always the swiftest in their motion, and carry about with them the inferior Orbes by their celerity; so men that are high and eminent in Authority, power, and dignity, and eminent also in grace and holiness, they carry the inferior people by their examples to a liking of holiness, and to a love of holiness, and to a pursuit after holiness. As the biggest Stars in the Firmament are always the brightest, and gives the greatest luster to those of a lesser magnitude; so those that in respect both of Greatness and grace, are as so many shining Stars, they give the greatest light and luster to others by their shining conversations. O! what a world of good will the gracious example of a good Prince provoke unto. 'Twas the saying of Trajanus a Spaniard, Qualis Rex, Talis Grex, Subjects prove good by a good Kings example. Stories tells us of some that could not sleep when they thought of the Trophies of other Worthies that went before them; the gracious examples of great men are very awakening, quickening, and provoking to that which is good; as is most evident in all those Kingdoms, Countries, Cities and villages, where such men live. And therefore great men are the more obliged to be good men, and honorable men to be holy men. But,

Fourthly, Of all men under heaven you will have the greatest [ 4] accounts to make up with God, and therefore you have the more cause to seek after holiness. Where God gives much, there he looks for much: O Sirs, God will bring you to an account for that Talent of honor, and that Talent of wealth, and that Talent of birth, and that Talent of power, and that Talent of Authority, and that Talent of interest, and that Talent of Time, &c. that he has entrusted you with; and how will you be able to stand in the day of account without holiness in your hearts? King Philip the third of Spain, whose life was free from gross evils, professing that he would rather lose all his Kingdoms, then offend God willingly; yet being in the Agony of death, and considering more thoroughly of his account that he was to give to God, fear struck into him, and these words brake from him; Oh, would to God I had never reigned! oh, that those years I have spent in my kingdom, I had lived a private life in the Wilderness! oh, that I had lived a solitary life with God! how much more securely should I have now died? how much more confidently should I have gone to the Throne of God? What do's all my glory profit me, but that I have so much the more torment in my death? Well Gentlemen, there is a day a coming wherein the Lord will call you to a strict account, both for the principal, and also for the interest of all those Talents of honor, riches, and greatness, &c. that he has put into your hands; and how will you be ever able to hold up your heads in this day of account, without you experience principles of holiness in your hearts, and hold forth the power of godliness in your lives? If Saul was astonished when he heard Jesus of Nazareth but calling upon him; If Herod was affrighted when he thought that John the Baptist was risen from the dead; If the Philistines were afraid when they saw David's Sword; If the Israelites were appalled when they saw Aaron's Rod; If Judah was ashamed when he saw Thamars Signet and Staff; And if Belshazzar was amazed when he saw the hand writing on the wall; O! how astonished? how affrighted? how ashamed? and how amazed will the great ones of the world be, who live and die without holiness, when God shall bring them to the Barr, and command them to give an account of all the Talents that he has put into their hands? If the Carthagenians were troubled when they saw Scipio's Sepulcher; If the Saxons were terrified when they saw Cadwallon's Image; And if the Romans were dashed when they saw Caesar's bloody Robe; Ah how will all the Great unholy ones of the earth be troubled, terrified, and dashed in the great day of their accounts? there are none that will have such large accounts to give up as the great ones of the world, and therefore there are none that stand so strongly engaged to look after holiness as they do. But,

Fifthly, The greater any men are on earth, if they live and [ 5] die without holiness, the greater will be their torments in hell; all their Greatness, Glory, and Gallantry, will but sink them the lower in hell. The Scribes and Pharisees were the rich, the high, and the great ones of the times, and these Christ lays under the greater damnation. The Germans have this proverb, The pavement of hell (say they) is made of the bare sculs of the Priests, and the glorious Crests of Gallants; Their meaning is, that the more eminent any are in Church or State, and do not employ their eminency, power and Authority, in ways of piety and sanctity, the lower they shall lie in hell, yea these men of all others shall lie lowest in hell. Rev. 18.7. How much (or in as much as) she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a Queen, and am no widow, and shall see no sorrow. Babylon's torment and sorrow must be suitable to her sin. Babylon excel'd all others in pride, haughtiness, luxury, and blasphemy, &c. and her punishments must be answerable; So the Great, the rich, the high, and the mighty men of the world, they usually exceed all others, in pride, drunkenness, uncleanness, filthiness, oppression, vain-glory, Gluttony and Tyranny, &c. and answerable to their sins, will be their torments and their punishments in hell. Isa. 30.33. For Tophet is ordained of old (I it may be for the poor, mean, and beggarly of the world) yea for the King it is prepared, he hath made it deep and large, the pile thereof is fire and much wood; the breath of the Lord, like a stream of Brimstone, doth kindle it. Alas, the Brick-kilns of Egypt, and the Furnace of Babel, were but as a blaze of straw to this Tormenting Tophet, that has been prepared of old for the great and mighty ones of the earth. Oh how dreadful must that fire be that is prepared by God himself, and that is kindled by the breath of the Lord, and that shall never be quenched? and yet such is the fire that is prepared for the great and mighty ones of the world. O! the easeless, the endless, the remediless, the unsufferable, and yet the inevitable Torments that are prepared for those that are great and graceless; in hell their wanton eyes shall be tormented with ugly and fearful sights of ghastly Spirits, and their ears that used to be delighted with all delightful music, shall now be filled with the hideous cries, howlings, and yellings of Devils and damned Spirits, and their tongues of blasphemy shall now be tormented with drought and thirst, and though with the Glutton they cry out for a drop to cool their tongues, yet Justice will deny them drops, who have denied others crumbs; and their hands of bribery, cruelty, and tyranny, shall now be bound with everlasting chains, and so shall their feet which were once swift to shed innocent blood. In a word, their torments shall be universal, they shall extend to every member of the body, and to every faculty of the soul. Ah Sirs, fire, sword, famine, prisons, Racks, and all other torments that men can invent, are but as flea-bitings to those Scorpions, but as drops to those vials of wrath, and but as sparks to those eternal flames that all unsanctified persons shall lie under. Look as the least joy in heaven infinitely surpasseth the greatest comforts on earth, so the least torments in hell, do infinitely exceed the greatest that can be devised here on earth: for a close remember this, as there are degrees of glory in heaven, so there are degrees of torment in hell; and as those that are most eminent in grace and holiness, shall have the greatest degrees of glory in heaven, so those that are most vile and wicked on earth, shall have the greatest degrees of torments and punishments in hell. Now common experience tells us, that the rich, the great, the high, the honorable, and the mighty ones of the world, are usually the most excelling in all wickedness and ungodliness; and therefore their condemnation will be the greater, they shall have a hotter and a darker hell then others, except they labor after this holiness, which will be their only fence against hell, and their sure path to heaven. But,

[ 6] Sixthly, and lastly, of all men on earth, the rich, the great, and the honorable, will be found most inexcusable: The poor and the mean ones of the earth will plead their want of time, and want of means, and want of opportunities, they will be ready to say, Lord we have rise early, and gone to bed late, we have labor'd, and sweat, and droyl'd, and all little enough to get bread to eat, and clothes to wear, and to keep the Sargeant from the door, and to pay every man his own, had we had but the time, the means, the advantages, that such and such Gentlemen have had, and that such and such Nobles have had, and that such and such Princes have had, &c. O how would we have minded holiness, and studied holiness, and pressed after holiness! but seeing it has been otherwise with us, we hope Lord we may be excused; but what excuse will you be able to make, O ye great ones of the earth, who have had time, and opportunities, and all advantages imaginable, to make yourselves holy and happy forever, and yet you have trifled away your golden seasons, and forgotten the one thing necessary, and given yourselves up to the lusts and vanities of this world, as if you were resolved to be damned. Let me a little allude to that John 15.22. If I had not come and spoken unto them, they had not had sin: but now they have no cloak or excuse for their sin: So will God one day say to the great ones of the woe • ld; Had I not given you riches, and greatness, and honor, &c. to have encouraged you to look after holiness, and that you might have time, and leisure, and opportunity to seek holiness, and pursue it, you might have had some • loak, some excuse for your neglecting so great, so glorious, so noble, and so necessary a work; O but now you have no cloak, no excuse at all for your sin; now you can show no reason under heaven, why an eternal doom should not be past upon you; and ah how silent, how mute, how speechless, and how self-condemned, will all the great ones of the world be, when God shall thus expostulate with them? O! that such would seriously lay to heart that Math. 22.11, 12. And when the King came in to see the Guests, he saw there a man which had not on a wedding Garment: And he saith unto him, Friend, how camest thou in hither, not having a wedding Garment? and he was speechless. By the wedding Garment the Learned understand holiness of heart and life; now when the King questions him about the want of this wedding Garment, he is speechless, or as the Greek word ( 〈 in non-Latin alphabet 〉 ) imports, He was muzzled or haltered up, that is, he held his peace, as though he had a bridle or a halter in his mouth, he was not able to speak a word for himself, his own conscience had past a secret sentence of condemnation upon him, and he sat silent under that sentence, as having nothing under heaven to say, why he should not be cast into utter darkness. And this will be the very case of all the rich, the great, and the mighty ones of the world, who shall be found without the garment of holiness, when the Lord shall enter into Judgment with them. And thus you see by these six Arguments, that there are no persons under heaven that are so eminently engaged to look after holiness, as the rich, the great, and the mighty ones of the earth. But,

[ 7] Seventhly, and lastly, Others may object and say, Should we pursue after holiness, we shall be sure to be reviled, slandered, and reproached on all hands, everyone will hoote and hiss at us, we shall become a scorn and a by-word to all that live in the family with us, and to all our neighbors round about us, everyone will scorn us, and hate us, and we shall be their Table-talk, and their song, and the Butt at which they will shoot in all their meetings and discourses, &c.

Now that you may be sufficiently armed against this objection, I desire you seriously to consider of these five following Answers.

[ 1] First, That those that revile and reproach holiness, are such that have never known the necessity, nor the excellency of holiness, they have never experienced the power, nor the sweetness of holiness, they speak evil of things they know not, of things they understand not; not to know is man's misery, but to speak evil of that which a man understands not, is the heighth of folly, and this these revilers do. Had they known (saith the Apostle) they would not have crucified the Lord of glory; so I say, had these revilers known the splendor, the beauty, and the glory of holiness, they would never have reviled it, and scorned it: Had the Jews known the God-head of Christ, the divinity of Christ, the glory of Christ, they would never have cried up Barabbas, and have rail'd on Jesus, as they did; so had these Railers but known the worth, and the weight of holiness, they would never have cried up wickedness, and decry'd holiness as they do. Now, oh what shame, what folly, what vanity is it for a man to turn his back upon holiness, because such revile it, and scorn it, who never knew feelingly, nor experimentally, what holiness was? Would not a man either sigh or laugh at him, that should turn his back upon riches, honors, and preferments, &c. because the blind, poor and beggarly sort of people, who never experienced what these things mean, casts dirt, dung, scorn and reproach upon them; and is not this the present case? surely yes. The Fox in the Fable, when he could not come at the Grapes, cried out, That they were sower, they were sower; so men that cannot reach to the Riches, the honors, and the great things of the world, O how do they cry out against these things! O what disgrace, scorn, and contempt, do they cast upon these things! and all because they cannot reach them, because they cannot grasp them; the application is easy. 'It is men's ignorance of holiness that makes them cry out so much of holiness. That heathen Aristotle hit the mark when he cried out (Ignorat sane improbus omnis) Ignorance is the source of all sin; the very well-spring from whence all wickedness flows; for ignorance inslaves the soul to Satan, it lets in sins by Troops, and then locks them up in the heart, and it shuts out all the means of recovery, &c. And who then will wonder to see ignorant persons let fly at holiness? Suppose a Geometrician should be drawing of lines and Figures, and there should come in some silly ignorant fellow, who seeing him, should laugh at him, would the Artist, think you, leave off his employment, because of his derision? surely no; for he knows that his laughter is but the fruit of his ignorance, as not knowing his Art, and the grounds upon which he goes; and therefore he holds on drawing, though the silly fellow should hold on in his laughing. O Sirs, though ignorant persons deride holiness, and laugh at holiness, yet be not you ashamed of holiness, but hold on, and hold out in your pursuit after holiness; for they understand not the rules and principles by which you are acted, and therefore 'tis that they throw dirt in the face of holiness; but 'twill be your wisdom to wipe that off, and so much the more to pursue after holiness, by how much the more the silly ones of the world slight holiness, and laugh at holiness. But,

Secondly, There is no fence against an evil tongue, a man [ 2] may fence himself against an evil eye, and against an evil hand, and against an evil head, &c. but there is no fence against an evil tongue, an evil tongue is such an unruly, such a mischievous, such a dangerous, such a killing, and such a destroying member, that there is no fence against it; a man may fence off the st • oak of a sword, the thrust of a Rapier, and the shot of an Arrow, but he can never fence off the reproach and the reviling of an evil tongue; If the heart be sanctified, the tongue is the best member in the body, if the heart be unsanctified, 'tis the worst. Aesop being by his Master sent to buy up all the best meat he could get in the Market, bought up all the tongues; and being sent again to buy up all the worst meat he could get in the Market, he bought up all the tongues again, and when he was asked why he did so, he answered, that there was no flesh better then a good tongue, nor no flesh worser then a bad tongue; which the Apostle confirms fully in that 3 James, from verse the second to verse the 12 ^th , Vide. An evil tongue is wilder then the wildest Beast, the Horse, the Ass, the Camel, the Elephant, yea the Lyon, the Leopard, the Bear, and all other Beasts have been tamed by man, but the tongue no man, no Monarch on earth have ever been able to tame. An evil tongue in some respect is worse then the devil; for the devil may be shunned and avoided, but an evil tongue no man can shun; and if you resist the devil, he will fly from you, but the more you resist an evil tongue, the more it will fly upon you. Pro. 16.27. An ungodly man diggeth up evil: and in his lips there is a burning fire. An ungodly man, or a man of Belial, as the Original has it, diggs up evil; such old evils that have been long since buried in the Grave of oblivion and forgetfulness, he diggs up to cast in the Saints dishes, and to reproach them with: The teeth of malice will be still a digging to find out something against the people of God, and if they can pick up anything out of the dunghill of false reports to object against them, their lips presently are as so many burning Beacons, to discover it to all the world; now their tongues will be set on fire of hell, and now they will labor to fire the hearts and tongues of others against the people of God. A wicked tongue (as Bernard observes) kills three at once; first, it kills his name and fame by ill report who is slandered; Secondly, it kills his belief with a lie, to whom the report is made. 3. It kills the slanderer himself with the s ••• of detraction. David who fell oftener under the sad lashes of evil tongues, compares reviling tongues to three fatal weapons, a Razor, a Sword, and an Arrow: 1. To a Razor, in that Psal. 52.2. Now you know a Razor meets with every little hair, and many times instead of shaving the hair, it slashes the flesh; and sometimes by missing the Beard, it endangers the throat. And so the reviling tongue will take the least advantage imaginable, to slash and cut the names and reputations of those that fear the Lord in a thousand pieces: 2. To a sword that cuts and wounds deep, and so does the revilers tongue cut deeply into the names, fames, and credits of the people of God: And 3. To an Arrow; the sword only cuts when we are near, but the Arrow hits at a distance; the sword cannot cut except we be at hand, but the Arrow may hit us when we are afar off; the reviler can easily shoot his Arrows of reproach a great way off; he can shoot them from one Town to another, from one City to another, from one kingdom to another, yea from one end of the earth to the other; when the hands are manacled, and the feet fettered and stocked, the tongue travils freely all the world over, and loads the names of men with what reproaches it pleaseth. The tongue is the great interpreter of the heart; the tongue is the key that unlocks those treasures of wickedness that be in the heart; the corruptions of men's hearts commonly breaks forth at their lips. Look as a pimpled face discovers a distempered Liver, and as a stinking breath discovers corrupted Lungs, so a reviling tongue discovers a base rotten heart. When the Pumpe goes you may quickly know whether the water that is in the Fountain or Well, be clear or muddy, sweet or stinking; and when the clapper strikes, you may soon guess of what metal the Bell is made of: and so by men's tongues you may easily guess what is in their hearts; if the tongue be vil'd, the heart is so; if the tongue be bloody, the heart is so; if the tongue be adulterous, the heart is so; if the tongue be malicious, the heart is so; if the tongue be covetous, the heart is so; and if the tongue be cruel, the heart is so, &c. men's minds are known by their mouths; if the mouth be bad, the mind is not good; he that is rotten in his talk, is commonly rotte • • n the heart. Of all the members of the body, there is none so serviceable to Satan as an evil tongue; and therefore when all the body is full of sores, he will keep the tongue from blisters, that so a man may the more freely and fully curse God and die: And this was the reason why Satan spared Jobs tongue, when he sadly paid all other members of bis body, that so his grand design which was to provoke Job both to curse God, and to charge him foolishly, might take place; but Jobs tongue be oiled with grace, proved his glory in his trying hour, and instead of cursing he blesses a taking God, an angry God. O! sirs, the world is as full of evil tongues as Nile of Crocodiles, or as Sodom of Sulphur, or as Egypt of Lice; and there is no fence, no guard against these evil tongues; and therefore why should any man be discouraged from pursuing after holiness, because of the revilings of evil tongues. Munster writes of men in India, which speak not like men, but barks like dogs, and who regards such men? no more should we regard such foul mouthed persons, who are still barking against holiness, as the dogs bark against the Moon; but as the Moon runs her race and holds her course, though all the dogs in the Town bark never so much at it; so should you pursue after holiness, though all the tongues in the Town should be barking and scoffing at you. But,

[ 3] Thirdly, Consider, That those that now reproach holiness, will ere long be of another mind, they that now revile and reproach holiness, will in a short time change their minds and their notes; when these very men who revile holiness shall come to fall under terrors and horrors of conscience, and when they shall come to lie upon their dying beds, and to have their immortal souls sit trembling and quaking upon their pale lips, and when they shall appear before the great God, and awake with everlasting flames about their ears; O, how will they then wish that they had never reviled holiness! How will they then wish that they had prized holiness, and that they had spent their All in pursuing after holiness! O how will they then charge themselves, and censure themselves, and arraign, and condemn themselves for their scorning and condemning of holiness! O how will they then wish that they had never heard of holiness, nor read of holiness, nor thought of holiness! O how will they then wish that their mothers wombs had proved their Tombes, and that they had rather lived and died in a land of darkness, then thus to live and die without holiness! Now, O what folly and madness is it for thee to neglect the pursuit of holiness, because such and such revile it, who perhaps before the next year, the next month, yea it may be the next Sabbath comes about, will wish ten thousand times over and over, that they had pursued after it, and that they had made it their greatest work in this world to obtain it? But,

Fourthly, Such persons who are revilers, deriders, and haters [ 4] of holiness, should rather be divinely contemned, scorned and slighted, then any ways gratified, encouraged, pleased, and strengthened in their evil ways by thy neglect of holiness, and by thy non-pursuance after holiness. O how may thy neglect of holiness upon the account of revilings and scornings, strengthen the hands and the hearts of revilers and scorners, &c? and therefore 'tis much better divinely to slight and disdain them, then by sinful omissions, to gratify and please them. See how slighting Elisha carries it to wicked Jehoram, though he was a King, 2 Kings 3.13, 14. And Elisha said unto the King of Israel, what have I to do with thee? get thee to the Prophets of thy father and Prophets of thy mother. And the king of Israel said unto him, Nay, for the Lord hath called these three kings together, to deliver them into the hand of Moab. And Elisha said, as the Lord of Hosts liveth, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the King of Judah, I would not look toward thee, nor see thee. 'Twas not the great distress and danger that they were in (being like to perish for want of water) nor the dignity of Kings, nor the number of three, but the goodness, the graciousness and holiness of Jehoshaphat that wrought upon Elisha to work a miracle to preserve them and their people alive; the holy Prophet carries it very high towards this unholy Prince, for had it not been for Jehoshaphat, he would not have honored him with a look, no not with a cast of his eye; these words, I would not look toward thee, nor see thee, are words of a very high strain, and speak out a great deal of holy-loftiness, stateliness and contempt towards King Jehoram. And the same spirit was working in Mordecai towards wicked Haman, as you may see in that Esth. 3.2. And all the Kings servants that were in the Kings gate, bowed, and reverenced Haman, for the King had so commanded concerning him; but Mordecai bowed not, nor did him reverence. The Persian Kings (as many other heathenish Kings) were reverenced by their subjects, with a kind of Divine honor or service; and such reverence and honor the King commanded should be shown to his great favourite Haman; but this renowned Mordecai refused to do; he was so Divinely noble and stout, that he would not reverence such a wicked wretch in his heart, nor yet yield to him that outward worship that was required by the King, it being more then was due to a man. Some of the Rabbins say (As Ibn Ezra, &c. ) that Haman had the Image of some false god about him, and that therefore Mordecai would not bow before him, least he might seem to bow to the Idol that Haman carried about him: Others of the Rabbins say (as R, Solomon, &c. ) that Haman did make himself a God, and required such worship as was due only to the true God, and that therefore Mordecai would not reverence him, nor bow before him: And so Junius and other Expositors say, that it was more honor then did belong to a man, that they gave to Haman; and that therefore Mordecai refused to bow to him. And 'tis very remarkable that some of the wisest and best of Heathens have forborne to come into their Kings presence, because there was expected greater honor and worship to be done to their Kings, then was meet to be done to a mortal man; but that which is most considerable, and most probable, is this, that therefore Mordecai refused to reverence Haman, and to bow unto him, because he was a wicked Amalekite, and a bitter enemy to the people of God, and of that Nation, of that stock whose remembrance God would have blotted out under heaven, Exod. 17.14. Deut. 25.19. and with whom the Lord had sworn that he would have war from generation to generation, until they were utterly wasted and destroyed, Exod. 17.16. Compared with that 1 Sam. 15.3.

It has been usual with the Saints to slight such who have been slighters of Christ and holiness. When Amphilochius the Bishop came into the presence of the Emperor Archadius and his son (who was then partner with his father in the Empire) he saluted the Emperor with all reverence, but slighted his son, whereupon the Emperor was very much displeased, and demanding the reason why he so slighted his son, the Bishop answered, Because he had slighted and neglected the eternal Son of God (he being at that time a professed Arian ) whereupon the Emperor received the Bishop again into favor, and banished all Arians out of his Dominions. I have read of one Maris a godly Bishop of Calcedon, who being blind, and Julian that Apostate Emperor giving him some opprobrious words, calling him blind fool, because he had rebuked him for his Apostasy, the good man answered thus, I bless God that I have not my sight to see such an ungracious face as thine is. Do your worst, do your worst, said Justin Martyr slightingly to his pe secutors, but this I will tell you, you may put all that you are like to gain by the bargain into your eye, and weep it out again. When a great Lord of this Land (who was as graceless as he was great) met Mr. Fox in London streets, and asked him how he did, Mr. Fox said little or nothing to him; whereupon says this great Lord, Sir, do you not know me, No not I, said Mr. Fox, says the Lord, I am such a one; Sir, said Mr. Fox, I desire to know nothing but Jesus Christ, and him crucified. Polycarpus meeting at a certain time with Marcion the Heretic, says Marcion, donit you know me? yea said Polycarpus, I know thee to be (primo genitum Diaboli) the first begotten child of the devil. And indeed why should we prefer him before a piece of Copper, that prefers a piece of Gold before his God, yea that prefers his lusts and every toy and trifle before Jesus Christ, his immortal soul, and the great concernments of another world? God commanded in the old Law, that whatsoever did go with its breasts upon the ground, should be an abomination to us: O how much more should we abominate that man, whose heart and soul is glued unto a piece of earth, or to this or that defiling & destroying lust? Pro. 29.27. An unjust man is an abomination to the just: and he that is upright in the way, is an abomination to the wicked. The quarrel between the seed of the Woman, and the seed of the Serpent, is almost six thousand years old; light and darkness, heaven and hell, are not more opposite and contrary one to another, then these are contrary one to another; that seed of enmity that was at first between them, is now grown up on both sides to an abomination, and an abhorring of each other; the just man saith, what have I to do with thee thou son of Belial? and the unjust man saith, what have I to do with thee thou son of David? the original in the text last cited is observable, the just abhorreth 〈 in non-Latin alphabet 〉 , vir iniquitatis, the man of iniquity, i. e. the man that is made up of iniquity, that is nothing but iniquity; now this shows that 'tis iniquity in the man that makes the man to be an abomination to the just; but now wicked men they abhor the upright for their very uprightness, they abhor him that is upright in the way, and could wish him quite out of the way, and will do what they can to make him away; the uprightness of the upright is such a terror to the wicked, that they cannot but abominate and abhor the upright, and therefore no wonder if the upright abominate them; and indeed who can look upon wicked men, as enemies to God, as adversaries to Christ, as murderers of their own souls, as fighters against the Church, as Champions for Satan, and as the Pests and Plague of a Nation, and not abhor them, and not abominate them? O sirs, not to contemn the wicked is an argument that you yourselves are wicked, and not to contemn the wicked, is a means to make them more wicked, not to contemn the wicked is to encourage and tempt the wicked to be sevenfold more wicked, yea not to contemn the wicked who contemn God, Christ, Heaven, and holiness, &c. is to contemn God himself. As for such that advance the wicked, that magnify the wicked, that flatter the wicked, that strengthen the hands of the wicked, that are most In with the wicked, that joy and glory in the prosperity of the wicked, and that sigh and mourn, that stamp and take on at the downfall of the wicked; these are certainly wicked, yea they are eminently wicked, and therefore the more to be slighted and scorned by men of integrity and sanctity. But,

Fifthly and lastly, To neglect the pursuit of holiness upon [ 5] the account of this objection, is to debase the great God, and to overvalue vain man, as if there were more power, ability, policy, and malice, &c. in worthless man to hurt and harm thee, then there is power, all-sufficiency, wisdom, goodness, and graciousness in God to defend thee, and secure thee, and arm thee against all the reproaches and revilings of slanderous tongues. Now who art thou, and what art thou, O vain man, that thou shouldst dare to lessen God & greaten man, to debase God and exalt man, yea to set up man above God himself, and to ungod him as much as in the lies? and yet all this thou doest when thou turnest thy back upon holiness, because of the revilings and reproaches of wicked men.

But I shall say no more to this objection, because I have spoken very largely to this objection in my former books. If you desire further satisfaction to this objection, turn to that Treatise called Apples of Gold, &c. and from Page 311. to Page 327. you will find seven more distinct answers to it. And see also my Mute Christian under the smarting Rod, and from Page 304. to Page 326. you will find eight answers more to this objection. I confess several other objections might be made against your pursuing after holiness, but because I have spoken to them at large in my former writings; therefore I shall not trouble you with them here; and therefore let thus much suffice for answer to those objections that usually men make when they are pressed home to follow after holiness.

And so I shall come now to the second part of the Exhortation, and that relates to God's holy ones, to his sanctified ones, to those that have obtained holiness, that have experienced the principles, the power, the life, and the sweetness of holiness. And here let me exhort such.

First, To express, declare, evidence, and hold forth both the [ 1] reality and power of holiness; and that,

First, By keeping yourselves free from gross enormities [ 1] from scandalous wickednesses. O remember that one scandalous sin will obscure and cloud all your graces and spiritual excellencies. Look as one spot in the face spoils all the beauty; and one blot upon the copy obliterates the whole copy, and as one drop of Inke coloureth a whole glass of clear water, so one scandalous sin will blot and blur all former acts of piety and holiness, it will stain all a man's duties and services, it will deface all a man's contentments and enjoyments, it will dash and rase out all those golden Characters of righteousness and goodness that has been stamped upon the soul, Ezek. 36.20. The Babylonians beholding the enormities of the Jews, cried out, These are the people of the Lord, these are come out of the Lord's land. David's one act of folly with Bathsheba made the enemies of the Lord to blaspheme. When one commended Alexander for his many noble acts, another objected thus against him, I, but he killed Calisthenes; He was valiant and successful in the wars, I, but he killed Calisthenes; He overcame the great Darius, I, but he killed Calisthenes; his meaning was, that this one unjust and unrighteous action clouded and darkened all his most noble deeds. A Christian cannot after his conversion fall into a scandalous sin, but 'twill be objected against him by everyone, to the defacing and darkening of all his spiritual glory. When Naaman the Syrian was cured (and as some think converted) by the Prophet Elisha, he offers gold and rich garments, but he bows in the house of Rimmon; he seems to be very devoute and religious, but he bows in the house of Rimmon; he promises to offer to none but the Lord, but yet he bows in the house of Rimmon; this Rimmon like the fly in the Alabaster box, spoil'd all his best intentions, and highest resolutions; and thus one scandalous vice disgraceth all the Noble virtues that be in a Christian. O such a man is a very holy man, but; and such a one is a very gracious experienced Disciple, but; and such a one is a very wise and understanding man, but; and such a one is a very active stirring Saint, but, &c. and this but mars all. If there be but one crack in the honey-glass, there the waspe will be buzing; and if there be but one scandalous sin that a Christian falls into in all his life, how will the wicked be still a buzing of that about, both in City and Country? O sirs, there are no sins that opens so many mouths, and that sads so many hearts, and that swells so many eyes, and that endangers so many souls, as scandalous sins do; and therefore above all keeping keep off from them. O Sirs, as you would not harden sinners, as you would not encourage sinners, as you would not tempt sinners, as you would not stumble sinners, yea as you would not have a hand in the damnation of sinners, take heed of scandalous sins. O! Sirs, as you would not provoke the great God, as you would not crucify afresh the Lord of glory, and put him to an open shame, as you would not set the Comforter a mourning, that alone can comfort you, as you would not raise a hell in your own consciences, and as you would not darken the Churches Glory, fly from scandalous sins as you would fly from hell it self. I have read of holy Polycarp (that religious Martyr and Bishop of Smyrna ) how that in the time of the fourth persecution (under Marcus Antonius Verres ) when he was commanded to swear but one Oath, made this Answer, Fourscore and six years have I endeavored to do God service, and all this while he never hurt me, and how then shall I speak evil of so good a Lord and Master, who hath thus long preserved me? And being further urged to swear by the Proconsul, he answered, I am a Christian and cannot do it, let Heathens and Infidels swear if they will, I cannot do it were it to the saving of my life: This holy man would rather sacrifice his life, then fall into a scandalous sin. O Christians, pray and watch, and watch and pray, that you may never be left to stain your own honor, or the honor of your profession, by falling into scandalous sins. Well friends, remember this, 'tis not infirmities, but enormities, 'tis not weaknesses, but wickednesses, that will cast the crown from off your heads, and that will strip you of all your glory; and therefore as you would hold fast your crown, keep at an everlasting distance from scandalous sins, &c. But,

Secondly, Declare and evidence the reality and power of [ 2] holiness, by your cordial thankfulness for so rare a Jewel, and for so great a mercy; O Sirs, one drop, one spark of holiness is more worth then heaven and earth, and how then can you but be thankful for it? Wilt thou be thankful to that God that made thee a man; and wilt thou not be thankful to the same God that made thee a Saint? Wilt thou bless him that made thee a creature, and wilt thou not bless the same God that has made thee a new creature? Wilt thou praise him for the heavens that are but the workmanship of his hands, and wilt thou not praise him for holiness, which is the workmanship of his heart? Tell me, O Christian, is not holiness a soul-mercy? and what mercies wilt thou be thankful for, if not for soul-mercies? Tell me, O Christian, is not holiness of all mercies the most necessary mercy? the want of other mercies might have troubled thee, I but the want of holiness would have damned thee; and wilt thou not be thankful for holiness, which is the one thing necessary? Tell me, O Christian, is not holiness an incomparable mercy? what's thy health, thy wealth, thy wit to holiness? darest thou mention thy birth, thy breeding, thy arts, thy parts, thy honor, thy greatness, or thy advancement in the world, in that day wherein holiness is spoken of? surely no; and wilt thou not then be thankful for such an incomparable mercy as holiness is? Tell me, O Christian, is not holiness a peculiar mercy, a peculiar treasure that God intrusts but few men with? Donit the world lie in wickedness? are not the multitude in all places strangers, yea enemies to holiness? and how then canst thou but be thankful for holiness? Yea once more, tell me, O Christian, is not holiness a mercy sweetening mercy? is it not the beauty of holiness that puts a beauty upon all thy mercies? is it not holiness that bespangles all thy comforts and contentments? O how sower would all thy mercies taste? and how pale and wan would all thy mercies look, were it not for holiness? 'It is the want of holiness that makes all a man's mercies look as ill-favored as Pharaoh's lean kine, and 'tis the fruition of holiness that makes all a man's mercies look as well-favor'd as Pharaoh's fat-kine; 'tis holiness that both puts a color upon all our mercies, and that gives a taste and a relish to them: All our mercies without holiness, will be but as the waters of Marah, bitter; 'tis only holiness that is the Tree that will make every bitter sweet, and every sweet more sweet; and how then canst thou but be thankful for holiness? O remember how far off thou wert from God, and Christ, and the promise, and heaven, and happiness, when thou wast without holiness in this world; O remember what a child of wrath, what a bond-slave to Satan, what an enemy to God, and what an apparent heir to hell thou wert; when thou wert an opposer of holiness, and a secret despiser of holiness, and then be unthankful for holiness if thou canst; O remember, that now by holiness of a slave thou art made a Son, and of an heir of wrath, thou art made an heir of heaven, and instead of being Satan's bond-man, thou art now made Christ's free-man, thy Iron-chains are now knocked off (as sometimes Joseph's were) and the Golden chain of holiness is now put upon thee, and what do's all this call aloud for, but thankfulness? Thales a Heathen gave thanks to God for three things. 1. That he had made him a man, and not a beast. 2. That he had made him a man, and not a woman. 3. That he was borne a Greek, and not a Barbarian: And O then what cause of thankfulness hast thou for thy supernatural being, and for all those noble principles of holiness that the Lord has stamped upon thy soul, &c? Shall the husbandman be thankful for a plentiful Harvest, and the Merchant for quick returns, and the Shop-keeper for a full Trade, and the Mariner for a good voyage, and wilt not thou be much more thankful for holiness? Shall the beggar be thankful for a crust to feed him, and shall the blind be thankful for a dog to lead him, and shall the naked be thankful for rags to cover him, and shall the Aged be thankful for a Staff to support him, and shall the diseased be thankful for a cordial to raise him, and wilt not thou be thankful for holiness, yea, for that holiness that is bread to strengthen thee, and a Guide to lead thee, and raiment to clothe thee, and a Staff to support thee, and a cordial to comfort thee? O remember, that ingratitude is a monster in nature, a solecism in manners, and a paradox in grace, damming up the course of all donations, both divine and human. Lycurgus (as Musculus observes) among all his Laws made none against the ungrateful, because ingratitude was thought a thing so prodigious as not to be committed by man. And the Persians and Athenians condemned the ungra • eful to death; Ah unthankful Christians, how can you think of these Heathens and not blush? Shall they bless God for crumbs, and will not you bless God for crowns? shall they bless God for the gifts of nature, and will not you bless God for the gifts of grace, &c? Next to a holy Christ, holiness is the greatest gift that God can give, and therefore be thankful for it, &c. But,

[ 3] Thirdly, Evidence and declare your holiness by the reality of your constant pursuit after holiness, by your holding up and holding on in a way of holiness, by your perseverance in holiness; this exhortation, Follow peace with all men, and holiness, was given forth to such as had a spirit of holiness, and principles of holiness in them; and these are the men that the holy Apostle presses to press after holiness. That holiness will do us no good, that is not made good by perseverance. O Sirs, shall the ambitious person pursue after his honors, and the voluptuous person after his pleasures, and the worldling pursue after his gain, and the wanton pursue after his Harlots, and the drunkard pursue after his full Cups, &c. And shall not Christians much more pursue after holiness? not to go forward, is to go backward, and not to grow better, is to grow worse, and not to grow more holy, is to grow less holy; the crown, the new name, and the white stone, is for him that holds out, and that holds on in his pursuit after holiness. A progress in holiness is fitly compared to a Building, to a Race, to the morning light, and to the increasing Moon: Now you know, Houses are are raised from the foundations to the walls, and from the walls to the first story, and then to the second story, and then to the third, and so higher and higher, till you come up to the roof; And in a Race, you know, men run on till they come to the Goal; And the morning light shines brighter and brighter till it be perfect day; And the Moon increaseth more and more till it come to the full; And so must Christians persevere and hold on in adding grace to grace. O! Christians, you must not be like to a morning cloud, nor to the early dew; you must not stand still in the ways of holiness, as the Sun stood still in Gibeon, much less are you to go back, like the Sun on Ahaz's Dial; but as a Bridegroom which cometh out of his chamber, and rejoiceth as a strong man to run his race; so must you delight to run the ways of God's commands; you must maintain your progress in piety what ever comes on it. O Sirs, the way of holiness is the safest way, the noblest way, the sweetest way, the cleanest way, the pleasantest way, and the happiest way, and therefore hold on, and hold up in that way, though the world, the flesh, and the devil should cry out, There is a Lyon in the way, there is a Lyon in the way. It is said of Hannibal, that notwithstanding the rough rocks, and the craggy clifts of the Alps, yet he proceeded onward in his design for Italy, with this resolution, that he would either find a way or make a way; and so must Christians hold on in a way of holiness, notwithstanding all the Rocks and lets and difficulties that they meet with in that way. 'It is an observation of some of the Learned, that those that were marked to be preserved in Jerusalem, were marked with the letter ת Tau, which is the last of all the Hebrew letters, to signify that they must run the race of holiness, even to the last. O Sirs, in the face of all your sins and unworthiness, God holds on in ways of mercy towards you; and why then should not you hold on in ways of sanctity towards him? Shall Satan persevere in his enmity against holiness? and shall wicked men persevere in their opposition to holiness? and shall formalists persevere in their neglect of holiness? and will not you persevere in your pursuit of holiness? a good Husbandman will not give over sowing, till he has sowed all his Land; nor a good Physician will not give over his patient, till he has cured him; nor a good work-man will not give over his work, till he hath finished it; no more should a good Christian give over his pursuit of holiness, till he is come up to the highest perfection of holiness. Look as God carried on the work of Creation from day today, till he had finished it; and as Christ carried on the work of our Redemption from day today, till he had completed it; so Christians should look to a daily carrying on of the work of holiness in their hearts and lives, till that work be perfected and completed. The Philosopher being asked in his old age, why he did not give over his practice, and take his ease? answered, when a man is to run a Race of forty furlongs, would you have him sit down at the nine and thirtieth, and so lose all his pains, and the prize for which he runs? surely no. O Christians, you are Racers, and you must run to the end of your Race; 'tis not enough to begin well, and to run well for a time, but you must hold out in running, till you come to the Goal, or else you will lose all the pains & labor that ever you have taken in Religion, you will lose all the prayers that ever you have made, and you will lose all the Sermons that ever you have heard, and you will lose all the fasts that ever you have observed, and you will lose all the tears that ever you have shed, and you will lose all the Alms that ever you have given, if you do not hold out to the end; if you do not persevere in well-doing, you will lose your crown, and be undone forever after all your doings; a progress in holiness is requisite not only to your consolation, but also to your salvation, Math. 24.13. But,

[ 4] Fourthly, Evidence and declare the truth and reality of your holiness, by a resolute standing up for purity of Religion, and for purity of worship and ordinances, in opposition to all mixtures and corruptions whatsoever. O Sirs, the great God stands upon nothing more in all the world then upon purity in this worship; there is nothing that do's so provoke and exasperate God against a people as mixtures in his worship and service; polutions in worship do sadly reflect upon the name of God, the honor of God, the truth of God, and the wisdom of God; and therefore his heart rises against them: The very spirit, life, and soul of the second Commandment lies in these words, Thou shalt not make to thyself any graven Image, &c. In matters of divine worship God abhors that men should mix their water with his wine, their dross with his Gold, their chaff with his wheat, &c. when once men come to be so bold as to defile his worship with their mixtures, then God is resolved to be a swift and a terrible witness against them, as you may clearly see by comparing those notable places of Scripture together in the Margent; there is no sin that do's so incense and provoke God to Jealousy and wrath against a people, as mixtures in worship; God can bare with defilements anywhere rather then in his worship and service: And that

[ 1] First▪ • ecause mixtures in worship are cross to God's express commands; and who art thou, O man, that darest run cross to his commands, who can command thee into the dust, yea into hell at pleasure, &c?

[ 2] Secondly, because this is to accuse the blessed Scripture of insufficiency, for if the Scripture be a sufficient rule, to order, guide, and direct us in all matters of worship; then how doest thou, O man, detract from the sufficiency of the Scripture, who minglest thine own or other men's inventions with divine institutions, and settest up thy posts by God's posts? O Sirs, the Scriptures are sufficient to direct us fully in everything that belongs to the worship and service of God; so as that we need not depend upon the wisdom, prudence, care, or Authority of any men under heaven to direct us in matters of worship. 2 Tim. 3.16, 17. All Scripture is given by inspiration of God, and is profitable, for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works: The Scriptures are sufficient to inform the ignorant, to confute the erroneous, to reform the vicious, and to guide and direct, support, and comfort those that are gracious; here a Lamb may wade, and an Elephant may swim; here is milk for babes, and meat for strong men; here's comfort for the afflicted, and succor for the tempted, and ease for the troubled, and light for the clouded, and enlargement for the straitened, &c. O how full of light, how full of life, how full of love, how full of sweetness, how full of goodness, how full of righteousness and holiness, &c. is every Chapter, and every verse in every Chapter, yea and every line in every verse. The Rabbins say that a mountain of matter hangs upon every word of Scripture, yea upon every tittle of Scripture: God never sends his people to the shop of men's traditions and inventions, but he still sends them to the Scripture. Isa. 8.20. To the Law and to the testimony; if they speak not according to this word, it is because there is no light (or no morning) in them. Chap. 34.16. Seek ye out of the book of the Lord, and read; no one of these shall fail, none shall want her mate: for my mouth it hath commanded, and his Spirit it hath gathered them. And in the New-Testament Christ sends his hearers to the Scriptures. John. 5.39. Search the Scriptures, for in them ye think ye have eternal life, and they are they which testify of me. The Greek word 〈 in non-Latin alphabet 〉 , that is here rendered Search, signifies a strict, narrow, curious, diligent search; we must search the Scripture, as we would search for Gold, or for some precious stones which we would fain find; we must search the Scriptures, as Hunters seek and search out their Game. And so the Apostle sends his hearers to the Scriptures. 2 Pet. 1.19.—22. As to a surer word then that of Revelation. All which speaks out the sufficiency of the Scripture, to direct us in all matters that concern our internal or eternal welfare. O that you would forever remember these two things.

[ 1] First, That that which bred the Popish Religion, Superstition, Idolatry, and pompious worship, was men's departing from the word, and not cleaving to the word as a sufficient Rule to direct them in all matters of worship, And

[ 2] Secondly, That that which hath occasioned all those discords, divisions, heats, heart-burnings, animosities, and contentions, &c. about Ceremonies, Liturgey, forms, Gestures, &c. has been men's not keeping close to the blessed word of God; when men forsake this perfect Rule, whether would not they run? and what would not they do? Ah who art thou, O vain man, that accuseth the holy Scriptures of insufficiency? and how wilt thou blush, and be ashamed and confounded, when in the great day, the Lord shall plead the excellency, and vindicate the sufficiency and Authority of his blessed book, in opposition to all the mixtures of men's Traditions with divine institutions?

[ 3] Thirdly, God would not nor cannot bare with mixtures in his worship and service, because to bring them in is to accuse and charge God with weakness and folly, as if God were not careful enough, nor faithful enough, nor mindful enough, nor wise enough, nor prudent nor understanding enough, to order, direct, and guide his people in the matters of his worship, but must be beholding to the wisdom, prudence, and care of man, of vain man, of sinful man, of vile and unworthy man, of weak and foolish man, to complete, perfect, and make up something that was wanting in his worship and service, &c.

[ 4] Fourthly, God would not bare with mixtures in his worship and service, because all mixtures debases the worship and service of God, and makes the worship a vain worship; as the mixing of water with wine is the debasing of the wine; and the mixing of Tin with silver, or brass with gold, is the debasing of the silver and gold, so for men to mix and mingle their Traditions and inventions with God's institutions, is to debase the worship and service of God, and to detract from the excellency and glory of it. The Kings and Princes of this world, have most severely punished such, who by their base mixtures have imbased their coin; and there is a day a coming, wherein the King of Kings will most severely punish all such who have imbased his worship and service, by mixing their Romish traditions with his holy institutions. Rev. 22.18. For I testify unto every man that heareth the words of the prophesy of this book, if any man shall add unto these things, God shall add unto him the plagues that are written in this book: And no wonder; for what horrible pride, presumption, stoutness and baseness of spirit is it in foolish man to be so bold with the great God, as to dare to mix anything of his own with his worship and service, which, according to divine institution, is so perfect and complete? God will never bare it, to see men lay their dirt upon his gold, and to put their Raggs upon his Royal Robes. Ah Christians, Christians, evidence your holiness by standing up for holy ordinances and pure worship, in opposition to all mixtures whatsoever; oh donit you touch a polluted worship, donit you plead and contend for a polluted worship, but let Baal plead for Baal, and though all the world should wander after the Beast, yet donit you wander, and though every fore-head should have the mark of the Beast upon it, yet do you abhor his mark, and what ever else it be that do's but smell and savor of the Beast. It is observable that in Kings and Princes Courts, children, fools, and the rude Rabble, are much taken with fine pictures, and rich shows, and glistering gaudy clothes, &c. but such as are wise, serious, grave Statesmen, they mind not, they regard not such poor things, they look upon those things as things that are much below the nobleness and the greatness of their spirits, who have honorable objects, and the great and weighty affairs of the State to busy themselves about; so my Brethren, though the children, the fools, and the Rabble of the world are much affected and taken with such polutions and mixtures, as makes up a glorious pompious worship, yet you that have a spirit of holiness, and principles of holiness in you, O how should you slight such things, and pass by such things as things below you, as things not worthy of you, who have a holy God, a holy Christ, a holy Gospel, and a holy worship, to busy your thoughts, your minds, your heads, and your hearts about. But,

[ 5] Fifthly, Evidence the truth and reality of your holiness, by bewailing and lamenting the loss of holiness. Ah how is this crown of holiness fallen from our heads! O the leanness of souls! O the spiritual witherings and decays in grace and holiness, that is to be found among many Christians this day! Some complain of the loss of Trade, and others complain of the loss of estate; some complain of the loss of c • edit, and others complain of the loss of friends; but what are all these losses to the loss of holiness? and yet how few be there that complain of the loss of holiness! holiness is fallen in our hearts, in our families, in our streets, and in our Churches, and yet how few are there to be found that laments the fall of holiness! O Sirs, will you lament such as are fallen from riches to poverty, from honor into disgrace, and from the highest pitch of prosperity to the lowest step of beggary and misery; and will you not lament such who are fallen from the highest round to the lowest round in Jacob's Ladder? O Sirs, will you mourn over a decayed estate? will you weep over decayed friends? and will you sigh and sob over a decayed body? and will you not much more lament and mourn over decayed souls, &c? Ah how many have lost that love, that life, that heat, that zeal, that readiness, that forwardness, and that resoluteness that once they had for God and godliness. Some are fallen from their holiness by giving themselves elbow-room to sin against the checks and lashes of conscience; others are decayed in holiness, by their secret resisting and smothering the gracious motions of the Spirit: Some are fallen frpm holiness, either by their neglect of precious means, or else by their heartless using of the means; others are fallen from their holiness, either by the allurements and enticements of a tempting world, or else by the frowns and threatenings of a persecuting world: Some are fallen from holiness, by their non-exercise of grace; and others are fallen from holiness, by not discerning their first decays in grace. So that upon one account or another, multitudes in these days are fallen from that holiness which was once their glory. If you look into families, there you shall find Masters complaining that their servants are so careless, foolish, frothy, light, slight, slothful, unfaithful, proud and lofty, that they are not to be spoken to, nor trusted; and if you look again into the same Families, there you shall find servants complaining that their Masters and Mistrisses are so exceeding froward, pevish, passionate, worldly, neglective of duties, and careless of their souls, that 'tis even a hell to servants to live with them. Now what speaks all these sad complaints, but either a total want of holiness, or else a very great decay of holiness: And if you look among all other relations, as husbands and wives, parents and children, Magistrates and people, Ministers and Christians; oh what sad divisions, what fiery contentions, and what fearful Jars are there to be found? oh what slightings, what revilings, what under-valuings, what heart-risings, what heart-swellings, and what heart-burnings are to be found amongst them? and what do all these things declare, but that the Glory of God is departed from Israel, and that holiness is fallen to a very low ebb? ah friends, were there but more holiness among you, there would be more union among you, and more love among you, and more sweetness and tenderness among you, and more forbearance and patience among you; Oh then you would never be snarling one at another, nor biting one of another, nor plotting one against another, nor devouring one of another anymore. Again, if you look among men, whose parts are great, whose gifts are high, whose profession is glorious, and whose expressions and notions are very seraphical, ah what a little holiness will you find? O Sirs, shall the men of this world vex and fret, shall they weep and wail, and shall their lamentation and mourning be like that of Hadadrimmon in the valley of Megiddo, and that for the loss of a little wealth, or for a punctilio of honor, or a day of pleasure, or the smiles of a Prince, &c? and will not you lament and mourn for the loss of holiness, which is the choicest Jewel in a Christians Crown? Tears instead of Gemmes were the ornaments of David's bed, when he was fallen from his holiness. And though the Persian Kings would have no mourning nor mourning apparel worn in their presence, yet the King of kings loves to see his people a mourning for the falls of holiness, as well as for the heights of wickedness. When news was brought to Xenophon of his Sons death, he put off his Crown from his head, and wept. O my Brethren, who can hear of the death of holiness, and behold the death of holiness in men's hearts, lives, and families, and not put off his crown, and weep, and not put off his ornaments, and weep till he can weep no more, &c. But,

[ 6] Sixthly, Evidence the truth and reality of your holiness, by pursuing, pressing, and following after the highest degrees of holiness: O sit not down satisfied with some drops or sips of holiness, but labor after the perfection of holiness; O donit content yourselves with so much holiness, as will bring you to happiness, or with so much holiness as will keep wrath and your souls asunder, or hell and your souls asunder, or eternal ruin and your souls asunder. The exhortation in the Text, Follow peace with all men and holiness, is an exhortation that was given out to Saints that were holy before, and the life and force of it lies in this, that those that were holy, should labor to be more and more holy, they should still be adding of grace to grace, holiness to holiness, they should still be a going on from faith to faith, and from strength to strength. As holiness hath its conception, birth, and infancy, so it hath its full growth, and after that all Christians must strive. Holiness is not like to Jonahs Gourd, that shoot up in a night, but 'tis like Plants and Trees that grows up by degrees, Psal. 92.14. and after the highest degrees we must endeavor. After the Prophet Elias had travelled a days journey in the wilderness, he sat down and slept under a Juniper Tree, and there God calls upon him, up and eat; and when he found him the second time he calls again upon him, up and eat, because thou hast a great journey to go. O Christians, you have a howling wilderness to travel through, you have a great journey to go, you have many a mountain to walk over, and many an enemy to vanquish, (even the world, the flesh, and the devil) and many a cross to bare, and many a mercy to improve, &c. and therefore you have very great cause to up and eat, I say, to up and eat, that is, to grow stronger and stronger in holiness, and to walk from grace to grace, and from virtue to virtue, and to come off from your milk, and to feed upon strong meat, that you may hold out to the end of your journey, and not faint nor fall short of that great salvation, which attends perfection of holiness. And this progress in holiness is that main thing that the Apostle presses upon the believing Corinthians in that 2 Cor. 7.1. Having therefore these promises (dearly beloved) let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. The Apostle having in the former Chapter armed the believing Corinthians with many strong Arguments against all communion and fellowship with Idolaters, he comes at last to touch upon those great and glorious promises, which upon the account of their high and holy calling they were interested in, and he presents them as singular motives, and as choice and precious encouragements to move them to perfect holiness in the fear of God. There is no work on earth that so well becomes the Heirs of such precious promises, as that of cleansing themselves from all filthiness on the one hand, and that of perfecting holiness in the fear of God on the other hand. Now this being a point of the highest concernment, and of the greatest importance imaginable to the Saints, I shall therefore endeavor these three things.

First, To lay down some motives to provoke you to perfect [ 1] holiness in the fear of God, &c.

Secondly, I shall propound some means, some directions [ 2] that may help you to make a progress in holiness, &c.

Thirdly, I shall show you how you may know whether you have attained to such a perfection of holiness as we are all to [ 3] strive after, &c.

I shall first begin with the motives, that may whet and stir up your spirits to labor after greater degrees and higher measures of holiness, then yet you have attained to; and to that purpose, I beseech you seriously to consider of these following particulars.

First, Consider that notwithstanding all the means, and all [ 1] the advantages, and all the opportunities that you have enjoyed to work you to perfect holiness in the fear of God, yet you have obtained but to very small measures of holiness; you are rather Babes then Men in holiness, you are rather shrubs then Cedars in grace, you are rather Dwarfs then Giants in godliness to this very day: And this sad charge I shall briefly make good against you by an Induction of eight particulars, thus:

[ 1] First, The strength, the power, the activity, and the prevalancy of sin in you to this day, do's witness to your faces that you have yet obtained but small measures of holiness. Oh my Brethren, are not many of your corruptions as powerful and as strong, as they were five, ten, yea twenty years ago, notwithstanding all the prayers that you have made, and all the Sermons that you have heard, and all the tears that you have shed, and all the resolutions that you have taken, and all the promises that you have made, and all the conflicts that you have had? and what do's this speak out, but that holiness is at a low ebb in your souls? O Sirs, were but holiness risen to a greater height in your souls, how readily would you trample upon your lusts? and how easily would you lead captivity captive? As the house of David grew stronger and stronger, so the house of Saul grew weaker and weaker; As holiness rises in the soul by degrees, so sin dies in the soul by degrees; and the more any man abounds in holiness, the more he abounds in his spiritual conquests over the world, the flesh, and the devil. O Sirs, your pride testifies to your faces, and yourself-love testifies to your faces, and your worldliness testifies to your faces, and your passion testifies to your faces, and your diffidence testifies to your faces, and your hypocrisy testifies to your faces, and your carnality testifies to your faces, &c. that yet you are not got up many rounds in Jacob's Ladder, that your degrees in holiness may be easily cast up. But,

[ 2] Secondly, You have not attained to much holiness, witness that high price that you set upon the toys, the trifles, and the vanities of this world. Ah at what a rate do men value the empty honors, the fading riches, and the declining greatness of this world? Democritus the Philosopher esteemed his Roome covered over with green branches, above the Royal Palace. And did not Peter prefer a Tabernacle on earth, before a Royal Palace not made with hands, but eternal in the heavens? But what do I talk of Peter, when this disease had again and again and again over-spread the hearts of all the Disciples, as you may evidently see by comparing the Scripture in the Margent together; they had dispute upon dispute, which of them should be accounted greatest; they had often sharp contests among themselves, which of them should have the greatest honor, the best office, and the highest preferment in Christ's earthly kingdom; and indeed their thoughts, heads, and hearts were so taken up about an outward kingdom, a worldly kingdom, that they little minded either the spiritual kingdom of God within them, or the glorious kingdom of God above them. As the foolish Indians prefer every toy and trifle before their Mines of Gold; so many Christians (who are low in holiness) prefer the trifling vanities of this world, before the glorious treasures and endless pleasures that be at God's right hand: O but where holiness is risen to any considerable height, there men will make a very footstool of their crowns for Christ to get up and ride in triumph; there all the glory & bravery of this world will be but as dross & dung, there men would like the woman (the Church) in the Revelation, trample the Moon (that is, all the things of this world which are as changeble as the Moon) under their feet; were there but more holiness in your hearts, all the gay & galllant things of this world, would be more contemptible in your eyes. O Sirs, if Midas was condemned to wear Asses ears, because he preferred Pans Pipe before Apollo's Lute, (that is, human policy before divine providence) how severely are they to be censured, who prefer the poor, low, empty nothings of this world, before all the glory & happiness of another world, &c. But,

Thirdly, You have attained to but little holiness, witness [ 3] your fears & faintings in a day of adversity. Though there be as many fear nots, as there be fears in Scripture, yet in a day of calamity, how easily and frequently do's your fears get above your faith? and what fainting fits do's then attend you? Pro. 24.10. If thou faint in the day of adversity, thy strength is small, or as the Hebrew has it, thy strength is narrow or straitened. Look as bodily faintness discovers bodily weakness, so soul faintness discovers soul weakness; 'tis troubles that are the trials of a Christians strength; afflictions will try what sap and life we have within us. As the man is for holiness, so is his strength under trials; he that has no holiness, has no strength, and he that has but a little holiness, has but a little strength, but he that has much holiness, has much strength, and accordingly will bare up bravely in a day of trial; his bow with Joseph's will then abide in strength. Though Noah in the building of his Ark met with many a sore trial, and many a sad affront, and many a broad jest, and many a bitter scoff; and though the people generally laughed at the good old man, thinking that he did not only dote, but dream, not of a dry summer, but of a wet winter (as we say) yet Noah being eminent in holiness, his bow abode in strength, and he held on building of the Ark, till he had finished the work that God had commanded. But O the sadness, the weakness, the faintness that attends most persons in the day of their adversity. Jer. 8.18, 21. When I would comfort myself against sorrow, my heart is faint in me. For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me. Chap. 45.3. Thou didst say, woe is me now, for the Lord hath added grief to my sorrow; I fainted in my sighings, and I find no rest. Lam. 1.22. For my sighs are many, and my heart is faint.