The Crown and Glory of Christianity
Fourthly, You Have but a little holiness, witness your easy, [ 4] your ready, and your frequent fallings before temptations and motions to sin. O! sirs, when the temptation does but touch and take, when you are no sooner tempted but you are conquered, no sooner assaulted but you are vanquished, certainly holiness is at a very low-ebb in your souls. That Garrison (without all peradventure) is very weak, that is taken at the first assault, and that ship is but meanly man'd that is carried at first boarding, and that soldier is but slightly armed that is run through at the first thrust; and so that Christian has but little spiritual strength in him who is worsted and vanquished upon the first appearance of a temptation. When men's understandings are easily corrupted with error, or their judgments with levity, or their wills with frowardness, or their affections with disorderedness, or their consciences with unrighteousness, 'tis a very great argument that there is but little holiness within. O! sirs, men eminent in holiness, in their ordinary course have been always eminent in the resisting and withstanding of temptations, as is evident in Joseph, Job, Daniel, the three children, &c. Austin thanks the Lord that his heart and the temptation did not meet together. The Devil tempting Bonaventure told him that he was a Reprobate, and therefore persuaded him to drink in the present pleasures of this life, for saith Satan, thou art excluded from the future joys with God in heaven; to whom he answered, No, not so Satan, for if I must not enjoy God after this life, I will labor to enjoy him as much as I can whilst I live. When one of the Martyrs was offered riches and honors if he would recant, he gave this excellent answer, Do but offer me somewhat that is better then my Lord Jesus Christ▪ and you shall see what I will say to you. When Vale • ce the Emperor offered large preferments to Basil, and told him what a great man he would make him, he answered, offer these things to children, and not to Christians. When Bernard was tempted, tell me not Satan, said he, what I have be • , but what I am and will be through grace. And so when Beza was tempted in the like case, he answered, whatsoever I was, I am now in Christ a new creature, and that is it which troubles thee Satan; I might have continued in my sins long enough ere thou wouldst have vexed at it, but now I see thou dost envy me the grace of my Savior. And when Augustine was sadly reviled by the Donatists for the wickedness of his youth, he answered, The more desperate my disease was, so much the more I admire the Pysician. Thus men eminently holy have stood their ground in the face of all temptations and motions to sin; but alas, in these times how easily, how readily, and how frequently do multitudes fall before every temptation? As soon as Acan had but cast his eye upon the Babylonish garment and shekels of Silver, and wedge of Gold, his fingers itchit to be handling of them; so many in these days, as soon as they do but see the way to honor or preferment, or a great place, or a high office, &c. O how do their fingers itch, how do their souls long after these things? and though they savor and smell never so strong of Babylon or of Rome, yet have them they must; such persons may do well to remember, that Acans Babylonish garment was but a shrow'd to shrow'd him, and his golden wedge was but a wedge to cleave him, and his shekels of silver were but shekels to hold him the faster, both under the wrath of God and man. Such as can turn with every wind, and close with every worship, and bow to every Idol that man sets up, have either no holiness, or else but very little holiness in their hearts; such as easily and readily fall before temptations from within or without, have never it attained to any great measures of holiness. But,
[ 5] Fifthly, you have but a little holiness, witness the strange behavior and carriage of your souls, when the Lord smites you in some near and dear enjoyment; if the Lord does but frown upon your Joseph, or touch your Isaac, or call for your Benjamin, or wither your Gourd, O now with Rachel you will not be comforted, or with Jacob you will go mourning into the grave, or with David you will cry out, O Absalom my son, my son, would God I had died for thee; or with Jonah you will tell God to his face that you do well to be angry. O! now you cannot look up and trust in God, you cannot look up and delight in God, you cannot look up and hope in God, you cannot look up and solace yourselves in God, you cannot look up and lie down in the good pleasure of God, you cannot look up and justify God, you cannot look up and say, God is your God, &c. O now God has touched you in your first born, you can neither eat, nor drink, nor sleep; now you can taste no sweet, nor take no comfort, nor find no content in any of all your enjoyments; now God has touched the apple of your eye, you can neither think well of God, nor speak well of God, nor carry it well towards God. O! now nobody can please you, nor nothing can satisfy you; now you think that there is no sorrow to your sorrow, no cross to your cross, nor no loss to your loss, &c. now every sweet is bitter, and every comfort is a cross; and accordingly you carry it both towards God and towards man; all which speaks out holiness to be at a very low ebb in your souls. O! sirs, were holiness but risen to some considerable heighth in your souls, you would with Job (who was eminent in holiness) bless a taking God, as well as a giving God; and you would carry it sweetly and ingeniously towards God, as well when he writes bitter things against you; as when he is a multiplying of favors and kindnesses upon you, but if when the rod smarts you kick, and sling, and fret, and fume, and vex, and tear your comforts in pieces, and your souls in pieces, and your God in pieces (as much as in you lies) certainly the streams of holiness runs low in your souls. But,
Sixthly, You have but little holiness, witness the ebbings [ 6] and the flowings of your spirits according to the working of secondary causes; as secondary causes work, so you are up and down, high and low; now you are full of hopes, and anon you are full of fears; now you believe, and anon despair; now you are steadfast, and anon you are wavering; now you say surely God will once more own us, and anon you say verily God has forsaken us; now you say you see the clouds begin to scatter, and anon you say you see the clouds grow darker and thicker; now you say the Winter is past, and the singing of birds is come; and anon you say your Winter is like to be longer then ever; now you say there is Balm in Gilead, and anon you say your wound is incurable; now you say all is your own, and anon you are ready to give up all as lost, &c. and thus your hearts rise and fall according to the working of second causes. When you have full purses, and powerful Armies, and subtle Counselors, and great Allies, then you are ready to say, surely our mountain is strong, and we shall never be removed; but when your bags are empty, and your forces broken, and your counsels dissipated, and your Allies fallen off, then you are ready to cry out, O now there is no hope, there is no help. O but now were you eminent in holiness, then under the saddest and crossest workings of second causes, you would say with Asa, O Lord it is nothing with thee to help, whether with many, or with them that have no power; and with Elisha, They that be with us, are more then they that be with them; and with Moses, Stand still, and see the salvation of God; and with David, The Lord is on my side, I will not fear what man can do unto me. Holiness in any considerable heighth, will set the power of God in opposition to all the power of the world, and then divinely triumph over them. Pompey once gloried in this, that with one stamp of his foot, he could raise all Italy up in Arms; but the great God with one stamp of his foot (or with one word of his mouth) can raise not only Italy, but also all the Angels in heaven, and all the men on earth in Arms at his pleasure; and in the power of this God, raised holiness will enable a man to glory all the day long: Where holiness is weak, there men stand and fall as second causes work, but where holiness is eminent, there men will live upon the first cause; and however second causes may wheel about, yet such a man will live upon him, and look up to him that hath a wheel within every wheel, Ezek. 1.15.—22. But,
[ 7] Seventhly, You have but little holiness, witness that soul-leanness, barrenness, and unfruitfulness that is among you at this very day. Ah how may most cry out with the Prophet Isaiah, O my leanness, my leanness; O our leanness, our leanness, our barrenness, our barrenness, &c. though God has waited many three years for fruit, yet behold nothing but leaves. I have read of the Indian Fig-tree, how that its leaves are as broad as a Target, but its fruit is no bigger then a Bean: Ah how many Christians be there in these days, whose leaves of profession are very broad, but their fruits of righteousness and holiness are very small; and as the Indian Fig-tree, though it be of fair and goodly dimensions, yet it riots out all its sap and juce into leaves and blossoms. So many in these days, who though they carry it fair, and make a goodly show, yet they riot out all that spiritual sap and life that is in them into the mear leaves and blossoms of an empty profession. Ah how are many of our hearts like to the Isle of Patmos, which is so barren that nothing that is good will grow on it, all the good things that grow there is from the earth that is brought from other places. Look as a company of Ants are very busy about a Mole-hill running to and fro, and wearying themselves in their several movings and turnings this way and that, and yet never grow great, for after all their motions and stiring, they are still the same as to the slender proportion of their bodies; so, many Christians in these days run to and fro, they run from one duty to another, and from one ordinance to another, and from one opinion to another, and from one principle to another, and from one Minister to another, and from one Church to another, and from one way to another, and from one notion to another; and yet they make little progress in holiness, they grow but little in the love, the life, the likeness, and the knowledge of our Lord Jesus Christ; they are like those silly women that Timothy speaks of, who were ever learning, and yet never able to come to the knowledge of the truth; and they are like Nazianzens country of Ozizala, which abounded, with gay flowers, but was barren of corn; so these abound in gay notions, and flourishing parts, but are barren of grace and holiness. Seneca hath long since observed, that as the Philosophers in his time grew more and more learned, so they grew less and less moral; and is there anything more evident in these days then this, viz. that as men grow more and more in empty airy notions, and in a pompous Religion and profession, so they grow less and less zealous and religious. The reason (say some) why Christ cursed the Fig-tree, though the time of bearing fruit was not come, was because it made a glorious show with leaves, and promised much, but brought forth nothing. What's a barren tree, a barren ground, or a barren womb to a barren heart? Many in our days are like the Cypress-tree, which the more it is watered, the more it is withered; so the more many are watered with the means of grace, the more they wither; the more the dews of heaven falls upon them, and the more heavenly Manna is daily rained round about them, the more lean, fruitless, and barren they grow; Such souls may do well to remember, that those trees that are not for fruit, are for the fire, Heb. 6.8. For a close let me tell you, that I fear (with that Father) that many grieve more for the barrenness of their lands, then they do for the barrenness of their lives, and for the barrenness of their trees, then they do for the barrenness of their souls, and for the loss of their Cattle, then they do for the loss of God's countenance. But,
[ 8] Eigthly & lastly, You have but little holiness, witness that great indifferency and inconstancy that is to be found among you. Ah how many Christians are there in these days of Gospel-light, who are indifferent who they hear, or what they hear; who are indifferent whether they pray or not, or walk in Gospel-order or not, or keep Sabbaths or not, or maintain closet communion with God or not, or enjoy the Lord's Supper or not, &c. And, O what inconstancy is to be found among many in these days; many persons are only constant in inconstancy; now they are for Ordinances, and anon they are against them; now Ordinances are precious and glorious things, and anon they are poor low things; now they cry up this and that for glorious truths, and anon they cry down the same things as dangerous and pernicious errors; now they cry up Paul, and cry down Apollo, and anon they cry up Apollo, and cry down Paul; now they are for this form, and anon they are for that; now they are very zealous, and anon they are very lukewarm; now they are for worshipping of God according to rule, and anon they are for worshipping of God according to the prescriptions of men; now they have their gales of devotion, and anon they are quite becalmed; now they are full of life, and anon they are very lumpish; now they stand fast, and anon they are wavering; now they are confident all will be well, and anon they give up all as lost; now they will lay down their lives for Christ, and anon they are afraid to own Christ, &c. Now what does this indifferency and inconstancy speak out, but either a total want of holiness, or else that holiness is at a very low ebb in these men's souls. Now these eight Arguments do clearly evidence that many (O that I could not say that most Christians) have attained but to small measures and degrees of holiness. But,
Secondly, To provoke you to labor after higher degrees [ 2] of holiness; Consider that 'tis possible for you to attain to greater measures of holiness then any yet you have reachit unto: Though the work be hard, yet 'tis possible; and what great things things would not men attempt upon the account of a possibility. Now that 'tis possible that you may attain to a greater perfection of holiness, I shall evidence these five ways.
First, By many precious promises that are scattered up and down in the blessed Scriptures; as that Job 17.9. The righteous [ 1] shall hold on his way, and he that hath clean hands, shall be stronger and stronger; Or as the Hebrew has it, he shall add strength, that is, he shall go on from one degree of spiritual strength to another, he shall go on from a lesser degree to a greater degree, and from a lower degree to a higher degree of spiritual strength; a holy man shall not only have his spiritual strength maintained, but increased; he shall not only retain that spiritual strength he has, but he shall be still a adding of strength to strength, Psal. 84.7. They go from strength to strength, or from power to power, or as the word may be read, from company to company, or from Troop to Troop, in allusion to the custom of the Jews, when all the Males went up thrice a year to Jerusalem; now when they went up to Jerusalem, they went up with their flocks, and in Troops; now those that were lively, active, and strong, they over took this company and that, and this Troop and that, and so they went on, their power and strength increasing daily more and more, till they appeared before God in Zion; or look as the Be goes from flower to flower to gather Honey, so those that had a principle of grace and holiness in them, they went from one good company to another, from one Troop of Christians to another, still gathering up heavenly honey as they went. O Sirs, there is no such way to perfect holiness, as to be still a going on from duty to duty, and from ordinance to ordinance; from praying to hearing, and from hearing to praying; from reading to meditating, & from meditating to reading; from public duties to closet duties, and from closet duties to public duties, &c. Psal. 92.12, 13, 14. The righteous shall flourish like the Palm-tree, he shall grow like a Cedar in Lebanon. Those that be planted in the house the Lord, shall flourish in the Courts of our God. They shall still bring forth fruit in old age, they shall be fat and flourishing. The promise of flourishing is three times repeated in these three verses, they shall flourish, they shall flourish, they shall flourish, to note the more then ordinary flourishing estate of the Saints even in their old age. I have read of an old Christian, who being asked whether he grew in goodness or no, answered, I believe I do, because the Lord has promised that his people shall bring forth fruit in old age. Pliny writing of the Crocodile, tells us, that she grows to her dying day, so Christians that are rooted in Christ, and planted in the house of the Lord, they will be still growing up in grace and holiness even to their dying day. 'It is with real Christians as 'tis with wine, the older the better, or as 'tis with the Sun which shines most gloriously and amiably when 'tis near setting. Gracious souls are like the Laurel (or the Bay-tree) whose leaves are always green, not only in the Summer of youth, but also in the Winter of old age. The Palm-tree is always green, it never loseth his leaves or fruit, and the more it is loaded the deeper it is rooted; and so it shall be with throughout Christians. So in that Isa. 46.3, 4. God has promised to carry us on to old age. Hearken unto me, O house of Jacob, and all the remnant of the house of Israel, which are born by me, from the belly, which are carried from the womb. And even to your old age I am he, and even to hoar hairs will I carry you: I have made, and I will bear, even I will carry and will deliver you. That God that begins a work of Grace and Holiness in his people's hearts, that God will perfect and carry on that work. Mothers and Nurses express their tender care, love, and delight, by carrying their Babes in their arms, till they can go alone; but God surpasses them in his love, care, tenderness, and divine fondness, for he will carry them even to hoary hairs. This word I, that is Six times repeated in verse the fourth, is doubtless of very great importance, and signifies not only God's eternal Essence, and that he will be ever like himself, but also his unchangeableness in regard of us; for whatever our thoughts may be concerning God, yet we shall always find him one and the same, he will be as good to his people at last as he was at first, even to old age he will carry them. So in that Prov. 4.18. But the path of the just is as the shining light, that shineth more and more unto the perfect day. A holy man proceeds from grace to grace, from virtue to virtue; he goes from faith to faith, and from strength to strength, till at length he shines as the Sun in his strength. So in that Hosea 14.5, 6, 7. I will be as the due unto Israel: he shall grow as the Lily, and cast forth his root as Lebanon. His branches shall spread, and his beauty shall be as the Olive-tree, and his smell as Lebanon. They that dwell under his shadow shall return, they shall revive as the corn, and grow as the vine: the scent thereof shall be as the wine of Lebanon. The growth, the fruitfulness, and the flourishing estate of the Saints in grace and holiness, is set forth by a seven-fold Metaphor in these words; the Similes are all plain and easy, and you may easily dilate upon them in your own thoughts; and therefore I shall pass them. I shall conclude with that precious promise, John 4.14. But whosoever drinketh of the water that I shall give him, shall never thirst: but the water that I shall give him, shall be in him a well of water springing up into everlasting life. The Spirit in its gracious operations shall be a constant spring in believers hearts, and it shall every day rise higher and higher, like the water in Ezekiel, till grace be swallowed up in glory. And thus you see by these choice promises, that 'tis possible for you to attain to a greater measure of holiness. But,
Secondly, The prayers that have been put up upon this very account, do clearly evidence the same. Certainly the people [ 2] of God would never have prayed for higher degrees of grace and holiness, if they had not been attainable. Now 'tis very observable that the spirits of the Saints have run out much this way, as is evident in these instances, Phil. 1.9, 10, 11. And this I pray, that your love may abound yet more and more in knowledge, and in all judgment. That ye may approve things that are excellent, that ye may be sincere and without offense till the day of Christ: Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God. Col. 1.9. For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will, in all wisdom and spiritual understanding. Chap. 4.12. Epaphras, who is one of you, a servant of Christ saluteth you, always laboring fervently for you in prayers, that ye may stand perfect and complete in all the will of God. The Greek word ( 〈 in non-Latin alphabet 〉 ) is a Metaphor from a Ship, whose Sails are filled with wind; Epaphras was an humble petitioner that the souls of the Colossians might be filled with the highest degrees of grace and holiness, as the Sails of a Ship are filled with wind, 1 Thes. 3.12. And the Lord make you to increase and abound in love one towards another, and towards all men, even as we do towards you: The Apostle by doubling his word increase and abound, discovers himself to be an importunate suitor, that a double portion of grace and holiness might be given out to the Thessalonians. So in that Heb. 13.20, 21. Now the God of peace that brought again from the dead our Lord Jesus, that great Shepherd of the Sheep, through the blood of the everlasting Covenant, Make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ, to whom be glory forever and ever. Amen. The Apostle cannot beg anything for these believing Hebrews below perfection. And the Apostle Peter puts up the same requests for those blessed converts that were scattered throughou • Pontius, Galatia, Cappadocia, Asia, and Bithynia, In that 1 Pet. 5.10. But the God of all grace, who hath called us into his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. God is called the God of all grace, because he is the giver of all kinds of grace, and of all degrees of grace: Now nothing will satisfy this great Apostle when he comes to plead for these Saints below perfection; though they had as much grace as would bring them to heaven, yet he begs such a perfection of grace as might raise them high in heaven. And thus it appeareth by the prayers of these holy men, that Saints may still be rising in grace and holiness. But,
Thirdly, The experience of other Saints does clearly evidence [ 3] this, that you may attain unto higher degrees of grace and holiness, then those that yet you have attained unto. Gen. 6.9. Noah was a just man and perfect in his generation, and Noah walked with God: Noah was not only perfect with a perfection of parts, nor only perfect in respect of desires, endeavors and aims, nor only perfect • n respect of his justification before God by imputed righteousness, nor only perfect in respect of God's approbation, acceptation and delight, nor only perfect in respect of God's design and intentions to make him so in another world, nor only perfect in respect of those gifts and graces with which he was adorned and furnished for the discharge of his place, office, & work to which the Lord had called him, nor only comparatively perfect in regard of that profane, ungodly, and debauched generation, among whom he lived; but also he is said to be perfect in respect of an eminent progress that he had made in grace and holiness, he had attained to considerable degrees and measures of grace and holiness; and though his proficiency in the exercise of grace and practice of piety fell short of complete perfection, yet it rise to such a height, that God could not but crown him and and Chronicle him for a perfect man. In all Ages of the world there has been four several Ages of Christians, viz. Babes, children, young men, and old men. Noah was not a babe, nor a child, nor a young man, but an old man in grace and holiness; and therefore he is said to be perfect. There are several forms in Christ's School, some higher, some lower; now he that is in the highest form may be said to be perfect in regard of those that are in a lower or in the lowest form: now Noah was in the highest form of grace and godliness; therefore he is said to be perfect; and in this sense, I suppose, Job is said to be a perfect man, Job. 1.1.8. There was a man in the Land of Uz, whose name was Job, and that man was perfect and upright, and one that feared God and eschewed evil. And the Lord said unto Satan, hast thou considered my servant Job, that there is none like him in the earth, a perfect and upright man, one that feareth God and escheweth evil? Job was a very considerable person, he was a man of a choice spirit, he was caller in goodness, and higher by the head and shoulders in grace and godliness, then any of the Saints in that Age and corner of the world where he lived: Job was a man of the greatest weight and worth for holiness that was in all the world: Job was a none such, no Christians could come near him; as he was the greatest, so he was the best of the best of all the Saints that were in the East for heighths of grace and holiness, he was a Giant, and all the Christians round about him were but as so many Dwarfs; he was the Paragon of his time; for piety and sanctity none could parallel him, none could match him: And in this sense we are to understand the Apostle, both in that 1 Cor. 2.6. We speak wisdom among them that are perfect; and in that Phil. 3.15. Let as many as be perfect be thus minded. He speaks here not of an absolute perfection, for such a perfection himself disclaimeth in verse. 12. Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. By the force of the Original word that is here rendered follow, the Apostle declares that he had perfection in chase (as it were) and that his spirit was with much heat and eargerness carried out in pursuing after it, and resolved not to rest till he had attained to it. An absolutely perfection is very desirable on earth, but shall never be obtained till we come to heaven. Absolute perfection is not the privilege of Saints militant, but of Saints triumphant; and therefore the perfection that the believing Corinthians and holy Philippians had attained to, was not an absolute, but a comparative perfection, they were perfect incompa • ison of those that were but Babes and Shrubs and Dwarfs in Christ. And 'tis a very high and honorable report that the Apostle gives of the Corinthians, in that 2 Cor. 8.7. Therefore as ye abound in everything, in faith, in utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also. And 'tis a very large testimony that the same Apostle gives of the Romans, in that Rom. 15.14. And I myself also am persuaded of you my brethren, that ye are also full of goodness filled with all knowledge, able also to admonish one another. Now the fullness the Apostle speaks of, is not a fullness of parts, for the weakest believer as well as the strongest, is at first conversion renewed and sanctified in every part, though it be but in part and imperfect; and this is a fullness of parts, but of this fullness the Apostle does not speak: but then there is a fullness of degrees; now this fullness is either an absolute fullness, or a comparative fullness; the Apostle is to be understood of a comparative fullness; the Romans were full of all goodness and knowledge, in comparison of those in whom Christ was but newly formed, and in whom the work of grace was but newly erected, and they were full of all goodness and knowledge now, in comparison of what they were at their first acquaintance with Christ, and first acceptance of Christ, and first resignation of themselves to Christ, and at their first marriage-union, and communion with Christ. And thus you see by the experiences of other Saints, that 'tis possible for you to attain to higher degrees of grace and holiness, then any those are that yet you have attained to. But,
Fourthly, 'It is possible for you to attain to higher degrees [ 4] and pitches in holiness then any yet you have reachit unto, witness the praises and thanksgivings that has been offered up to God upon their accounts, who have attained to a very great heighth of holiness. Take a few Scripture-instances for the clearing up of this particular; as that in 1 Cor. 1.4, 5, 7. I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ, That in everything ye are enriched by him, in all utterance and in all knowledge, so that ye come behind in no good gift; and that in Eph. 1.3, 7, 8. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: who according to the riches of his grace, hath abounded towards us in all wisdom and prudence: Here the Apostle trumpets out the high praises of God, for that he had blest them and enrichit them, though not with corn, or oil, or wine, or with gold or silver (which is but red and white clay) that yet he had blest them with all spiritual blessings, which are the choicest, the chiefest, and the sweetest of blessings; for spiritual blessings are right-handed blessings, they are peculiar blessings, they are blessings sweetening blessings, for they sweeten all the blessings man enjoys; and they are blessings begetting blessings, for they beget and bring forth many other blessings to the enriching and adorning of a Christians soul; and they are blessings, sanctifying blessings, they are blessings that sanctify all other blessings; and they are blessings preserving blessings, they are blessings that will preserve all our other blessings; spiritual blessings are peculiar blessings, they are costly blessings, they are blessings that reach to the very spirit and soul of a Christian, they are blessings that raises the spirit of a Christian, and that ennobles the spirit of a Christian, and that cheers up the spirit of a Christian, and that a thousand ways betters the spirit of a Christian; and therefore 'tis no wonder that the Apostles heart was so affected with spiritual blessings, and that his mouth was so filled with spiritual praises, as indeed it was. And so in that 1 Tim. 1.12, 14. And I thank Christ Jesus our Lord, because the grace of our Lord was exceeding abundant, with faith and love which is in Christ Jesus. And thus you see by others thanksgivings, that 'tis possible for you to attain to far higher degrees of holiness, then what for the present you are raised to. The Stork is said to leave one of her young ones where she hatcheth them; and the Elephant to turn up the first sprig towards heaven when he comes to feed, and both out of some instinct of gratitude; and shall not a divine instinct enable Christians to do much more in a way of gratitude, both upon the account of their own graces, and upon the account of those eminent measures of grace that other Saints are blest and crowned withal? though Seiarus did dare to sacrifice to himself, yet a Christian must not dare to sacrifice to himself, nor to his duties, nor to his graces, &c. the sacrifice of praise in regard of grace received, is a crown of glory that is due to none but the God of grace. All the Rivers return to the Sea from whence they had their beginning. God will give you his Covenant, and he will give you his Ordinances, and he will give you his heaven, and he will give you his Son, yea he will give you himself, but his glory, his glory he will not give unto another. Whatever he parts with he is resolved that neither Angels nor men shall share with him in the glory of his grace. I have read of a Stork that cast a Pearl into the bosom of a Maid, which had healed her of a wound. O! Sirs, when God comes to heal you of your spiritual wounds and diseases, and not only so, but shall also richly bespangle and adorn your souls and others with his precious graces, what can you do less then cast that Pearl of praise into the bosom of God? as David did in that Psal. 103.1.—6. The best means to get more grace, is to be thankful for that grace you have, for God loves to sow much where he reaps much; if your returns are answerable to your receipts, you will still be on the receiving hand; thankfulness is God's impost for all his blessings, and they that truly and duly pays this impost, shall be sure to abound in the best of blessings; thankfulness for one blessing always draws on another blessing, as Saints by experience daily find. And thus you see by these Arguments, that 'tis possible for you to attain higher degrees of holiness, then any yet you have reachit unto. But,
Fifthly and lastly, 'It is possible for you to attain to higher degrees [ 5] of holiness, &c. witness those choice, those rare and singular gifts that Christ has bestowed upon many of his servants, for this very purpose, viz. that they may help on a growth and an increase of holiness in your hearts, Eph. 4.8, 11, 12, 13. Wherefore he saith, when he ascended up on high, he led captivity captive, and gave gifts unto men. And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers; For the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ: Till we all come into the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. One main end of Christ's giving such eminent gifts to his Church Officers, is, that his people may be made eminent in holiness; 'tis not only to bring them in, but also to build them up; 'tis not only to convert them, but also to edify them; 'tis not only to begin a work of holiness, but also to perfect and carry on a work of holiness; and therefore the Word is not only compared to seed, that begets holiness in men's hearts, but also to wine and milk, and strong meat that helps forward the growth and increase of holiness in men's hearts: And so the great end of the Lord's Supper is not to work spiritual life where it is not, but to increase it where it tis; 'tis not to change the heart, but more and more to sanctify the heart; 'tis not to work holiness, but to perfect holiness in the fear of the Lord; 'tis not to sow the seed of grace in the soul, but 'tis to cause that seed to grow and flourish in the soul. The Martyrs in the Primitive Church, when they were to appear before the cruel Tyrants, they were wont, as Cyprian shows, to receive the Lord's Supper, and thereby they were fired with zeal and fervor, and filled with faith and fortitude, &c. Chrysostom saith, that by the Sacrament of the Lord's Supper, we are so armed against Satan's temptations, that he fleeth from us, as if we were so many Lions that spit fire. The Lord's Supper is a Cabinet of spiritual Jewels: And O then how unmanly and unseemly a thing is it to hang this Cabinet of Jewels (which is more worth then the Gold of Opher ) in a Swines snout? And how that mother can be guiltless of the death of her child, that giveth him poison in a Golden cup, with this caution, that she tells him it is poison, I know not; no more do I know how that Minister can be guiltless of the body and blood of our Lord, who dispences the bread of Life to those who are known to be without spiritual life, yea that are known to be dead in sins and trespasses. And thus you see by these five arguments, that 'tis possible for you to attain to greater measures of holiness then any yet you have reached unto; and so much for the second Motive.
[ 3] Thirdly, To provoke you to labor after higher degrees of holiness, consider, that the more holy you are, the more you will be the delight of God, and the more dear you will be to God, and the more beloved you will be of God. For the right understanding of this argument, you must carefully distinguish between God's love of good Will, and his love of complacency; now God's love of good Will is equal to all his Saints, whether they are rich or poor, high or low, bond or free, or whether they have a sea of grace, or but a drop of grace; God's love of good Will runs as much out to the weakest Christian, as it do's to the strongest, to a Babe in grace, as to a Giant in grace. All Saints are equally elected; God never chose one man a vessel of glory more then another; the weakest Saint is as much elected as the strongest. And as all Saints are equally elected, so all Saints are equally redeemed by Jesus Christ; Christ bled as much for one Saint as another, and he sweat as much for one Saint as another, and he sighed and groaned as much for one Saint as another, and he trod the wine-press of his Fathers wrath, as much for one Saint as another; Christ paid as great a price for his Lambs as for his Sheep, for Lazarus in his Rags, as for David in his Royal Robes. And as all Saints are equally redeemed, so all Saints are equally called, one Saint is as much called out of the kingdom of darkness as another, and one Saint is as much called to Jesus Christ as another; in vocation God looks with as favorable an eye upon one, as he do's upon another. And as all Saints are equally called, so all Saints are equally justified; though one Saint may be more sanctified then another, yet no Saint is more justified then another; the weakest believer is as much justified and pardoned before the throne of God as the strongest is; that pure, perfect, matchless, and spotless righteousness of Christ, is as much imputed to one Saint, as 'tis to another. And as all Saints are equally justified, so all Saints are equally adopted, the weakest believer is as much an adopted son, as the strongest believer in the world is; God is no more a father to one, then he is to another; the Babe in the arms is as much a son, as he that is of riper years. Thus you see that God's love of good will is equal in all his Saints, and therefore you are to understand this Argument of God's love of complacency; now this love runs out more to some Saints then it do's to others; for they that have much holiness, are much beloved, but they that have most holiness, are most beloved; the greater thou art in holiness, the greater wilt thou be beloved of God; O Daniel, thou art greatly beloved. And why do's God love more and delight more in Christ, then he do's in all the Angels and Saints in heaven, and in all the upright ones that are on earth? but because Christ is more eminent and glorious in holiness then all created beings are; he is more the express Image of his Fathers person, and the brightness of his Fathers glory then others, and therefore he is more beloved then others. 'Twas an excellent observation of one of the Fathers, viz. that God loved the humanity of Christ more then any man, because he was fuller of grace and truth then any man. Now for the further [ 1] clearing up of this great Argument, Consider, first, that the more holy any person is, the more excellent that person is. All corruptions are diminutions of excellency; the more mixed anything is, the more abased it is; the more you mix your wine with water, the more you abase your wine, and the more you mix your Tin with Gold, the more you abase your Gold; but the purer your wine is, the richer and the better your wine is, and the purer your Gold is, the more glorious and excellent it is, so the purer and holier any person is, the more excellent and glorious that person is; Now the more divinely excellent and glorious any person is, the more he is beloved of God, and the [ 2] more he is the delight of God. But secondly, the more holy any person is, the more that person pleases the Lord; fruitfulness in holiness fills heaven with joy. The Husbandman is not so much pleased with the fruitfulness of his fields, nor the wife with the fruitfulness of her womb, nor the father with the thriving of his child, as God is pleased with the fruitfulness and thriving of his children in grace and holiness; now certainly the more God is pleased with any person, the more he loves that person, and the more pleasure and delight he takes in such a person; if God be most pleased with holiness, he cannot but [ 3] be most delighted in those that are most holy. But thirdly, the more holy any person is, the more like to God he is, and the more like to God he is, doubtless, the more he is beloved of God; 'tis likeness both in nature and grace that always draws the strongest love. Though every child is the father multiplied, the father of a second edition, yet the father loves him best, and delights in him most, who is most like him, and who in feature, spirit, and action, do's most resemble him to the life; and so do's the father of spirits also, he always loves them best, who in holiness resemble him most. There are four remarkable things in the beloved Disciple above all the rest. 1. That he lay nearest to Christ's Bosom at the Table. 2. That he followed Christ closest to the high Priests Palace. 3. That he stood close to Christ when he was on the Cross, though others had basely deserted him, and turned their backs upon him. 4. That Christ commended the care of his virgin mother to him: Now why did Christ's desire, love, and delight, run out with a stronger and a fuller Tide towards John, then to the rest of the Disciples, doubtless 'twas because John did more resemble Christ then the rest, 'twas because John was a more exact picture, and lively representation of Christ then the others were. But, fourthly, the more holy any man is, the more communion and [ 4] familiarity that man shall have with God; As you may see in Moses, Moses was a none-such for meekness and holiness. Num. 12.3. Now the man Moses was very meek, above all the men which were upon the face of the earth. There was no man so slighted, wronged, provoked, teazed, perplexed, and troubled by that wicked, unthankful, unbelieving, and murmuring Generation, as Moses was, and yet he did neither rail at them, nor revile them, he did neither storm nor rage, he did neither fret nor fling, and though he had a sword of Justice in his hand, and might easily have avenged himself on them, yet he would not, but exercised all patience, tenderness, goodness and sweetness towards them. O the lowliness, the meekness, the holiness of this man Moses! And O the freeness, the friendliness, the openness, and the familiarness of God with Moses! Deut. 34.10. And there arose not a Prophet since in Israel like unto Moses, whom the Lord knew face to face. To give you a little light into these words; Some of the Rabbies observe that Moses surpassed all the other Prophets, not only in sublimity of Prophesies, but also in excellency and number of miracles; for Moses within one Age wrought seventy six miracles, when all the rest of the Prophets from the beginning of the world quite down to the ruin of the first Temple, wrought only seventy four: And as for those words, whom the Lord knew face to face, you are not to understand them thus, that God hath a face as man hath, nor that Moses had a view of the essence of God, which is invisible; for in this sense no man hath seen God at any time; and indeed the least beam of God's essential glory and Majesty would have swallowed up Moses alive. But these words, whom the Lord knew face to face, are to be understood of God's speaking to Moses in a free friendly familiar and plain manner; God did speak to Moses by a clear articulate voice, even as one man speaks to another when they speak face to face. And so when Aaron and Miriam were swelled with pride and envy, and began to bespatter Moses, and to pick a hole in his Coat, and to cloud, eclipse, and diminish his glory, see at what ahigh and noble rate God speaks of Moses, see how God magnifies and exalts and lifts up Moses in that 12 Num. 6, 7, 8. And he said, hear now my words; if there be a Prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all my house; with him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord shall he behold: Wherefore then were ye not-afraid to speak against my servant Moses? Now here you see how God owns Moses, and stands up for Moses, and pleads for Moses, and tells Aaron and Miriam to their faces, that Moses was the greatest favourite, and that he had far greater respects for Moses then he had for them, and that there was not a man in all the world that was so inward with him as Moses, and that had so much of his ear and heart as Moses had. God did appear to o • her Prophets in Dreams and visions, which were transient, but with Moses God will speak mouth to mouth, God will speak to him without an interpreter, he will speak to Moses more familiarly and frequently then he did to others by visions, and more clearly, plainly, and assuredly, then he did to others by dreams: God here engages himself to hold a more close, familiar, friendly, and constant conference and correspondence with Moses, then with any others in the world. Moses was blest with as clear, and with as full, and with as apparent sight of God, and communion with God, as he was able to bare and comprehend. Some of the learned are of opinion, that Christ did converse with Moses in a human shape, as he had done with Abraham before, they conjecture that the Lord Jesus did very friendly and familiarly show himself to Moses with that very same face and form of human nature, which he afterwards assumed; but this I dare not press upon you as an Article of your faith: And whether Moses had one hundred and seventy three familiar conferences with God, which none of the Prophets had, lies upon those Rabbies to prove that do assert it; but this is granted on all hands, that he was a special favourite, and a man in high communion with God, and one that had very clear and eminent discoveries and manifestations of God. And so Abraham was a man of great holiness, and a man eminent in his communion with God, God owned him as a friend, as an honorable friend, as an eminent friend, as a bosom friend, as a peculiar friend, and as a faithful friend, and therefore he made him one of his Privy Council, and opened his heart and his secrets to him: And the Lord said, shall I hide from Abraham the thing which I do? Abraham is stilled the friend of God by a specialty, though God had many friends, yet 'twas Abraham that was his singular friend, his darling friend, his rare friend, &c. and accordingly, God was most free, and full, and rich in the communications of his favors, and secrets to Abraham; 'twas not enough for Abraham to be of God's Court, but he must be also of his Cabinet Council. 'Twas always a principle in morality, that sweet and intimate friendship cannot be extended to many; Friends usually go by pairs. And thus you see that the more holy any man is, the more communion that man shall have with God, and the more communion any man has with God, the more beloved shall that man be of God; the highest communion is always attended with the highest love. But,
Fifthly, and lastly, the more holy any man is, the more actually [ 5] ripe and fit for heaven that man is. A Christian at first conversion is but ru •• e cast, but as holiness is increased, so he comes more and more every day to be prepared, polished, squared and fitted for a full and glorious fruition of God in heaven; though the least degree of grace and holiness, puts a man into an habitual preparedness and fittedness for heaven, yet 'tis only an eminency in grace and holiness that puts a man into an actual preparedness and fittedness for heaven; the richer in grace, the riper for glory; the higher you are in holiness, the fitter you are to enter into the joy of your Lord: though the least drop or dram of holiness, is enough to keep a man from dropping into hell, yet 'tis only grown holiness that actually prepares and fits a man to go to heaven. Now doubtless, the more actually ripe and ready any man is for heaven, the more pleasure and delight God takes in him; the more the vessels of grace are fitted for glory, the more complacency God takes in them. When God set himself upon the creation of the world, in the close of every days work, (except the second, for which the opinions of the learned are various) God set to his Seal, that it was good; but when he had perfected and completed the whole Creation, and cast an eye upon all together, then he concludes, that it was very good; And God saw all that he had made, and behold it was very good, or extreme good, so some, or very pleasant and delightful, so others: The work of Creation was so curiously and gloriously framed, and so full of admirable rarities and varieties, that it raised delight and complacency in God himself: Whereupon Augustine observes, that even to every grace, yea of the least degree of grace, he saith it is good; but when he beholds the graces of his Saints fresh and flourishing, your faith acted and strengthened, your repentance daily renewed, your humility increased, &c. then he concludes, that all is very good. O Sirs, if the Lord Jesus Christ be so ravished with one of his Spouses eyes, and with one chain of her neck, with the least drops or sips of grace, or with the least grains and drams of grace and holiness, O how much more will great measures of grace and holiness take him, and ravish him! Well, for a close of this Argument, remember this, that as the Sun shines hotter on some Climates, then it doth upon others, and as the dew falls more upon one place then another, and as the water over-flows some pastures more then others; so God's love of complacency and delight, shines hotter and brighter upon some Christians, then it do's upon others; and these I have showed you to be such who are most eminent and excellent in grace and holiness. And thus much for this third motive.
[ 4] Fourthly, To provoke you to labor after higher degrees of holiness, consider, that the more your holiness is increased, the more the great God will be honored and glorified. Fruitfulness in holiness sets the weightiest crown of glory upon the head of God. John 15.8. Herein is my Father glorified, that ye bare much fruit. The more eminent any person is in holiness, the more clearly and convincingly he proclaims God before all the world, to be a rich God, a full God, a bountiful God, an overflowing good; there is nothing that works men to admire God so much, and to exalt God so high, as a Christians fruitfulness in holiness. O how good must that God be, whose servants are so good, said the Heathen! O how glorious in holiness must that God be, whose people are so holy! Look as the thriving child is a credit to the Nurse, and the rich servant an honor to his Master, and a plentiful Crop the praise of the husbandman; so that Christian that thrives in grace, that grows rich in holiness, is the greatest credit, and the highest honor, and the sweetest praise to God in the world. The Tree in Alcinous Garden had always blossoms, buds, and ripe fruits one under another. O! Sirs, those Trees of righteousness, that have not only the blossoms and buds of holiness upon them, but also the ripe fruits of holiness one under another, they are the greatest honor and glory to God in the world. What will men say, when they shall behold your eminency in sanctity? will they not say, certainly God is no hard Master, he never looks to reap where he do's not sow, nor to gather where he do's not straw; Certainly, he keeps a noble house, his Tables are richly spread, his Cups overflow, he feeds, yea he feasts his servants with the choicest rarities and varieties that heaven affords, witness their thriving and flourishing estate in grace and holiness. And thus you see that the more your holiness is increased, the more highly the God of heaven will be exalted and magnified. But,
Fifthly, To provoke you to endeavor after higher degrees [ 5] of holiness, Consider, that the more holiness thou hast, the more he'l give thee. At first God gives holiness where there is none; and where this holiness is improved, there God will be still augmenting and increasing of it; do thou but make it thy business to perfect holiness in the fear of the Lord, and the Lord will not fail to make new and fresh additions of more grace and holiness to that thou hast. Psal. 84.11. The Lord will give grace and glory, and no good thing will he withhold from them that walk uprightly. Mark those words, viz. that the Lord will give grace and glory, that is, grace unto glory, he'l still be adding more grace to that thou hast, till the bud of grace be turned into the flower of glory, till thy grace on earth commenceth glory in heaven; the more holiness any man has, the more still God will give him. Math. 13.12. For whosoever hath, to him shall be given, and he shall have more abundance: He that hath principles of grace and holiness laid into his soul, he shall find a plentiful increase of those sanctifying and saving principles; he shall have more abundance; his spark of holiness shall grow into a flame, his drops of holiness shall be turned into a sea, and his mite of holiness shall be multiplied into millions. The greater harvest of holiness a Christian brings forth, the greater increase of holiness shall he experience; every exercise of grace and holiness is always attended with new increase of grace and holiness. Look as that arm is greatest and strongest that is most used and exercised; so that particular grace that is most exercised and used, is most strengthened and greatened. Look as earthly Parents when they see their children to husband and improve a little Stock to great advantage, then they add to their Stock, they increase their Stock, they double their Stock; so when the father of spirits sees his children to husband and improve a little Stock of grace and holiness to the great advantage of their souls, then he will increase their spiritual Stock, he will be still a adding to their Stock, yea he will double their Stock. John 15.2. Every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Such as are fruitful, shall be made more fruitful: Christ will take most pains to make them better, who are already very good; of all Christians in the world, there are none that have so much grace as humble Christians have, and yet God delights to pour in grace into their souls, as men pour liquor into empty vessels; humility is both a grace, and a vessel to receive more grace. And thus much for this fifth Argument. But,
[ 6] Sixthly, To provoke you to labor after higher degrees of holiness, Consider, that the more holiness you attain to, the greater will be your heaven of joy and comfort in this world. Though the least spark of true holiness will bring a man to heaven, certainly yet 'tis only an eminency in holiness that will make a man walk to heaven comfortably; the more holiness any man has, the more he shall enjoy him, in whose presence is fullness of joy; and the more any man enjoys the presence of God with his Spirit, the greater will be his heaven of joy in this world. Look as a little Star yields but a little light, so a little holiness yields but a little comfort; and look as the greatest Stars yields the greatest light, so the greatest measures of holiness always yields the greatest comforts: Divine joy ebbs and flows as holiness ebbs and slowes; soul comforts rises and falls as holiness rises and falls. Great measures of holiness carries with them the greatest evidence of the reality of holiness; now the more clearly and evidently the reality and sincerity of a man's holiness appears, the higher will the springs of joy and comfort arise in his soul: Great measures of holiness carry with them the greatest evidence of a man's union and communion with God; and the more evident a man's union and communion is with God, the more will that man's soul be filled with that joy that is unspeakable and full of glory: In great measures of holiness, a man may see and read most of the love of God, the face of God, the favor of God, and the heart of God; and the more a man is blest with such a sight as this is, the more will that Babe of grace, divine joy, spring in his soul: The greater measures of holiness and sanctification any man attains to, the clearer and brighter will the evidences of his Justification be; Now the clearer evidences any man has of his Justification, the stronger will be his consolation; and indeed the strongest waters of consolation, do always flow from a clear sight and a true sense of a man's justification; no man lives so comfortably, no man bares the cross so sweetly, no man resists the devil and the world so stoutly, nor no man will die so cheerfully, as he that lives and dies in a clear sight of his Justification: The more holiness any man attains to, the more his fears will be scattered, his doubts resolved, and all those impediments removed that commonly bar out joy and comfort? and what will be the happy issue of these things, but the bringing in of a sea of joy and comfort into the soul? 'It is not riches, nor honors, nor applause, nor learning, nor friends, nor a great name in the world, but an eminency in holiness that can highly raise the springs of divine joy in a Christians soul. Though the windows of the Temple were broad without but narrow within, yet the joy and comfort of a Christian (that is eminent in holiness) is broad and full within, though it be narrow and contracted without. O Sirs, as ever you would have your joy full, labor for a heart filled with holiness; your comforts will be always few and low, if your holiness be low. Why have the Angels always Harps in their hands, and Hallelujah's in their mouths, but because they have attained to a fullness of holiness. But,
[ 7] Seventhly, To provoke you to labor after higher degrees of holiness, Consider, that the more holy any person is, the more the Lord will reveal and manifest himself, and his mind and will unto him. Ezekiel was a man of eminent holiness, and a man that had glorious visions, and deep mysteries, and rare discoveries of God, and of the great things that should be brought about in the latter days, discovered to him. And Daniel was a man of very great holiness; and O what secrets and mysteries did God reveal to him! many of those great and glorious things which concerns the destruction of the four last Monarchies, and the growth, increase, exaltation, flourishing, durable, invincible, and unconquerable estate of his own kingdom, was discovered to him. Among all the Apostles, Paul was a man of the greatest holiness, and of all the Apostles Paul had the most glorious revelations and discoveries of God manifested to him; witness those glorious Revelations that he had, when he was caught up into the third heaven, into Paradise, and heard unspeakable words, or wordless words, such as words were too weak to utter, such as was not possible for man to utter, and that either because they transcended man's capacity in this life, or else because the Apostle was forbidden to utter them, they being revealed to him, not for the public use of the Church, but only for his particular encouragement, that so he might be the better able to encounter with all the hardships, difficulties, dangers and deaths, that should attend him in the conscientious discharge of his ministerial work. Some of the Ancients are of opinion, that he saw God's essence; for, say they, other things in heaven might have been uttered, but the essence of God is so great, and so glorious a thing, that no man or Angel can utter it, or declare it; but here I must crave leave to enter my dissent, for the Scripture is express in this, that no man hath thus ever seen the Lord at any time; and that no man can thus see the Lord and live: And as great a favourite of heaven as Moses was, yet he could only see the back parts of God, he could only behold some lower representations of God. Others say, that he heard the heavenly singing of Angels and blessed Spirits, which was so sweet, so excellent and glorious, that no mortal man was able to utter it, and this of the two is most probable, but no man is bound to make this opinion an Article of his faith; this I think we may safely conclude, that in this rapture, besides the contemplation of Celestial Mysteries, he felt such unspeakable delight and pleasure, that was either like to that or exceeding that which Adam took in the terrestrial Paradise; doubtless, the Apostle did see and hear such excellent and glorious things, as was impossible for the tongue of any mortal man to express or utter. And so John was a man of most rare holiness, and Christ reveals to him the General estate of his Church, and all that should befall his people, and that from Johns time unto his second coming: Christ gives John a true representation of all the troubles, trials, changes, mercies and glories, that in all times, and in all Ages and places, should attend his Church, until he came in all his glory. About sixty years after Christ's ascension, Christ comes to John and opens his heart, and unbosomes his soul, and makes known to him, all that care, that love, that tenderness, that kindness, and that sweetness, that he would exercise towards his Church, from that very time to the end of the world: Christ tells John, that though he had been absent and seemingly silent for about threescore years, that yet he was not so taken up with the delights, contents, and glory of heaven, as that he did not care what became of his Church on earth; O! no: And therefore he opens his choicest secrets, and makes known the most hidden and glorious mysteries to John, that ever was made known to any man. As there was none that had so much of the heart of Christ as John, so there was none that had so much of the ear of Christ as John; Christ singles out his servant John from all the men in the world, and makes known to him all the happy providences, and all the sad occurrences that were to come upon the followers of the Lamb, that so they might know what to pray for, and what to fit for, and what to wait for; also he declares to John, all that wrath and vengeance, all that desolation and destruction that should come upon the false Prophet, and the Beast, and upon all that wondered after them, and that were worshippers of them, and that had received their marks, either in their foreheads, or in their hands. We read of holy Polycarpus, that as he lay in his bed he saw in a vision the bed set on fire under his head; and thus God did forewarn him, and manifest to him what manner of death he should die, and accordingly it fell out, for he was burnt for the cause of Christ, and rejoicingly sealed to the truth with his blood. Mr. John Hus was a man eminent in holiness (he was borne in Prague in Bohemia, and was Pastor of the Church of Bethlehem ) his name Hus in the Bohemian language s • gnifies a Goose; at his Martyrdom he told them, that if they roasted him in the fire, out of the ashes of the Goose, an hundred years after, God would raise up a Swan in Germany that should carry the Cause on for which he suffered, and whose singings would affright all those Vulters, which was exactly fulfilled in Luther (whose name in the Bohemian language signifies a Swan) for God raised him up as a famous instrument in his hand, who carried on that glorious Cause with mighty success; and upon his death the Bohemians under Ziska rose in Arms, and had most admirable success against the Emperor and the Papists. Luther was a man of great holiness, and being one time more then ordinarily earnest with God in prayer, he came down to his Friends, and told them with a very great confidence, that it should go well with Germany all his days; he knew what was done in heaven by that which God had done in his own heart, & accordingly it fell out. The Martyr that was burnt last in Smithfield, told the people that they should be of good comfort, for he was fully persuaded that he was the last that should suffer under Queen Mary, and so he was. Thus you see that men of greatest holiness, have had the clearest and choicest manifestations & discoveries of God, and of his mind made known to them; Suitable to that choice promise that you have in that 33 Jer. 3. Call unto me, and I will answer thee, and show thee great and mighty (or hidden) things, which thou knowest not. God will make known to his holy ones the most hidden and abstruse things, and the more holy they are, the more they shall know of the most secret and mysterious things of God. John 7.17. If any man will do his will, he shall know of the doctrine whether it be of God, or whether I speak of myself. Christ will be most open to them that are most obedient to him; they shall know most of the doctrine of Christ, who are most complying with the will of Christ. David was a man of great holiness, as is evident by that glorious testimony that God has given of him, in that 13 Acts 22. And when he had removed him (that is, Saul, v. 21.) he raised up unto them David to be their King, to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfill all my will, ( 〈 in non-Latin alphabet 〉 ) All my wills; to note the eminency, transc • ndency, universality and sincerity of his obedience. Now if you will but look into that 2 Sam. 7.27. there you shall see how the Lord declares and makes known himself and his intentions towards him; For thou, O Lord of Hosts, God of Israel, hast revealed to thy servant, saying, I will build thee an house: But the Hebrew is more full and excellent, in the Original, it runs thus, Lord thou hast revealed this to the ear of thy servant; Now the emphasis lies in those words, to the ear of thy servant. When God makes known himself and his intentions to such as are eminent in holiness, he do's it in their ear: God tells David in his ear, that he will build him an house, that is, that he would continue his kingdom to him, and to his posterity after him; this was blessed news, and this God tells in his ear. Such as are our special friends and favorites, we often whisper them in the ear; when we would acquaint them with our most secret and weighty purposes, intentions and resolutions, we give them a whisper in the ear; such persons that are eminent in holiness, are the great favorites of heaven, and God tells them in the ear of many a rare secret, which all others are kept ignorant of. Well Sirs, for a close remember this, that there are no persons on earth that are so prepared and fitted for the clearest, fullest, and highest manifestations of God, as those that are eminent in holiness; nor none that set so high a price upon the discoveries of God, as men that are eminent in holiness; nor none that are so able to bare the Revelations of his will, as men that are eminent in holiness, nor none that will make such an humble, faithful, constant and through improvement of all that God shall make known to them, as men that are famous for holiness; and therefore as ever you would have God in an eminent way to manifest and discover himself and his mind unto you, O labor after a greater measure of holiness. But,
[ 8] Eighthly, To provoke you to labor after higher degrees of holiness, Consider, that the more holy any man is, the more singular delight and pleasure God will take in all his religious duties and services; holiness puts a divine savor upon all a man's services; there are no duties so sweet as those that have most holiness in them. Mal. 3.3, 4. And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. After the Lord Jesus Christ hath been to his people as a refiners fire, and as Fullers sope, that is, after he hath refined, scoured, and purged his people from their drossiness, filthiness, earthliness, selfishness, and sensualness, &c. then their offerings shall be pleasant to the Lord. Look as light makes all things pleasant and delightful to man, so holiness makes all a man's duties and services pleasant and delightful to the Lord. Zach. 13.9. And I will bring the third part through the fire, and will refine them, as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say it is my people; and they shall say, the Lord is my God. When God has refined his people as silver is refined, then he will bow his ear, and open his hand, and grant them the desires of their hearts. O the pleasure and delight that God takes in the prayers, tears, hearings, readings, meltings, mournings and repentings of such who are eminently purged and sanctified; the more holiness any man has, the less of the flesh, polution, and corruption there is in all his duties and services; and the less there is of the old man in all our holy offerings, the more they are the delight of God; the more holiness any man has, the less there will be of man, and the more there will be of Christ and the Spirit in all his duties and services, and doubtless, the less there is of man, and the more there is of Christ in duties, the more pleasant and delightful they will be unto the Lord. The more holy any man is, the more there will be of his heart in his duties, and the more a man's heart is in his duties, the more pleasant and delightful they will be to God; God is a spirit, and he is only taken with those duties wherein the Spirit of a man is; the heart is (Camera omnipotentis Regis) the presence chamber of the king of heaven, 'tis his bed of spices, 'tis his royal Throne, on which he delights to sit and rule; a sanctified heart in duties shall carry it with God for crowns, when a silver tongue shall not carry it with God for crumbs. The more holy any man is, the more delight and pleasure he will take in religious duties and services; the more a man's natural strength is, the more easily he walks, & the more delightfully he works; the fuller the wings are of feathers, with the more ease and pleasure the Bird flies; so the fuller the soul is of holiness, the more easily, the more pleasantly, and the more delightfully will it walk, yea run, yea fly in all the ways of God's commands; every yoke of Christ is easy, and every command of Christ is joyous to a man that is eminent in holiness; now the more any man delights and takes pleasure in religious duties and services, the more God delights and takes pleasure in his religious duties and services; the more a Christians heart is affected and taken with the duties of Religion, the more the heart of God will be affected and taken with those duties. Look as there is no duty that affects the heart of God, that do's not first affect our own, or that takes the heart of God, that do's not first take our own; so all those duties and services that are divinely pleasing and delightful to our noble part, they are also pleasing and delightful to God himself. The very heathen (as several Authors report) had their store pots of water set at the doors of their Temples, where they used to wash before they went to sacrifice, having this notion and opinion amongst them, that their gods did best accept and most delight in those sacrifices that were offered by those who had washed themselves pure and clean; sure I am that the great God, who is the God of gods, is most pleased and delighted with those sacrifices of prayers and praises that are offered up with the purest hands, and with the cleanest heart; and therefore as ever you would have God to take singular, pleasure and delight in all your duties and services, labor after an eminency in holiness. But,
[ 9] Ninthly, To provoke you to labor after higher degrees of holiness, Consider, that many who have been won over to Christ later then you, do yet in holiness much excel you, are there not many children, who have been in Christ but yesterday (as it were) and yet how do they outstrip their parents (not only in parts, but in piety) who have been in Christ many years before them? And are there not many servants to be found, who have not been in Christ seven years, who yet are more holy, more humble, more heavenly, more spiritual, more serious and every way more gracious then their Masters, who have been in Christ long before them? And are there not many poor, mean, neglected, despised and scorned Christians, who have been converted and sanctified but a few years, who yet are more fearful of sinning against God, and more careful of pleasing God, and more studious of glorifying of God, and more wise, and watchful, and circumspect, in their walking with God, and more laborious and diligent in the use of all holy means, whereby God may be exalted and lifted up in the world, then many great and rich Christians in the world, who yet have been in Christ very many years before them? Paul had some kinsmen that were in Christ before him (as you may see in that 16 Rom. 5, 7. Likewise greet the Church that is in their house, salute my well beloved Epenetus, who is the first fruits of Achaia unto Christ; Salute Andronieus and Junia my kinsmen, and my fellow-prisoners, who are of note among the Apostles, who also were in Christ before me) and yet in grace and holiness he excel'd them all. You know many men in riding a Journey do often set out after their neighbors, and yet they do not only overtake them, but also get into their Inns many hours before them: And among Sea-men, is there anything more common then for those who set sails some days after others, yet to get into their Ports before them; so there are many Christians, who have set out heaven-wards, and holinesswards, after others, and yet they have not only overtaken them, but also in grace and holiness gone far before them. As Christ in his non-age, put all the Doctors in the Temple down; so many Christians even in their non-age (as I may say) do put down other Christians, who in respect of their years and opportunities might have been Doctors in Christianity. In this great City you have very many, who have set up many years after others, and yet they are grown far greater and richer then those of their callings, who have set up many years before them; and doubtless there are very many in this City who have set upon the Trade of Christianity, the Trade of godliness, long after others, who yet are grown greater and richer in grace & holiness then those, who have for very many years driven that Trade: And, O how should this Alarm all such to double their diligence, and to strive and labor as for life to be eminent in holiness, yea to perfect holiness in the fear of the Lord. But,
Tenthly, To provoke you to labor after higher degrees of holiness. Consider, that there are no persons under heaven that are so strongly obliged and engaged to perfect holiness in the fear of the Lord, as you are, for you are the only persons on earth that are made partakers of the divine nature, and that have a more excellent spirit in you then the men of this world have, and that have more excellent principles in you, as knowledge, wisdom, faith, love, self-denial, humility, &c. to help on the advance and increase of holiness, then others have whose souls are strangers, yea enemies to those noble and divine principles: And you are the only persons on earth, upon whom all exhortations and commands to grow in holiness, to increase in holiness, and to perfect holiness in the fear of the Lord, do's most immediately, most directly, most eminently, most roundly, and most fully fall, as you may easily see by comparing the Scriptures in the Margent together. O sirs, how gloriously should that house be adorned with holiness, that is of God's own building? and how fruitful should those vineyards and gardens be, that are of God's own planting; and how full should those Wells be that are of God's own digging? and how sweet should those flowers be, that are of God's own setting? and how ripe should those fruits be that are of God's own Grafting? O sirs, shall the Eagle fly higher and higher? shall the Sun shine brighter and brighter? and shall the Giant refreshed with wine, run swifter and swifter? and shall the woman man that is with child, grow fuller and fuller, and greater and greater? and shall not you who are the people of God's holiness, fly higher and higher in holiness, and shine brighter and brighter in holiness, and run swifter and swifter in the ways of holiness, and grow fuller and fuller, and greater and greater in the births of holiness? O sirs, holiness in a Christian is not like a Star in the Sky, nor a Stone in the Center, nor a Bullet in a Gun which is always equal; but holiness is like to the seed, which being sown in the furrows of the earth, first springs up into a blade, and then into an ear, and then into ripe corn. Holiness is like to the waters in Ezekiel's Sanctuary that rise by degrees; First it rise to the Ancles, then to the knees, then to the Loins, and then to a mighty river that could not be passed over. Holiness is like to the house of David that grew stronger and stronger, and like to the Cedars of Lebanon that grew greater and greater. O Christians there are none that are so strongly obliged to go on from faith to faith, and from streng • h to strength, and from holiness to holiness as you are: O! you must labor to be filled up to the brim with holiness: O! you must strive to equalize the first three of David's worthies: O! you must endeavor to be like the brethren of Gideon, everyone resembling the children of a King: O that you could all say as Elihu once did, I am full of matter, my belly is as wine, which hath no vent; it is ready to burst like new bottles. O my brethren, to be as full of holiness as new bottles are full of wine, or as the Moon is full of light, or as the black clouds are full of Rain, or as Nurses breasts are full of milk, is the greatest happiness in this world. O sirs! there are no persons on earth that a • e engaged to love the Lord with such a vehement love as you, nor to t • ust in the Lord with such an inflamed faith as you, nor to hope in the Lord with such a raised hope as you, nor to delight in the Lord with such ravishing delights as you, nor to long after the Lord with such earnest longings as you, nor to fear before the Lord, with so great a trembling as you, nor to be so zealous for God with such a burning zeal as you, nor to mourn before the Lord with so great a mourning as you, nor to hate all things that are contrary to the nature of God, the being of God, the command of God, & the glory of God, with such a deadly hatred as you. Well, remember this, viz. 'tis no little sin for any Christian to set down satisfied under a little measure of holiness, considering the many and the great obligations that lies upon him to perfect holiness in the fear of the Lord. But,
Eleventhly, To provoke you to labor after higher degrees of holiness, consider, that the more holiness any man attains to, the more bold, courageous, resolute, Masculine and Heroic that man will be for God and godliness: holiness ennobles the heart, it raises the heart; and the higher the springs of holiness riseth in the heart, the higher it raiseth the heart, and the more it steels the heart for God and godliness; the more holiness any man has the more resolutely he will set himself against sin, and the more divinely he will scorn the world, and the more courageously he will trample upon temptations, and the more Heroic he will be under all his afflictions; men of greatest holiness have been men of greatest boldness, witness Nehemiah, the three children, Daniel, and all the holy Prophets and Apostles; Prov. 28.1. The wicked flee when no man pursueth, but the righteous are as bold as a Lyon; yea as a young Lyon, (as the Hebrew has it) that is in his hot blood, and fears no colors, and that is more bold then any others holiness; made Daniel not only as bold as a Lyon, but also to daunt the Lions with his boldness. Luther was a man of great holiness, and a man of great boldness, witness his standing out against all the world; and when the Emperor sent for him to Wormes, and his friends dissuaded him from going, as sometimes Paul's did him, Go, (said he) I will surely go (since I am sent for) in the name of our Lord Jesus Christ, yea, though I knew that there were as many Devils in Wormes to resist me, as there be Tiles to cover the houses, yet I would go: And when the same Author and his Associates were threatened with many dangers from opposers on all hands, he lets fall this heroic & magnanimous speech, Come let us sing the six and forty Psalm, and then let them do their worst Latimer was a man of much holiness (counting the darkness and profaneness of those times wherein he lived) and a man of much courage & boldness, witness his presenting to king Henry the eight for a new years gift, a New Testament wrapped up in a Napkin, with this posy or motto about it, Whoremongers and Adulterers God will Judge. Dr. Taylor the Martyr was a very holy man, and being persuaded by some of his friends not to appear before Stephen Gardner Bishop of Winchester, but to fly: fly you, (said he) and do according to your consciences, but as for myself I am fully determined, by God's grace, to go to the Bishop, and to tell him to his Beard, that he doth naught. Colonus the Dutch Martyr, called to the Judge that had sentenced him to death, and desired him to lay his hand upon his heart, and then asked him whose heart did most beat, his or the Judges; here was a man of an heroic spirit indeed. Basil was a man of great holiness, and a man of a most masculine and courageous spirit; when the Emperor sent to him to subscribe to the Aarian heresy, & to engage him, promised him great preferment; to which he replied, Alas these speeches are fit to catch little children withal that look after such things, but we that are nourished and taught by the holy Scriptures, are readier to suffer a thousand deaths, then to suffer one syllable or tittle of the Scripture to be altered: And when the Emperor threatened him with imprisonment, banishment, death; he answered, Let him threaten boys with such Fraybugs, as for my part I am resolved that neither menaces nor flatteries shall silence me, or draw me to betray a good Cause, or a good Conscience. Charles the ninth, king of France, who had a deep hand in that barbarous and bloody Massacre of many thousands of the Saints in France; soon after that horrid tragical and perfidious slaughter was over, he called the Prince of Condé, & proposed to him these three things, Either to go to Mass, or to die presently, or to suffer perpetual imprisonment; To which he returned this noble, bold, and heroic answer, viz. That by God's help he would never choose the first, and for either of the other two, he left to the kings pleasure and God's providence. John Duke of Saxony was eminent in Christianity, and he did heroically assert and maintain the cause of God, against all opposition in three Imperial Assemblies; And when it was told him, that he should lose the favor of the Pope, and the Emperor, and all the world besides, if he stuck so fast to the Lutheran cause; to which he gave this noble answer; Here are two ways, said he, I must serve God, or the world; & which of these do you think is the better? and so put them off with this pleasant indignation; and when the States of the Empire forbid all Lutheran Sermons, he presently prepared to be gone, and professed boldly, that he would not stay there where he might not have liberty to serve God. And thus you see by all these famous instances, that the more eminent any persons are in holiness, the more bold, resolute, courageous and heroical they will be for God, & for the things of God; and therefore as ever you would be men of high courage and resolution for God, labor to be high in holiness. Such men who in all Ages have been eminent in holiness, have been like Shammah, one of David's Worthies, who stood and defended the field, when all the rest fled. But,
Twelfthly, To provoke you to labor after higher degrees of [ 12] holiness, Consider, that the more holiness any man attains to, the more serviceable and useful he will be in his Generation. David was a man eminent in holiness, and as eminently serviceable in his Generation. Acts 13.36. For David after he had served his own Generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption. Men that have but a little Stock of holiness, will be but a little serviceable in their Generation, but men that have a great Stock of holiness, will be greatly serviceable in their Generation; men that have but little Farms & little Stocks, are but a little serviceable to their Country, but men that have great Farms, and large Stocks, and rich revenues, are greatly serviceable to their Country. What a world of good sometimes do's one Rich man do in a Town, a City, a Country? So one Saint that is rich in grace and holiness, O what a world of good do's he do to all that are round about him! Merchants that have great Stocks, trade to the East and West Indies, and so enrich their Country, when as those that have but weak estates can only Barter with their neighbors at home, and so are instruments but of little public good. A Candle enlightens the Roome, but the Sun enlightens the whole world; the more holiness any man has, the more meet for public use that man will be: As there was none so holy as Christ, so there was none of so public a spirit as Christ, he went up and down doing good, he laid out himself, and he laid down himself for public good; he healed others, but was hurt himself; he filled others, but was hungry himself. A man that is eminent in holiness, will be of his mind, who was rather willing to beautify Italy, then his own house. Moses was a man of great holiness, and of famous use in his Generation; ah how often did he turn away the fierce anger and indignation of God from sinful Israel? and O the famous deliverances and glorious salvations that God brought about by his hand. Nehemiah was a very holy man, and he laid out himself and his great estate for public service. Mordecai was a very pious man, & a man famously serviceable in his Generation. Esth. 10.3. For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, & accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed. King Jehoshaphat, and Joshua, were men of eminent holiness, and of singular use and service in their Generation; men that have no holiness, & others that have but a little holiness, will be still a carrying on a private interest of honor, or profit, or friends, or Relations, and this we have seen evident amongst us in these latter days; & therefore as ever you would be eminently serviceable in your Generation, labor after an eminency in holiness. But,
[ 13] Thirteenthly, To provoke you to labor after higher degrees of holiness, consider, that the greatest degrees of holiness are usually attended with the highest degrees of honor. Grace is called glory, and the greatest measures of Grace are commonly crowned with the greatest degrees of glory: Abraham was a man eminent in Grace and holiness, and he was highly in honor among the people, Gen. 23.6. Hear us, my Lord, thou art a mighty Prince amongst us; Or as the Hebrew has it, thou art a Prince of God amongst us, that is, thou art a notable Prince, thou art an excellent Prince, for so the Hebrews speak of all things that are notable and excellent. Job was a man that had attained to a very high degree of holiness, and he was highly honored among the people, Job 29.25. I chose out their way, and sat chief, and dwelt as a king in the Army: in all weighty matters Job was the only man, he was chosen by all, and advanced by all above all in all Assemblies and places of Judicature, &c. whoever was of the Committee, yet Job was still Chair-man; whoever was of the counsel, yet Job was still President; and whoever was of the Court, yet Job was still King, yea he dwelt as a King in the Army; Job was guarded as a King in the Army, and honored as a King in the Army, and beloved and admired as a King in the Army, and obeyed and served as a King in the Army, and feared and reverenced as a King in the Army. I might give you further instances of this in Joseph, Moses, Nehemiah, Mordecai, the three Children, and Daniel, but I shall forbear. Faith is but a piece, a part, a branch of holiness; and yet O what an honorable mention doth Paul make of the Romans faith, in that Rom. 1.8. First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the world. The Romans had attained to an eminency in faith, and the report thereof sounded throughout the Roman Empire, yea throughout the world, for there being a great resort to Rome from all parts of the world, and by every ones discoursing and admiring of the Romans faith, their faith came to be spread abroad among all the Churches all the world over. Look as Christ's fullness of grace was his highest glory in this world, so a Christians fullness of holiness is his highest honor in this world. O sirs, there is no such way to be high in honor and renown, both in the consciences of sinners and Saints, as to be high in holiness. Jewel was a man eminent in holiness, and his holiness set him high in the very judgments and consciences of the Papists: The Dean of the College, though a Papist, yet speaks thus of him, In thy faith I hold thee an Heretic, but surely in thy life thou art an Angel; thou art very good and honest, but a Lutheran. Among the very Heathens, those were most highly honored, that were most excellent and eminent in moral virtues. Aristides was so famous among the Athenians for his Justice, that he was called Aristides the Just, &c. O Christians, 'tis your highest honor and glory in this world, to be so eminent and famous for holiness, that men may point at you, and say, there goes such a one the wise, & there goes such a one the humble, & there goes such a one the heavenly, and there goes such a one the meek, & there goes such a one the patient, and there goes such a one the contented, and there goes such a one the Just, and there goes such a one the merciful, and there goes such a one the zealous, and there goes such a one the courageous, and there goes such a one the sincere, and there goes such a one the faithful, &c. well for a close, remember this, that though great places, great offices, great revenues, and great honors, &c. may exalt you & set you high in the uppermost seats and rooms among men, yet 'tis only an eminency in holiness, that will exalt you and set you high in the consciences of sinners and Saints. But,
[ 14] Fourteenthly, To provoke you to labor after higher degrees of holiness, Consider, that the times wherein you live calls for this at your hands. Ah how is this Land filled with sin, yea with the worst of sins against the holy One of Israel! Hell seems to be broken loose, and men strive to exceed and excel one another in all kinds of wickedness; O the scarlet sins that are now to be found under many scarlet Robes! O the black transgressions that are now to be found under many black Cassocks! O the newfound oaths, the hellish blasphemies, the horrid filthiness, and the abominable debaucheries that are committed daily in the face of the Sun! ah how shameless, how senseless are sinners grown in these days! sin everywhere now appears with a whores forehead; ah what open opposition do's Christ meet with in his Gospel offices, members, ways, worship and works! ah how do's all iniquity abound, and how bold and resolute are multitudes now in dishonoring of God, in profaning his Sabbaths, in poluting his ordinances, in destroying their own souls, and in treasuring up of wrath against the day of wrath, &c. Now the worser the times are, the better every Christian must labor to be; the more profane the Age is wherein we live, the more holy we must endeavor to be: O Sirs, how else will you recompense the great God (if I may so speak) for all the dishonors that are cast upon him by the matchless looseness and wickedness of the present times? how else will you shine as lights in the midst of a crooked and perverse Nation? how else will you convince the consciences, and stop (or button up) the mouths of wicked and unreasonable men? how else will you be the Lord's witnesses against this sinful and adulterous Generation? how else will you manifest your great love to Christ, and your exceeding tenderness of the honor and glory of Christ? how else will you give an undeniable testimony of the glorious operations of the Spirit in you? how else will you satisfy your own consciences, that your hearts are upright with God? and how else will you with Noah condemn a wicked world? well Christians, remember this, 'tis more then time for you to perfect holiness in the fear of the Lord, when so many thousands labor day and night to perfect wickedness in despite of the Lord; 'tis time for you to be Angels in holiness, when multitudes strive to exceed the very devil in wickedness: since Christ was on earth, there has been no times that have called louder for the perfecting of holiness, then the present times wherein we live. But,
Fifteenthly, To provoke you to l • bour after higher degrees of [ 15] holiness, consider, how the men of the world do study and strive to abound and increase in worldly blessings. O what ado is there among worldlings to lay house to house, and field to field, to make a hundred a thousand, and a thousand ten, &c? Many men rise early and go to bed late, yea they cross their light, & wound their consciences, and decline their principles, and endanger their immortal souls, and all to add to their worldly stores. This Age is full of such Ahab's, that are even sick for their neighbors Vineyards, yea that rather then they will go without them, will wade through Naboth's blood to them. And how many rich fools be there amongst us, who instead of minding their souls, and providing for eternity, mind nothing, nor talk of nothing, but pullin • down their Barns, & building of greater. What struggling is there for places of honor? what desperate ventures for rich commodities? and what high attempts are there for large possessions? O the time, the strength, the spirits, that many spend in an eager pursuit after earthly things! O how sad is it to consider, that Satan shall have more service of a worldling for an ounce of gold, then God shall have for the kingdom of heaven! though the world in all its bravey, is no better then the Cities which Solomon gave to Hiram, which he called Cabul, that is, displeasing or dirty; yet O how mad are men upon it? though all the great, the gay, and the glorious things of the world, may fitly be resembled to the fruit that undid us all, which was fair to the sight, smooth in handling, sweet in taste, but deadly in operation; yet O how fond are men of these things? and how do most long to be touching and tasting of them, though a touch, a taste, may exclude them out of Paradise forever? O Sirs, what fools in Folio are they, who dare hazard the loss of a Paradise for a wilderness, of a crown for a crumb, of a kingdom for a Cottage, and of Pearls for trifles; and yet such fools are all those who spend themselves in multiplying and increasing of their earthly enjoyments. In that 13 Gen. 2. 'It is said, that Abraham was very rich in Cattle, in silver and in gold; but according to the Hebrew 〈 in non-Latin alphabet 〉 it runs thus, Abraham was very heavy in Cattle, in silver and in gold, to show that riches, that gold and silver (which is the great god of the world) are but heavy burdens, and rather a hindrance then a help to heaven and happiness. Gold and silver which are but the white and yellow guts and garbage of the earth, is fitly called by the Prophet, thick clay, which will sooner break a man's back, then satisfy his heart; and O what folly and madness is it for a man to be still a loading of himself with the clay of this world! though the Sumpter horse be loaden with rich treasure all the day long, yet when night comes he is turned into the dark stinking Stable, with an empty belly, and with his back full of gauls, sores and bruises; so though vain men may be loaded with the treasures of this world during the day of their life, yet when the night of death comes, then they shall be turned into a dark stinking hell, with consciences full of guilt and gauls, and with souls full of sores and bruises, and then what good will all their treasures do them? Though the rich man in the Gospel lived like a Gentleman, a Gallant, yet when he died he went to hell. Though Mammon as Aretius and many others observe, is a Syriac word, and signifies wealth, riches; yet Irenaeus derives Mammon of Mum, that signifies a spot, and Hon that signifies riches, to show that riches have their spots; and yet O how unwearied are men in their adding of spots to spots? men in their pursuit after the things of this world, seem to act by an untired power, they are never weary of heaping up bags upon bags, nor of enlarging their Tents, nor of increasing their revenues, &c. Now O how should this provoke every gracious soul to be adding of grace to grace, and holiness to holiness? O let not the men of the world out-do you, let them not out-act you; O let not nature excel grace; O let the muck-worms of this world know, that divine principles are too high and noble to be matched, or to be out-acted by anything that they can do. O Sirs, shall children grow in your families, and oxen grow in your stalls, and fish grow in your ponds, & grass grow in your fields, and flowers grow in your gardens, &c. and shall not holiness grow in your hearts? well friends, remember this, 'tis infinitely better to be poor men and rich Christians, then to be rich men and poor Christians. But,
Sixteenthly, To provoke you to labor after higher degrees of [ 16] holiness, consider, that the more holiness you attain to in this world, the more weighty and heavy, the more bright and glorious will be your faithful Ministers crown. O Sirs, as you rise higher and higher in holiness, so the springs of joy rises higher and higher in your Ministers souls. O Christians, 'tis neither your seraphical notions, nor your pompous profession, 'tis neither your good words, nor your sweet looks, 'tis neither your civilities, nor your courtesies, that raises joy in your Ministers hearts, or that will add to your Ministers crown, but an increase of holiness will do both. The Thessalonians were rare Christians, they were very eminent & high in holiness, as you may see in that 1 Thes. 1.5, 6, 7, 8. And they were the Apostles joy and crown of rejoicing, as you may see in Ch. 2.19, 20. For what is our hope, or joy, or crown of rejoicing? are not even ye in the presence of our Lord Jesus Christ at his coming? For ye are our glory and joy. The Apostle tells these raised, these renowned Thessalonians, that as they were now his hope, his glory, and joy, so at the coming of our Lord Jesus Christ, they should be his joy, and crown of rejoicing. Look as Christ has his thousand Shekels of silver, so his faithful laborious Ministers have their two hundred Shekels of silver, and that indeed is a great reward. Cant. 8.12. My vineyard which is mine, is before me: thou (O Solomon) must have a thousand, and those that keep the fruit thereof, two hundred. O what an honor is it for faithful Ministers to have a fifth part of that Reward that Christ has himself; in this 12 v. Christ opposeth his vineyard (his Church) to that of Solomon's which is mentioned in v. 11. and though doubtless Solomon's vineyard was one of the rarest, choicest, and fruitfullest vineyards in all Judea, yet it was wonderful inferior to Christ's vineyard; and that partly because Christ's vineyard cost him a dearer and a greater price (even the price of his blood) then ever Solomon's cost him &; partly because his vineyard serves to more spiritual, high, honorable and noble ends, then ever Solomon's did, viz. the glory & exaltation of God, the propagating of truth, the bringing forth of the fruits of the Spirit, viz. love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance, the bringing in of sinners, and the building up of Saints; and partly because his eye is still upon it, and his protection is still over it, and his presence is still with it. Isa. 27.2, 3. In that day sing ye unto her, a vineyard of red wine. I the Lord do keep it, I will water it every moment; lest any hurt it. I will keep it night and day. But Solomon's eye was not always upon his vineyard, neither was his hand of protection always over it, neither was his kingly presence always with it; and partly because all his treasure is laid up in his vineyard (his Church) his treasures of grace, his treasure of mercy, his treasures of comfort, his treasures of goodness, &c. is all laid up in his Church; but Solomon as rich & as glorious a King as he was, yet he had no such treasures laid up in his vineyard; Solomon never made his vineyard his treasury; and partly because his vineyard was given to him forever, as an everlasting inheritance; but Solomon's was but temporary and mutable. Now all those that are painful and faithful laborers in Christ's vineyard, shall receive a noble a liberal compensation and recompense for their labors; no man shall shut a door nor open a door in Christ's vineyard for naught; no man shall labor an hour there without a reward; all faithful Ministers are Fellow-laborers with Christ in the spiritual husbandry, they dig with Christ, & they plant with Christ, and they prune with Christ, and they water with Christ, and they watch with Christ, & therefore Christ will allow them a fifth part of the glory and reward with himself; as he has his thousand pieces of silver, so he will look to it that they shall have their two hundred pieces of silver; a thousand is the number of perfection, and here it may note that fullness of glory that Christ should have, & the two hundred may note that very great proportion of heavenly glory that all the faithful laborers in Christ's vineyard shall have, who have helped forward the flourishing estate of that vineyard. Look as the thriving of the child adds to the comfort and the credit of the Nurse, and the fruitfulness of the field adds to the pleasure and delight of the Husbandman, and the health and increase of the Flock adds to the joy and reward of the Shepherd; so the increase of holiness, the thriving, the fruitfulness of souls in holiness, adds to the credit and comfort, to the pleasure and delight, to the joy and reward of faithful painful Ministers, who are Nurses, Husbandmen, and Shepherds, in the language of the holy Scriptures. Though it be true, that faithful Ministers are a sweet savor to God, both in them that are saved, and in them that perish, though their labor whether it hit or miss is accepted, and shall be rewarded of the Lord, (as the Physician has his Fee, though the patient dies, & the Nurse has her wages, though the child donit thrive, and the Vine-dresser has his hire, though the Vines donit bare fruit) yet the more they win men to heaven, and the more by their means the work of holiness is carried on in the hearts & lives of men, the weightier will be their crown of glory, and the greater will be their joy and rejoicing in the great day of our Lord. O Sirs, did you but see your faithful Ministers tears, did you but hear their heavy sighs and groans, were you but acquainted with their fervent and frequent prayers on your behalfes, did you but believe how they bear their brains, and how willing they are not only to spend themselves, but even to spit out their very lungs in the service of your souls, how would you call upon your own souls to add holiness to holiness! yea charge your own souls to perfect holiness in the fear of the Lord. Well friends, as ever you would add to your faithful Ministers comfort here, and to their joy and crown at the coming of our Lord, labor after higher degrees of holiness. But,
Lastly, To provoke you to labor after higher degrees of holiness, consider, that the more holiness you have here, the more [ 17] happiness you shall have hereafter; the more grace you have on earth, the more glory you shall have in heaven. Now before I come to make good this Argument, viz. that some Saints shall partake of more glory in heaven then others shall, give me leave to promise these few things to prevent mistakes.
First, That the object of their happiness, which is God blessed forever, will be one and the same to all Saints, all glorified Saints [ 1] shall have but one God among them all; God shall be no more one Saints God, then he shall be every Saints God in heaven, &c.
Secondly, That the beatifical vision shall be seen by all the [ 2] Saints, and communicated to all the Saints, they shall all have a happy and blessed fruition and possession of God; all the vessels of glory shall be filled to the brim with a clear sight of God, and with a full enjoyment of God; and yet doubtless, for all this, some Saints shall apprehend more of God then others, and comprehend more of God then others, and enjoy more of God then others; though all shall be filled with those everlasting springs of pleasure and delight that be at God's right hand, yet some shall be able to take in more of those pleasures of Paradise then others shall. Though all the widows vessels were filled to the brim with oil, yet, doubtless, some being greater and larger then others, they accordingly contained more oil then others; and so 'twill be with the Saints when they come to heaven; There shall be no lack of glory to any of the Saints in glory; all the Saints shall be filled with glory according to their capacity. If you bring a thousand vessels of different sizes to the Sea, the Sea fills them all, though their sizes differ, and some are bigger, and others lesser, yet all are filled, every little vessel hath its fill as well as the greater; so every Saint shall have his fill of glory when he comes to glory; the felicity of every Saint shall be perfect: God will be all in all to all Saints.
[ 3] Thirdly, All Saints shall be freed from all evils alike, they shall all be freed from the aking head, and from the unbelieving heart; they shall all alike be free from the evil of sin, and from the evil of sufferings; there shall not be a Saint in glory that shall ever feel a pricking brier, or a grieving thorn; there all sorrow shall be removed from all their hearts, and all tears shall be wipt from all their eyes, Rev. 7.17.
[ 4] Fourthly, and lastly, the degrees of glory that Saints shall have in heaven, shall not be given out to them upon the account of their merits, or the dignity of their persons, or the worthiness of their works, but upon the account of God's mere mercy and grace, who in the day of retribution will delight to crown his own gifts (not our merits) and where he shall find the greatest measures of grace & holiness, there he will of his own free mercy bestow the greatest measure of glory. Well friends, remember this, you must always carefully distinguish between the essence and substance of glory, and between degrees and measures of glory. Now the essence and substance of glory (which consists in the Saints full communion with God, and in their perfect conformity to God, and in their universal subjection to God, and in their everlasting fruition of God) be common to all the Saints, so that no one Saint shall have more of the essence and substance of glory then another has, yet the degrees and measures of glory shall be distributed to some more, to some less. Now that there shall be different degrees of glory in heaven, answerable to the different degrees of grace and holiness that the Saints reach to here on earth, and that God will at last proportion his Rewards according to the different degrees of labor, se •• ice, and sufferings of his people in this world, may be made evident. 1. By clear Scriptures. 2. By Arguments. Now there are several Scriptures that speaks out this truth: take these for a taste.
First, that 1 Cor. 3.8. Now he that planteth, and he that watereth [ 1] are one, and every man shall receive his own reward, according to his own labor. The Apostle having compared his own and Apollo's work together, adds, That both should receive their reward according to their work, that is, as their work differed, so should their reward differ; though they both preached one and the same doctrine, and had both one and the same design and purpose, viz. to bring in souls to Christ, and to build up souls to Christ, yet according to their different degrees of labor, so should be their different degrees of reward. Though no man should work in God's vineyard for naught, yet he that was most faithful, diligent, and laborious in planting or in watering God's Husbandry, should have the greatest reward. Paul and Apollo shall at last receive their different reward according to their different labor; or nearer the Original, they shall each of them receive 〈 in non-Latin alphabet 〉 , their proper reward, according to their proper work.
A second Scripture is that 1 Cor. • 5.41, 42. There is one glory of the Sun, [ 2] and another glory of the Moon, and another glory of the Stars; for one Star differeth from another in glory: so also is the resurrection of the dead. Mark here is the full stop, and these words are not to be refer'd to those following words, viz. That the body is sown in corruption, and riseth again in incorruption. For the Apostle speaks not here of the difference between glorious and inglorious, corruptible and incorruptible things; but he speaks here of the difference that is between heavenly and glorious things; for, faith he, one Star differs from another in glory. 'It is very observable, that the comparison runs between the glorified condition of some Saints that shall rise, and other some, that shall rise in the great day. So that look as one Star differs from another Star in glory, so one Saint shall differ from another Saint in glory at the resurrection of the dead. Though every Star is bright, shining, and glorious, yet some Stars are more bright, shining and gl • rious then others are, so though every Saint still shine gloriously in heaven, yet some Saints shall have a greater luster, glory, and shine upon them then others shall. Look as some heavenly bodies are more glorious then others; so in the morning of the resurrection some Saints shall be more glorious then others, &c.
[ 3] A third Scripture is that 2 Cor. 9.6. But this I say, He which soweth sparingly, shall reap sparingly: and he which soweth bountifully, shall reap bountifully. A sparing liberality shall be attended with a sparing reward, and a bounteous liberality shall be attended with a bounteous reward. Look as the harvest answers the measure of seed that is sown, so that he that sows but little reaps but little, and he that sows much reaps much; so Saints reaping at last will be answerable to their sowing here. All men's charities shall at last be rewarded proportionable to the several degrees of it; he that gives a pound shall have a greater reward then he that gives a penny; he that sows thousands, shall reap more then he that sows hundreds; he shall have the most plentiful crop in heaven, who has sowed most seed here on earth, &c. They shall have interest upon interest in heaven, who sow much on this side heaven.
[ 4] A fourth Scripture is that Luk 19.12.—20. Now in this Parable you have a great Lord going into a far Country; but before he goes he gives ten pounds to ten of his servants to trade with till his return. Now upon his return, he that had increased his pound to ten pounds, was made ruler over ten Cities, v. 17. And he that made five of one, was made ruler over five Cities, v. 19. Here he that gained most received the greatest reward. The Nobleman in this Parable is our Lord Jesus Christ, who is truly and highly noble, he being coeternal and coequal with his Father in respect of his Deity; he was borne a king, and is now King of kings, and Lord of lords, and Prince of the Kings of the earth. The far Country that he is gone to is heaven, for thither he went at his ascension; now when he shall return from heaven to judge the quick & the dead, he will then bring men to an account, to a reckoning about their improvement of all the gifts and graces that he has entrusted them with, and according to the different improvement that men shall make of their Talents, so shall be their reward; he that makes the greatest improvement of his pound, he shall have the greatest reward, he shall be Ruler over ten Cities, that is, he shall be very highly honored and exalted, and he that makes a lesser improvement, he shall have a lesser reward, he shall be Ruler over five Cities; he that makes a great improvement of a little, he shall, if I may so speak, sit at Christ's right hand, but he that makes a lesser improvement, he must be contented to sit at Christ's left hand. God will proportion out men's reward at last answerable to their improvement of that treasure that he has put into their hands; and yet this doth not infer merit of works, but a gracious disposition in God to encourage his servants in a way of well-doing, &c.
The fifth Scripture, is that, Dan. 12.3. And they that be wise shall shine, as the brightness of the firmament, and they that turn many to righteousness, as the stars forever and ever. The glory of Heaven, is here laid out in shining terms, for look how gloriously the shining of stars, doth excel the shining of the Firmament; so some Saints shall as far out-shine others in glory, as the Stars do now out-shine the Firmament; look as the Stars are a more beautiful, and glorious part of the Orb, than the Firmament is; so some Saints shall have a great deal more beauty and glory upon them, than others shall: And look as there are different degrees of glory, between the glory of the Firmament, and the glory of the Stars now, so there shall be different degrees of glory, between one glorious Saint and another at last. All the Saints shall at last shine as the firmament; but those that by their Doctrine, Instruction, and Conversation, turn many to righteousness, these shall shine as the Stars, forever and ever: Some of the highest seats in glory, shall be for such, who turn sinners from darkness to light, and from the power of Satan to Jesus Christ. It is very observable, that as the Apostles were very eminent in this work, so Christ has given it under his own hand, that they shall sit upon twelve Thrones, as so many Kings, judging the twelve tribes of Israel; they had done and suffered more for Christ than others, and therefore Christ will put a greater glory upon them than upon others; though many learned men differ about the interpretation of those words, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel; and therefore I dare not peremptorily conclude this or that to be the sense of them, yet this is most plain and evident in the Text, that the Apostles are under a promise, of some peculiar and more eminent degree of honor, glory, and dignity, than others are under? look as their Service to Christ was a peculiar and eminent service, so Christ promises them a peculiar and eminent Reward; every man of them shall have his particular Throne, and everyone of them shall have the honor, and dignity of judging, that is of governing, and ruling the twelve tribes of Israel. Look as Ambassadors, and chief Counselors, and Presidents have the highest and chiefest seats in the Kingly Assembly; so the Apostles shall have the highest, and the chiefest seats in the general Assembly, and Church of the first born in Heaven, they shall sit as it were on the Throne, or on the Bench with Christ, so highly and greatly shall they be exalted. If we cannot hit upon the meanings of the Reward here promised, yet we may safely and easily gather from the description of it, that there shall be different degrees of glory, in Christ's Kingdom of glory. The Apostles followed Christ through great tribulations and afflictions, and they continued with him in all his temptations, they forsook all to wait on him, and after they had faithfully, laboriously, successfully, and very eminently served him, they made themselves an offering for him (as I have formerly shown you) and therefore Christ will at last in a more eminent way exalt them, and glorify them, than he will others that have never seen that of Christ, nor received that from Christ, nor done that for Christ, nor suffered that for Christ as they have done▪ degrees of glory shall at last be proportioned out answerable to those degrees of service, which in this life men have been drawn out to. Such a thing as this the Apostle Paul do's more than hint (if I mistake not) in that, 1 Thes. 2.19, 20. For what is our hope, or joy, or Crown of rejoicing? are not even yet, in the presence of our Lord Jesus Christ, at his coming? For ye are our glory and joy: the crown that Paul speaks of here, is not that common crown of righteousness, nor that common crown of life and immortality, nor that common crown of glory, that all the Saints shall be crowned with at last; but he speaks here of an Apostolical crown, of a special, peculiar crown, that should accrue to him upon the account of his serviceableness to their Souls, and of this crown he speaks again in that, Phil. 4.1. Therefore, my brethren, my dearly beloved and longed for, my joy and crown, so stand fast in the Lord my dearly beloved: he calls the Philipians, his crown, and that partly because their spiritual growth, constancy, and perseverance, was now his glory among other Churches, but mainly because they should be his particular crown of rejoicing, in the great day of our Lord Jesus; he knew that the Philipians profit would be his crown, and his advantage another day. The Apostle alludes here to the custom of the Romans, who as they had their common crown • of Bayes, Ivy, and Laurel &c. (and these were such, that their horses which won the race were often crowned with, which occasioned Theocritus to say, see what poor things the world glories in; for as their Conquerors are crowned, so are their Horses) so they had their peculiar, their special crowns that were the rewards of their Conquerors, that had done special service for their country. So there are common crowns, that belong to all the Saints, as Saints, as the crown of righteousness; the crown of life, and the crown of glory; and as there are these common crowns, so there are special and peculiar crowns, that they shall be crowned with, that are exercised in more high and excellent services, than others have been employed in; and this is the crown that here the Apostle speaks of; he knew very well that his reward should be answerable to his work, for though God never did, nor never will reward men for their works (as if they were, the meritorious cause of the reward) yet he will for degrees, reward them according to their works, there are peculiar crowns, special crowns, for those that have done peculiar, and special services for Christ on Earth.
A sixth Scripture is that, Matth. 5.11, 12. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you, falsely, for my sake: Rejoice, and be exceeding glad: for great is your reward in Heaven: Suffering Saints, persecuted Saints, shall be sure of great rewards? God will reward upon his people, not only their innocence, integrity, patience, and courage under their sufferings, but the more their sufferings, revilings, and persecutions are multiplied in this world, the more shall their recompense and reward, be multiplied in another world. 'It is true Christ hath many lovers of his Crown, but few bearers of his Cross, all would rejoice with him, but few care to suffer for him, but yet 'tis as true on the one hand viz. that they who bear most of his Cross, shall be greatest sharers in his Crown; they that suffer most for him on Earth shall be most blest and rewarded by him, when they come to Heaven. Look as the consolation of the Saints, rises higher and higher in this world, even as their sufferings, rise higher and higher; so the glory of the Saints, shall rise higher and higher in the other world, as their sufferings has rise higher and higher in this world. The persecuted Christians in Tertullian cries out, Crudelitas vestra gloria nostra, your cruelty is our glory, and the harder we are put to it, the greater shall be our reward in Heaven. One speaking of the Martyrs, said, look how many sufferings they have; so many crowns they shall have; for every suffering, God shall set a crown on their heads: By how much men's sufferings have been greater (saith Chrysostom ) by so much the more their crown shall be bright and splendent. The greater conflicts and buffetings, any Saint hath endured, the greater shall be his reward, and the more ample shall be his glory saith Austin: As Christ hath many crowns upon his head, suitable to the multitude of his sufferings and victories, so Christians at last shall have crowns suitable to the multitude of their sufferings, and suitable to those famous victories they have gained over a tempting Devil, and a persecuting world; certainly it will be but Justice, that they should receive the weightiest Crown, who have bore the heaviest Cross.
The seventh and last Scripture that I shall produce, is that, Matth. 10.41. He that receiveth a Prophet, in the name of a Prophet, shall receive a Prophets reward; that is say some, they shall be partakers of the same reward, that is laid up for the Prophets. Without all dispute these two things lies fair in the Text,
First, that there is some special and eminent degrees of reward due unto a Prophet above other men. And,
Secondly, that he that shall entertain a Prophet, and perform any offices of love and favor to him, under that name and notion, he shall be partaker of that reward; he that receives a Prophet, as he is God's messenger, and employed in his service, and sent about his arrant, and not upon any carnal or worldly respects, he shall receive a Prophets reward, that is, he shall receive either such a reward as the Prophet himself shall receive at last, or he shall receive such a large ample and noble recompense as is meet for one to receive, that received a Prophet, as coming from the Lord, and as acted by the Lord: Look as suc • who give an honorable reception, to the Ambassadors of Kings, or Princes, do highly raise themselves in the favor and esteem, of those Kings or Princes, that had sent them; so those that receive the faithful Prophets of the Lord, as the Ambassadors of God, they shall be highly interested in the favor of God, and as nobly be rewarded by God. I might produce several other Scriptures, that sound to the same purpose, as these Seven do; but enough is as good as a feast.
I shall therefore in the Second place come to the Reasons that may further evidence and confirm this great truth, viz. That there shall be different degrees of glory in Heaven; among many other reasons that might be given, I shall only give you these five.
First, there are diversities of degrees of Angels in Heaven; [ 1] There are Cherubims and Seraphims, and there are Angels and Archangels; now the Cherubims and Seraphims, are a lower rank and order of Angels, and the Archangels, are a higher rank and order of Angels. And the Apostle speaks clearly of several ranks and orders of invisible creatures, in that Col. 1.16. here you have an enumeration of, Thrones, Dominions, Principalities, and Powers, and so in that Eph. 1.21. Far above all Principalities, and Powers, and Might, and Dominion. These principalities and powers, are the blessed Angels that Minister before the Lord, and that are subordinate unto one another; and here they are reckoned up by assending, power is above principality, and might above power, and dominion above might. To define those orders and degrees of Angels, with which God is environed, is a work too high and hard for me; and though the Papists, and several School-men are so bold as to define their particular offices and orders, yet I dare not be wise above what is written; where the Scripture is silent, I love to be silent, and where the Scripture hath no tongue, there I desire to have no ears. There is an order in Hell, an order among the Devils, and therefore you read in three Scriptures of the Prince of Devils; and so much also that expression imports, that you have in that Mat. 25.41. The Devil and his Angels, which intimates a Prince among those unclean and damned spirits. Now shall there be order in Hell, and confusion in Heaven: Shall there be order among the evil Angels, and shall there not much more be order among the good Angels? Certainly that God that is the God of order, and that hath made all things in order, and that to this day keeps all things in order here below, will never suffer the least disorder and confusion, to be among those Princes of glory, that stand continually before him. He that denies order in Heaven, denies Heaven to be Heaven; and he that grants order in Heaven, grants degrees of glory in Heaven. Though there is no difference between the Angels in natura Angelica, the Angelical nature being alike in all, yet in officio, in office there is a great deal of difference in the glory of the Angels; for God employs some of the Heavenly Host in more high, noble, and excellent services than others, and answerable thereunto shall their reward be. Though all Angels shall share alike in the essential, and substantial glory of Heaven, yet there is an additional glory, an accidental glory, an over-plus of glory, that shall be conferred upon the Angels, answerable to the several and various services that they have managed and engaged in. Now the Scripture tells us plainly, that in Heaven we shall be like to the Angels; and therefore if there be degrees of Angels, and if the Angels in Heaven shall have a different glory and reward, according to the work in which they have been employed, then the glory of the Saints in respect of degrees shall be different also. But
Secondly, There are degrees of Torments in Hell, and therefore by the Rule of Contraries, there shall be degrees of Glory in Heaven. Now that there are degrees of torments in Hell, is most evident from several plain Scriptures, as from that 10th. of Matth. v. 14, 15. And whosoever shall not receive you, nor hear your words, when ye depart out of that house, or City, shake off the dust of your feet. Verily I say unto you, it shall be more tolerable for the Land of Sodom and Gomorrah, in the day of judgment, than for that City. Sodom and Gomorrah shall have an easier and cooler Hell, than such Cities shall have, that have contemned the tenders of Grace, and the offers of Mercy. 'It is very observable, that the punishments that God in this life hath inflicted upon the Jews for their contempt of Christ, and his everlasting Gospel, have been more terrible, than his raining Hell out of Heaven upon Sodom and Gomorrah, for on a sudden, and in a moment God consumed them, and burnt them up; but God hath for above this sixteen hundred years, been a raining Hell out of Heaven upon the Jews; he hath for a long time vext them with all manner of adversity, and to this very day he hath made them all the world over, a spectacle of his dreadful severity; but all those plagues and punishments that the Jews have been, and still are under, are but flea-bitings, and scratches on the hand, to those dreadful and amazing judgments, that God in the great day of account, will inflict upon all Christ's refusers, and Gospel-despisers. And so chap. 11.20, 21, 22, 23. Then began he to upbraid the Cities, wherein most of his mighty works were done, because they repented not. Woe unto thee Chorazin, we unto thee Bethsaida; for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, it shall be more tolerable for Tyre and Sidon, at the day of Judgment, than for you. And thou Capernaum, which art exalted up to Heaven, shalt be brought down to Hell; for if the mighty works which have been done in thee, had been done in Sodom, it would have remained until this day. The more mercy hath been upon the bare knee entreating sinners to repent; the more earnest the Lord Jesus hath been in wooing sinners to believe on him, and to resign up themselves wholly and only to him, the more clearly and sweetly the everlasting Gospel hath sounded in sinners ears, and the more near, and the more often Heaven hath been brought to sinners doors, and yet they have bid defiance to all, and hardened themselves in their sins, with the greater violence, and with the more dreadful vengeance, shall such be plunged into the lowest Hell. And so in that, Mat. 23.14. Woe unto you Scribes, Pharisees, and Hypocrites, for ye devour Widows houses, and for a pretence make long prayer; therefore ye shall receive the greater damnation. Hypocrites shall be double-damned, the hottest and the darkest place in Hell is reserved for them. Give him his portion with hypocrites; for number and weight there are no torments in Hell to the torments of hypocrites. Counterfeit sanctity is double iniquity, and therefore 'tis but justice that the hypocrite should have double torment. And so in that, Luke 12.47, 48. That servant that knows his Masters will, and doth it not, shall be beaten with many stripes, and he that knew it not, and did commit things worthy of stripes, shall be beaten with few stripes. Sins against light and knowledge, are sins against the noblest remedy; they waste and wound the conscience most; they most open sinners mouths to blaspheme God, and they most harden sinners hearts in sinning against God; and every way they dare God most, and provoke God most to strike with an Iron-Rod, and to whip the knowing transgressor, not with Rods, but with Scorpions. 'It is very observable, that the more light and knowledge men sin against in this world, the greater judgments God gives them up to, even in this life; take a remarkable instance in the most refined and civil Heathens (who are presumed to have most light and knowledge) who were given up to the most beastly errors about the nature of God, as the Romans and Grecians, who worshipped Fevers, and human passions, yea every paltry thing, &c. whereas the Scythians, and more barbarous Nations worshipped the Sun, and the Thunder, &c. things terrible in themselves. Oh how much more then will God in the great day give them up to the greatest judgments, who have given themselves up to the greatest sins! Certainly the Professors of this age, yea of this City, whether they go to Heaven or Hell, will be the greatest debtors that shall be in either place; the one to the Free-grace of God, and the other to his Justice; that they that have most of Hell in their mouths, and most of Hell in their hearts, and most of Hell in their lives, should have most of Hell in their souls at last, is but justice. I shall conclude this second Argument with a saying of one of the Ancients; Look (saith he) as in Heaven one is more glorious than another, so in Hell one shall be more miserable than another. Now if there be degrees of torments in Hell (which I suppose the Scriptures but now cited doth undeniably prove) then doubtless there will be degrees of glory in Heaven.
Thirdly, God in this life dispenses the gifts and graces of his Spirit unequally among his Saints; to some he gives two Talents, to others five, and to others ten. Hence 'tis you read both of a weak Faith, and of a strong Faith. Why are ye afraid, O ye of little Faith? And, O woman great is thy Faith. And, Verily I have not found so great Faith, no not in Israel. And hence it is that you read both of weak Christians, and of strong Christians. He that is weak in the Faith, receive. Another who is weak eateth herbs. And to the weak, I became as weak, that I might win the weak. We then that are strong, ought to bear the infirmities of the weak, and not to please ourselves. When I am weak, then am I strong. And hence 'tis that you read of Babes, and of Children, and of young Men, and of old Men, in the Scripture. Saints are of different growths. Some are but babes in gifts and grace, others are children, others young men, and others old men. That God that distributes the good things of this world unequally among the Sons of men, as to some more, to others less; to some great things, to others little things; to some high things, to others low things; that God unequally distributes spiritual blessings among his dearest children; to some he gives more light, to others less; to some a greater measure of love, to others a less; to some a greater degree of joy, to others a less, &c. Some Saints shine in grace and holiness as the Firmament, and others shine in grace and holiness as the Stars; some shine in grace and holiness as the Moon, and others shine in grace and holiness as the Sun, and all this springs from those different measures of grace and holiness, that God bestows upon his people. Now doubtless men may as well plead for equal degrees of grace, as they may for equal degrees of glory; they may as well plead for an equal share in the good things of this world, as they may plead for an equal share in the happiness and blessedness of that other world. Doubtless as God dispenses his gifts and graces unequally in this life, so he will dispense his Rewards unequally in the other life. As men's gifts and graces are different here on earth, so their glory shall be different when they come to Heaven; without all peradventure they shall have the whitest and the largest Robes of Honor, and the heaviest and the brightest Crowns of Glory; whose souls are most richly adorned with grace, and whose lives are most eminently bespangled with holiness. The more grace and holiness any Saint hath here, the more he is prepared and fitted for glory, and the more any Saint is fitted for glory, the more that Saint shall at last be filled with glory. The greatest measures of grace & holiness do most enlarge the soul, and widen the soul, and capacitate the soul, to take in the greatest measures of glory; and therefore the more grace, the more glory; the more holiness the more happiness a Saint shall have at last. Certainly God will crown his own gracious works in his children, proportionable to what they are, but they are different and unequally in all his children (in respect of measures and degrees) and therefore God will set different Crowns of glory upon the heads of his children at last. But
Fourthly, They that have more grace and holiness than others, they are more like to God than others. They bear his glorious Image in a greater print, they have a brighter character of God upon them, and they are the most lively picture of God in all the world.
Now we know, though Parents love their children well, and wish all their children well, and do for all their Children well, yet commonly they love them most, and provide for them best that resemble them most. Parents cannot but love those children most, and lay up for them most, who have most of themselves in them; and I cannot see how God can do otherwise than love them most, and provide for them best, who most resembled him to the life; the nature of God is a holy nature, and so there lies a holy necessity on his nature, to love them most who have most grace and holiness in them; look as tis natural to God to hate wickedness, so tis natural to God to love holiness; and as the higher men rise in wickedness, the more a holy God hates them; so the higher men rise in holiness, the more a holy God loves them; now the more any are like to God, and the more they are beloved of God, the higher doubtless in glory shall they be advanced by God. The best and the largest Portion is laid up for that Child that is most like his Father; the more any man in holiness resembles God on Ear • h, the greater and the larger Portion of glory, that man shall have when he comes to Heaven. But,
Fifthly, and lastly; to deny degrees of glory in Heaven, and to say that God would not suit men's wages to their works, nor their rewards to their services, nor crown the highest improvements of grace with the highest degrees of glory, is to render useless, many glorious exhortations, that are scattered up and down in the Scripture; as that in the 1 Cor. 15.58. Therefore my beloved Brethren, be ye steadfast, immovable, always abounding in the work of the Lord, for as much as you know that your labor is not in vain in the Lord. If this were not a truth, that I have been all this while asserting, why then, when men meet with this exhortation, they may say, why, tis no great matter whether we are steadfast, immovable, and always abounding in the work of the Lord or no, for if we are, we shall never advance our reward in Heaven, we shall never add Pearls to our glorious Crown, we shall never add one mite to our happiness and blessedness: and if we are not, we shall be as high in Heaven, and our reward as great, and our crown as weighty, as theirs shall be who are steadfast, immovable, & always abounding in the work of the Lord. And so the denial of degrees of glory in Heaven, will take off also the edge of all those other exhortations of perfecting holiness, of sowing liberally, of growing in grace, of bringing forth much fruit, and of adding virtue to virtue, &c. yea, this will cut the throat of all divine endeavors, for who will labor to be rich in grace, and to be much in service, and to abound in all the fruits of righteousness and holiness, when none of all this will turn to a man's advantage in another world? If he that sows little, shall have as great a Harvest, as he that sows much, if he that is dull and negligent in the work of the Lord, shall have as great a reward, as he that is active and abundant in the work of the Lord. If those trees of righteousness which bring forth much fruit, shall have no greater a recompense, than those trees of righteousness which bring forth many leaves (of profession) but little fruit, &c. who would sow much, and who would be active, and abundant in the work of the Lord? and who would bring forth much fruit, verily but few, if any. But now the opinion or rather the truth, that I have been laboring to make good, viz. that there shall be different degrees of glory in Heaven, and that God will proportion men's reward to their work, and that he will measure out happiness and blessedness to them at last, according to the different measures of grace bestowed upon his people, and according to the work, service, and faithfulness of his people, in this world. This truth I say held forth in its luster and glory, is a marvelous encouragement, and a mighty provocation to all sincere Christians, to labor after the highest pitches in Christianity, and to be very eminent in grace and holiness; for what man is there that will not reason thus, the more grace the more glory, the more holiness the more happiness, the more work the more wages, and the greater my service shall be here, the greater shall be my reward hereafter; and therefore, O my Soul! grow in grace, perfect holiness, and abound in the work and service of the Lord, knowing that thy labor shall not be in vain in the Lord: And thus I have given you the reasons, that prove that there shall be degrees of glory in Heaven.
Now I have nothing further to do upon this point, but to give a few brief Answers, to such Objections, as are commonly raised against this truth, that I have asserted and proved.
Obj. First, Some object and say, that one Christ bought us all, and that all our portions are bought by the precious blood of our Lord Jesus Christ, and that therefore all believers shall share alike in the inheritance of the Saints in light; now to this Objection I shall Answer.
First, That all Saints shall be equal sharers, in the substantial, and essential glory of Heaven, &c. but of this I have spoken before: and therefore,
Secondly, Though a Father buys a rich inheritance for all his Children, yet this lays no necessity nor obligation at all upon him, to alot to everyone of his Children an equal portion? so though our Lord Jesus Christ, hath by his blood purchased a rich inheritance for his Children, yet this lays no necessity nor obligation at all upon Jesus Christ, to divide this rich inheritance, by equal portions among his Children; tis true, that Christ hath purchased all with his blood, and tis as true, that he may divide his purchase among his people as he pleases; if every man may do with his own as he pleaseth why may not Christ, must he needs be bound when others are free?
Thirdly, and lastly, I answer, that as it is true that the merits and satisfaction of Christ, is the ground and foundation of our reward, and that alone which makes our works capable of a reward; so tis as true, that our works are the subject of reward, and this is most agreeable to the compact that was made between Christ and his Father; that everlasting happiness and blessedness, that eternal glory and felicity should be measured out to the Saints, according to their different measures of grace, and different degrees of service that they have been engaged in, in this world; and all this upon the credit of Christ's blood; certainly there is nothing under heaven below the blood of our Lord Jesus Christ that can make differing works, capable of a different reward: the Papists are most sadly out, for they are so blind and bold as to affirm that the more grace any man hath, the more glory he merits by his grace, these men make degrees of grace and not the blood of Jesus Christ, to be the meritorious cause of degrees of glory, and therefore of all men I think they are furthest from glory: certainly this is the believers glory, and his crown of rejoicing that all recompenses and rewards shall flow in upon him, not upon the account of his merits, but upon the account of Christ's blood, and thus much shall suffice, to have spoken by way of Answer to this Objection.
[ 2] Obj. 2. But now in the Second place, I shall come to answer their grand and main objection, and that is taken from that Parable in the 20 Matth. where the Kingdom of Heaven is compared to a vineyard; now in this Parable there is mention made of a Husbandman that called several laborers into his vineyard, at several hours in the day, some he called at the first hour, and some he called at the third, and some at the ninth, and some at the eleventh, now when they came all to receive their wages, the story tells us that he gave every man a penny, he gave every man an equal reward, they that labored from the first hour, and they that labored from the third hour, and they that labored from the sixth hour of the day, had no greater a recompense than he that came in at the eleventh hour, and so had labor'd but one hour in the vineyard, and bore but little, if any, of the heat of the day, from whence the Objectors conclude that there are no degrees of glory in Heaven; but that all shall have glory alike, happiness and blessedness alike, every man shall have his penny, every man shall have an equal reward, and no man's penny in Heaven shall be brighter or bigger than another's.
Now by way of answer, to this objection, give me leave to premise these three things?
First, That this Parable of the householder, in giving to every man a penny, hath no reference at all to Heaven, nor to the reward, nor to the glory that shall be conferred upon the Elect, and this I shall clearly and fully prove, by these four following Arguments.
First, This illative particle, for, in verse. 1. showeth that this Parable is inserted to expound the former conclusion, viz. that the first shall be last, and the last shall be first, and therefore the end of the Parable is concluded, with the repetition of the same sentence, verse. 16. the last shall be first, and the first shall be last. Christ by this Parable would teach his hearers, that there is no reason under Heaven why they which are first called in respect of time should boast or triumph over others, because he can easily call the uncalled at pleasure, and either make them equal with them, or else prefer them before them which are first. The scope of Christ in this Parable is not to set forth the equality of celestial glory, 'tis not to prove that the happiness and blessedness of the Saints shall be equal in Heaven, but the very drift of the Parable is to show, that they which are first called and converted, have no cause at all to despise the uncalled, & unconverted, or to trample upon them with the foot of pride, considering that they who are yet in their sins, and in their blood, and in an unconverted, and unsanctified estate, may yet be called, and either made equal to them, or preferred before them. But
Secondly, Interpreters do generally agree in this, that by the Husbandman we are to understand God himself, and by the Laborers men upon earth, and by the Vineyard the Church of God; and several of them say, that by the five hours in the Parable, we are to understand the five ages of man.
First, By those who were called in the morning, and sent into the Vineyard, we are to understand those who in their childhood are called and converted, they are such who begin to seek the Lord, and to serve the Lord, even as soon as they are capable of the use of reason; As Samuel did, and as Josiah did, and as Timothy did.
Secondly, By those who are called at the third hour, we are to understand those who are converted, and turned to the Lord in their youth, in the prime, the spring and morning of their days.
Thirdly, By those who were called at the sixth hour, we are to understand those who are turned to the Lord in their strength, and in their full and perfect age.
Fourthly, By those who were called at the ninth hour, we are to understand those who are converted and turned to the Lord in their declining age.
And fifthly, By those who were called at the eleventh hour, we are to understand those who are converted and turned to the Lord in their decrepit old age, when they have one foot in the grave, and there is but a short step between them and eternity; when with the Theef upon the cross they are even ready to be turned off of the Ladder of life. Now the Vineyard being the Church, all that this parable proveth is no more but this, that whether men are called into the Vineyard of the Church either sooner or later; either at the first hour, or at the ninth, or eleventh hour. Yet this shall neither greaten nor lessen their reward, for if they are called at the first hour, their recompense shall be never the greater upon that account, or if they are called at the eleventh hour, their reward shall be never the lesser upon that account; the reward shall not be different according to the different times of men's being called and converted, and that this Parable proves; but the reward shall be different according to the diversity of our works, and that my former arguments prove. But,
Thirdly, If the Penny that everyone had in the Parable be meant of glory, then it will roundly follow, that murmurers shall be saved, and glorified as well as others, for the murmurers had their Penny as well as the rest, verse. 10, 11, 12. But when the first came, they supposed that they should have received more, and they likewise received every man a Penny. And when they had received it, they murmured against the good man of the house, saying, These last have wrought but one hour, and thou hast made them equal unto us, which have born the burden, and heat of the day. The Greek word 〈 in non-Latin alphabet 〉 , that is here rendered murmured, signifies to grunt as Swine grunt; they grumbled and grunted, and they grunted and grumbled, and pray tell me what should such Swine as murmurers are do grunting and grumb • ing in Heaven? doubtless the Crown of Glory is too bright, too noble, too glorious, and too weighty a Crown, to be set upon murmurers heads. Heaven would be no Heaven, if there were but one gruntler or murmur • there; in Heaven all the vessels of Glory shall be full, and there shall not be the least shadow of envy, or repining there. In the streets of that new Jerusalem above, none shall ever complain that others have too much, or that themselves have too little; every glorified Saint shall sit down fully satisfied and contented with his portion there. Now should we by the Penny understand a glorified estate and condition, then this would unavoidably follow, that many shall be brought to a state of glory, which are not elected, nor sanctified nor prepared for glory; but this can never, nor must never be granted; and therefore without all peradventure this Parable doth no way hold out that state of glory and felicity which all the called and chosen of God, shall have at Christ's coming to judge the quick and the dead. But
Fourthly, The Penny that is here mentioned in this Parable, cannot, nor may not be interpreted, so as to signify an equality of glory, or an equality of happiness and blessedness, that the Saints shall have in Heaven, because such an interpretation, such an exposition is cross and contrary to the common and received Rules of interpreting and expounding of Scripture. Now among other Rules that are to be observed in the interpreting and expounding of Scripture, there are these two.
First. You must so interpret and expound one Text of Scripture, that you do not set it at strife and variance with another Text of Scripture; for though there is a seeming contradiction between Scripture and Scripture, yet there is a blessed harmony, and a glorious correspondency between all the parts of Scripture, 'It is a very dangerous thing so to interpret Scripture, as to raise contests and opposition between Scriptures and Scriptures; 'tis an evil thing to raise up Scripture against Scripture, and so to interpret one as to make it affront another. Woe to him that by his interpretations of Scripture proclaims the Scriptures to be at open war amongst themselves. Now to interpret the Penny in the Parable, so as to make it signify an equality of glory and happiness among the Saints in Heaven, is to set this Scripture at variance, and strife, withal those Scriptures that I have produced to prove an inequality in the glory and happiness of the Saints in Heaven, and therefore such an interpretation is rather to be abhorred, than to be received. But
Secondly, Another Rule that is to be observed in the interpreting of Scripture, is this, we must always interpret those Scrptures that are more dark and mysterious by those Scriptures that are more plain and clear, and not interpret those Scriptures that are plain and clear, by those that are dark and mysterious, for this were to darken counsel by words without knowledge. Now they that interpret the Penny in the Parable to signify an equality of glory among the Saints in Heaven; they transgress this second Rule; for they must then interpret all those clear and plain Scriptures that I have brought to prove degrees of glory in Heaven by this dark and mysterious Parable, whereas they should interpret this dark and mysterious Parable (if I may so say) by those plain and clear Scriptures that I have already cited; and therefore their interpretation must be rejected. 'It is true, of some Parables we may say as Gregory doth, viz. That they rather require a Practicer, than an Interpreter. And 'tis as true, that other Parables are so dark, obscure, and mysterious, that we shall never understand them, without the sweat of our brows, and the beating of our brains; and such a Parable this seems to be, and therefore we must interpret the parts of it rather by other clear Scriptures, than to make clear and plain Scriptures bow to this that seems to have a veil upon it. And thus you see by these Arguments that the Penny in the Parable hath no reference at all to Heaven, nor to any equality of glory that shall be among the Saints there.
Secondly, Chrysostom 's counsel on the Text should be eyed and followed, saith he, We should not strain every particular of a Parable, but only consider the scope of Christ in the propounding of it, and accordingly apply it. We look not on every particular color in a well drawn picture, but on the whole piece: so when we come to view a Parable, 'tis enough that we cast our eye principally upon the general intention and scope of it; he that is very exact and curious to view and observe every particular circumstance about Parables, may easily draw blood instead of milk out of the breasts of Parables. Parables are like to the Role which Ezekiel saw in a Vision spread before him, which was written within and without; without the History was written, and within the mystery was written. Now though the outside, the history of a Parable be like the Golden Pot, yet the inside, the mystery of a Parable, is like the Manna that was hid therein, and 'tis the Manna, the Manna, that we must seek after. Look, as 'tis their wisdom, who deal in curious rich stuffs that are wrought on both sides, to cast a special eye upon the flowers that are on the inside of those stuffs: So 'tis our wisdom to cast a special eye upon the inside of Parables, upon the mystical reference that Parables have, than to lie poring upon the outside of Parables. Now the scope of this Parable is not to prove that there is an equality of glory in Heaven, but to reprove the Jews, who being called into the Lord's Vineyard betimes in the morning, repined and murmured that the Gentiles, who were called in at the latter end of the day, who were called in some thousand years after them, that they should through the riches of grace have an equal share with them in the reward; and stand upon as good and as noble terms with God as themselves, who had so long bore the heat of the day. God, to show that his gifts, his grace, and his rewards are free, will give his pennies as well to those who have labored but a little, as to those who have labored much; and this is no prejudice at all to his truth and justice, that his grace is free. But
Thirdly and lastly; That by the Penny we cannot, nor we may not understand everlasting happiness and blessedness; but some other reward that Hypocrites may attain to as well as sincere-hearted-Christians, and the reason is obvious; for he that was sent away for his envious grumbling and grunting, was sent away also with his Penny; take thy Penny, and be packing. By the Penny some pious Interpreters do understand some competent gift or other (whatever it were) which might be well managed and improved to advantage. The Vineyard is the Church, and everyone that is called to labor in the Vineyard, is called to labor in the use and improvement of Ordinances. Now everyone that is laborious in the use of Ordinances, shall be sure to get something; no man shall kindle a fire on God's Altar for naught. And yet it many times comes to pass, that those who have been called and converted long before others, do yet make no greater, nor no better yearnings on it, than those do that have been called and converted long after them; he that is called at the first hour sometimes gets no more than he that is called at the eleventh hour. 'It is in the Trade of Christianity, as it is in other Trades. Now you know that many men who have been set up in this or that Trade, ten, nay twenty years before others, yet they many times make no more yearnings, no more advantage of their Trade, than they that have set up but the other day, as we say. Why so many that have been called long to the Trade of Christianity before others, yet they make no more yearnings, no more advantage of that Trade, than those that have been called to it but yesterday, as I may speak; his gifts, his gain, his yearnings that is called in at the eleventh hour of the day, is many times equal to his that was called in at the first hour of the day. Yea I have formerly proved, that sometimes many that are called later than others, do yet in gifts and grace excel those that were called long before them. Now these Objections being answered, that Truth stands firm, like Mount Zion, viz. That the more holiness you have here, the more happiness you shall have hereafter; the more grace you have here on Earth, the more glory you shall have when you come to Heaven.
And so I come to the second thing proposed, namely, To acquaint you with some means, helps, and directions, that may enable you to make a progress in holiness, and to perfect holiness in the fear of the Lord. And
First, If ever you would perfect holiness, if ever you would attain to higher degrees of holiness than any yet you have attained to, then labor to be more and more sensible of your spiritual wants and deficiencies of grace and holiness. Ah Christians! you must be often in casting up your accounts, and in looking over the defects of your holiness; he that hath most holiness, yet wants much more than what he hath attained to, witness the prevalency of his corruptions, witness his easy falling before temptation, witness his aptness to faint in the day of affliction, witness his staggering in the day of opposition, witness his shifts in the day of persecution, and witness his actual unpreparedness and unfitness, for the day of his dissolution. The more any Christian sees himself defective in holiness, the more he will labor after holiness, Psa. 119.59, 60. I thought on my ways, and turned my feet unto thy testimonies: I made haste, and delayed not to keep thy Commandments. The Hebrew word 〈 in non-Latin alphabet 〉 that is here used for thinking, signifies to think on a man's ways accurately, advisedly, seriously, studiously, curiously; this holy man of God, thought exactly and curiously, on all his purposes and practices, on all his doings and sayings, on all his words and works, and finding too many of them to be short of the rule, yea, to be against the rule, he turns his feet to God's testimonies, having found out his errors, upon a diligent search, a strict scrutiny, he turns over a new leaf, and frames his course more exactly by rule: O Christians! you must look as well to your spiritual wants, as to your spiritual enjoyments, you must look as well to your layings out, as to your layings up, you must look as well forward to what you should be, as backward to what you are; certainly that Christian will never be eminent in holiness, that hath many eyes to behold a little holiness, and never an eye to see his further want of holiness; he that is more affected with that holiness he hath, than he is afflicted about those great measures of holiness that he needs, will never be but a Puny, a Dwarf in holiness; the more sensible we are of our own weakness and emptiness, the more pleasure God will take to fill us with his own fullness, and to perfect in us the work of holiness. But,
Secondly, If ever you would perfect holiness, if ever you would attain to higher degrees of holiness, then set the Lord always before your eyes, set yourselves always as in his presence: David was a man that was very high and eminent in holiness; but how came he to so great a height? why he tells you how in that 16. Psal. 8. I have set the Lord always before me, because he is at my right hand, I shall not be moved. David did not by fits and starts set the Lord before him, but he always set the Lord before him in his course, he had his eye upon the Lord; and so much the Hebrew word 〈 in non-Latin alphabet 〉 imports; I have equally set the Lord before me, that is, the force of the original word, that is, I have set the Lord before me, at one time as well as another, without any irregular affections, or passions, &c. in every place, in every condition, in every company, in every employment, and in every enjoyment, I have set the Lord equally before me; and this raised him, and this will raise any Christian by degrees, to a very great height of holiness; Psa 119.168. I have kept thy precepts, and thy testimonies: for all my ways are before thee. The Hebrew word ( 〈 in non-Latin alphabet 〉 shamar ) that is here rendered kept, signifies to keep carefully, diligently, studiously, exactly; it signifies to keep as men keep prisoners, and to keep as a watchman keeps the City, or the Garison, yea, to keep as a man would keep his very life; but now mark what was the reason that David kept the Precepts and the testimonies of the Lord, so carefully, so sincerely, so diligently, so studiously, and so exactly? why the reason you have in the latter part of the verse, for all my ways are before thee. O Sirs! tis as necessary for him that would be eminent in holiness, to set the Lord always before him, as tis necessary for him to breathe; in that 31. of Job you have a very large narrative of that height and perfection of holiness, that Job had attained to, and the great reason that he gives you for this, is in the 4. verse, Doth not he see my ways, and count all my steps? the eye of God had so strong an influence upon his heart & life, that it wrought him up to a very high pitch of holiness. The Scholar writes most exactly, whilst his Masters eye is upon him, and the Child walks most exactly whilst his Fathers eye is upon him, and the Servant works most exactly whilst his Masters eye is upon him: and so certainly all the Sons, and Servants of the most high God, do hear most exactly, and pray most exactly, and walk most exactly, when they set themselves most as in the presence of the great God, who is all sight, who is Totus oculus, all eye. Ah friends! as ever you would be high in holiness, possess your hearts with a serious apprehension of God's presence, set yourselves daily as in his sight, as under his eye; and remember, though a man may easily baffle his conscience, and put out his light, and deceive the world, like that counterfeit Alexander in Josephus his story, yet he shall never be able to baffle or deceive the eye of God's omnisciency; you shall as soon get out of the reach of his hand, as you shall get from under the view of his eye: God hath his windows in all our breasts, and curiously and narrowly observes all that is done within us, and all that is done by us; and if the serious consideration of his all seeing eye, will not influence us to labor after the highest degrees of holiness, I know not what will. It was Seneca 's advice to his friend Jucilius, that whatsoever he was doing he should imagine that Cato did behold him; and Plutarch advised his friends to demean themselves so circumspectly as if their enemies did always behold them: But my advice to you shall be this, upon every occasion, in every condition, and in every action, set the Lord always before you; if the sharp and severe eye of a holy man, or of a holy friend, or of a holy relation will so over-awe you, and so exceedingly influence you to the best of actions; then certainly the sharp piercing and all-seeing eye of God will do much more, and therefore let the Lord be always in your sight. But,
Thirdly, If ever you would attain ro higher degrees of holiness, then fix and settle yourselves under a holy Ministry; resign and give up yourselves to his Ministry who makes it his great business and work, to preach holiness, to promote holiness, to countenance holiness, to encourage holiness, to exalt holiness, and to remove all obstructions that may any ways hinder the progress of holiness. Some there be that spend their time rather to please, than to profit, and to tickle their hearers ears than to touch their hearts; from these turn aside, and some there be who make it their work rather to destroy Churches, than to build them up in faith and holiness, and from these turn aside; some there are who make it their business to delude and deceive the simple, by venting, and setting to sale the devices of their own heads, and the deceits and visions of their own hearts. How many are there in these days, whose glorious visions are but golden delusions, and whose Seraphical phrases are but brain-sick phantasies, and whose new notions are but new nothings; from these turn aside.
And others there be that build the things that they have destroyed, and are returned (after they had been seemingly washed) with the Dog to his vomit, and with the Sow to her wallowing in the mire. They say that if tame Foxes break loose and turn wild, they do more mischief than any. Julian was once a Professor, but turning back to Heathenism, he drew more from the Faith by his fraud, than his predecessors did by force; therefore from these turn aside.
Some there be that cry up the commandments of men above the Commandments of God, and that set up the ordinances of men, above the Ordinances of God, and that prefer human institutions before divine institutions; from these turn aside.
And others there be, that have a vein of scorning and reproaching, of disdaining and triumphing over the persons, names, and credits of those faithful Ministers of Christ, who upon all accounts, excel them, and whom upon a dying-bed, and before a Judgment-seat, they will wish that they had imitated, and not envied. These labor to darken and obscure others, that their own Sun may shine the brighter; these labor to lessen others reputation, hoping thereby to greaten their own, these admire themselves, and contemn others; these look upon themselves as the greatest Doctors, and upon all others as the worst of Dunces; from these turn aside.
Some there be that spend their time and their strength in studying and preaching of dry and sapless controversies, which are so far from bettering of men's hearts, and from reforming of men's lives, that they leave men as much, and many times more under the power of sin, and dominion of Satan, than they were before; from these turn aside.
And others there be that stand most upon easy things, and little things, upon things of least worth, and weight, and in these they will be very nice and curious, and yet readily pass over the great and the weighty things both of the Law and of the Gospel; they stand more upon circumstantials, than upon substantials, upon a Saints-day, than upon a Sabbath-day, upon an Easter -offering, than upon offering up of themselves to the Lord; upon a Pipe, a Vesture, a Gesture, than upon saving of immortal souls, from these turn aside.
Some there be that speak two words for Christ, and ten for themselves, that are very zealous to fleece their flocks, but are neither headed, nor hearted to feed their flocks; that mind men's goods more than their good, and the serving of themselves, than the saving of souls. So they may be clad sprucely and fate deliciously, and live lazily, they care not though millions of souls go to Hell yearly; to pick your purses, they will indulge your consciences; and so it may go well with them in this world, they care not what becomes of you in the other world; from these turn aside.
And others there be that take more pains to make Proselytes, than to make men holy; they make it their great business to win over men to their opinions, when they should be a winning of men over to Jesus Christ; they make it more their work to convert men to their way, than they make it; their work to better men's hearts, or mend their lives, or save their souls; they will compass Sea and Land to make men one with themselves, and yet think all that time and pains lost, that is spent in endeavoring to make men one with Christ; these are Factors for Hell, and resemble the Prince of darkness to the life, for as he, so they will spare no pains to gain Proselytes; from these turn aside. And give up yourselves to their labors, who make it the top of their glory to preach holiness, to advance holiness, to magnify holiness, and to practice holiness; and this will be an excellent means to raise you up to higher degrees of holiness. But
Fourthly, Be most in with them that are most eminent and excellent in holiness; let the delight and joy of your hearts run most out to them, who are still adding to their stock of holiness. Thus it was with that Princely Prophet in that Psal▪ 16.2, 3. My goodness extendeth not to thee; But to the Saints that are in the Earth, and to the Excellent, in whom is all my delight. The Disciples by discoursing with Christ had a holy flame raised up in them, Luk. 24.32. And they said one to another, did not our hearts burn within us, while he talked with us by the way, and opened to us the Scriptures? And when Paul met Silas and Timothy, he burned in spirit; these two men were eminent in holiness, and by their company and communion, the zeal and courage of the Apostle Paul was very much heated and raised. Look as one flaming Bavin may kindle a thousand, so one precious Saint, in whom grace is strong, and holiness is high, may by a divine and secret operation, convey heat and life, power and vigor into all that touch him, or come near unto him; even as the Load-stone by a secret operation conveyeth power and vigor into Iron. The prayers, the conferences, the counsels, and all the carriages of a man eminent in holiness, will mightily help on the work of holiness in their hearts, where the streams of holiness runs but low. Look as rich and costly Banquets do refresh, and raise, and strengthen their spirits, that are weak and faint. So men that are rich in grace and holiness, will raise and strengthen their spirits, who are weak in grace, and who for want of greater measures of holiness, are apt to faint. Look as young plants will not thrive under dropping-trees: so such as are weak in holiness, will never thrive so long as they only associate themselves with those that are weak. Look, as many times one rich man makes many poor men rich: so many times one man rich in holiness makes many rich in holiness; and therefore as over you would abound in holiness, look not so much at gifts, as at grace; look not so much at Saints out-sides, as at their in sides; look not so much at their external Garb, as at their internal worth, and always make them your choicest, and your chiefest companions, who do most excel in grace and holiness; their tongues, their lips, their lives, will still be a dropping divine marrow and farness, and therefore be sure to keep most in with them. But
Fifthly, If ever you would attain to higher degrees of holiness, then be much in the exercise and actings of that holiness you have; all the honor and glory that God hath from us in this world, is from the exercise of holiness. Look, as the frequent actings of sin is the strengthening of sin, so the frequent actings of holiness is the strengthening of holiness. Look, as the non -exercise of holiness brings upon the soul a decay of holiness; so the exercise of holiness breeds in the sold an increase of holiness. Holiness is always made more and more perfect by acting. Look as Wells are the sweeter for drawing, and Fountains the better for overflowing; so holiness is sweerest and best when it is drawn into action. Look as the running-water is the best and sweetest water; so the active Christian is the best and sweetest Christian. That musical Instrument always makes the sweetest melody, that is most frequently used, and so doth that Christian that is most frequent in the exercise of grace and holiness. We get nothing by dead and useless habits, talents hid in a Napkin, gather rust, and the noblest faculties are imbased, when not improved in exercise; and therefore the Apostle exhorts Timothy to stir up the gift of God that was in him, in that 2 Tim. 1.6. The words are an allusion to the fire in the Temple, which was always to be kept burning, Paul would have Timothy to be always a blowing his spark into a flame. Look as fire is preserved and maintained by blowing and stirring of it up; so holiness is preserved and maintained in the soul by being stirred and blown up in the soul. The habits of grace and holiness are like dull coal-fires, which if they are not now and then blown and stirred up, will certainly die and go out.
O Sirs! 'tis not the having, but the husbanding of holiness that brings glory to God; for a man to have the habit of holiness, and not to put it in practice, is all one as for a man to have a Talent, and to wrap it up in a Napkin. 'Twas a notable observation of Pliny upon Phydeus, the famous Painter, that had the habit of that Art above all of his time; saith he, That great Art and skill that Phydeus had, had been to no purpose, had he not exercised and practiced it, upon some Table, so tis with the habits of grace and holiness in the Saints, if they are not brought forth into exercise, into action, 'tis all one as if they had no such habits at all; Holiness out of action, is like a candle under a Bushel, that yields no comfort to a man's self, nor no light to others. Though Gold be Gold in the mine, and though it be the most precious & desirable mettle in the world, yet so long as tis only in the mine, what profit or advantage have we by it; but now when tis digged out of the mine, and becomes a Treasure in men's hands, and is fitted for use and service, then it brings profit and advantage to men, and then the luster and glory of it appears: So though grace and holiness in the habit (in the mine) be grace and holiness; yet what profit or advantage is there in those habits, till they are brought forth into action, into exercise, and till then all the luster and glory of grace and holiness, lies hid and obscure; the more the habits of holiness are brought into action, the more holiness will be augmented and increased; and therefore above all, look to the frequent exercises & actings of that holiness you have: and this will be a ready way to turn your drop of holiness into a sea, and your spark of holiness into a flame, and your two mites of holiness into a vast treasure. But
Sixthly, If ever you would attain to higher degrees of holiness, if ever you would perfect holiness in the fear of the Lord, then be much insecret prayer, be much in closet duties; Christ takes a great deal of pleasure to hear and to see his people pour out their souls before him in a corner; Cant. 2.14. O my Dove! that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely. Look as secret meals are very fattening, so secret duties are very soul-enriching; secret Prayers are the Pillars of smoke, whereby the soul ascends to God, out of the Wilderness of this world; secret Prayers are the wings of the Soul, whereby it flies to God in a more still and silent way; for the Increase and Augmentation of Holiness, the tender dew, that falls in the silent night, will abundantly more cause sweet herbs to flourish and grow, than grea • showers of rain that falls in the stirring day; so secret prayer will abundantly more cause the sweet herbs of grace and holiness to grow and flourish, than all those more open and visible duties of Religion, which too too often are mingled, and mixed, with the Sun and Wind of Pride and Hypocrisy. O Sirs! secret prayer is Jacob's Ladder, where you have God in his fullness and holiness, descending down into the Soul; & 'tis that Ladder whereby the soul ascends to the highest pitch of communion with God; witness Ambrose, who was wont to say, I am never less alone, then when I am all alone, for then I can enjoy the presence of my God, most freely, fully, and sweetly, without interruption. And witness that Heaven-born-Lady, who spent most of her time in secret duties, in closet communion with God; and when persons of great quality came to visit her, she would so entertain them, as she would be sure not to omit her set times for secret prayer; she would rather rudely take her leave of them (as some called it) than omit her close • communion with God; she had found such rare advantages by closet duties, that she would not upon any terms neglect them, or in the least turn her back upon them. And 'twas a most sweet and divine saying of Bernard, O Saint! knowest thou not (saith he) that thy husband Christ is bashful, and will not be familiar in company, retire thyself therefore by meditation into thy closet, or the fields, and there thou shalt have Christ's embraces. O Sirs! 'tis an experienced truth, that there is no such way under Heaven to be rich in grace; and to be high in holiness, as by driving and maintaining a secret trade with God. When had Peter that glorious vision, and manifestation of grace but whe • he was alone and on the house top a praying? And when was that soul ravishing, that soul cheering, and that Soul strengthening message dispatched by the Angel to Daniel, viz. that he was greatly beloved of God, but when he was alone a praying? and doubtless many thousand Saints have had their hearts melted, their corruptions weakened, their fears scattered, their doubts resolved, their holiness raised, and their assurance sealed, whilst they have been in closet-duties? Look as men many times gives their best, their choicest, and their richest gifts in secret, so doth God many times give the choicest discoveries of his love, and the sweetest dainties and delicates of glory, and the richest measures of grace and holiness to his people in secret. Look as there was none so holy as Christ, so there was none so much in secret prayer as Christ; look as many men in this famous City, by driving a secret trade, a private trade, gain very great estates, beyond what many do, who drive more public trades; so many Christians that drive a secret trade, a private trade with God in their closets, they grow abundantly more rich in grace, in holiness, in communion with God, and in all gracious experiences, than many other Christians who make a great deal of bussel in the world, and who are much in the Public trade of Christianity; viz. hearing the word, conferences, family duties, &c. but very rarely shall you find them in their closets, as ever you would be eminent and excellent in holiness, keep up your private trade with God, maintain your closet communion with the holy one of Israel. But,
Seventhly, If ever you would attain to higher degrees of holiness, then fall with all your might upon subduing and crucifying your most raging corruptions, and your most darling-lusts; O do not defer! O do not delay the work of spiritual mortification! O do not think that you can both fight and overcome, fight and triumph in one day! O do not think that your golden and your silver Idols will lay down their Arms, and yield the field, and lie at your feet, and let you trample them to death without striking a blow. O remember that bosom-sins will do all they can to keep their ground, and therefore you must arise with all your strength against them, and bray them in a mortar, and stamp them to powder, and burn them to ashes! O deal with them, as they dealt with the Leviets Concubine, force them to death, and cut them to pieces! O leave not the Palm, the skull of this cursed Jezebel undevoured undestroyed! O deal by your most enraged lusts, as the Philistines did deal by Sampson, pluck out their eyes, and make them to grind in the Mill of Mortification, till their strength be utterly consumed and wasted. Whilst Saul lived and kept the Throne, and was in his strength, little David was kept exceeding weak and low; but when Saul was dethroned and slain, little David quickly grew stronger and stronger: so all the while a darling sin lives, and keeps the Throne in the hear •• grace and holiness will be kept exceeding weak and low, but when your darling, sin is dethroned and slain by the power and the sword of the Spirit, grace and holiness will quickly grow stronger and stronger, and rise higher and higher. When men would have a rough field fitted for the plow, and fitted to bring forth fruit, will they not first fall with all their strength, and with all their might, upon grubbing up by the roots the strongest Trees, and the sturdiest Oaks, knowing that when these are grubbed up, weaker trees will easily fall? So, as ever you would have your hearts and lives full of the fruits of righteousness and holiness, fall with all your strength, and with all your might upon grubbing up by the very roots your beloved sins, your strongest lusts, and then the rest of your corruptions will easily fall. When Galiah was slain, the Philistines fled, and were easily brought under; when a General in an Army is cut off, the common soldiers are quickly routed; down but with your darling-sins, and then the conquest of other sins will be easy.
When a man hath eat poison, nothing will make him thrive, till he hath vomited up the poison that he hath eaten; 'tis not the most wholesome food the choicest dainties, nor the richest cordials under Heaven, that will increase blood, and spirits, and strength, in such a person, he will throw up all, and nothing will stay with him to do him good, till his poison be cast up, and cast out. Beloved-sins, they are the poison of the soul, and till these are vomited up, and cast out by sound repentance, and the exercise of Faith in the Blood of Christ, the soul will never thrive in grace and holiness; all the wholesome food of the Gospel, and all the dainties and cordials of Heaven, will never beger good blood, nor noble spirits, nor divine strength in their souls, that upon no terms will part with their darling sins; and therefore as ever you would be strong in the grace of the Lord, draw up all the strength that ever you are able to make, and fall on with the greatest courage upon your bosom-sins, and never cease till in the strength of Christ you have got a complete victory and conquest over them. In the Law 'twas the blood of the Sacrifice, and the Oil that cleansed the Leper, and that by them was meant the blood of Christ, and the Spirit of Grace is agreed by all. Ah friends! as ever you would be cleansed from your darling-sins, which do so exceedingly hinder the increase of holiness, be often in looking upon a crucified Christ, and in the application of his blood to your own souls.
I have read of five men, that being asked what was the best means to mortify sin, gave these Answers; saith the first, The best means to mortify sin, is, to meditate of death. Saith the second, The best means is, to meditate of the judgment-day. Saith the third, The best means is, to meditate on the Joyes of Heaven. Saith the fourth, The best means is, to meditate on the torments of Hell. But saith the fifth, The best means is, to meditate on the blood and sufferings of Christ • and doubtless the last hit it to a hair; If anything under Heaven, will subdue and bring under darling-sins; it will be the daily sight of a bleeding, groaning, dying Savior. Philosophy (saith Lactantius ) may cover vices, but it never cuts off vices; it may hide a lust, but it can never quench a lust. As black-patches instead of plasters may cover some deformities in nature, but they can never cure them. Ah Sirs! if you do not kill your darling-sins, they will kill your precious souls. When Sennacherib's Army was destroyed by an Angel, and he returned home with a hook in his nose, and a bridle in his lips, he inquired of one about him, what he thought the reason might be why God so favored the Jews; to which he replied, That there was one Abraham their Father, that was willing to sacrifice his beloved Son to death at the command of God, and that ever since that time God favored that people: well said Sennacherib, if that be it, I have two beloved Sons, and I will sacrifize them both to death, if that will procure their God to favor me; which when his two Sons heard, they (as the story goes) slew their Father, being more willing to kill, than be killed. Oh friends! you must kill, or be killed; if you are not the death of your beloved sins, your beloved sins will prove the death and ruin of your immortal souls; and therefore never leave looking up to a crucified Christ, till virtue flow from him to the crucifying of those special sins that do most obstruct and hinder the growth and increase of holiness. But
Eighthly and lastly, If ever you would attain to higher degrees of holiness, then dwell much upon the holiness of God. O be still a musing, be still a pondering upon the holiness of God. Certainly, if there be any means under Heaven, to raise you up to higher degrees of holiness, 'tis this, and therefore keep always a fixed eye upon the infinite and most glorious holiness of God. Now that this direction may the better work, premise with me these eight things concerning the holiness of God.
First, Premise this with me, that God is essentially holy, and in this sense none is holy but himself. Now essential holiness is all one with God himself; God's essential holiness is God's conformity to himself; holiness in God is not a quality, but his essence, Quicquid est in Deo, est ipse Deus, whatsoever is in God, is God; holiness in Angels and Saints is but a quality, but in God it is his essence. The fallen Angels keep their natures, though they have lost their holiness; for that holiness in them was a quality, and not their essence. Look as created holiness is the conformity of the reasonable creature to the Rule; so the increated holiness of God, is God's conformity unto himself. God's holiness, and his nature are not two things, they are but one; God's holiness is his nature, and God's nature is his holiness. God is a pure Act, and therefore whatsoever is in God, is God; 'tis God's prerogative royal, to be essentially holy; the most glorious creatures in Heaven, and the choicest souls on Earth, are only holy by participation, 1 Sam. 2.2. There is none holy as the Lord, God's holiness is so essential, and co-natural to him, that he can as soon cease to be, as cease to be holy. Holiness in God is a substance, but in Angels and men 'tis only an accident, or a quality, the essence of the creature may remain, when the holiness of the creature is lost. As you may see in Adam, and the fallen Angels; but God's essence and his holiness are always the same; his very nature is holy, and therefore 'tis that he is called Jehovah, and I Am, because what he is really, that he is essentially. Though men (for our information) do distinguish between the Attributes of God, and the Nature of God, yet in him they are the same. Look as the Wisdom of God, is the wise God, and the Truth of God, the true God, and the Power of God, the powerful God, and the Justice of God, the just God, and the Mercy of God, the merciful God, and the Mightiness of God the mighty God, and the Righteousness of God the righteous God, and the graciousness of God the gracious God; so the Holiness of God is the holy God. God's Nature, and his Name are one and the same. God is essentially holy, and that is the top of all his glory. But
Secondly, As God is essentially holy, so God is unmixedly holy, the Holiness of God is a pure Holiness, 'tis an unmixed Holiness, 1 Joh. 1.5. God is light, and in him is no darkness at all. There are no mixtures in God; God is a most clear, bright-shining light; yea he is all light, and in him is no darkness at all. The Moon indeed when it shines brightest, hath her dark spots, and specks, but God is a light that shines gloriously, without the least spot or speck. Now look as that darkness which hath not the least light attending it, is the grossest, the thickest Egyptian darkness that can be; so that light that hath not the least cloud of darkness attending it, must be the most clear, splendid light that possible can be, and such a light is the holy one of Israel. 'It is very observable, the Apostle to illustrate the perfect purity and sanctity of God, adds a Negative to his Affirmative; In him is no darkness at all, that is, God is so pure, that not the least spot, the smallest speck can cleave to him; he is so holy, that no iniquity can be found in him; there is no defect not default in the Nature of God; he is a God of Truth, and without iniquity, just and right is he. As Moses spake in that Deut. 32.4. God is a pure, a most pure Act, without the least potentiality, defectability, or mutability; and therefore in the highest sense he is light, and in him is no darkness at all. Surely there is no unrighteousness in God, no evil can dwell with him, or come near unto him. God stands at such a distance from iniquity, yea he so abhors it, that he never did, nor never will bestow a good look upon it, Hab. 1.13. Thou art of purer eyes than to behold evil, and canst not look on iniquity. There are four things that God cannot do. 1. He cannot lie. 2. He cannot die. 3. He cannot deny himself; nor 4. He cannot look with a favorable eye upon iniquity. God doth indeed look upon iniquity with a hateful eye, with an angry eye, with a revengeful eye, and with a vindictive eye, but he never did, nor will look upon iniquity with an eye of delectation, or with an eye of approbation, witness his hurling the fallen Angels out of Heaven, and his banishing of sinning Adam out of Paradise. By all this you see that the Holiness of God is a pure Holiness, 'tis a Holiness without mixture; but now all the holiness that is in the best and choicest Saints in the world, is but a dreggy holiness, a mixed holiness, a weak and imperfect holiness; their unholiness is always more than their holiness. Ah what a deal of pride is mixed with a little humility, and what a deal of unbelief is mixed with a little faith, and what a deal of passion is mixed with a little meekness, and what a deal of earthliness is mixed with a little heavenliness, and what a deal of carnalness is mixed with a little spiritualness, and what a deal of hardness is mixed with a little tenderness. O but now the Holiness of God is a pure Holiness, 'tis a Holiness without mixture, there is not the least drop, nor the least dregge of unholiness in God; 'tis true, the God's of the Heathen were such as had been impure, beastly, filthy men, and therefore several writers have taken a great deal of pains to convince Heathens of their impiety and folly, in worshipping such for gods upon whom they fastened many horrid, ridiculous, lascivious, and impious actions, and therefore they conclude against them, that they are no gods; tis most certain, that the true God, that He that is the high and the holy one cannot be charged with any iniquity, no nor with the least show or shadow of vanity.
In God there is wisdom without folly, truth without falsehood, light without darkness, & holiness without sinfulness. But,
Thirdly, As God is unmixedly holy, so God is Universally holy, he is holy in all his ways, and holy in all his works, his precepts are holy precepts, and his promises are holy promises, and his threatenings are holy threatenings, his love is a holy love, and his anger is a holy anger, and his hatred is a holy hatred, &c. His nature is holy, his attributes are holy, and all his actions are holy, he is holy in punishing, and holy in sparing, he is holy in justifying of some, and he is holy condemning of others, he is holy in bringing some to Heaven, and holy in throwing others to Hell; God is holy in all his sayings, and God is holy in all his doings, God is holy in what ever he puts his hand to, and he is holy in what ever he sets his heart to, his frowns are holy, and his smiles are holy, his liftings up are holy, and his castings down are holy, when he gives, his givings are holy givings, and when he takes away, his takings are holy takings, &c. But
Fourthly, As God is universally holy, so God is eminently holy, he is transcendently holy, he is superlatively holy, and therefore he is said to be glorious in holiness, there is no fathoming, there is no measuring, there is no comprehending, there is no searching, of that infinite Sea of holiness, that is in God; as neither Men nor Angels, can set banks or bounds to God's holiness, so neither Men nor Angels can sound to the bottom of God's holiness; all that holiness that is in Angels and Men, is but a spark to God's flame; tis but a drop to his sea; tis but a beam to his sun; tis but a mite to his millions, &c. O Sirs! you shall as soon, stop the Sun in his course, and change the day into night, and raise the dead, and make a world, and tell the stars of heaven, and empty the sea with a Cockle-shell, as you shall be able, either to conceive or express, that transcendent holiness that is in God. This glorious Name, or Title, the holy one of Israel; is ascribed to God about thirty times in the Old Testament, and all to show that he is most excellent and transcendent in holiness, and the Seraphims which stood before the Throne, cried out three times a row, Holy, Holy, Holy, is the Lord of hosts, to show that God is most eminently, and superlatively holy; for so thrice holy in some languages is most holy; for holiness God is a none-such, there are none to be compared with him, neither are there any among Angels or among Men, yea, or among the God's that are like unto him; who is like to thee among the God's, glorious in holiness, fearful in praises, doing wonders: God's holiness is infinite, tis so super-eminent, and so super-excellent, that it can neither be limited, nor lessened, nor augmented, if men should blaspheme, or reproach the Lord, he would be never the worse, he would be never the less holier then he is; and if men should bless him and worship him he would be never the better, never the holier; unto perfection there can be no addition, a drop taken out of the sea, can no ways add unto the sea. He is exalted above all blessing and praise? All the Angels in Heaven, and all the men on earth, cannot add one Ray, one Beam of glory to the essence of God, to the holiness of God; as God is goodness in the very Abstract, and justice in the very abstract, and mercy in the very abstract, and righteousness in the very abstract, and lovingkindness in the very abstract; so he is holiness in the very Abstract; so that no man can flatter him, or add unto him; and hence tis that God glories in the Attribute of his Holiness, more than in any other Attribute: For, thus saith the high and lofty one, that inhabiteth eternity, whose name is holy; when God would lift up himself in all his Glory, he doth it by declaring that his name is holy; and so when God would swear by himself, he swears by his holiness Psal. 89.25. Once have I sworn by my holiness, that I will not lie unto David: and so in that, Amos 4.2. The Lord God hath sworn by his holiness, that lo the days shall come upon you, that he will take you with hooks, and your posterity with fishhooks: Look as the great men of the World are wont to swear upon their honor (when they would give us the greatest assurance of what they will do) because such Oath; are looked upon as most sacred and inviolable, so the great God swears by his holiness, because his holiness is his greatest Honor, and because he hath no greater, nor no better, nor no choicer, nor no sweeter, nor no preciouser things to swear by; let me, saith God, be never owned as a God, nor honored as a God, nor trusted as a God, nor feared as a God, nor valued as a God, if I do not Inviolably keep my promises, and make good my threatings, having sworn thereunto by my Holiness. Now you know the Scripture saith, when God could swear by no greater, he sware by himself; so I may say, when God could swear by no greater Attribute, by no greater Excellency, he swears by his Holiness; that being the top and the glory of all. Look as all the wisdom of the creatures compared with the wisdom of God, is but folly; and as all the goodness of the creatures compared with the goodness of God is but naughtiness; and as all the fullness of the creature compared with the fullness of God is but emptiness; and as all the power of the creature, compared with the power of God is but weakness; and as all the righteousness of the creature, compared with the righteousness of God, is but unrighteousness: So all the holiness of the creature, compared with the holiness of God, is but unholiness; man's highest purity, is but impurity, when 'tis compared to the purity of God, yea, the very holiness of Angels, compared with the holiness of God, is chargeable with folly; Job. 4.18. That fullness of holiness that is in Angels or Saints, is only the fullness of the Vessel, but that fullness of holiness that is in God, is the fullness of the Fountain; that fullness of holiness that is in Angels or Saints, is but the fullness of the Branches, but that fullness of holiness that is in God, is the fullness of the Root; that fullness of holiness that is in Angels or Saints, is but the fullness of Sufficiency, but that fullness of holiness that is in God, is the fullness of redundancy. But,
Fifthly, As God is infinitely holy, transcendently holy, superlatively holy; so God is originally, radically, and fundamentally holy; the Divine Nature is the root, original, and spring of all holiness and purity; all that holiness that is in Angels and men flows from God, as the streams from the Fountain, as the beams from the Sun, as the branches from the Root, and as the effect from the Cause. There is no holiness to be had, but from the Holy One, he is the Author and Original of all the holiness that ever was, or that is this day in the world, all the seeds of holiness, and all the roots of holiness that are to be found in Angels or men, are of the Lord's sowing and planting. All that holiness that the Angels had in Heaven, and all that holiness that Adam had in Paradise, and all that holiness that Christ had in his human nature, and all that holiness that ever any Saints have had was from God, and all that holiness that any Saints now have is from God. The Divine Nature is the first root and original fountain of all sanctity and purity, James 1.17. Ministers may pray that their people may be holy, and Parents may pray that their children may be holy, and Masters may pray that their servants may be holy, and husbands may pray that their wives may be holy, and Wives may pray that their husbands may be holy; but none of these can give holiness, none of these can communicate holiness to their nearest and dearest relations; tis only God that is the giver and the Author of all holiness. If holy persons could convey holiness into others souls, they would never suffer them to go to Hell for want of holiness; to hand out holiness to others, is a work too high for Angels, and too hard for all mortals; 'tis only the Holy One that can cause holiness to flow into sinners hearts; 'tis only he that can form, and frame, and infuse holiness into the souls of men.
A man shall sooner make a man, yea make a world, and unmake himself, than he shall make another holy; tis only a holy God that can enlighten the mind, and bow the will and melt the heart, and raise the affections, and purge the conscience, and reform the life, and put the whole man into a holy gracious frame and temper. But
Sixthly, As God is originally, radically, and fundamentally holy; so God is independently holy; the Holiness of God depends upon nothing below God. God is the Alpha, the fountain from •• ence all holiness springs, and he is the Omega, the Sea to which all glory runs. As all our holiness is from God, so all our holiness must terminate in the honor and glory of God. 'It is God alone that is independently holy. All that holiness that is in Angels and men, is a dependent holiness, it depends upon the Holiness of God, as the streams depend upon the Fountain, the beams upon the Sun, the branches upon the Root, and the members upon the Head. God is (Unum principium ex quo cuncta dependent) one beginning, upon whom all things depend. God hath his Being only of himself, and 'tis he alone that gives Being unto all other things. God is the first cause, and without all causes himself; the very Beings that Angels and men have, they have by participation from God. And 'tis the first cause that giveth unto all causes their proper operations, Isa. 44.6. I am the first, and I am the last, and besides me there is no God. God never had a cause of his Being, as all other creatures have; He is a glorious being, a holy being, without all causes, either efficient, or formal, or material, or final; and therefore he must needs be independently holy. Look as the power of God is an independent power, and the wisdom of God an independent wisdom, and the goodness of God an independent goodness, and the righteousness of God an independent righteousness; so the holiness of God is an independent holiness. And as it is the glory of his power, that his power is an independent power, and the glory of his goodness, that his goodness is an independent goodness; so 'tis the glory of his holiness, that his holiness is an independent holiness. And look as all that power that Angels and men have depends upon the power of God, and as all that wisdom that Angels and men have, depends upon the wisdom of God, and as all that goodness that Angels and men have depends upon the goodness of God; so all that holiness that Angels and men have, depends upon the holiness of God, &c. Philo could say, that God is such a fountain, that he breaks forth with the streams of his goodness upon all things, but receives nothing back again from any to better himself therewith. There are none in Heaven, nor none on Earth that are absolutely independent but God alone.
Seventhly, As God is independently holy; so God is constantly holy, he is unchangeably holy, he was holy yesterday, and he is holy today, and he will be holy forever; What is natural is constant, and lasting: Now God's holiness is natural, to him; 'tis as natural for God to be holy, as 'tis for us to breathe, yea as 'tis for us to be unholy. God can as well and as soon cease to be, as he can cease to be holy; Holiness is his nature, as well as his name; and therefore his holiness cannot decay; though ours may, whatever we may lose of our holiness, yet 'tis certain that God can never lose one grain of that holiness that is in him. Here our holiness ebbs and flows, but the Holiness of God never ebbs, but is always a flowing, and over-flowing, there is still a full tide of Holiness in God. Though the Saints cannot fall from that seed of holiness that is sown in their hearts, yet they may fall from some degrees of holiness, that they have formerly attained to, they that have been old men in holiness, may fall from being old men, to be but young men in holiness, and they that have been young men in holiness, may fall from being young men to be but children in holiness, and they that have been children in holiness, may fall from being children, to be but babes in holiness; but now that holiness that is in God, is never subject to any decayings, abatings, or languishing; that spring, that Sea of holiness that is in God, is no ways capable of diminution, nor of Augmentation.
Plato could say that God is one and the same, and always like himself. And it was a custom among the Turks to cry out every morning from a high Tower, God always was, and always will be, and so salute their Mahomet; O Sirs! God hath been always holy, and God will be always holy; whatever men may lose, yet God is resolved that he will never lose his honor, nor his holiness. But
Eighthly and lastly, As God is continually holy, so God is exemplarily holy. He is the Rule, Pattern, and Example of holiness, 1 Pet. 1.15. Be ye holy, as I am holy. God's Holiness is the great example and pattern of all that holiness which is in the creatures. God's holiness is the Copy that we must always have in our eye, and endeavor most exactly to write after. Carnal friends, and this blind world, and Antichrist, and such as love to Lord it over the conscience, will be still a presenting to you other examples and patterns, but 'tis your wisdom, and your work, to cast them all behind your backs, and to trample them under your feet, and to follow that form and pattern that the Lord hath set before you. And that is, to be holy as he is holy. All our holiness is to be brought to the Holiness of God, as the standard and measure of it; and therefore, oh what cause have we to be still a perfecting holiness in the fear of the Lord. And thus I have done with the second thing, viz. Means to increase holiness, and to raise you up to the highest pitches and degrees of holiness.
And so I come to the third thing proposed, and that was, to lay down some signs or evidences whereby persons may know whether they have attained to any high pitch, or eminent degrees of holiness or no. Now Sirs, if you desire in good earnest to know whether you have attained to any perfection of holiness, or no, then seriously weigh these following particulars, and try yourselves by them.
First, The more a man can warm his heart at the Promises, and cleave to the Promises, and rest upon the Promises, and suck marrow, and fatness, and sweetness out of the breasts of the Promises; when Divine Providences (seem to) run cross to Divine Promises. The greater measure of holiness that man hath attained to, where there are but little measures of holiness, there every seeming contrariety to the Promise troubles a man, and every little cloud that hangs over the Promise, will mightily perplex a man, &c. But where holiness is raised to any considerable height, there that man will suck honey out of the flint, he will suck sweetness out of the Promise, even then when providence looks sowrely upon the Promise; yea when Providence seems to bid defiance to the Promise; witness Jacob, in that Gen. 32.6, 7, 8. compared with v. 9, 11, 12. And the Messengers returned to Jacob, saying, We came to thy Brother Esau, and also he cometh to meet thee, and four hundred men with him. Then Ja • ob was greatly afraid, and distressed: and he divided the people that were with him, and the Flocks, and Herds, and the Camels into two bands; And said, if Esau come to the one company and smite it, then the other company which is left shall escape. And Jacob said, O God of my Father Abraham, and God of my Father Isaac, the Lord which saidst unto me, return unto thy Country, and to thy Kindred, and I will deal well with thee: Deliver me, I pray thee, from the hand of my Brother, from the hand of Esau: For I fear him, lest he will come and smite me, and the Mother with the children. And thou saidst, I will surely do thee good, and make thy seed as the sand of the Sea, which cannot be numbered for multitude. Now here you see holy Jacob in the midst of all his fears, and frights, in the midst of all his perils and dangers, in the midst of all his damps and dreads, and in the midst of all cross amazing, and amusing providences, he turns himself to the breasts of the Promise, and sucks marrow and sweetness out of those breasts. Jacob puts the Promise into suit, he sues God upon his own bond, and so bears up sweetly under dark and dismal providences. And so did Moses, in that Numb. 10.29. And Moses said unto Hobab, the Son of Raguel, the Medianite, Moses Father-in law, we are journeying unto the place of which the Lord said, I will give it you: come thou with us, and we will do thee good; for the Lord hath spoken good concerning Israel. Moses had been almost now forty years in the wilderness, and many thousands were fallen on his right hand, and on his left; yet saith he to Hobab, in the face of all those dismal providences, come go along with us, and be as eyes unto us, and we will certainly do thee good; but Hobab might have objected, Alas! what good can I expect in a wilderness condition, where so many are weak, and so many are sick, and so many thousands are fallen asleep; and where all the people are every day surrounded with a thousand, dangers, difficulties, and deaths; well, saith he, though all this be true, yet go along with us, and be serviceable and useful to us, and we will do thee good; for the Lord hath spoken good concerning Israel. Here this holy man Moses turns himself to the Promise, and in the face of all sad providences he draws comfort and encouragement from the P • omise: And so did Jehoshaphat, in that 2 Chron. 20. When the children of Ammon, and Moab, and Mount Seir came against him to battle, v. 1.10. he turns himself to the Promise, v. 7, 8, 9. and gathers life and spirit from thence. And so did David, in that Psal. 60. in the 1, 2, 3. v. you have a Narrative of many cross and dreadful Providences, and yet in the face of them all, holy David sucks strong consolation out of the breasts of the Promise, verse. 6. God hath spoken in h • s holiness, I will rejoice: I will divide Shechem, and mete out the valley of Succoth. God hath promised in his Holiness, that David should be King over all Israel, and therefore notwithstanding all strange providences, David triumphs in the Promise, and looks upon himself as Master of all those strong-holds that are mentioned in v. 7, 8, 9. And so Abraham, he wanted a Son, and God promised him an Isaac. Now in the face of all his own deadness, and natural in • bi • ities (as to generation) and Sarah 's deadness and barrenness, he turns about to the Promise, and his Faith and Holiness being high, he draws sweetness and satisfaction from thence. Notwithstanding present providences, the n • ke • Promise was a well of Life and Salvation to him.
O Sirs! 'tis an Argument of a very great measure of holiness, when troubles and difficulties vanish upon the sight of a Promise; when all things work quire cross and contrary to sense and feeling. Now for a man to embrace a Promise, to hug a Promise, to kiss a Promise, and to draw content and satisfaction from a Promise, argues a great degree of holiness. 'It is a very hard and difficult thing for a man exactly to take the picture of Divine Providence at any time; for many a • e the voices and the faces of providence, and there are as great deeps in Providences, as there are in Prophecies; and many Texts of Providence are as hard, as dark, and as difficult to be understood, as many Texts of Scripture are; 'tis as hard to reconcile the Works of God, as 'tis to reconcile the Word of God; for as in the Word of God there are many seeming contradictions; so in the Works of God there are many seeming contradictions; for here one providence smiles, and there another frowns; here providence lifts up, and there providence casts down; here providence strokes, and there providence stri • es; here Providence leads towards Canaan, there providence leads towards a wilderness; here Providence leads towards Zion, and there Providence leads towards Babylon; here Providence speaks us very fair, and there Providence doth severely threaten; here Providence is bright and lovely, and there Providence is dark and dreadful. Now under all such Providences, for a man to run to a Promise, and to draw out life, and strength, and sweetness from a Promise, is a clear evidence of a very high pitch of holiness that such a person hath attained to. I have read of an Emperor that put on a new-suit every day; O Sirs! when the great God shall every day apparel himself in strange changeable Providences. Now for a-man to hang upon the breasts of a Promise, and to suck milk out of a Promise argues a very great increase of holiness. But
Secondly, The mo • e a man can overcome evil with good upon holy and gracious accounts, as upon the account of God's Command, God's Honor, the Credit of the Gospel, and the Conviction, Conversion, and Salvation of Souls; the greater measure of holiness such a pe • son hath attained to, to return reproach for reproach, reviling for reviling, and cursing for cursing, and scorning for scorning, and defaming for defaming, is exceeding natural to us; but to love them that hate us, to bless them that curse us, to do good to them that abhor us, and to pray for them that persecute us, and that despitefully use us, according to Christ's express command, in that Matth. 5.44. are things exceeding contrary to nature, and exceedingly above nature; the power of grace and holiness appears in nothing more than in bringing the heart to a sweet and ready subjection to such commands as are most cross▪ and contrary to flesh and blood. As those are in that Rom. 12.17.19, 20, 21. Recompence no man evil for evil. Dearly Beloved, avenge not yourselves, but rather give place unto wrath: for it is written, vengeance is mine, and I will repay it, saith the Lord. Therefore if thine enemy hunger, feed him▪ if he thirst, give him drink: Be not overcome of evil, but overcome evil with good. And so that in 1 Thes. 5.15. See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men. To return good for evil, and kindnesses for injuries, to behave ourselves courteously, humbly, meekly, tenderly and sweetly towards those who behave themselves discourteously, proudly, passionately, harshly and sowrely towards us, argues a very great degree of holiness. David was a man eminent in holiness, and he was good at this good work, as you may see in that 2 Sam. 1.24. Ye Daughters of Israel, weep over Saul, who clothed you in Scarlet, with other delights, who put on Ornaments of Gold upon your Apparel. He doth not envy against Saul, nor insult or rejoice over Saul, as many carnal & unsanctified hearts would have done, nor he doth not provoke, or stir up the Daughters of Israel to rejoice in the death and destruction of such a Tyrant, that had hunted him up and down as a Patridge, and that had often designed his ruin, and that had always returned him evil for good, and that had bathed his sword in the blood of Abimelech the High Priest, and in the blood of fourscore more of the Priests of the Lord, and that had forsaken the Lord, and gone to a Witch, yea to the Devil for help in his need: O no! he conceals what was bad, and remembers what was good; he passes over those things that were condemnable, and he instances only in those things that might make his memory most acceptable, commendable, and delightful among the weaker Sex, viz. his making of bravery and gallantry fashionable amongst them. And so Joseph was a man eminent in holiness, and he was good at this hard work, as you may see in that Gen. 50.16,—23. And Moses was a man of great holiness, and he was good at his difficult work; as you may see in that 106 Psal. 16.23.33. compared together. And Stephen was a man full of the Holy Ghost, and he was good at praying for them that made a prey of him, Act. 7. ult. And Paul was a man of the same mind & mettle, as you may see by comparing the 2 Cor. 11, 24. with th •• Rom. 1.2.3. And Eusebius affirms that when Paul was 〈◊〉 • eaded, under Dioclesian the Emperor, he prayed both for Jews and Gentiles, for the Multitude assembled, and also for the Judge and Executioner, that his death might not one day, be laid unto their charge, Calvin was a man of great holiness, and therefore though Luther (who was a man of a most violent bitter passionate spirit) had woefully wronged him, and reviled him, yet saith he let Luther hate me, and in his wrath call me a thousand times Devil, yet I will love him and honor him and acknowledge him, a choice and precious servant of God. Mr. Fox that writ the Book of Martyrs, was so famous in the practice of this hard piece of Christianity, that it became a Proverb; If any man would have Mr. Fox do him a good turn, let him do him an injury, and he will be sure to do him a good turn for it: Send me to my Toads again [in the Dungeon] where I may pray for your Lordships conversion; Said Mr. Sanders the Martyr to the Bishop of Winchester, thus you see that the more eminent any persons are in holiness, the more they overcome evil with good, the more good they will do them that do evil to them; and thus to do, is but to conform to Christ your head, for he shed tears for them, that were to shed his blood, and he gave them his blood to drink, who gave him gall to drink and vinegar to drink; Act. 2. That man is almost got up to the very top of Holiness, whose Soul is habituated to overcome evil with good, upon holy and precious accounts: Julius Caesar, and Augustus Caesar (in whose time Christ was born) and Titus vespasian, Camillus, Darius, Licurgus, Plato, Pericles, and Herod that is mentioned in Act. 12.23. with many other Heathens have done something this way, but what they did they did by fits and starts, and from poor low principles and to vain glorious ends, and therefore all that they did this way is not worth a reciting; well Christians the more you can overcome evil with good, the more certainly your hearts are filled with good, that man's heart is full of the fruits of righteousness and holiness, that upon divine considerations is accusto •• d, not to be overcome of evil, but to overcome evil with good. But,
Thirdly, When men in the main, I say in the main are as holy out of religious duties, as they are in religious duties, when in the main, of their lives they are as spiritual, as heavenly, as humble, as gracious, as serious, as watchful, as circumspect, &c. as they are in their most religious performances and duties; this argues not only the truth of holiness,