The Beauty of Holiness

T O study the salvation of men's Souls, as 'tis one of the highest and hardest works that we can undertake, so 'tis a work most pleasing unto God; making us to resemble him, who delights in the prosperity of his people, and is willing that all should be saved and come to the knowledge of the Truth. Now since none can attain to this Salvatiō without Sanctification; no happiness without Holiness; I have been at some pains to set forth the Grace of Graces in its lively colors, to make us out of love with sin, and in love with Purity and Holiness, which is the beauty of families, the strength of Cities, the walls and bulwarks of a Nation, the Crown of the Church Militant, and the glory of the Church Triumphant: It is the streets of gold in the holy City, the rich pavement of the heavenly Jerusalem, (Rev. 21. 10, 11, 18, 19, 20, 2 •… , 27.) which renders the Church Fair as the moon, glorious as the sun, and terrible like an Army with banners, Cant. 6. 10. This is that beautiful grace which hath an attractive virtue in it to draw our love, desires and affections after it. What Plato said of his moral virtue, is most true of this Theological grace , if it could be seen with bodily eyes, it would be beloved of all. Hence the Apostle joins purity and loveliness together, Phil, 4. 8. Whatsoever things are pure & lovely, meditate and think on them till you be in love with them. Light, beauty, excellency, are the object of our desires; now in holiness is all this and much more; look what are the greatest earthly excellencies, they are but shadows to the beauty of holiness. This is that fairness and beauty so oft mentioned, 1 Chron. 16. 29. Psal. 45. 11, & 50. 2. & 1. 10, 3. & so highly commended, Cant. 1. 10, 11. & 4. 1. & 6. 1. & 7. 1. Ezek 16. 8, 9, 10, 11, 12, 13, 14.

There is no beauty like that beauty which makes us like unto God; as sin is a deformity, a blot, a most dishonorable, filthy thing, and debaseth the creature; so grace puts a luster upon a man, and upon all his accomplishments; it makes the face to shine, as Moses his did when he came from seeing God in ihe Mount. In a word, Holiness is the Glory of God, the beauty of Angels, the excellency of man, the ornament of all Societies, without which they are but dens of devils, & cages of unclean birds. What Austin said of Righteonsnes, is most true of Holiness: Remota sanctitate, quid sunt regna nisi latrocinia? Take away piety, and what is the world but a sty o •… filth? So that holiness is not only our duty, but our glory; it is both our work and wages, such employment is our high preferment. Without this, if a man had the wisdom of Solomon, the strength of Sampson, the riches of Croesus, the eloquence of Apollos, & all the moral accomplishments of Cato, Fabritius, &c. yet he must baptize them all Ichabod, There is no glory in them. 'It is this that hath made all God's servants so famous in their generations; it was not their riches, parts, descent, &c. but their piety, they were holy men fearing God, and walking in sincerity before him; this kept their names green and flourishing, when the names of profane, unholy men, doth rot and perish. Thus have I given you a glimpse of the beauty of Holiness, to quicken your desires after that which follows.

The scope of the Text is briefly this: Peter exhorting the faithful to sanctity & sincerity of conversatiō, useth an argument draw •… frō their Adoption, ver. 14. Ye are the children of God, therefore it becomes you like dutiful children to obey the commands of your heavenly father; that as he who hath called you is holy, and hath chosen you out of the world to be his own peculiar people, so it concerns you who are his children to resēble him in the beauties of holiness; and that not for a day or a week, but through the whole course of your lives, in all manner of conversation; (i.) in all things, in all places, at all times, and in all companies.

In the Text there is

First, A duty commanded, Be holy.

Secondly, A double reasō to enforce it.

1. Because it is written: It is no new thing, no human invention, but it was long since commanded by God in his written word, that his people should be holy, because their God was holy; alluding to Levite. 11. 44. & 19. 2. & 20. 7, 26. & 21. 8.

2. Because the God whom we serve is holy; and what should a holy God do with wicked and u •… holy servants? His holiness is both the Rule and Reasō of our holness.

1. We must be boly [As] he is holy, by way of Analogy and Similitude, though not by way of Equality; He is our pattern whom we must imitate, and strive to resemble, as the drop resembles the vast Ocean.

2. He also is the reason and motive of our holiness, therefore we must be holy, 〈 in non-Latin alphabet 〉 [, quia, saith the Text] Because our God is holy. It is he who hath separated us from the p •… anc of the world, to be his own p •… culiar; therefore we must not fashion ourselves like unto them, but we must walk as a people whom God hath chosen for himself.

Ob. By this command it appears (say Papists and Arminians) that we have free-will to get holiness of ourselves; why else (say they) doth the Lord command us to be holy, and to purify ourselves, 1 John 3. 3. if it be not in our power?

A. 1. 'It is not in the power of any man to convert or sanctify himself: It is God's prerogative Royal to be the Lord that sanctifieth us, Lev. 20. 8. None can come to him without drawing, John 6. 44. which implies our backwardness and great indisposition to the best things. We are not only sick, but dead in sin, Ephes. 2. 1. and what power hath a dead man to raise himself? It is God that must work in us both to will and to do; for without him we can do nothing, Phil. 2. 12, 13. John 15. 5. 2 Cor. 3. 5. James 1. 17. 1 Cor. 2. 14. The natural man, 1. Non est capax (saith Beza) is not capable of spiritual things, they are above his capacity; Nil dat quod non habet. 2. They are foolishness in his judgment. 3. He knows them not; how then can he desire them? Nihil volitum nisi prius cognitum. 4. They are spiritually discerned, but he is carnal, and wants spiritual sight. So that you have four strong reasons in one verse against that spreading error of Free-will.

2. It doth not follow, because the Lord commands and exhorts us to be holy, therefore we may gain it by our own strength; for

1. The Lord requires this of us, to put us in mind of our original perfection; he calls for that which he gave us, but we have lost; he created Adam in holiness, Gen. 1. 27. Eccles. 7. ult. We being all in lumbis Adami, Adams posterity, God may justly demand that of us which once he gave us.

2. He doth it to humble us, that seeing our own weakness and inability, we may sue unto him for strength. These precepts show us not what we are, but what we should be; they show us our Duty, and not our Ability.

3. These exhortations are not in vain, for they are a means by which God works in us these things that he commands; there is Latens 〈 in non-Latin alphabet 〉 , a secret power of the Spirit which goes along with every command and exhortation to make it effectual in the hearts of the Elect. When Christ bid Lazarus arise, there went a virtue along with that Call, which made him to arise. Christ commands Thomas to believe, and immediately he believes, John 20. 27, 28. What God bids them do, he makes them willing and able in some measure for to do.

4. As for that place, 1 John 3. 3. it speaks of a Regenerate man, one that hath faith and hope in him, and so hath virtue from Christ to purify himself.

5. Yet we must not sit still like stocks and sots, and say Christ must do all; we must do nothing, say the Antinomians, but when the Lord calls we must answer, as the Church promiseth, Cant. 1. 4. Draw me; what then? I will not go, but run after thee. Our wills must concur with God's will. Paul was not disobedient to the heavenly vision. Acts 26. 19. Christ's sheep, when they hear his voice must follow him, John 10. 4.

The Text being cleared, two observations naturally flow from it.

That our God is an holy God.

Seeing our God is holy, •… herefore we that are his people must be holy also.

I shall treat only of the former, the later will fall in with the Application.

For the better explication of the point I will show you how the Lord may be said to be holy.

Our God is holy

• 1. Essentially.
• 2. Eminently.
• 3. Originally.
• 4. Operatively.

First, God is essentially Holy, Holines is his very Essence, it is himself, 'tis not a quality or accident that may be separated from him. Holiness in Angels and men is a Quality and an Accident, their Essence may remain though their Holiness be lost; but God's Holiness is so essential and connatural to him that he may as soon cease to be as cease to be Holy, Hence

1 He is constantly Holy; what's natural is constant; he is holy, yesterday, today and forever; he ever was, is, and will be holy, Rev. 4. 8. He's holy in Heaven 〈1 page duplicate〉 〈1 page duplicate〉 and holy in earth, holy and righteous in hell itself, holy in his word, and holy in his works; he never sinned, nor can sin; the righteous Lord will do no iniquity; he is always just, righteous, pure, good, and loves it in his people, he delights in such as study purity, they are men after his own heart.

2. He delights in Holiness; what is natural is pleasing and delightful; God delights to show himself to his people by this Attribute, hence he is so often by way of Eminency called The Holy One of Israel, (i.) Israel's most eminent and glorious God; and by way of distinction from all other God's he's called The Holy One, none like him, Isa. 27. 7. and 41. 20. and 43. 15. Psa. 87. 18. Luke 1. 49. Angels have a created Holiness, and man inherent; both are said to be holy, but it is analogically, by way of similitude and resemblance of God's Holiness; they are not essentially so as God is: We borrow our Holiness, and have it only by derivation and participation from God; but it is his nature to be so; he hath it in and of himself; it is in him perfectly but in us imperfectly. Men may be holy, but they are not holiness; their nature may be sanctified, but Holiness is not their nature; but God is essentially & naturally so, when ours is but Derivative and Relative: So that as it is an aggravation of our sin and misery, that we are not only sinful in our thoughts, words, and works, but our very nature is corrupt and sinful; So it is the high glory of our God that he is not only Holy in his Word, Works, and Decrees, but he is essentially and naturally so.

Secondly, God is eminently, infinitely, transcendently Holy, hence he is said to be glorious in Holiness, Exod. 15. 11. because the glory of God doth most appear in this Attribute; yea, 'tis the beauty of all his Attributes, without which his wisdom would be but subtlety, his justice cruelty, and his mercy foolish pity. Holiness is in him in the highest degree without measure, he's an infinite Sea of Holiness, without either bank or bottom; had I the tongue of Men and Angels, and should I preach a thousand years of God's transcendent Purity, yet there would be something still to be said of it, because 'tis infinite, incomprehensible, unsearchable, our shallow apprehensions are not able to sound the depth of it, our created understandings being limited, are not capable of such an infinite vision. He is that thrice Holy, one whom the very Scraphims adore, crying, Isa. 6. 3. Holy, Holy, Holy, Lord God of Hosts. There is no Attribute that God more Glories in then in this; hence we never read of any Attribute that is thrice, together repeated, but this only, we never read that God is called Mercy, Mercy, Mercy, or Justice, Justice, Justice, &c. But he is called Holy, Holy, Holy, to show his transcendent Holiness. What is said of his Greatness is most true of his Holiness, Psal. 143. 3. it is unsearchable and past finding out; it is beyond the hearts imagination or the tongues expression. Consider all the Holiness and Excellency that is in the creature, all that & ten thousand times more is in God infinities infinite, transcendently & super-superlatively. The Holiness that is in men it is finite, imperfect, limited, a drop in comparison of this Sea, as a beam to the Sun, or a shadow to the substance. Our Holiness compared with God's, is not so much as one little sand to a vast Mountain; hence the Holiness of the very Angels compared with God's Holiness is chargeable with folly, Job 4. 18. So true is that of Hanna in her Song, 1 Sam. 2. 2. there is none Holy as the Lord (i.) none infinitely, absolutely, independently, uncreatedly Holy, but he. As he is so wise that all the wisdom of the creature compared with his, is folly; and so strong, that all the power in the creature compared with his, weakness; so he is so holy, that all holiness compared with his, is unholiness; all purityimpurity, and as a filthy rag: what Christ said of his Goodness, is most true of his Holiness, Luke 18. 19. there is none good (i.) absolutely, infinitely good but God: so there is none absolutely and infinitely Holy but the Lord; hence the Heavenly Qui •… e si •… g, Revel. 15. 4. Thou only art Holy.

Abominable is the Pride of the Pope, who assumes to himself the Title of Most Holy Father, exalting himself above Christ, who is stilled 〈 in non-Latin alphabet 〉 , Papa vero 〈 in non-Latin alphabet 〉 . this shows that he is the Antichrist, that man of sin, exalting himself above all that is God, 2 Thes. 2. 4. for none is most Holy but God only, who is a jealous God, and will not suffer his glory to be given to another, Isa. 42. 8.

Thirdly God is originally, causally, radically, and fundamentally Holy; he is the efficient, formal exemplary and final cause of all Holiness; he is the rock and fountain from whence it flows; what is in the creature comes from him, and must lead us like a River to this Sea; Lord, if there be this in the creature, what is in thee? He is the Original of it; all Holiness is in him, and none can be had but from him alone. He is not only holy perse, & in se, but extra se: he is holy formaliter & effective. Holy in himself, and making others holy; it is he that forms and frames, that works and infuseth it in us; none can make the heart holy but he that made it; a man may sooner make a man then make him holy. It is God only that can enlighten our understandings, enliven our affections, quicken our dead wills, and set the whole man in a holy frame.

Fourthly, God is holy operatively, in all his works and administrations, Deut. 32. 4. he is just in distributing rewards to the good, and punishment to the wicked, Rev. 4, 7. He is holy, just, and true. Holiness is the Righteousness of God in all his ways, Psa. 145. 17. the Lord is righteous in all his ways; what is that? and holy in all his works: the latter part expounds the former.

CHAP. II. The Use and Application of this Point is manifold.

1. IT serves for information, and that six ways.

1. It informs us, that the God whom we serve is the only true God; there is none Holy as the Lord, none essentially, eminently, infinitely, and originally Holy but our God: all other God's are Idols, false and filthy dunghill-God's.

1. The God's which the Heathen worshipped, what were they but unclean beasts? their Jove an abominable whoremaster, a Parricide, a Sodomite: Mars a murderer, Mercury a thief, Venus a harlot, Bacch •… us a drunkard, Apollo killed his Catamit •… e, [formosum puerum dum amat, violat, Lactan.]

2. Ma •… omet whom the Turks adore and worship, what was he but an ignorant, •… ate, vicious, cruel Pagan and Sorcerer? the grand Impostor of the greatest part of the world, corrupt both in his life and doctrine, his Alcoran full of B •… asphemies, Heresies, Libertinism, and Lyes.

3. The Pope whom the Papists adore as their God, observing his superstitious commands before God's righteous ones, what is he but that man of sin? even a man compounded of iniquity, directly opposite to Christ, who is the Holy One by way of Eminency. Platina (one of their own) tells us of 13. Popes that were Adulterers, three commonbrothelers, four incestuous ones, eleven Sodomites, seven Whore-masters and Erectors of Stews, where every whore payeth weekly a Julian penny to the Pope, which many years amounts to forty thousand Ducats &c. yet these are they whom their flatterers have styled God's.

Now how should we admire the riches of God's free grace in revealing himself to us, yet hiding himself from • he greatest part of the world! he hath not dealt so with every Nation, the Heathen have no knowledge of his Law: Oh how many millions of men perish in their Heathenism, Turcism, Idolatry and ignorance! It is his free distinguishing love that hath made any difference between us & the vilest Pagan in the world, who are by nature as vile as they. So that as the sight of some ugly, monstrous creature, should make the beholder praise God that he was not so: so the hearing and seeing of God's judgments on others, should quicken us to thankfulness who enjoy the glorious light of the Gospel, and behold the truth in the beauty of Holiness.

Secondly, It informs us, that God cannot be the Author of sin. He is Holiness it self, a God of purer eyes then to behold iniquity; he cannot look upon sin but with a vindictive eye, Heb, 1. 13. He is a God that takes no pleasure in wickedness, neither shall evil dwell with him, he hates all the workers of iniquity, as the Psalmist excellently, Psa. 5. 4, 5. He forbids sin, he hates sin, he punisheth for sin, therefore he cannot be a patron of sin. True, he permits it, but he never commands or approves of it, as appears, James 1. 13. 1 John 2. 16. Deut. 32. 4. Rom. 1. 18. yea he sees the sins of his own people and is angry with them, 2 Sam. 11. ult. Rev. 2. 4, &c. Away then with that Blasphemous Tenent of some Sectaries of our times, who say, that God is the Author not of those actions alone, in & with which sin is, but of the very Pravity, Ataxy, Anomy, Irregularity and sinfulness itself which is in them; yea God hath more hand in men's sinfulness then themselves. Now the Lord rebuke thee. Men and Devils are the Authors of sin; but God is so essentially and transcendently holy, that (with reverence be it spoken) he may as soon cease to be God, as cease to be good and holy, delighting in sin. He is indeed the Author of the action, but not of the obliquity and sinfulness of the action; he hates that with an infinite hatred, as being most opposite to himself, and to his pure Law. Sin is directly contrary to his nature; he is The holy One, and sin is The unholy thing: Sin would destroy God, it is Dei-cidium, therefore God will destroy both it, and such as delight in it.

Thirdly, It informs us of the sad condition of all such as are enemies to the power of purity and holiness. It should be matter of lamentation to us, to see the gross profaneness and Lioertinism that still abounds, notwithstanding all the powerful Preaching, direful judgments, glorious mercies, and fatherly corrections that we have had: To this end we must

1. Lament the impurity of our own hearts and lives: He can never truly mourn for the sins of others, that hath not first mourned for his own sin. When we consider the depravation of our natures, our indisposedness to the best things, what a contrariety is in them to God's nature, it must make us to loath sin, and ourselves for sin, Ezek. 36. 31.

2. Then must we lament for that profaneness which like a Leprosy hath overspread the Land: It is not sufficient that we mourn for our own sins, but God expects that his people should lay to heart the sins and abominations of the times they live in; else we become accessory to those sins. We have six excellent examples to encourage us to this duty.

1. Jeremiah 13. 17. weeps in secret for the sins of the people.

2. Lots righteous soul is vexed and grieved for the sins of Sodom, 2 Pet. 2. 8. Observe 1. The greatness of his grief; he was tormented like a man on a wrack, as the word signifies. 2. It was free; he wracked and vexed himself for their sins. 3. It was cordial, his soul was vexed. 4. Constant, from day today.

3. David's eyes run down with rivers of tears, and his soul was grieved because of the transgressors, Psal. 119. 53, 136, 158. he sheds not a tear or two, but rivers of tears; and why? not for his own troubles or persecutions, but for the sins of others.

4. Christ wept over Jerusalem for not knowing the day of their visitation, Luk. 19. 41, 42. & mourns f •… the hardness of their hearts, who could not mourn for thmselves, Mark 3. 5.

5. Paul, Acts 17. 16. is troubled at the Idolatry of the Athenians, and weeps, Phil. 3. 18. to consider the sad condition both of the Seducers and the seduced.

6. The two witnesses prophesy in *sackcloth, mourning to see so many bewitched with Antichrists delusions, Rev: 11. 3. Such mourners are dear to God; he hath a special respect unto them, and care over them in times of common calamity, Ezek. 9. 4. They mourn not for worldly losses, but for the abominations of the Land; not for punishment, but for sin; not for one or two sins, but for All the abominations; these must be marked for mercy in the midst of misery. God hath an Ark for righteous Noah, a Zoar for Lot, a grave to hide mourning Josiah from evil to come, a Prison to hide mourning Jeremiah in, when merry Jerusalem is taken, and the Kings eyes put out, Ier. 39. 6, 7, 11, 12, &c. And if ever this duty were in season, 'tis now, when sin like a flood hath overspread the Land, and holiness is turned into hollowness and hypocrisy; Piety is vanished into Disputes; we are now all for disputing, pious living is out of date: We have wrangled so long about niceties and vanities, that verity and sanctity are almost banished. What Job 28. 12, 13. speaks of wisdom, may be applied to sanctification; where shall purity be found, and where is the place of sanctity? Our families say it is not in us, our Towns and Cities say it is not in us, our Counties & Courts say, we know it not: It is fled to heaven and hath left the earth. The holiness and integrity of men is invisible, but their wickedness and impiety is visible. Drunkenness, swearing, forswearing, cursing, lying, whoredom, adultery, blasphemy, heresy, pride, divisions, censoriousness, covetousness, oppression, atheism, malice, envy, hypocrisy, bribery, extortion, cruelty, idolatry, apostasy, gluttony, profanation of Sabbaths and all holy things, ignorance, ingratitude, murder, incorrigibleness, unrighteousness, barrenness under the means of grace, contempt of the Gospel, contempt of holy Magistrates, contempt of holy Ministers, contempt of the power of godliness, neutrality and lukewarmness, superstition and will-worship; besides a numberless number of Anabaptists, Arminians, Socinians, Familists, Separatists, Arians, Antinomians, Mortalists, Enthusiasts, Perfectists, &c. Our Land is become the very sink of all abominations, a sign we are fallen into the last and worst times, of which this is one character amongst those nineteen •… ins of the last times, men shall be unholy, 2 Tim. 3. 1, 2, 3, 4, 5. Amongst us you may find the Drunkness of the Dutch, the lust of the French, the Italians ambition, the Spaniards treachery, the Lap-landers witchcraft, the coveteousnes of the Jew, the cruelty of the Turk, and the Monsters of Munster, &c.

Of these unholy ones there are four sorts.

First, Some are openly profane, they have neither good outside, nor good inside; they have neither good hearts, nor good hands; but are open swearers, open drunkards, open heretics; God's holy Sabbaths they misspend, his holy Name they blaspheme, his holy word they scorn, his holy Sacraments they defile, his holy ones they persecute and revile: they declare their sin like Sodom, they hide it not, Isa. 3. 9. woe unto them, for they have rewarded evil to themselves. God will one day b •… terror to all such profane wretches who instead of confessing, do profess their sin, without either fear or shame. These are directly opposite to the most holy God, and he to them; they abhor him and he abhors them, Zach. 11. 8. Mal, 4. 1. God loathes such an habitation, he will not dwell in such a swinesty and brothel of uncleanness; he will not pour the oil of grace into such fusty vessels, nor his precious balsom into such nasty sinks; the most holy God will have no communion with any but holy ones. What Solomon saith of the froward, is most true of all the wicked, Prov. 3. 32. they are an abomination to the Lord; not only abominable, but abomination itself in the abstract; therefore he cast the Angels from heaven, Adam out of Paradise, drowned the old world, fired Sodom, ruined Jerusalem. A wicked man's heart is nidus diaboli, a den for devils to dwell in; the pure Spirit of God loves to dwell in a pure house: Holiness becomes his house forever; and therefore if we will have his Spirit for our guest, we must keep ourselves pure, not only from the blots, but also from the spots of the world, James 1. 27. for if rotten and unsavory speeches do grieve God's Spirit, Ephes. 4. 29. unholy actions will much more.

I would advise such to consider,

1. That if such as profess Religion, pray, read, hear the Word, observe the Sabbath, &c. may yet come short of heaven; what will be their condition who do none of these things? If the fig tree that had leaves of profession, were cursed: what will become of those that have neither leaves nor fruit, neither form nor power, neither show nor substance; but are impure without, and impute within? If Herod who 1. Heard John the Baptist, though he was a sharp reprover of sin. 2. He heard him gladly. 3. He reformed many things, Mark 6. 20. but not all; he abstained from some sins, though he lived in others; yet if he missed of heaven, what thinkest thouwill thy end be who railest on such Ministers as sharply reprove sin, neither hearest them gladly, nor reformest anything? How many of our people fall short of those that fall short of heaven; that never confess their sin with Pharaoh, nor weep with Esau, nor desire God's Samuel's to pray for them, as Saul did, nor be zealous, as Jehu, nor repent, as Judas, nor tremble with Felix, nor are almost persuaded with Agrippa, not have good desires with Balaam, nor humble themselves with Ahab, &c. and yet all these were reprobates, and came short of heaven.

2. Consider, That this thy wickedness makes thee like the devil, who is called by way of Eminency, The unclean spirit, Math. 10. 1. 26. & 12. 43. as being in himself most foul and unclean, and making it his chief delight to provoke and stir up others to uncleanness, & so is directly opposite to the most holy and pure God.

3. Consider, That whilst thou livest in thy wickedness, there is no hope of heaven; God hath expressly told thee that no unrighteous person shall inherit his Kingdom; no fornicators, idolaters, adulterers, drunkards, covetous, &c. 1 Cor. 6. 9, 10, 11. Ephes. 5. 5. no unclean person can come there, Rev. 21. 8, 27. 〈 in non-Latin alphabet 〉 , there's, a double negative, they shall in no wise enter. Heaven is an inheritance undefiled, 1 Pet. 1. 4. It is God's holy mountain, where he doth more especially manifest his presence and glory; such a pure place and presence will not brook an impure sinner. Most men would have happiness, but they regard not holiness; they would be glorified Saints in heaven, but not mortified Saints on earth: Like Balaam, they would die the death of the righteous (Numb. 23. 10.) but not live their lives: They would go to heaven with their sins; but if no unclean beast might come near the Mount lest it died; and if a King will not suffer such as have the plague running on them to come nigh his Court-Royal, where then will those beasts appear that have the plague of sin running on them, and reigning in them? Who ever hopes for heaven and happiness, must tread the path of holiness, or he will never come there. 1 John 3. 2, 3. He that hath this hope, (viz.) of attaining glory with Christ hereafter, must first resemble Christ in purity here; as Christ died for sin, so he must die unto sin; for if we be in the flesh, we cannot please God, Rom. 8. 8. and if flesh and blood, (i.) the weakness of our nature cannot inherit glory, 1 Cor. 15. 50. how much less can corrupt nature!

Obi. Though our lives be wicked, yet we have as good hearts, and as good minds and meanings as the purest of them all.

Ans. The emptiest barrels sound loudest; Saul boasts that he had kept the commandments of the Lord, when he had broke them. Thy wicked life shows clearly the wickedness of thy heart; thy evil fruit shows that thy root is evil; for a good tree cannot but bring forth good fruit; and if thy heart were so good, thy life would be better; where the fountain is sweet, the streams cannot be bitter; therefore deceive not thyself; for if thy life be wicked, thy heart is a thousand times more wicked; and if thy actions be naught, thy spirit is worse.

Obi. If the Lord be angry, we must bear it as well as we can; we hope yet to escape, for he is merciful, &c.

Ans. Bear it? Alas! there is no enduring God's wrath, it rends the rocks, melts the mountains, makes the devils tremble and roar like the sea, and shrike for fear. Hence the Lord tells his people Ezek. 22. 14. that their hearts could not endure, nor their hands be strong in the day when he should bring his judgments on them. If we cannot bear the pangs of a rotten tooth, or a broken bone, how shall we endure the terrors of the Lord, when they shall seize on all the powers both of body and soul?

2. Presume not of God's mercy; for as he is merciful to them that fear him, so he is just in punishing those that rebel against him, and hath said he will not be merciful to such as offend of malicious wickedness, Psal. 59. 5. though he be gracious to the penitent, yet he will by no means acquit the wicked, Exod. 34. 6, 7. Dreadfull is that place; none like it in all the book of God, against all impenitent, presumptuous sinners, that cry Peace, peace, and bless themselves in their wickedness, adding drunkenness to thirst, and sin to sin; What will the Lord do to such a one? Deut. 29. 19, 20, 21. 1. The Lord will not spare him. 2. His anger and jealousy shall smoke against him. 3. All the curses which are written in this Book shall lie upon him. 4. Yet more, God shall blot out his name from under heaven. 5. The Lord shall separate him unto evil.

A second sort of wicked, unholy persons are formal professors, mere outside Christians, who have a form of godliness, but are strangers to the life and power of it; they have fine words, but filthy deeds; like Pharaoh King of Egypt, who is said to be a Noise, (i.) nothing but words; he promiseth much, but performs nothing, Jer. 46. 17. Like the profane Jews, they cry The Temple of the Lord, The Temple of the Lord, yet for all that they will steal, murder, commit adultery, swear falsely, and bow (for an advantage) to any Baal, Jer. 7. 9, 10. They make great shows, and come to hear the Prophets of the Lord, when it is only to Hear, but they will not Do; with their mouths they praise, but their heart goeth after their covetousness, Ezek. 33. 31. These Buts spoil all: It is said of Naaman that he was a valiant man, But he was a leper; so many are men of fine Parts, But they are proud, But they are covetous, But they are censorious, always prying into the lives of others, neglecting their own, &c. These walk as if they had been trained up in Machiavells School, who tells men, they need not much care for virtue itself, but for the appearence only in the eyes of the world, because the fame and credit of virtue is an help, but the practice of it is a cumber. But sure if the shadow be so good, the substance is better; if the very name of piety be a praise, how great is the praise of real holiness! Counterfeit holiness is a God-provoking sin; such feigned sanctity is double iniquity. The Scribes and Pharisees could cleanse the outside, but within they were full of wickedness; all their care was. Non ut fi •… t, sed ut videantur, not to be, but to seem holy. Hence Christ denounceth such woes against them, Mat. 23. 25, &c.

We must not rest in outside holiness, but pray with David for a clean heart and inside, Psal. 51. 10. Create in me a clean heart, (i.) a heart freed 1. From the guilt of sin, by faith in Christ's merits, Act. 15. 9. 2. From the power and dominion of sin, by the spirit of sanctification. The heart is the fountain, Pro. 4. 23. and the treasury, Matth. 12. 35. If it be pure, all will be pure: It is God's Throne, his chair of State, the place of his special residence (for God hath but two Thrones, the highest Heavens and the lowest hearts, Isa, 66. 1, 2.) therefore it must be kept as the Sanctum Sanctorum, for He that defiles the Temple of God, him will God destroy: A faithful servant will be careful to keep that room pure and neat, which he knows his Master most delights in.

Obi. We live civilly, and therefore we hope we may be saved without sanctity.

Ans. So did the Scribes and Pharisees, who excelled the most of our civil honest men, yet are now in hell, Matth. 5. 20. How careful were they to shun gross sins, as drunkenness, theft, fornication, idolatry, murder, extortion; how strict in their company, they would have no familiarity with Publicans and sinners, Matth. 9. 11. & 11. 19. How unblameable were they in their outward conversation? Phil. 3. 6. In the sight of men they were blameless; What strict observers of the Sabbath? Luke 13. 14. How much in Fasting, Prayer, Alms, Matth. 6. 2. &c. How exact in their Tything, even to Mint and cummin, Luke 18. 12. Matth. 23. 23. yet because it was but outward and hypocritical, they lost all. Civility rested in, is but a beautiful abomination, a smooth way to hell; and though such may be praised by men, yet are they but an abomination in the sight of God. Let a man be the civilest and best natured man in the world, yet without sanctification and a change, they are still in the flesh, and so cannot please God. Many Heathens have been just and civil, yet for want of sanctity fell short of glory. If ever therefore we would be saved, we must get our civility sanctified, adding holiness to our righteousness, having respect to All God's Commandments, Luke 1. 75. Titus 2. 11, 12. 2 Pet. 1. 5, 6.

Thirdly, A third sort of unholy ones, are Neuters and Lukewarm persons, that are neither hot nor cold, but content themselves with a Laodicean, middle temper, they are afraid of being too holy, too forward, too precise; they will notlanch too far in the cause of Christ, lest they should not get back again; they are Johns indifferent, partly for Christ, and partly for the world; partly for God, and partly for Idols; like the Samaritans that feared the Lord, yet served their Idols too, 2 King. 17. 33, 34, 41. Like Ephraim, that was as a cake half-baked, Hos. 7. 8. irresolute, and neutral, half an Isralite, and half a Pagan; see what follows, v. 9. Strangers have devoured his strength. This is England's sin, we are not valiant for the Truth, we are all for Self; there is indeed a form and profession of Religion amongst us; but where is the zeal, the life, the power? Is it not hated by the most amongst us? Is not he that in the sincerity and simplicity of his heart refrains from evil made a prey? And will not the Lord visit for these things? Did he spew the Church of Laodicea out o •… his mouth for their want of zeal? and d •… we think he will spare us who delay the building of his house, and prefer ou •… own work before his? There are seve •… considerations which I shall common •… to such.

1. Consider, God accounts such Neuters as open enemies; however me •… esteem of them, or they many thin •… of themselves, yet Christ tells us that 〈◊〉 we be not with him, we are agains •… him, Matth. 12, 30. It is not sufficien •… that thou doest not oppose piety, bu •… unless thou promote it in thy place and calling according to thy power, though •… art an enemy to it. Edom stood neutral •… in the day of his brothers calamity 〈◊〉 Obadiah 11, 12. God tells him that h •… esteemed him as an open enemy, and threatens to punish him for it, v. 18.

2. Christ prefers open enemies before them, Rev. 3. 15, 16. I wish thou wert hot or cold, q. d. I wish thou wert resolved one way or other; for I had rather thou wert anything then what thou art; open hostility is not so displeasing to me as this neutrality: I had rather thou wert a Pagan, a Heathen, a Turk, &c. then a lukewarm Christian; because it is easier to convert a Heathen, a Publican and open sinner, because they sin through simple ignorance; they have no apology for themselves, and are sooner convinced; but the Lukewarm person is not simply ignorant, nor yet zealous and fervent according to that he knows, and therefore is more hardly wrought upon. Christ doth not simply wish that they were, open enemies, but in comparison of Lukewarmness. A zealous Papist is more hopeful then a dead Protestant: such oft prove admirable instruments, as Paul a fiery persecutor, after becomes a zealous Preacher. Luther a blind, zealous, mad Papist, after becomes an excellent pillar in the house of God.

3. Consider, Neuters are the people of God's curse. The men of Meroz were cursed for their neutralizing; they did not hurt God's people, yet because they did not help them, Curse ye Meroz, Judge. 5. 23. Maledicendo maledicite, Heb. Cursing curse ye Meroz, (i.) Let him be surely, bitterly, all-over accursed: Why so? Because they came not to the help of the Lord, (i.) to the help of his people; for the Lord takes the kindness which is shown to his people as done to himself, Numb. 31. 2, 3. Matth. 25. 40.

Obi. The enemy is mighty in men, in arms, wisdō, authority, strength & parts.

Ans. Therefore curse Meroz, because they have dishonored me by their base fear and unbelief, and durst not come to the help of the Lord against the mighty. Christ exceedingly loathes and dislikes such a temper, and therefore threatens to spew them out; the punishment is suitable to the sin; a foul sin must be thrown into a foul place; and as a man loathes his vomit, and cannot endure the sight or sent of it, so God will reject those persons and Nations that are not zealous for his glory; they are a burden to him, and he is not at ease till he cast them up.

4. Neuters are in a worse condition then any other men, because they are hated of all sides. God hates them because they halt & are not fully for him, and therefore he threatens to punish such as swear by the Lord and by Malcom too, Zeph. 1. 5. And the devil hates them, because they are not fully for him. Good men hate them because of their badness and backwardness; and evil men hate them because they pretend to goodness. Thus are they justly hated of all sides, who are truly of no side.

5. He is a spiritual coward, and so must answer for disheartening others. 2 Tim. 4. 16. When Paul came to answer before Nero, all men forsook him. I pray God (said he) it be not laid to their charge: They were obnoxious to a curse, though it were not presently executed.

6. They shall have no comfort when times of refreshing come; no dividing of the spoils; God will do his own work without them, deliverance shall come some other way, when they and theirs shall perish.

7. It is contrary to our National Covenant, so solemnly sworn before the Lord, Art. 6. We vow against detestable indifferency and neutrality in the Cause of God. If the good man perform his Covenants which tend to his hurt, Psal. 15. 4. much more should we perform the Covenants which tend to our good. Oh then let us serve the Lord truly and totally, without halting or halving: God will have all or none at all. Like Caleb, let us be men of other spirits (differing from the sordid spirits of the men of the world) following the Lord fully, Numb. 14. 24. Let us cleave to the Lord and his ways with full purpose and resolution of heart, Act. 11. 23. As David danced before the Ark with all his might, 2 Sam. 6. 14. so let us pray fervently, hear attentively, observe God's Sabbaths cheerfully, follow our Callings diligently; For if we do these things, we shall neve be moved.

A fourth sort are such as scorn at purity, and make a mock at holiness. When Christ did but set his face as though he would go to Jerusalem, the Samaritans hated him, Luk. 9. 51. So let a man begin to resolve against sin, and to cross the corruptions of the age he, lives in, and presently he shall hear, This is one of the holy Bretnren, a Puritan, a Precisian, a Presbyterian, a Round-head, 〈◊〉 Hypocrite, a Saint forsooth. As it was said of simplicity, that it was almost a reproach to name it, so it is almost a crime to mention sanctity in this profane age; or to use the title of holy Brethren, and the Brotherhood, though the Apostle useth both, Heb. 4. 1. 1 Pet. 2. 17. Not long since it was a step to preferment to rail upon Puritans; as many by railing at Luther got riches; and others by reviling Calvin got Deaneries, Bishopriks and Cardinals Caps, according to the distich,

But if the Lord plagued the spies for raising an evil report on the Land of Canaan, Numb. 14. 36, 37. let them not think to escape the hand of justice, that raise slanders on purity, which is the way to the celestial Canaan. Let such consider these five things.

1. In scoffing at pure ones, they scoff at God; he takes the injuries done to them, as done to himself; Saul, Saul, why persecutest thou Me? As Solomon says of the poor, Prov. 17. 5. He that mocks the poor, derides him that made him; so he that mocks the pure, derides him that made him so: and did ever any mock at God and prosper? Let the potsherds strive with the potsherds of the earth, but woe to him that striveth with his Maker, Isa. 45. 9.

2. Thou art come to the highest degree of wickedness: To want purity is dangerous; but to scorn at it is most dangerous: Hence David sets them in the devils highest form, and makes them Doctors of the chair, Psal. 1. 1. who sit in the seat of scorners. These are vassals of Satan, vessels of wrath, sons of Belial, enemies to God and to all goodness.

3. Consider, Whom dost thou scorn? Are they not the people of God? thy best friends? thou farest the better for them every day; the tares are spared for the wheats sake, and were their number once accomplisht, the worlds frame would soon flame about thy ears; they are a people near and dear to God; by their prayers they either keep off judgments, or get them sanctified, and therefore woe to the world when God takes them away: When Noah was shipped, then came the flood: When Lot was safe, Sodom is destroyed: When Luther was dead, the wars began in Germany. Many esteem the godly no better then a pack of precise fools, but they know that wicked men are fools, and the time is at hand when themselves shall confess it. There is a Canonical truth in that Apocryphal Text, Wisd, 5. 4. to 10. This is he whom we had sometime in derision and a proverb of reproach; we fools counted his life madness, and his end to be without honor; how is he mumbred amongst the children of God, and his lot among the Saints? &c. what hath pride profited us? or what good hath riches with our vaunting brought us? All these things are past away like a shadow, and as a post that hasted by, &c. This ere long will be your language.

4. Consider, Thou mayest need their prayers ere thou diest: A Pharaoh in trouble may beg for the prayers of a Moses. Yea, have we not known some in our own time, that have been notorious scorners at Puritans, yet upon their death-beds have desired their prayers, and have confessed if any go to heaven, it is such as they?

5. Consider, That God is King of Saints, Rev. 15. 3. therefore he will defend them, and offend their enemies; he will be a wall of fire round about them, Zach, 2. 5. He tenders them as the apple of his eye: They are the Sign •… t on his right hand; His portion; His pleasa at portion; His inheritance; His •… wels; he accounts of all the world but as •… umber and dross in comparison of them. Hence he threatens to ruin all such as do oppose and persecute them, Jer. 2. 3. God hath made Jerusalem a burdensome stone, a cup of poison, a hearth of fire among the wood, a torch of fire in a sheaf to consume her enemies, Zach. 12. 2, 3, 6. Beware then of hurting them, lest fire proceed out of their mouths and devour you, Rev. 11. 5. not material fire, but spiritual fire; by their prayers they bring down judgments on their incorrigible enemies. God will ruin those Powers, that go about to ruin his people. Pharaoh that would destroy Israel, was destroyed himself: Daniel's accusers that thought to have torn him in pieces with lions, were themselves torn in pieces by these lions. Dan. 6. 24. Hence the Lord doubles and trebles the threatening [Isa. 8, 9, 10.] to show the certainty of it; ye shall be broken, broken, broken, [vahettu, vahettu, vahettu,] ye shall be thrown down, thrown down, thrown down, or, confounded, confounded, confounded, (i.) certainly, suddenly, irrecoverably confounded; and why so? v. 20. for God is with us; and if he be for us, who can be against us? The proud of the world look upon the people of God as a company of poor, weak, silly people, whom they can trample on at pleasure: It is true the people of God simply considered in themselves, are the weakest society in the world, they cannot shift for themselves as the world •… an: Hence they are compared to a Dove, a Sheep, a Vine, a Widow, &c. but consider them in relation to their God, and so they are the strongest society in the world; excellent is that, Jer. 50. 33, 34. The people of God were oppressed by their enemies, they held them fast and would not let them go, but their Redeemer is strong, who will plead their cause, &c. Woe then to England for the injuries which are done to real Saints and zealous Christians. In other Nations and Religions the more zealous a man is, the more he is prized; but with us if a man be zealous for the doctrine and discipline of Christ, and cannot bear them that are evil, &c, he is presently made a prey, &c. Let such know, God will not take it at their hands; he that reproved Kings and Potentates for wronging his people, will not spare peasants and inferior persons, Psal. 105. 12, 13, 14.

Fourthly, It may inform us, If our God be so holy and pure, then his worship also must be pure. What should a pure God do with an impure and mixed worship? he will have no plowing with an Ox and an Ass; he hates a Linsey-Wolsey Religion, Deut. 22. 10, 11. There is no serving him and Idols too, Josh. 24. 19. He tells these Idolaters, Ye cannot serve the Lord, for he is an holy and a jealous God, that can endure no corrival in his worship. He will have all done there according to the pattern; we must set up nothing in his worship without the warrant of his Word, Matth. 28. 20. Whatsoever he commands, not whatsoever men command, must we observe to do. God's Courts are Courts of holiness, and therefore no uncleanness must be set up there, Isa. 62. 9. Away then with all Popish trash on the one hand, and with all those new coined ways of Arminianism, Socinianism, Anabaptism, &c. on the other hand; that one question will non plus them all, Isa. 1. 12. Quis haec efflagitavit? Who hath required these things at your hands?

Fifthly, It informs us that the persons must be pure: As the worship must be pure, so must the worshippers; The God of purity must have pure servants, the fountain of holiness will have none but holy followers. It is a disgrace to an eminent holy man to have a bastard lay claim to him. Psal. 50. 16. To the wicked saith God, What hast thou to do to declare my Statutes? When ever we come to worship this glorious God, we must wash our hands in innocence, Psal. 26. 6 and purge our families from sin, as Jacob did his from Idols before he went to Bethel, Gen. 35. 1, 2, 3. The people must be sanctified & prepared, before the Lord will deliver his holy Law unto them; then and not tell then doth God speak, Exod 19. 14, 15. compared with 20. 1. He will not take a wicked man by the hand. What communion hath light with darkness, Purity with impurity, Virtue with vice, beauty with deformity, life with death, or the chiefest good with the foulest evil? There must be always a purging of our hearts from sin before we draw nigh to God in praying, hearing, Sacraments, &c. else the Lord will abhor both us and our duties, and will answer us according to our Idols, Ezek 14. 3, 4. Under the Law, if any man came to offer a sacrifice with his uncleanness on him, he must be cut off; there must be washing and cleansing before he came; so in all our approaches to God in duty, there must be not only a habitual, but also an actual fitting and preparing of ourselves for the work. Therefore when James (4. 8.) had commanded us to draw nigh to God, he presently adds, Cleanse your hands ye sinners, and purify your hearts. Our hearts are not fit to serve the living God, till they be purged from dead works, Heb. 9. 14, God will not vouchsafe to reason with us, nor to have any communion with us, till we have first washed ourselves and made us clean, Isa. 1. 16, 17, 18. Then come let us reason together. The Lord will be worshipped in the beauty of holiness or not at all, Psal. 96. 9. there is no pleasing him without it, and none that ever had it in truth but pleased him.

Obi. We are justified; What need we then care for sanctification? Christ hath redeemed us; therefore now we may live as we list, we may sing and be merry; for Christ seeth no sin in us, &c.

Ans. We must show the truth of our justification by our sanctification; for where the one goes before, the other always follows; they are inseparable: When the tree is good, it cannot but bring forth good fruit. Where Christ is made righteousness, to them he is made sanctification, 1 Cor. 1. 30. Where he forgives sin, there he cleanseth from sin, 1. John 1. 9. 1 Cor. 6, 11. Where he pardons sin, there he gives power against sin; he first drowns and then subdues them, Micah 7. 19. according to those promises, Jer. 31, 33, 34. with 33. 8. Ezek. 36. 25, 26. As the effect always followeth the cause, light the sun, and fruit springs from the root, so sanctification ever attends on justification. Where God's Spirit dwells, it is never idle, but is always changing us into the image of God from glory to glory, working in us a detestation of sin, with a love and delight in newness of life.

This is matter of singular Consolation to many gracious souls, who doubt of their justification, and yet they show it by the fruits of sanctification; they walk humbly with their God, they have respect to all his Commandments, they hate every false way, they are fearful to offend, careful to please; they desire not only pardon for sin (which a carnal man out of self-love may do) but also power against sin; they would be sanctified as well as justified, they desire as freely to forgo their sins, as they desire God should forgive them; and to part with them, as to have them pardoned: they would be freed not only from the evil, but from the filth of sin; not only from the damnation, but also from the dominion of sin. When we see a man walk and move, we conclude he lives; when we see a tree bear fruit, though it be but small, we conclude there is life in the root, it is not yet dead; and therefore whoever thou art that findest the graces of God's Spirit wrought in thy soul, though they be but weak, yet if they be there in truth and sincerity, thou mayest with comfort conclude that thou art justified; for though works of sanctification be not meritorious causes of our salvation, yet they are signs and evidences of it; so love and good works are not causes of our justification, but signs of a man that is justified; Christ only is the way by which we come, good works are signs that we are in that way: Hence the Apostle exhorts us to give all diligence to get assurance by doing the things named, 1 Pet. 1, 5, 6, 7. with 10. and blessedness is pronounced to the doers of God's commands, Rev. 22, 14. Psal. 15. 1, 2. and the sentence at the day of judgment of absolution or condemnation will be pronounced according to our works, because they best show our faith or infidelity, Matth. 25. so 1 John 3. 14. 2 Tim 2. 19. The foundation (i.) God's decree of election stands firm and sure, so that his elect shall never fall away. But how shall we know that we are such? By the effects, if you be such as call on the name of the Lord, and 2. depart from sin; these may be a foundation evidentiall, as 1 Tim. 6. 19. Though Christ only be a foundation fundamental. So that I conclude, It is a safe and sure way to labor after assurance of our interest in Christ, by the fruits of sanctification; it is safe reasoning from the Effects to the Causes; Here is heat, therefore there is some fire; the trees flourish, therefore the spring is come; here is light, then the sun is risen; here is good fruit growing, therefore the tree is good; here are spiritual desires, spiritual affections, spiritual ends and aims, spiritual acts and operations, therefore here is spiritual life. These marks may contribute much to our Consolation, though nothing to our Justification.

Obi. The Spirit will witness & assure us of our salvation, though we want these Marks.

Ans. It is a mere delusion to talk o •… the Spirits witnessing, when men live remissly & walk contrary to the word: The spirit of the devil, and the spirit of delusion may speak peace to them, but God's Word and spirit never will, they never speak peace to presumptuous sinners, nor to unmortified, carnal, loose professors.

Away then with those profane Libertines, Familists, Antinomians, &c. of our times, who under pretence of crying up justification, do cry down sanctification: They would have Christ for a Savior, but not for a sanctifier; they would have him for a Jesus to save them but not for a Lord to rule them; as a Priest to mediate for them, but not as a Prophet to teach them, or a King to •… eign over them. They separate what God hath joined; but they must know that he will not be Jesus to save, where he may not be Lord to rule, Heb. 5. 9. He will not justify the persons, when he may not sanctify their natures. It is therefore a very dangerous error to separate or confound justification & sanctification, as our Antinomians do, whereas they are two distinct things, & differ in many particulars, as you may see in B. Ushers Body of Divinity, p. 202. and Sibelius on Jude v. 1. p. 40.

2 As for your singing, comfort, joy and merriment, you are too hasty; we are yet but in the fight, the warfare is not ended; he that puts on his armor, must not glory as he that puts it off: We are but in the way, we are not yet at home; and therefore let none be mistaken; this world is the place of duty, of weeping, wrestling, watching, striving, running, fighting, &c. Heaven is the place of resting, singing, comfort and rejoicing; there all tears shall be wiped from our eyes, all fears taken from our souls; there shall be no working, watching, praying; there is no Temple there. But he that hath all joy in this life, must look for none in another, Luke. 6. 25. & 16. 25. It is far better to want comfort, then grace; for comfort is not essential to holiness; though usually it attend it, yet God for good ends may hide comfort from the eyes of his dearest servants here.

3. Whereas you think that God doth not see your sins; you must know, that if you do truly belong to him, he takes more special notice of your sins; for he is more especially present amongst his people, he walks in the midst of the golden Candlesticks, Rev. 2. 1. to behold their holiness and obedience to reward it; to behold their sin and disobedience to punish it: He is the holy One in the midst of his people, Hos. 11. 9. therefore his people must keep themselves from every evil thing, and suffer no iniquity to reign either in themselves or in their dwellings: For it is the sins of God's own people that do most displease him, they are as it were the only sins, as Jer. 32. 30. God takes no notice of the sins of others, in comparison of the sins of his own people. 1. Because they are a people near to him, they are his spouse, his sons and daughters, his household-servants, and so their sins do more dishonor him; the world will conclude, that the Master cannot be good that hath such wicked followers. 2. Their sins are more scandalous, & cause God's Name to be blasphemed by the enemies of Religion, 1 Sam 12. 14. Rom. 2. 24. Ezek. 36. 20. 3. Their sins are committed against greater means, and greater mercies, against greater light and knowledge, against the motions of God's Spirit and cheeks of conscience, &c. Wothen to Antinomians that bid men after adultery and theft, rejoice, for God loves not heaviness, &c. See them fully confuted, Rutherf. against Antinom. part. 2. ch. 32. ch. 37, 38, 39.

Sixthly and lastly, It informs us, That our Religion is the old and true Religion; that Religion which teacheth men the way to obtain God's Image, which consists in Holiness and Righteousness, that is the old and the true Religion; but our Religion only teacheth this. Our Religion is as old as Adam, whom God created after his own Image in Righteousness▪ and Holiness; so that as Righteousness and Holiness is elder then sin and wickedness; so is our Religion then all other Religions; Popery is a new and false Religion; instead of sanctification it sets up Ceremonies, and calls for outside worship, and bodily exercise which profits little; and instead of regeneration and renewing of our corrupt nature, it pleads for nature, as but half-dead and wounded only, and needs but a little reviving and strengthening.

CHAP. III.

THe second use is for Instruction, and that ten ways.

1. We learn to adore and admire the transcendent purity of God, which appears in all his Attributes. Excellency calls for reverence and admiration; we admire great Princes and Potentates when we see them in their glorious Robes, stately Palaces, and honorable attendance; and shall we not admire the glory of the King of Kings, before whom the Angels stand with reverence and fear? It is mere Atheism to forget the Lord days without number, & to have him seldom in our thoughts; when we can pass over his glorious works of mercy, power, providence, and justice, without due observation. 'Twill be our wisdom to eye and observe his holiness and wisdom in all those cross workings of providence, both towards ourselves and the Nations: He hath a wheel in the wheels, Ezek. 1. 16. When we think the wheels go backward, he can make them go forward; and those ways which we think will ruin the Nations, he can make them a means to raise them; this is the way to true wisdom, and to understand the loving kindness of the Lord, Psal. 107. 43. This is the principal end why God created man (viz.) that he might acknowledge & set forth his praise in the world, and declare his glorious holiness and excellency. This is the work of the Angels in heaven, Isa. 6. 3. they cry, Holy, holy, holy is the Lord of hosts; and this is the work of all God's people thorough the world, Rev. 4. 8. The sum of all that which the Catholic Church dispersed over all the world doth, is to sing and agnize the sanctity and holiness of the great God; it is their constant employment; they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, which is, and is to come. Then we are said to sanctify him, not by adding any holiness to him, but declaratively, when we proclaim his holiness, and acknowledge it both in our hearts and lives, this he accounts as a sanctifying o •… his great▪ Name. We should therefore set apart sone time to meditate on God's absolute perfection and excellency, we should admire him & commend him to ourselves, till we can expe •… ntally say wi ^th David. Ps. 86. 8. Among the God's there is none like thee O Lord! We should glory in him; & whē the world boasts of their houses, lands, riches, friends, &c. do thou make thy boast of the Lord, and challenge them all to show such a Lord and Master of such transcendent purity and perfection as thy God is of.

2. If the Lord be thus glorious in holiness, then we should set our affections on him; love him, fear him, desire him and trust in him. We must love him with all our heart, with the highest inten •… ion of affection, prizing his favor above ten thousand worlds. We may and must love holy men, and the better any man is the more we must love him; but there is none holy as the Lord, therefore we must love none equally with him: We may love the drop, and love the sea; but our love to the drop must not be equal with our love to the sea. We must love God simply for himself, and other things in relation to him. The more excellent anything is, the greater object it is of our desire: now God's excellency is infinite, & therefore he is an object worthy of our choicest love and veneration.

3. Dost want purity? thou seest whither thou must go for it; even to God who is the fountain of holiness. Whither should we go for water but to the sea? or for light, but to the sun? All purity is in God, and none to be had out of him: So that what James (1. 5.) saith of wisdom, is true of sanctification, If any man lack it, let him ask it of God, who giveth to all men liberally and upbra death none, either for present defects, or former failings. Go not to men, go not to creatures, who are cisterns, broken cisterns; but go to God, who is a fountain, a living fountain, having all excellencies in himself, originally and abundantly. The diseased woman spent all she had upon Physicians, yet remained uncured till she came to Christ, Mark. 5. 25, 26. Hence the Lord to encourage us to the work hath promised, Ezek. 36. 25, &c. that from all our Idols, and from all our filthiness he will cleanse us: But we must not then sit still, and think to have such a jewel without some pains; we must beg it, and beg it earnestly at God's hand, who hath said he will be inquired of by the house of Israel, to do it for them, v. 37. Spare to speak and you shall never speed; You must ask for holiness before ever you can have it: if asking will not do, you must seek more earnestly; if seeking will not do, you must knock with violence till God hear you; it is a gradation and implies fervor of spirit; it is not a simple repetition ; God loves to see his people impor •… unate for spiritual blessings.

4. Dost find any purity wrought in thy soul? Know to whom thou must ascribe it, even to the God of holiness. James 1. 17. Every good and perfect gift comes from above. Purity grows not in natures garden, we do not gather such grapes of thorns; and therefore if thou find any measure of sanctification in truth begun in thy soul, praise the holy One of Israel for it, Psal. 71. 22. 99. 9. He hath given thee that which will stand thee in more stead, then if he had given thee all the Kingdoms of the world.

5. Dost see holiness in others? Oh let not thine eye be evil because God's is good, but love it, prize it, honor it for the givers sake: we should be so far from envying, that we should wish that all the Lord's people were holy. Hast thou a son, a daughter, a servant, a neighbor, that begin to make conscience of their ways? do not censure them vex them, hinder and upbraid them, like the Pharisees, that would neither go to heaven themselves, nor suffer others: but pray for them, comfort, quicken and encourage them in the way and work of the Lord; it will not repent you when you come into your Kingdom. To rejoice in the holiness of others makes us like the Angels of heaven; when envying at the graces of others, makes us like the devils in hell.

6. This may humble us in all our approaches to this high and holy One; when we seriously consider his absolute purity and our impurity; his righteousness, and our unrighteousness; his Majesty, and our misery; this will make us little in our own eyes, and to come with fear and trembling before him: Many when they come to pray, hear, &c. they come as to a Fair or to a Market, to see and to be seen; they sleep when they should hear, they dress and pray, wash and pray, work and pray; durst they do thus to a Prince? Did people but consider into what a presence they come, when they come to God's Ordinances, they would quake and tremble when they come: And if so holy a man as Moses did exceedingly quake and tremble when he came near the Lord, Heb. 12. 21. And when the Seraphims proclaimed the thrice holy God, Isaiah cries presently, Woe is me, for I am undone; though he were an holy man, and free from the gross sins of the time, yet the sense of his original uncleanness made him faint, when he had but a glimpse of this most holy God. Oh then, How dreadful will the sight of this Holy, Holy, Holy One be to such as lie still in the dregs of nature, mere lumps of sin and masses of uncleanness!

7. Do not murmurre at his dispensations towards thyself, or the Church of God; for he is perfectly holy in all his ways, and righteous in all his works; he is holiness it self, and can do no iniquity. Hence we are commanded to praise him for his holiness, Psal. 99. 3. Let the people praise thy great & terrible Name; Why? for it is holy: q. d. Though the Lord be great in power, and terrible in his dispensations to us, yet they all call for praise, because in them all he doth manifest himself to be holy, just and righteous in all his ways and works towards us: Upon this account we ought to exalt him, Psal. 99. 4, 5, 9. Exalt the Lord. Why so? for he is holy in all his administrations to his people: and therefore when thou art brought low, do not murmur, but let thy soul keep silence to Jehovah, for he is the righteous Lord, and can do no iniquity. Carnal fathers may chastise according to their pleasure, but he for our profit, that we might be partakers of his holiness, Heb. 12. 10 Say then in the midst of all thy trials, with David, Psal. 119. 137. Righteous art thou Lord, and just are thy judgments: for though they may be secret, yet they are always just: And this upheld David when he was in distress, and cried night and day, but the Lord heard not, Psal. 22. 1, 2. yet v 3: But thou art holy; thou art righteous and just in thy dealings with me, therefore I submit to thy dispensations cheerfully.

8. Beware of offending so holy a God. It aggravates a man's sin to abuse some eminent holy man, that is just and upright in all his ways, ever doing us good, and tender over us: But for sinful man to abuse and provoke the most high and holy God, who never wronged us, but renews his mercy every morning, &c. is a very sad aggravation of our sin; especially considering the baseness of him that offends, and the excellenty of him that is offended. When David would show the great indignity offered to him, he tells us that the base dru •… kards made songs and ballads of him; And Job complains of the injuries that were done to him by base and worthless persons: There might be some comparison between David and Job, and those that abused them; but who art thou base sinful dust and ashes, that settest thyself against thy God, thy Maker, whom miriads of Angels reverence and adore? This is that which makes thy sins objectively infinite, because committed against a God of infinite Majesty and Holiness; and therefore let none presume to sin against him, for he hates sin wherever he finds it; even where he loves the person, yet he will punish their iniquity, as we see in Moses, Aaron, Eli, Hezekiah, David, Solomon, Sampson, Jonah, Zacharias, &c. their sins are more displeasing: The indignities of a friend go nearer to us then the abuses of an enemy: It troubled David, Psal. 55. Lo thus was I wounded in the house of my friend. And the Lord complains, Isa. 1. that he had nourished and brought up children, and lo they had rebelled against him. As Caesar said to his son, when he came with the rest and wounded him, What? and thou my son Brutus, art thou one that woundest me too? Relations abused turn to the greatest fury: If God's own will be so bold as to sin, God will be so bold as to let the world see that he will punish them for their sin. Weeds in the wilderness we can bear with, but not in our gardens. Dung is good in our fields, but not so in our Parlors. God calls his Church Jehovah Shammah, Ezek. 48. ult. The Lord is there. So long as his people walk answerable to their principles and privileges, the Lord is there to assist, protect & comfort them, to plead their cause, and fight their battles for them, making their enemies to submit unto them, Psal. 81. 12, 13. But if his people rebel against him, he will be terrible in the assembly of his Saints: Judgment shall begin at his house, Ezek. 9. 6. and those whom he hath known above others, shall be pu •… ished before others, Amos 3. 2.

9. Choose him for your portion, get interest and propriety in him; have him and you have all. He that hath the Mine cannot want gold; and he that hath God for his God, cannot want goods, riches, grace, &c. because all these are in God eminently and transcendently; he is God All-sufficient, Gen. 17. 1. able to satisfy all the desires of our souls; finite things cannot satisfy our infinite desires; he hath made our hearts for himself, and none but he that made them can satisfy them: True happiness and contentedness is to be found in him alone. Choose him for your Lord and Master, become servants to him, prefer his service before all the Crowns and Kingdoms of the world. The greater the Prince, the more noble the service. It is more noble to be tenant to this thrice holy God, then to be King of all the world: as 'tis more noble to be the Princes favourite, then to be shepherd of a flock of sheep. This made that famous Bucholtzer to tell his friends who blamed him for stooping so low as to teach a School, that he preferred that service before a kingdom. Let us spend ourselves and all we have for his honor, we cannot serve a better Master. As Christ was Totus in nostros suus expensus, wholly laid out for us, so it is but reason that we should wholly lay out ourselves for him again.

10. Imitate God: It is his will that we should resemble him in the beauties of holiness. We are apt to imitate great men, especially if they can advance us: Oh that we would imitate the great God, and learn to be holy because he is holy. Naturally man desireth to be like God, and therefore the serpent useth this argument to persuade our first Parents to eat of the forbidden fruit, because they should be like unto God, and so in a better condition; for the more like unto God we are, the better, and the more he delights in us; I may truly say, Taste of this commanded fruit of holiness, and ye shall be like unto God, and live with him forever. Children are apt to imi •… ate their fathers: God is our holy fa •… her, John 17. 11. and if we will be his •… ons and daughters, we must imitate •… im in purity, and follow him as dear •… hildren, Ephes. 51. 'It is the excellency •… f the creature to resemble its Creator; •… e more like to him, the better. Let us •… rite after this Copy, make him our •… ule, and we shall never go astray. If •… en be to study an Art, they will choose •… e best and choicest Author for their •… itation. Those that would be excel •… t Orators do propound to them •… ves a Cicero, or a Demosthenes for •… eir pattern. None holy as the Lord, •… d therefore none so fit a pattern for to imitate as He. God's other Artri •… es of Omnipotency, Eternity, Sim •… city, &c. call for Adoration, Reve •… ce and Admiration, but his holy •… sse calls for our imitation, Be ye holy, 〈◊〉 I am holy.

CHAP. IV.

THe third Use for Consolation. Here is singular Consolation 〈◊〉 all such as are pure in heart, in wor •… and works; that have not only a for •… but the power and practice of god •… nesse appearing in the whole course 〈◊〉 their conversations. You must a •… now for persecution. 2 Tim. 3. 12. 〈◊〉 that will live godly must suffer persec •… on. You must look to be hated even 〈◊〉 all, Luke 21. 17, 18, 19. You shall be 〈◊〉 ted of all men for my Name sake. Lu •… warmness may march quietly on, 〈◊〉 zeal and the power of purity ever me •… with opposition and hatred, not a lig •… toothless hatred, as appears Luke 〈◊〉 22. 'It is not a hatred of passion, bu •… nature, their nature must be change •… else the enmity will be irreconcilab •… 2. Of all men, you must expect ha •… many times from father, mother, b •… thren, sisters, & natural friends, not •… lie from wickedmen, but even from p •… fessors & Christians in name, they 〈◊〉 hate Christians indeed: As the greatest enmity many times is between men of the same profession; you must •… ook to have your brethren hate you, Isa. 66. 5. and to be accounted as monsters, and that in Israel, Isa. 8. 18. The Priests were the greatest enemies to Ie •… emiah (26. 11. 16.) Christ was betrayed •… y one of his own disciples; and Paul •… y false brethren that seemed zealous of the word, Acts. 21. 20. 27. & 13. 15. Yea from all men without exception, •… oth from friends and foes, we must ex •… ect persecution. And this is a good •… ign that we are not of this world, there •… ore the world hates us, John 15. 18. But •… ur comfort is, that though men hate •… nd curse us, and cast us out, yet God •… ath pronounced us blessed, Psal. 119. 〈◊〉 . & Matth. 5. 8. The Lord will be a •… anctuary of defense to all those that •… anctifie his Name, Isa. 8. 13, 14. He will •… ceive us, though men forsake us, 2 Cor. 〈◊〉 . 9. and will appear to our comfort, •… hen our enemies shall be ashamed, Isa. •… 6. 5. & 65. 13, 14, 15.

1. Let it comfort you that you are not •… one; all God's Saints have gone before •… ee this way: The holiest men have met with most opposition: The devil shoots his arrows at the whitest marks. Holy David is made the drunkards song. Holy Job a by-word & reproach, both to friends and foes. Holy Jeremiah is a derision to the people, & that all the day long, Lam. 3. 14. Paul is a babier. Christ hath a devil. The Saints are fools, Isa. 35. 8. Thus you see your company.

2. Give losers leave to talk: Esteem it a small matter to be judged of them▪ 1 Cor. 4. 3. Wear their scoffs and reproaches as a Crown, in token 〈◊〉 triumph; out of an holy pride thou mu •… learn to contemn contemners, and resolve to be more vile; for if you canno •… endure the Tongue of Ishmael, ho •… will you endure the sword of Esau? 〈◊〉 you cannot lose Names, how w •… you loose your lives for Christ You must not be ashamed or afraid 〈◊〉 profess Christ and his truth, and th •… before a sinful generation, Ma •… 8. 38. Rev. 21. 8. To profess hi •… in a time of peace, amongst professo •… every rotten-hearted hypocrite will 〈◊〉 it: But, with Lot, to be good in Sodo •… with Job in the Land of Uz; with E •… jah to be zealous in the days of Jezebel; and with Zacharias and Elizabeth, to be righteous in the days of a bloody Herod, this puts you upon the trial indeed: And if the Saints have professed Christ amidst his foes, shall we be ashamed of him amongst his friends? If they have served him in times of danger with the hazard of their lives, as Joseph in Pharaohs Court; Obadiah in the Court of wicked Ahab; a good Abijah in the house of wicked Jeroboam; a zealous Nehemiah in the Court of an Heathenish Artaxerxes: a righteous Melchizedek in the midst of an Idolatrous Canaan; a faithful Ezra (8. 21.) that will keep a fast, and serve his God at the river Ahavah, about three miles from Babylon. A Church in Babylon, 1 Pet. 5. 13. and Saints in bloody Nero's Court, Phil. 4. 23. and some in Pergamos where Satan reigned, Rev. 2. 13. And shall we draw back in a time of peace, when the Gospel is publicly professed? If this be the worst they can say of thee, that thou art one that laborest for purity, and keepest thyself unspotted of the world, so that thy enemies have nothing against thee but for the matter of thy God, Dan. 6. 5. happy art thou that thus sufferest for well-doing; the Spirit of glory rests on thee, 1 Pet. 3. 13, 14. Matth. 5. 11, 12. Blessed are ye when men thus revile you, not for unrighteousness, but for righteousness sake. Stinking weeds sometimes make good medicines, and some discords interlaced do grace the music: It's good for every man to have a faithful friend, or a deadly foe.

3. Consider, God takes the indignities that are done to thee, as done to himself. God and his people have common friends and common foes, Gen. 12. 3. Such as succor them, succor him, Matth. 25. 40. and such as wrong them, wrong him. Saul, Saul, why persecutest thou me? saith Christ, when he was only persecuting his poor Saints. A Master counts himself abused, when his faithful servants are abused.

4. Know your privileges, and rejoice in them; thou hast bought the field, now dig it, and see what treasure thou canst find there. Every Saint and servant of God is sure of four things,

• 1. Thou art sure of Protection.
• 2. Of Provision.
• 3. Of Supportation.
• 4. Of Exaltation.

1. Thou art sure of Protection: The Lord himself is King of Saints, he will suffer none to hurt thee, but will reprove even Kings for thy sake; He hath promised to keep the feet of His Saints, 1 Sam. 2. 9, 10. He will direct their affections, and protect them in their ways, when those that oppose them shall be overwhelmed with misery, and put to silence in the grave. He will never leave them nor forsake them, they shall be preserved forever, Ps. 37. 28. & 97. 10. Prov. 2. 8. Isa. 41. 10, 11, 14, 15. All his Saints are in the hand of his powerful protection, Deut. 33▪ 3. as we see in Noah, Lo •… , Abraham, Job, David Paul, and all the Saints. He is the holy God, and therefore will defend his holy ones, and will pity them in their distresses, Hos. 11. 9. and will avenge their blood upon their enemies, Rev. 6, 10.

2. Provision. Piety hath the promise of temporal as well as spiritual blessings, 1 Tim. 4. 8. If we first seek God's Kingdom, we need not cark and care for food, raiment, health and wealth, &c. all these shall be cast upon us as an over- plus into the bargain. Full is that promise, Psal. 132. 13, 14, 15, 16. If fathers must provide for their children, much more will God provide for his: The lions may lack and suffer hunger, but such as fear the Lord shall lack nothing that may be for their good. He that feeds ravens takes care for sparrows, and is so bountiful to the wicked which are his enemies, will never suffer his children to want. He hath given us Christ, and with him all things: We need not doubt of crusts, since he hath promised a Kingdom, Luke. 12. 31.

3. Supportation. The Lord will uphold your spirits in times of trial; the righteous shall be bold as lions. Uprightness breeds boldness; and The holiest men make the happiest Martyrs. David hath a heart like a lion. Paul beholds the Council undauntedly. Holy Nehemiah (6. 11.) will not fly. Piety makes men invincible and iuvulnerable. When friends forsake, and riches fail, when head and heart fails, yet our holiness will not forsake us, but will go with us to heaven.

4. Exaltation, Exalt piety, and it will exalt thee. God is yours in a more special propriety, Psal. 144. ult. Happy is that people whose God is the Lord. He is Lord of all, but he is your God, and you are his peculiar people above all the world: All the world is but lumoer, you are his treasure; others are his creatures, but you are his first fruits, Ier. 2. 3. Holy ones are near and dear to God; no man loves his jewels so as the Lord loves thē, Deut. 7. 6. P. 148. 14. Mal. 3. 17

Holiness exalts men both in this life, and in the life to come.

1. In this life; They bring judgments on their enemies, Ps. 149. 5. to 10. there is an honor given to all the Saints, and only to the Saints, to execute vengeance on the Heathen, To bind their Kings in chains, and Nobles with fetters of iron, ( 〈◊〉 .) by their prayers, censures and denouncing God's judgments against wicked men, they shall bind them in fetters, and slay them with a two-edged sword, Dan. 7. 22. This honor have all the Saints, to conquer, overcome, and subdue their enemies.

2. At the day of judgment Christ will be glorious and made marvelous in his Saints. 2 Thes. 1. 10. and though the wicked for a time here may trample them underfoot & contemn them; yet the time is at hand when they s •… all judge their judges, Matth. 19. 28. Luke. 22. 28. Luke. 22. 30. 1. Cor. 6. 2. 3. Know ye not that the Saints shall judge the world? The poor Saints, whom the world now esteem as dung and dirt, yet shall one day sit with Christ on his Throne to judge their enemies; and though now they scorn them, yet then shall they behold them with horror and amazement, and cry to be hid from them from the sight of them.

Yea they shall not only Judge their fellow-creatures, but they shall sit as Judges on the Apostate Angels also. 1 Cor. 6. 3. not they that shall judge men or Angels Authoritatively by pronouncing the sentence of condemnation on them which is proper to Christ the Judge; but as astipulators, they shall assent and approve of Christ's Judgment as righteous. Christ as Judge shall pronounce the sentence Go ye cursed: the Saints assent and say, Righteous art thou Lord Christ, just are thy judgments.

Obj. I am sensible of so much corruption (saith the gracious soul) and see so much fi •… th and uncleanness in myself, that I question whether I have any holiness in me at all. &c.

Ans, The holiest men are most sensible of their own unholiness: 'It is a sign of some purity, whē we can unfeignedly lament our own impurity; corruption will not complain of corruption, neither will nature complain of nature; there must be some grace begun in the soul before we can lament the loathsomeness of sin; how long may one live with a natural man, and yet he never once complain of his uncleanness, though helie in the dregs of sin? and therefore let not the sight and sense of thy sin discourage thee (I wish there were more sick of thy disease) but rather encourage thee to fly unto Christ, who is a fountain, not sealed, but opened; not for one or two sins, but infinitely, for sin and fer uncleanness, Zach. 13. 1. You must therefore know for your comfort that there is a twofold holiness.

The first is a legal holiness, which is a perfect conformity to the law of God, and so only Adam in the state of innocence, & Christ were perfectly holy: There is no perfect holiness to be found in us here, as the Anabaptists dream; perfection is reserved for heaven; there indeed we shall sin no more.

Secondly, There is an Evangelical holiness; when we truly desire and endeavor to please God in all things, lamenting our impurity, striving against our corruptions, and hate every false way, &c. this is true sanctification, though it be not perfect, for as all our graces, so our sanctification in this life is imperfect. Hence the purest Saints on earth have made sad complaints of their own uncleanness, as Job 9. 20. & 42. Psal 38. 4. & 51. Isa. 64. Rom. 7. Yet in God's acceptation they are Saints still, and are so •… alled in Scripture, from the better part: A corn field though it have some weeds in it, yet we call it a corn field still; and white paper though it have some blots on it, yet we call it white still, from the greater and the better part. So that there are not only Saints in heaven, but also Saints on earth, as appears, Psal. 16. 3. 116. 15. and the Apostle writ to Saints at Ephesus, Corinth, Collosse, &c. And'tis observed that the godly are called Saints in Scripture at least fourscore times: And theyare called Saints in this life for three respects.

• 1. Segregatione.
• 2. Imputatione.
• 3. Inchoatione.

1. By segregation; God of his free grace hath separated them for himself from amongst the wicked and profane of the world.

2. By imputation; Christ's absolute holiness is imputed to them for holiness, and their sins are imputed unto him, 1 Cor. 1. 30. By his blood we are cleansed from all our sins, 1 Pet. 3. 18

3. By inchoation; that sanctification which is begun in thee here, shall be perfected in heaven; and though we cannot be holy perfectly, yet if we can be holy sincerely, in desire and endeavor, tisacceptable with God, who measures us by our wills and sincere desire, rather then our deeds: The will is the man, & that we are, which we desire to be. Let us then strive after perfection in the use of all holy means, as fasting, prayer, hearing, meditation, self-examination, &c. and then in God's due time he will bring forth judgment into victory, and make the work of sanctification prevalent over corruption.

2. You must know that there is difference in Saints; to some God gives ten talents, and there he looks for ten again; to some but one, and there expects no more then he gives; where he bestows much, he looks for much. Some ground brought forth an hundred fold, some sixty, some thirty, yet all good ground. Some God calls forth to greater service, and more eminent employment, and to these he gives a greater measure of sanctification

3. Know for thy comfort that there are degrees in sanctification as well as in faith and other graces; as faith hath its weakness and infancy, so hath sanctification: It is gradual and grows by degrees, from a weak and low degree to a strong perfect man. Weakness & holiness may well subsist together; the Disciples were willing, yet the flesh was weak: And David oft begs for quickening, Psal. 119. In the mean time thou hast a perfection of parts, though not of degrees and measure, as a child is a perfect man in all the parts of a man, though not in the quantity of any part.

Be thankful then for what thou hast, and still seek after more, and then all thy imperfections shall be covered with the perfect righteousness of Christ, &c. we must indeed strive, endeavor, and aspire after the greatest perfection. Psal. 119. 5. O that my ways were directed to keep thy Statutes! but since in this life we cannot attain it, we must Suspirare, groan and grieve. The Law saith, thou shalt not lust: now when we find that we do lust, we must sigh and say with the Apostle, Wretched man that I am, who shall deliver me? Rom. 7. an Heroic spirit wisheth it could do more then it can, and gieves when it cannot do what it ought to do.

Quest. But why doth not God san •… ifie us perfectly, but by degrees, pur •… ing out our corruption by little and •… ittle?

Ans. God could cure us perfectly of •… ll our sins, and purge us from them in a moment; but for good ends he will not do it.

1. For the greater exaltation of his free grace, to make us more sensible what he hath done for us, that we might have no cause of glorying in ourselves, but might give all the glory unto God from whom we have all.

2. To humble us and keep us low in our own eyes: He could have driven out all the Candan •… es before the people of Israel, but he left some still amongst them to vex them, to humble them and make them more watchful. The Lord could free us from all those remainders of sin that are in us, but in his wisdom he sees it best for us to have these clogs of corruption still about us, to wean us from this world, and make us long for heaven, where we shall be forever free from these fetters of sin, and to keep us low. 'Twas better with Peter falling and watching, then presuming; and therefore Saint Austin concludes, that falls into sin are good to humble proud persons.

3. To out us of ourselves, and to make us fly unto Christ for help. The sight & sense of Paul's native impurity drove him to Christ, and made him so thankful unto God for him, Rom. 7. The Lord is pleased to distill his grace by drops into us, that he may often hear of us, as Paul that had a messenger of Satan to buffet him, prays oft; God loves to have us come with new prayers and praises to him.

Obj. I fear I have no purity (say many weak Christians) because I have not those parts and abilities that others have; I cannot pray, nor speak for Religion, as such and such can &c.

Ans. Grace is one thing, and gifts are another; the least measure of grace is better then the greatest measure of gifts; many have grace who cannot define it, and many that can define it have it not. Parts (though they are ornaments, and not to be despised, yet) are they but common gifts; are probate, a Judas, Demas may have an excellent memory, singular elocution, a quick wit, a nimble invention, &c. He may be able to prayfor outward expression far beyond a child of God. The Devil hath parts and natural abilities beyond all the men in the world. Christianity is a matter of grace, rather then of gifts; of obedience then of parts; those may be allotted to wicked men, but purity in sincerity, is a special gift of God. We have more gifts then formerly, but less grace; abundance of knowledge; but where's the zeal, the piety, the practice? We have more science, but less conscience; we have the light of former times, but not their heat. Most of our Professors are all for parts and gifts; these bring applause and praise, but grace and piety humble men, & make them contemptible in the eye of the proud world: And this is that great root of pride, division and error that so much abound amongst us; men are all for gifts, thes •… puff men up, make them censorious, self-conceited, and enemies to the power of godliness; Who greater enemies to Christ then the Scribes and Phar •… sees? Who opposed Paul more then the Athenian Philosophers? in so much that no Church was founded at Athens, though it had the name thorough the world for famous wits and learning▪ Some men are rich in gifts, but poor in grace; others are strong in grace, yet have but weak gifts; of the two, ou •… greatest care should be for grace, which is that one thing necessary: And then for gifts, be they more or less, be contented with them, be thankful for them, & improve them. Piety is lovely in itself, though the parts & person of him that hath it be but poor & low. Many proud and profane wretches be all for parts and the praise of men (no matter for piety) hence they oft go to the devil himself that they may get a name for gtfts and abilities. I fear many of our seducing speakers are tainted in this kind. Vain fools! to get the praise of men, lose the praise of God: to win men's applause, get God's displeasure; to get the shadow, lose the substance: when we should prize a dram of grace before many pounds of gifts, a mite of sincerity, before many talents of hypocrisy, as we prize a little pearl before thousand pebbles, a little Gold before much earth. Grace will endure when gifts are gone; this will bring thee to heaven, when the great-gifted-graceless men, with all their gifts & unsanctified abilities shall be cast into hell.

Tender consciences have many other scruples about their sanctification which they may see fully Answered in Scudders daily Walking, chap. 16. sect. 6. p. 626, 660, &c. and M. Wall None but Christ, chap. 27. p. 339, to 384.

CHAP. V.

THe fourth Use is for Examination. If ever Examination were needful, 'tis here: If you take but farthings, you will try them; you are more careful about silver, but most exact in trying gold: This is (as I may say) the golden grace, the grace of our graces, without which all moral virtues are but canorae nugae, glorious trifles. Sanctification is a radical, fundamental grace. Now an error in the foundation is most dangerous, and destroys the building. This cannot hurt thee; for if upon trial thou findest that thou hast it, thou hast cause to be thankful, and to admire the riches of God's free grace and love that he should pass by thousands more wise, more rich, more noble and able to have done him better service, and yet should look on thee in thy low and lost condition. 2. If upon trial thou findest the want of it, then give no rest to thine eyes, nor take comfort in anything till thou hast obtained it: And because many do willingly deceive themselves, taking bleareyed Leah for a beautiful Rachel, a false sanctification for a true; I shall therefore 1. show you What it is not. 2. What it is.

1. It is not an external, federal, visible holiness, when by virtue of the external Covenant all the Lord's people are said to be holy: Thousands have this that shall never see God; a Simon Magus may be baptized, and yet be in the gall of bitterness still. He is not a Jew that is one outwardly; it is not circumcision which comprehended the privileges of the Jew, nor uncircumcision which comprehended the privileges of the Gentiles, with all their wealth, wisdom, nobility, birth, &c. it is none of these which God regards, but it is the New-creature he delights in, Gal. 5. 6.

2. It is not civility or moral righteousness; civility is one thing, sanctification is another; that's a moral, common virtue; this is a special, saving grace; that a Heathen may have, he may be just, righteous, sober, civil; but this is a grace peculiar to the people of God. 2. The civil man looks only to the outward act, but the sanctified man looks also to the inward man. 3. Civility comes by education, sanctification by grace. 4. Civility stands in negatives, not to hurt, not to steal; but sanctity in doing good, as well as eschewing evil. 5. Civility looks only to the second Table, sanctification to both. Thus you have a fivefold difference between sanctity and civility.

3. It is not an opinionative, hypocritica •… holiness, such as the Pharisees had, who conceited they were holy, because they fasted, prayed, gave alms, &c. though it were but externally and hypocritically: Thus many amongst ourselves, because they frequent duties, they conclude themselves to be holy, not considering that duty and profaneness may stand together. Men may perform all the duties of Religion, and obtain a great measure of illumination, so that in their own opinions, and conceits they may think themselves holy, and in the judgment of charity may be thought to be so by others, Heb. 10. 29. and yet be nothing, as Judas, Simon Magus, and those Heb. 6. 4 that had an external sanctification in outward profession, common illumination, and some sleight reformation. Not that I speak against duties or ordinances (for I know that such as God hath decreed to the end, he hath decreed them to the use of means to bring them to that end) but against resting in the bare performance of them, or idolizing them.

4. There is a real, internal, qualitative holiness, & this is that holiness which we are to seek after; it is not shows or shadows, it is nothing but real holiness which can satisfy a gracious soul. This is no superficial, sleight alteration, but God by his Almighty power alters the very bent and resolution of the soul a quite contrary way; he sets not up a bare foorm of holiness, but infuseth life and power; he puts to the exceeding greatness of his power to work it; it is harder to create a new heart, then a new world; for in that God would meet with no opposition, it is but speaking the word, and is is done, Psal. 33. 6. By the word of the Lord were the heavens made: but in the work of Regeneration, the devil, sin, and the world oppose. 2 The creation of heaven is but fingerwork, Psal. 8. 3. but the restauration and renovation of man calls for God's arm, Luke 1. 51. and mighty power to crucifi •… corruption, and to enable us to duties of obedience, 1 Cor. 4. 20. By this grace we are said to be partakers of the divine nature, 2 Pet. 1. 4. (i.) Analogically and by way of similitude, when we partake of those graces which make us like unto God, when we are just, patient, merciful, pure as God is, when we love what he loves, and hate what his soul abhors; this is the image of God in us, and by these God becomes (as it were) visible in man. Hence sanctification (say some) is nothing else but the conformity of our hearts and lives to God's will. It is a created quality (say others) of pureness in the Saints, whereby they resemble God, being pure and severed in part from the mixture of sin and corruption: So much the word Kadash implies, one separated from a common to a Divine use; because holiness consists in a separation frō sin & a dedication to God, 1 Pet. 1. 14. 15. not fashioning yourselves according to your former lusts in your ignorance; What then? But as he who hath called you is holy, so be ye holy in all manner of conversation. Hence some make this moral holiness to be twofold;

1. Privative, (i.) an immunity and purity from sin.

2. Positive, which is, 1. Grace in the habit. 2. 〈◊〉 i •… the act, when God is known, feared, served, 〈◊〉 ; and sin is hate •… and eschewed; when there is the root of 〈◊〉 in the hear •… & the fruit of righteousn •… 〈◊◊〉 then is a person or people truly 〈◊〉 the utensiles in the Law were 〈◊◊〉 holy, when they were set apart fro •… 〈◊〉 other service to God alone; so a 〈◊◊〉 said to be holy, 〈◊〉 his heart and li •… are separated from all by-ends and aims, and they are wholly devoted unto God. Holiness is a kind of spiritual chastity, when the soul is consecrated to God, and goes not a whoring after the vanities of the world. Hence the Saints are called Virgins, for their purity and spiritual chastity, Cant. 1. 3. Matth. 25. 1. Rev. 14. 4. The Apostle describing the holiness of Christ, shows us clearly what holiness is, Heb. 7. 26. Christ our High Priest is holy. What's that? he is harmless, undefiled, separated from sinners. We see then that sanctity consists in discretion, distinction and discrimination from common use by way of exaltation and preeminence. Hence the Lord describing his own people, calls them a people separated and severed from the wicked of the world, to be an holy people to himself, Levite. 20. 24. 25. Psal. 4. 4. The Lord hath set apart for himself the man that is godly; therefore when the Lord calls his people to sanctity, he calls to an holy separation, 2 Cor. 6. 17. 18. Come out from amongst them and be ye separate. God will have his people to show their sanctity by a discriminative manner of living, since the Lord hath discriminated and severed them from the base people of the world, who lie like beasts tumbling in their own filth, 1 Job. 5. 18, 19. to be his own peculiar people; therefore they must have different lives, different ways, and different aims from the men of the world: though they live in the world, yet must they not live like the world, but must do such excellent things as the world cannot do; this Christ expects from his, Matth. 5. 47. What do ye more then others? implying that his disciples must do more then heathens, more then civil men, more then formalists or hypocrites.

Yet that I may make it clear to every capacity what sanctification is, I shall define it, and explain all parts of it in order, because it tends much to the right understanding of this point. Yet we must not rest in a bare notional knowledge of the definition of sanctification, but we must labor to find the virtue and power of it in our hearts and lives.

Def. Sanctification is a grace of the Spirit, wrought in all Believers, whereby they are purified daily more and more from their native corruption, and are restored to the Image of God, daily dying to sin, and living to righteousness.

1. It is a grace, gift or work of the Spirit: sanctity grows not in natures garden, but it is a quality or infused gift of the Spirit, who is therefore called the Spirit of sanctification, Rom. 1. 4. It washeth and cleanseth us. 1 Cor. 6. 11. By it God takes away men's stony, stubborn, rebellious hearts, and gives them hearts of flesh, (i.) melting, flexible, obedient hearts. Hence the Spirit is compared to

• Fire.
• Water.
• Wind.

1. To Fire, Matth. 3. 11. Isa. 4. 4. because it enlightens our minds, purgeth and refineth us from the dross of sin, and inflames our cold hearts with a zeal for God's glory.

2. To Water, for its cleansing nature, it makes our barren hearts fruitful, it refresheth us, it cools and pacifieth the scorched conscience, Isa. 44, 3, 4.

3. To the Wind, Cant. 4. 16. which is 1. Free, it bloweth where it listeth, John 3. 8. 2. It dries up dirty ground. 3. It helps and drives us on in our journey.

4. It cools and comforts in a time of heat.

5. It purgeth the chaff from the wheat.

6. It melts hard ice, Psal. 147. 17. 18.

7. It purifies the air. 8. It increaseth the heat of fire. All these operatitions hath the sanctifying Spirit of God on the souls of his people. It is free •… y given, it dries up the unclean lusts of their hearts, it helps them in their way to heaven, it cools and comforts troubled conscien •… s, &c.

II. It is not wrought in every soul, but only in the hearts of believers. Faith is the internal, instrumental cause; by it we apply Christ to ourselves for our sanctification. All believers more or less are sanctified; it is the nature of faith where it dwells, to purify the heart, Acts 15. 9.

III. The subject or seat of our sanctification is the whole man, body, soul & spirit, 2 Cor. 7. 1. 1 Thes. 5. 23. Hence the spouse of Christ is said to be fair in all parts; eyes, hair, teeth, lips, temples, Cant. 4. 1, to 8. They are sanctified throughout in every part, though every part be not throughout sanctified; as sin hath defiled and corrupted all the powers and parts of soul and body, so all must be renewed and sanctified. Burnt offerings must be whole, not a head or a leg, but all must be sacrificed, Levite. 1. 8, 9. Not that the substance of our bodies or souls are changed, but the qualities; corruption is purged out, and grace is planted in its stead; our understandings which before were darkened, now they are light in the Lord; our judgments are rectified, 1 Cor. 2. 15. our memories are renewed and made more retentive of the best things; our wills are flexible and conformable to God's will; our affections are subdued and set on right objects, Gal. 5. 24.

2. The body and all its members are sanctified and renewed; sin doth not reign there, Rom. 6. 12, 19. Its become a Temple for God's Spirit to dwell in, all its members are become servants of righteousness unto holiness.

3. The actions and outward conversation: Our words and works which before were vain and sinful, are now sweet and savoury, tending to God's glory and the good of others. So that all such as are truly sanctified, are wholly sanctified; Old things are past away, and all become new; new minds, new memories, new judgments, new affections, new desires, new fears, new love, new joy, new sorrow, new food, new raiment, new language, new company, new ends and aims, &c. He now answers as the young penitent man in Ambrose answered the courting Minion, Cur non respicis, ego sum? Hearken, 'tis I, Sed ego non sum ego. Though you be still the same woman, yet I am not the same man. As an old Ale-house while a drunken tenant lived there, 'twas never empty of drunkards, thieves, whores, &c. But now an honest tenant is come in, down goes the sign, and when old guests call, there's no room for them, for there's another man dwells there.

Now the parts of sanctification are two;

1. Mortification or dying to sin; by the spirit they mortify the deeds of the flesh, Rom. 8. 13. Col. 3. 3, 5, 9. 10. The death of Christ is the death of their sin; sin is an underling in the soul, it reigns not there. This is called in Scripture, a pulling out of the eyes, a cutting off the hands, a keeping under our bodies, denying ourselves, purging out the old leaven, putting off the old man.

2. Vivification or living unto righteousness; when God's Image is restored, and we are made conformable to his will, so that what pleaseth him, pleaseth us; and what is displeasing to him, is displeasing to us; they do not only fly evil, but they do good, they have their part in the first resurrection, therefore the second death shall have no power over them, Rev. 20. 6. They draw virtue from Christ's resurrection whereby they rise from sin to newness of life Colos. 3. 9. 10. Rom. 6. 10. 11.

Now I come more particularly to the signs of sanctification, and these call for our more special observation; they are seven.

1 Sign. A holy man hath an holy heart, he first makes clean the inside, he knows that God delights most in a pure heart, and commands us to keep that clean, Isa. 1. 18. Jer. 4. 14. & 13. ult. Prov. 23. 26. James 4. 8. therefore his greatcare and desire is to keep it pure as becomes the Temple of God. The hypocrite is all for external holiness, to be seen of men; the Pharisees could cleanse the outside, but within they were full of wickedness, therefore Christ denounceth such woes against them, Matth. 23. 25. 26. Amaziah did much, but lost all, because his heart was rotten, 2. Chron. 25. 2. it ruined him, v. 14, 15, 16. True holiness is a plain and an even thing, without false-hood, guile, perverseness of spirit, or starting aside; it hath one end, one rule, one way, one heart; when hypocrites and double minded men, they pretend to God, but follow the world. If ever then we would be truly holy, we must put in practice the council of the Lord, Ezek, 18. 31. We must cast away with an holy indignation, not lay them aside for a time, 2. Not some, but All our transgressions, great, small, profitable, pleasing &c. 3. Get a new heart, sanctification must begin within; if the heart be changed, the outward man will soon follow. 4 A motive from the danger, Why will ye endanger the •… ternall salvation of your souls by resisting the motions of God's holy Spirit

2. His language is pure. When the man is changed, his language is changed, God gives to pure men a pure language, Zeph. 3. 9. He is now a good man, and therefore out of the good •… reasure of his heart he bringeth forth good things, as the wicked man out of •… he evil treasure of his heart brings forth swearing, cursing, lying, slandering, &c. Matth. 12. 34. 35. You may guess at a man by his talk, a rotten man will have rotten talk, Ephes. 4. 13. a gracious man hath gracious language.

3. His ways are pure; not only his words, but his works are holy: A hypocrite may have fine words, but his works are naught; he may hate sin as it makes him sick, or poor, &c. but not as it is sin and displeasing to God; he hates not sin, but he loves not burning. A man's works and walking discover what he is; a swine is known by his delighting in dirty puddles; but a sheep loves fair pastures. A holy man loves to keep communion with God by constant prayer, but the profane man will not once call on him, Psal. 14. 4. for prayer will either make him leave sin, or sin will make him leave praying. He is jealous over himself, fearful to offend, shuns the occasions of sin, willing in all things to live honestly, hating not one, but every false way; he is universal in his obedience, he doth not pick and choose his way, but makes it his daily exercise to keep a conscience void of offense both towards Go •… and man: He adds righteousness to his holiness, and holiness to his righteousness, and so follows the Lord fully, Psal. 15. 2. Luke 1. 6. Acts 13. 22. & 24. 16. He is habitually holy, holiness is his trade; a wicked man may do a work that is materially good, but as it comes from him it it abominable: What Saint John saith of goodness, is most true of holiness, 3 John 11 He that doth good [out of an habit and principle of goodness] is of God, but he that doth evil [habitually as his trade] hath not seen God. Godliness is the good man's exercise, 1 Tim. 4. 7. the bent and resolution of his soul is, not willingly to sin against God in anything, he chooseth misery rather then iniquity, and affliction rather then sin. A pure heart and a purpose to sin can never subsist together; for what is holiness but an exact obedience to God's commands, & that 1. Extensive, to themall. 2. Intensive, with the high estintention of our affections, with all our heart, mind & might; for he that willingly breaks one commandment, doth habitually & dispositively break them all, & when a temptation comes he will stick at none, James 2. 10, 11. 'It is true in many things we offend all, James 3. 2, through frailty and infirmity, but not deliberately and willfully; yea sins of weakness and infirmity are grievous to a gracious soul, that weariness in duty though not of duty, that indisposition and heaviness which cleaves to them in the best things (which a natural man takes no notice of yet) is better unto them. Many good souls doubt of their sanctification, but if thou find in thyself an unfeigned hatred of All sin, both of gross sin in thy actions, & of lesser sins in thy affections, know undoubtedly that thou art sanctified, and shalt be saved, 1 John 5. 18.

4. He loves pure ordinances, plain powerful preaching, zealous praying, quickening conference, &c. these are delightful to him; a pure heart loves the pure and sincere milk of the word, 1 Pet. 2. 2. It's a sign a man is rotten when he cannot endure a plain downright Micaiah because he tells them the truth, such men are evil and therefore cannot, endure the light John 3. 19

5. By your love to pure ones; Saints will love Saints; sheep delight in the company of sheep and not of swine. David a Saint delights in Saints, Psal. 16. 3 Paul when changed, changeth his company and and joins himself to the Saints, Acts 9. 26. Yet it is not every love to a Saint that argues a Saint, but pure and sincere love, which is known by these three signs,

1. It is a love to [All] the Saints, he loves a poor Saint as well as a rich one, he loves a Saint in rags, as well as a Saint in glorious robes, a Job on the dunghill as well as a David on the throne, Ephes. 1. 15. Colos. 1. 4. they love not one or two of the Brethren, but the Brotherhood, even the whole society & fraternity, the whole Church of God, such as they never saw, yea though they may differ from them in some small matters, and it may be have mis-called them and wronged them, yet if they have grounds to judge them Saints, they can pass by all & pray for thē, & readily forgive them 2. He loves the Saints simply because saints, for their piety more thē for their parts: true love is spiritual and springs from spiritual considerations; they love the pure for their purity, & the sincere, for their sincerity; but carnal love hath carnal ends, they love the godly for their riches, honor, wisdom, kindred, bounty, &c. they hate them solely for their piety, such and such were excellent men if they were not Puritans and Roundheads, &c.

3. He can prefer them before his natural kindred which are wicked, as Christ did, Matth. 12. 47. &c. In all their relations they prize piety: they prefer a godly wife, a godly child, a godly servant, a godly Magistrate, a godly Minister, before any other. [If any would see more, let him peruse Dyke on the Sacrament, chap. 13. Downham on the Sacrament, chap. 10. Sheffeild on Conscience, chap. 14. Wall None but Christ, chap. 21.] M. Ant. Burgess 120. Ser. Ser. 18.

6. Holy men will labor to make others holy, they love not to eat their spiritual morsels alone: like the sun they do (what in them lies) to give light to all, like a sweet perfume they refresh such as come near them. Holy Abraham will teach his family the way of the Lord, Andrew finding Christ, brings Simon; Philip brings Nathaniel; the woman of Samaria brings her neighbors, John 1. 41, 43, 45. &c. As wicked men draw others to wickedness, so the godly say as Paul to Agryppa, Acts 26. 29. I would to God that not only thou, but also all that hear me this day, were both almost and altogether such as I am.

7. Holy men are humble men; the more holy, the more humility; none see their own nakedness, nothingness wants and weakness so much as they; as all the graces of God's Spirit are humbling graces, so holiness especially: Hence Paul a holy man, yet in his own esteem the least of Saints, the chiefest of sinners: Job abhors himself; David is a worm; Isaiah thinks himself undone, Moses is meek. Bradford in his own estimation, is miserrimus peccator, a very hypocrite, a most hard-hearted, unthankful sinner, a very painted hypocrite, &c. They durst never call themselves Saints, The close walking people, The godly party, The spiritual ones, &c. It is the property of proud and subtle heretics to paint with two colors, that they may not easily be discerned, Rom. 16. 18. 1. They glory that they are the servants of God, when they only serve their own belly. 2. They use good words and fair speeches to deceive the simple: These silken men have silken words; nothing but free grace, pure Churches, pure Ordinances, pure Gospel, all blessings: Thus they insinuate themselves with such gentleness, mecknesse, soberness, that one would think that God and goodness were confined to such a people; but pull off the vizard, and there appears a proud Antinomian, a loose Anabaptist, a licentious A •… ian, a blasphemous Socinian, &c. In brief, take this Character of one that is truly Holy. He is one that understands his own absolute emptiness, and Christ's absolute fullness; he denies his own best works, and relies solely upon Christ for salvation; he leaves nothing undone which God's word reveals, useth all means for the increase of his Graces; he is not cast down by failings as utterly dejected, nor exalted by performances, as more accepted with God; but looks at sin past with shame, at sin present with sorrow, on the world with contempt; the Gospels credit is his aim, God's glory his end; he silenceth some, shameth others, shines out to all, &c.

He that would see more signs of holiness, let him peruse Dr. Preston on the New Creature, Ser. 9. Dr. Taylor on New Creat. p. 46, 47. Ambrose his Media, p. 10, &c. M. Ant. Burgess Ser. 53. & Ser. 63.

CHAP. VI.

THe fifth Use is for Exhortation.

1. To those that want holiness; seek it and seek it earnestly, be diligent, give all diligence to get it, fill heaven and earth with cries for it, resolve to give no rest to the temples of thy head till thou hast attained it; let God see that thou art in earnest, and that this is the greatest and chiefest desire of thy soul, and then he cannot, he will not deny thee. Learn of the wise Merchant, who seeking for goodly Pearls, and finding one of great price, went and sold all that he had, & bought it, Mat. 13. 45. Piety is a Pearl of more worth then all the pearls in the world, a man may be loaded with them (as it is said Queen Mary was on the day of her Coronation, so that her head could not bear them) and yet be miserable; but piety hath the promise, and makes men venerable, not only in the eyes of good men, Psal. 15. 4. but even in the eyes of a wicked Nebuchadnezzar, Darius, Herod, &c. Yea when we are thus glorious within, God himself will delight in us, and greatly desire our beauty, Psal. 45. 11.

Oh then let us labor for pure affections and pure actions, let purity dwell in our houses, and be engraven even on our ordinary actions of eating, drinking, recreations, &c. It was prophesied that in Gospel-times holiness should abound, Zach. 14, 20, 21. it must be imprinted on the pots we drink in, and plates that we eat on, the houses we dwell in, the riches we possess, yea the horse-bridles, the instruments of war and labor, our garments and attire must have holiness written on them, we must have an eye to God's glory in them all; but alas! upon the houses and furniture of most, we may write violence and cruelty; upon their dishes and cups, oppression and luxury; upon their apparel and attire, pride and profaneness, &c, But we have not so learned Christ; our piety must so shine before men, that they may see it: It is not sufficient that we have it in us, but the power and life of it must appear in our lives. As the Apostle says of moderation, Phil. 4. 5. it must be so apparent, that it may be known, not to one or two, but to All, both friends and foes, both good and bad; so our sanctification must not lie concealed in our breasts, but it must be made visible in our lives, we must be burning and shining lights, carrying about us convincing lives, that we may win many to God.

Now to quicken thee, consider these fo ur things:

1. Consider seriously who it is that calls on thee and intreats thee to be holy; is it not the great & the mighty God? he whose frowns make rocks to rend, and Princes quake and tremble? he whose thou art in all relations? should but a mortal man, a friend entreat thee to observe some rules and directions which might tend to thy bodily health, how readily wouldst thou obey him? & shall the great God become a suppliant unto thee (whose bare commands were sufficient to move thee, and who will have his will on thee whether thou wilt or no) shall the most high condescend so low as to stoop to thee, and his grace (as twere) kneel to thee for entertainment? and hast thou a face to deny him?

2. Yet consider to what he calls thee, it is not to sin, it is not to destruction, it is not to anything that should hurt thee, that is the devils work; but he calls thee to holiness, and so to happiness, that it may be well with thee and with thine forever. Now should the meanest person in the world desire thee to do such or such a thing as would do thee good forever, wouldst thou not hearken to him? And shall the great God entreat thee to be holy that thou mayest be happy, and canst thou reject his entreaties?

3. Yet thirdly, Consider from what he calls thee; Not from anything that might comfort thee, but only from sin, which is the greatest evil; to himself, which is the chiefest good; he calls thee from hell to heaven, from darkness to light, and from the power of Satan to himself. Now did you but know the horror and ugliness of sin, with the terrors and torments that attend it, God and man should not then stand thus entreating of you to forsake it.

4. Yet consider the rationality and reasonableness of God's commands. Reason should rule and command reasonable creatures (for though the ways of Religion be above reason, yet they are not contrary to reason, for there is the greatest reason in the world for them.) Now there are clear, full, convincing reasons (enough to move a rock, had it but reason to understand them) to persuade us to be holy; Reasons from God, reasons from his word, reasons from his mercies, reasons from his judgments, reasons from heaven, reasons from hell, and above all, reasons from the blood of Christ; sit down but one hour a •… d consider what thy sin cost thy Savior, bring but one such an argument for thy sins, and hold them fast forever. Thus we see what convincing reasons there are why we should be holy; yet it is not sufficient that we have holiness, but

2. We must grow in holiness, we must go forward from one degree of holiness to another, perfecting holiness in the fear of God, 2 Cor. 7. 1. We must strive after perfection, going from strength to strength: as an infant grows from one age to another; and as the seed which is cast into the ground comes to perfection by degrees, Mark. 4. 28. so we must all be graduates, taking our degrees in the school of Christ, growing up into him, not in some, but in all the graces of his Spirit, Ephes. 4. 13. He that is holy, must be holy still, Revel. 22. 11. proceeding and persevering therein. Keep it and preserve it, for it is your life: What we say of modesty, is most true of piety, Lose it and you lose all. God hath made many gracious promises that his people shall grow stronger and stronger, Job 17. 9. Psal. 92. 12. Hos. 14. 5, 6, 7. When others fall, yet they shall not be moved, but shall enjoy peace of conscience, sweet contentment, communion with God here, and the blessed vision of him forever. Oh then let us suffer this word of exhortation to work upon our hearts; let us not out-sit all the entreaties of God, nor despise this day of our visitation, least the Lord in wrath should seal up thy condemnation, and say, Let him that is filthy be filthy still; since I would have cleansed them, but they would not be cleansed, therefore they shall never be cleansed; but as they would live, so shall they die in their sins: Since I have tried all conclusions to better them, but in vain, therefore my spirit shall no more contend with them. They could not say Nay to a tempter, but they could say Nay to Me; they could not resist a temptation from a drunkard or some lewd companion, but the least hint or call from them is readily obeyed; but My Spirit must be denied, My invitations rejected, and a very base lust preferred before it; therefore My Spirit shall no more contend with you, but I will forsake you, and then Hosea 9. 17. Woe unto them when I depart from them.

It will be our wisdom then to pursue this Royal game with an holy eagerness for fear we should miss of it, and though it fly from us, yet let us still pursue it; many run, but it is on a false sent, they neither pursue peace nor holiness, when they should with diligence pursue both: For as in temporals, so in spirituals, it is the diligent that maketh rich. Hence we are commanded not barely to seek, but to follow holiness, nor simply to follow it, but to pursue it, as the Hound doth the Hare, eagerly, delightfully, unweariedly; or as the cruel persecutor, who will never rest till he hath taken him whom he pursueth. We must look for much opposition in this way; the devil he will raise a thousand discouragementts, our own lazy corrupt hearts will cry out of lions in the way, Prov. 22. 13. and the world will raise mountains of dangers and difficulties, &c. but all these will but heighten heroic spirits; As that valiant soldier, when one told him of a vast Army coming against him, answered, The greater their number, the more glorious will the victory be. A gracious spirit knows not what discouragēent means; Jacob will lose all rather then lose the blessing, Gen. 32. 24. He came for a blessing, and he is resolved to have it ere God and he part; and therefore he tells him plainly, I will not let thee go until thou bless me; though God crush him, lame him, shrink his sinews, and bi •… him leave his hold, yet he hold, the faster, and is resolved to lose sinews and bones, life and limbs rather then loss •… the blessing: See the issue; for this God doth not blame him, but highly commends him, and calls him Israel, (i.) a Prince and prevailer with God, and over men also, ver. 28. so that Esau instead of killing him doth kiss him. Thus we see it is good to be zealous in a good thing.

Many are the objections and Cavils which are made against holiness, which now come in order to be handled.

CHAP. VII.

CHAP. VIII.

I Am come now unto the Motives: There is a great indisposition in ou •… natures to purity, and therefore we had need of all incitements that possibly may be, to quicken us to it.

1. The first Motive is drawn from the necessity of it; Holiness is absolutely necessary to salvation; a man may be saved without riches, honor, &c. Bu •… no man can be saved without holiness▪

2. It is necessary Necessitate praecepti, it is no indifferent thing; it is not actu •… elicitus, sed imperatus; it is no free and voluntary action of our own, but a duty commanded and enjoined by Go •… under severest penalties, and therefor •… we are necessarily bound to the •… ractice of it. This is the will of God, even our sanctification, 1 Thess. 4. 3. It is his will emphatically (i.) it is that which God doth more especially require of us, and therefore it must be done intuitae voluntatis, simply because he commands it; we must not stand questioning God's commands, but obey them; when once we understand what is that acceptable will of God, we must presently do it. This is motive sufficient to a gracious soul, if there were no more, as the Lord said to Joshua (1. 9,) Be strong & of good courage; h •… ve not I commanded thee? q. d. This is ground sufficient to make thee courageous, because I have commanded thee to be so: so this is sufficient to make us f •… y sin, & study purity, because our God commands that it should be so.

2. Necessitate medii. Holiness is the way to happiness; it is via ad regnum, the way to the Kingdom, though not the cause of reigning; it's necessary as a qualification, though not as a meritorious cause of heaven: No unclean thing can come there. If the earth groan under profane wretches, and the Land be ready to spew them out, Levite. 18. 28▪ 〈◊〉 Job thought the wicked unfit to sit with the dogs of his flock, & if God abhor their persons, prayers and praises here; can we think that he will receive such into his Kingdom? and if the Virgins that stood before the Persian Monarchs must first be perfumed and prepared before they come into their presence, Hest. 5. 1. surely then the Kings daughter must be gloriously arrayed before she be brought into the presence of the King of Kings, Psal. 45 13. 14. Such as wait on Princes, must be arrayed accordingly, Mat. 11. 8. else they disparage their Master, when they follow him with loathsome rags. How oft hath the Lord told us that there is no enjoying the beatifical vision of his face in glory, without this? Psal. 24. 3. 4. Matth. 5. 8. Heb. 12. 14. without holiness no man shall see God to his comfort. Sin draws a veil over our hearts and eyes, so that we cannot see God in his word, nor see him in his works; we cannot discern the mysteries of Religion here, no •… obtain the fruition of the glorious vision of his face forever. So that hol •… nesse and happiness fall both under Decre; •… he whom God hath decree •… to salvation as the end, he hath decreed to holiness leading to that end, 2 Thes. 2. 13. The Kingdom of Grace is the suburbs to the Kingdom of Glory; and he that will not go thorough the suburbs, shall never come into the City of the New Jerusalem; it is an holy Mount which none but holy ones can ascend: it is only he that hath his fruits in holiness, whose end shall be everlasting life, Rom. 6. 22. 'tis only such as walk in white here, that shall be clothed with white hereafter, Revel 19. 8. Sanctity is the path-way to glory; they differ only in degree; the one is the seed, the other is the flower. Grace is glory militant, and glory is grace triumphant: Hence it is called glory, 2 Cor. 3. 18. Rom. 8. 30. whom he justified, them he glorified; but where is sanctification? it is included in glorification, for sanctification is glory begun, and glorification is sanctification consummate.

3. There is a necessity of sanctification in respect of Christ our Head, who is called by way of eminency The holy and the just one, Mark 1. 24. Isa. 54. 5. Revel. 7. Cant. 5. 10. Christ is white •… or holiness, and red in respect of his wounds & sufferings. Now all believers have •… ear communion with Christ, they are made one with him, flesh of his flesh, Heb. 2. 11. Both he that sanctifies (i.) Christ, and they that are sanctified (i.) the servants of Christ, are all one; hence the Church is called Christ. 1 Cor. 12. 12. Now Christ was every way holy and undefiled, Heb. 7. 26. and we must in some measure be conformable to him in sanctification, as well as in suffering, Rom 8. 29. For if the Head be of gold, the members must not be of brass; an holy Head and unholy members will never agree.

4. In respect of the Church and people of God to whom we are united, they are holy.

1. The Church triumphant in heaven, to whom we are allied, is holy▪ they are a company of just men, whose spirits are made perfect, Heb. 12. 22.

2. The Church Militant is an holy society; hence they are called holy Brethren, Heb. 3. 1. and an holy Nation, 1 Pet. 2. 9. Saints of the most high, Dan. 7. 18, 21, 22. and the People of his holiness, Isa. 63▪ 18. Men may make shows, & be outward members of the Church, but they shall never be true and sound members of it without holiness.

5. The work to which we are called, calls for holiness.

1. Our prayers must be holy, and must come from holy persons, Psal. 66. 18. God hears not sinners, John. 9. 31. we must lift up pure hands in prayer.

2. Before we hear, there must be purging, 1 Pet. 2. 1, 2. James 1. 21. The vessel must be pure, or it will mar the liquor that is put into it.

3. The Sacraments call for holy ones. Sancta sanctis, Holy things must be given to holy ones. It is to the pure only that all things are pure, Titus 1. ult. when all the duties of religion without it are but as the cutting off of a dogs neck, Isa. 66. 3.

6. Our sanctification is one special evidence of our Title to all the favors of God.

1. It is an evidence of our election. God hàth chosen us, not because we were, but that we might be holy, E •… es. 1. 4. 1 Pet. 1. 2. All the elect of God are holy, Colos. 3. 12. His electing includes, but never excludes purity or good works; and therefore they that would be sure of their election, must begin at sanctification, and by wor •… of holiness make their calling and election sure; 2 Pet. 1. 10. The devi •… separates the means from the end, and would persuade men that if they be elected, they shall be saved, let them live as they list; but all those whom God hath elected to happiness as the end, he hath also elected to holiness as the way to that end.

2. 'It is an evidence of our vocation. Whom God calls by his word and Spirit, he calls to holiness and not to sin, 1 Thes. 4. 7. 2. Cor. 1. 1. 2. Ro •… ▪ 1. 7.

3. 'It is the end and evidence of our redemption. Christ gave himsel •… for us, That he might redee •… u •… from a •… iniquity, and purify to himself a peculia •… people •… ealous of good works, Titus 2. 14▪ Luke 1. 74, 75. Ephes. 5. 26. Col. 〈◊〉 21, 22. John 17. 19. 1 Pet. 2. 24.

4. By this we shall have a comfortable evidence of our justification for all those whom God justifies, th •… 〈◊〉 ever sanctifies; thou 〈◊〉 not 〈◊〉 doubt of thy justification, if thou find the fruit of it, which is sanctification; this is always an inseparable property of a child of God, yea it is essential to him, that it is impossible to be God's child without it. In the Apostles times there were some that boafted of their faith, and of their justification, and yet neglected sanctification; to whom both James and John reply, and bid them make it apparent by their works of holiness and obedience; else they were but liars and deceivers, James 2. 1 John. 2. 3. 4. yea Christ himself (who was no legal Preacher) showeth us what persons have title to blessedness, even such as show their justification by the fruits of sanctification (viz.) Poverty of spirit, mourning, meekness, purity, mercy, peace, &c.

Away then with Saltmarsh and all the rabble of Antinomians, who cry down all acts of Preparation, Qualification and evidence of works; they cry down all sense of sin and humiliation for it as legal, and tell us of short work; it is but believe and be saved; it is but looking on Christ, and salvation is in thy soul. This is quickly said indeed, but it is not so quickly done: It is easy to say I can build a house, it is but laying the foundations, rearing the walls, and covering it with aroof, and the house is made: but he that will build indeed, shall find much hewing, squaring, cost and labor, &c. And if it be such easy work to be saved, why are we commanded to Ask, seek, knock, strive, wrestle, run and workout our salvation with fear and trembling, denying ourselves, and taking up our cross daily &c. Those are so fully confuted by the leaned Scotchman, that I shall only send you to him for fuller satifaction.

7. The life of holiness is

• 1 An honorable life.
• 2. A comfortable life.
• 3. An easy life.
• 4. A peaceable life.
• 5. A safe life.
• 6. A gainful life.
• 7, An excellent life.

First, 'It is an honorable life. Such do not live but reign; they are spiritual Kings, and reign not only over men and devils, but also over their own corruptions, which is the highest and hardest conquest, Prov 16. 32. It is the honor of men's honors; let them be Gentlement, Lord's, Kings, &c. yet if they be holy men, and men fearing God, this title is far beyond all the rest; and therefore Theodosius rejoiced more in that he was a member of the Church, then head of the Empire. This doth not take away, but add to our Honors; if a man be a Lord, this makes him a Lord indeed; if a Gentleman, this makes him more then a Gentleman, as Paul said of Onesimus, Philemon 16. receive him now as a Servant, yea above a Servant; whilst he was carnal he was a Servant: but now he is a Convert he is more then a Servant, even a Spiritual King. These are the truly Honorable and Right Worshipful of the world; all wicked men (how rich or great soever) are but dross and dung in God's esteem, Psal. 119. 119. as witches children, the seed of the adulteress and the whore, Isa. 57. 3. He looks on them as brass, iron, lead, reprobate silver, Ier, 6. 28. 30. vile persons, Psal. 15. 4. Dan. 11. 21. children of the devil, John 8. 44. It is piety that brings praise both in the sight of God and man, Isa 43. 4. This made the Bereans more noble 〈 in non-Latin alphabet 〉 generosiores, better born & bred, of a more generous disposition, because they received the Word with all readiness of mind. This made Jabez more honorable then his brethrtn, 1 Chron. 4. 9, 10. These are God's Segullah, his choice and chief treasure, Exod. 19. 5. his peculiar people, Titus 2. 14. of the blood Royal, nobly descended, sons and daughters of the most high God, heirs of glory; their memorials shall be blessed, and their names flourish, when the names of all wicked profane wretches (who have purchased Titles with their purses, and not by their virtues) shall rot and perish. It is not riches, pedigree, fine houses, fine clothes, &c. that can make men honorable; that is but a begging of fame; but piety commands esteem even in the consciences of those that cannot practice it themselves; The intemperate man cannot but approve and reverence the temperate; the cruel worldling commends the merciful, liberal man; and the time-serving Politician cannot but admire the constant persevering Christian, &c. Holiness is a beautiful thing; it carries a majesty in the face of it; even those that oppose it, cannot but admire it; These are they that honor God, and therefore he will honor them; God hath more honor from one holy man, then from ten thousand others; hence they are called his glory, Isa. 4. 5. they put a luster on Religion, and will either convert men, as Justin Martyr confesseth, That the pious lives of the Primitive Christians were a means to win him to Christiany: or else convince them, that they shall have nothing justly to speak against them. What hath made the godly so famous in their generations but their godliness? Doubtless we had never heard of Joseph, Moses, Job, Samuel, David, Hezekiah, Josiah, Ruth, Abigail, Hester, &c. had it not been for their pie •… y. It can be no disparagement theu for great men to be good men; many think it a debasement to pray in their families, to go to lectures, to delight in the society of humble Christians. &c. such must know, were they greater then they be, that piety, is no debasement, but an ornament, not only our duty, but our glory, far excelling any natural birth or descent whatsoever, and that in four particulars. 1. That is but carnal, this is spiritual. 2. That is but mortal, this is immortal. 3. That is but earthly, this is heavenly. 4. A man may be loaded with such honors, and yet go to hell, as Esau, Saul, Ahab, Jezebel, &c. but whosoever is truly sanctified, shall truly be saved, 1. Pet. 1. 3. 4. If Holiness be our glory in Heaven, why should any esteem it a dishonor to them on earth? & if it be the Glory of our Creator, must it not needs be the honor and happiness of the Creature?

2. This fits men for honourabe employment; no man is fit for Government till he have grace. A filthy unclean vessel, is fit sor nor use till it be cleansed; a man must first purge himself from his youthful sins, from education sins, customary sins, beloved sins, &c. then and never till then shall he be a vessel of honor, sanctified and fit for the masters use, and prepared for every good work; then they can fast or feast, pray and praise God, do and suffer, be abased and abound, &c. Now they are fitted, not for one, but for every good work, 2. Tim. 2. 21. 22.

Such are fit for Goverment

• Magisterial.
• Ministerial.
• Martial, & Domestical.

1. This qualifies men for Magistracy ; he must be one that fears God, and hates sin in himself, or he can never with a good conscience punish it in another. How can he punish another for swearing, drunkenness, Sabbath-profaning, &c. that is guilty of those sins himself? The holiest men ever make the happiest Governors: it is observed that the best times that ever Israel had, were under their wisest and holiest Kings, as David, Hezekiah, &c.

2. It fits men for the Ministry; first a man must be sanctified, and then he shall be a vessel of honor fit for the Masters use. God loves to do his work by instruments that are like himself; he can make wicked men to do him service; but the most holy delights especially to do his work by holy men; then it prospers and goes on to purpose. God will be sanctified of all his nigh ones, Levite. 10. 3. Now Ministers of all men draw nearest to God, and therefore they must sanctify themselves, lest the Lord break forth upon them, Exod. 19. 22. They must be clean that bear the vessels of the Lord, Isa. 52. 11. Levite. 21. 6. 23. 'It is their office to tell Iabob of his sins; but with what face can that Minister reprove another for covetousness, malice, drunkenness, &c. when himsell is guilty of those very crimes? or if he should reprove them, can a reproof coming from such a man be prevailing? will they not say, Physician, cure thyself. He that will pull the moat out of his brothers eye, had need to have no beam in his own.

Most young Ministers are all for Learning, Arts, Sciences, Languages, &c. 'It is true these are excellent ornaments, very needful and useful in their proper places; but sanctity is far beyond them all; for a man may be saved without Learning, but no man can be saved without sanctification; this is that one thing necessary, without which no man shall see God. The devil is a great scholar, and hath great abilities, but because they be not sanctified to him, he is still a devil and damned spirit. Learning in a wicked man is like a pearl in a toads head, like wine in a poisoned vessel, like sugar in a dunghill, or like a sword in a mad man's hand, with which he doth abundance of mischief. A dram of holiness is better then a world of learning; the poorest, unlettered holy man, is in a far better condition then the greatest Bellarmine, or dissolute scholar whatsoever: these will arise and get heaven, when thou with all thy learning shalt be thrown to hell; as Austin said of his mother & other good women, Mulier oulaeist aelachrymis suis caelum nobis praeripiunt; when we have done all we can which our learning, these women with their Tears will get heaven before us. Two sins there are which are more directy opposite to holiness; drunkenness and fornication; these are odious in any, but most abominable in a Minister; such as are given up to them, seldom repent; they are Peccata maximae adhaerentiae, sins that stick close, and are hardly left; they besot men and take away their hearts. Hos. 4. 11. These bring reproach on Religion, and make it stink in the nostrils of men; as Jacob complained of Simeon and Levi, Gen. 34. 30. Ye have troubled me & made me stink amongst the inhabitants of the Land. This makes so many Ministers to err, Isa. 28. 7. and therefore the Lord did forbid the Priests and Levites the use of wine and strong drink upon pain of death, when they were to come into the Congregation to execute their office. Levite. 10. 9, 10, 11. The Nazarites by their profession were to study the Law of God; to this end they must abstain from wine and strong drink which might trouble their brain, stir up lust, or any way unfit them for so sacred employment, Numb. 6. 3. And the Apostle makes this one ingredient of a good Minister, he must be temperate, sober, not given to drink wine, 1 Tim. 3. 3. 4. 5. Titus 1. 7. Of all sorts of scandalous Ministers none like the drunkard and the whoremonger; whoever is spared, yet let these be cast out as unsavory salt. This made Luther so seriously to exhort the Students of the University of Wittemberg to fly fornication; otherwise he professeth he would fly from them.

3. Holiness qualifies a man for Military employment. No man can be truly valourours, but he that is truly Religious. The guilt of sin will daunt the stoutest spirit in the day of battle; it makes men timorous, and fly at the shaking of a leaf, Levite 26. 36. Of all men soldiers had need to be pious men (though usually they are the most impious.) They that carry their lives in their hands, had need to carry holiness in their hearts, that so they may be assured of a better life before they leave this. Hence the Lord commands the Camp should be holy, that he might see no uncleanness there, Deut. 23, 9, to 15. War is an execution of God's wrath upon men for sin; and how can he punish another, when himself is guilty of the same sin? Non prosper pugnant adversus malos qui ipsi sunt mali: He that is wicked himself, can expect no success in fighting against the wicked.

4. It qualifies a man for domestical employment, it fits him for the government of a family. Holy David will not only see to the Common-wealth, but he hath also a care of his family, Psal. 101. He walks not only in God's house, but in his own house with a perfect heart; he prays there, and praiseth God there. 2 Sam. 6. 20. Joshua (24. 15.) will not serve God alone, but he and his house will serve the Lord. He can never be truly tender of the souls of his wife, children, servants, &c. that is careless of his own; and therefore it concerns Governous to be holy, that they may teach their children and servants the way of the Lord, as Abraham did, Gen. 18. 19. The great profaneness that is in the Land, springs principally from the profane Governors of families; for they usually swear, and their children learn of them to swear; they be enemies to the power of godliness, & their childrē are like thē. When Diogenes saw a child offending, he ran and beat the father: the fathers and mothers of our time would be beaten for most of the offenses of their children, they being one way or another accessory unto them. O that all Governors then would labor for grace, and teach it to others! how might they propagate piety to posterity for many generations for if thou teach thy children the way of the Lord, then they will teach their children, and so on. As Timothy's grand-mother taught his mother, and his mother taught him, and he taught the Church, &c.

Secondly, A holy life is a comfortable life. When all earthly comforts are dead and gone, yet this is the singular comfort of a godly man that he hath a God to go to. Job 16. 20. Are his friends dead? yet the Lord lives, Psal. 18. 46. Hath he lost his riches? yet the Lord will be to him instead of gold, and he shall have plenty of silver. Job, 22, 25, Doth his head fail, and heart fail? yet the Lord will be the strength of his heart, & his portion forever. Psal. 73. 26. In a word, if he be in any want, 'tis but going to his father and make it known to him, and it is supplied. Phil. 4. 6. 7. In nothing be careful, with a care of diffidence; an excessive, unbelieving, vexing, tormenting care, when men's hearts are rent in sunder with cares; this is forbidden, 〈 in non-Latin alphabet 〉 , tear not your hearts in pieces with care: But a care of diligence we may use, a moderate, wise, providential care, when we are industrious in those callings wherein God hath set us, 2. Cor 2. 14. 1 Tim. 5. 8. Our great work is to pray for what we want, and to give thanks for what we enjoy, and then in nothing to be careful; but if our enemies encompass us, it is but making our requests to God, as David did, Psal. 86. 2. Preserve me Lord, for I am holy. Lo this is the privilege of those holy ones whom God will honor! This honor have all & only his Saints: As for the wicked, it is not so with them; when they fall into trouble, they are the most uncomfortable men in the world, when the good man is most comfortable, like those foul which are fattest in frosty weather; he sees a good hand of providence turning all to his good; what ever befalls him or what ever he lose, yet say to the righteous, it shall be well with him, Isa. 3. 10. We all desire comfortable lives; lo this is the way, Fly from sin, and fight the good fight: for godly actions are seeds of joy, and godly people are the most comfortable people in the world, and have the greatest grounds of comfort, as having a sweet possession, and a large Reversion.

Thirdly, 'It is an easy life. True, to a carnal heart, and to a wicked unwilling spirit, no life so tedious; they esteem holy humble walking with God a bondage, not a privilege: but to a regenerate man, whose nature is changed, it is very pleasant. Rom. 7. 22. It is as natural to him to pray, believe obey &c. as to a wicked man to swear, drink, whore, &c. Christ's yoke is easy to an humbled meekened soul, Matth. 11. 28. 29. The yoke of Christ's Doctrine, his yoke of Discipline and Affliction are all easy, sweet and pleasant; the yoke of the devil, and the yoke of the world are iron yokes, unreasonable, cruel, tyrannical yokes, they bind heavy burdens, and grievous to be born. Matth. 23. 4. But Christ's yoke of holiness and obedience is easy, in five respects.

1. Comparatively, in comparison of the devils yoke, and the slavery of sin; no work so toilsome as the devils drudgery, to lie drinking night & day, to lie tumbling in their own vomit and filth, to quarrel, fight, cut and kill one another &c. none undergo such pains, no thresher toils like these slaves of the devil. But Christ's yoke is easy, compared with this; For it is more easy and pleasant to live soberly in the use of the creatures, and so enjoy ourselves, our friends and comforts, then to lie drunken and be fit for nothing. Is it not more easy and delightful to follow those vocations and callings wherein God hath set us, and so to improve our times and talents for our Masters honor, then thus sinfully to misspend our precious time and those talents of health, wealth, peace, &c. and so destroy both body, soul, goods, and good name?

2. It is easy to such as have been accustomed to it; to a young beginner at first these ways may seem hard and harsh, till he have been habituated and accustomed to them, as David could not go in Saul's armor, because he was unaccustomed to it. A trade at first seems irksome to a young beginner, but after he hath learnt the Art and Mystery of it, it is pleasant; when holy ways are become natural, they are no burdens: for what we do naturally, we do delightfully and easily; he now doth good as freely and readily as as once he did sin.

3. It is easy, because we have God's Spirit to help us in the work: A yoke carried by two is easy. Christ draws in this yoke with us, and bears the heavier part of the yoke for us, and by his Spirit strengthens us to bear it.

4. It is easy to such as have an eye to the recompense of reward. Great honors and great rewards make hard things light & easy. What is all our obedience or sufferings to that eternal weight of glory? 2 Cor. 4. 17.

5. It is easy to such as love God's ways. Love makes hard things easy; it is oil to the joints, it adds wings to the soul and makes it speedily to fly the way of God's commands; they are not grievous, 1 John 5. 3. Abraham loved God, and he is ready to sacrifice his son at his command. Jacob loved Rachel, and therefore his seven hard years of labors and servitude seemed to him but as a few days.

Fourthly, It is a peaceable life. Purity breeds peace, as sin doth troubles. When the conscience is once purified, usually it is pacified. Hence peace is called the quiet fruit of righteousness, Heb. 12. 11. This is a never fading, well-grounded peace, a peace that shall never be taken from them, John 14. 27. It may for a time be eclipsed by temptations, afflictions, desertions, but never totally lost: They shall have perfect peace, Isa. 26. 3. They shall have Peace Peace, Heb. (i.) a constant peace; and abundance of peace, all manner of peace; peace external, peace internal, peace eternal. This is heaven upon earth, the singular privilege of all the godly, to enjoy a sweet serenity and calm within, when all the world about them is in an uproar, Psal. 46. Prov. 1. ult. They are gotten into that upper region, where no storms nor tempests breed.

Fifthly, it is a safe life, he thatwalks holily and uprightly, walks safely, Prov. 10. 19. They receive the truth in love, and therefore God will not give them up to the errors of the time; they walk humbly with him, and therefore he will reveal his secrets to them; they have an Unction (i) the holy Spirit of God, which shall teachthem all things, & shall lead them into all truth. Astor unsanctified hypocrites, they may fall totally and finally; there is no sin so vile but they may run into it, no error so damnable but they may swallow it; they have no foundation, and therefore they know not when or wherethey shall stay. The best preservative that I know against the errors of the times, is, to be not Almost but Altogether thorough Christians, following the Lord fully, professing Religion in the power of it, and then we have God's promise that we shall never be moved. Psal. 15. ult.

Sixthly, 'It is a gainful life, This is argumentum cogens, a prevailing argument. Men are all for gain, yet care not for godliness which is the greatest gain. What is said of Homer, That he by his learning had given more men their living, then either Sylla, Caesar or Augustus ever did, notwithstanding their great gifts, is most true of piety; How many hath it raised from the dust to great dignity and honor? as Joseph, David, Hester, &c. Hence the Apostle calls godliness [in the power of it, not in the fo •… m] great gain, 1 Tim. 6. 6. (i) no gain like it. Bodily exercise may do something (if rightly used) toward the preserving of the health, and taming of the flesh, but godliness is profitable to all things, 1 Tim, 4. 8. nothing to be compared unto it; it brings with it contentment, joy, peace, pardon of sin, power against sin, boldness at the throne of grace, and freedom from condemnation. All the gain and riches in the world cannot purchase one of these. Piety hath the promise of all things, both temporal, spiritual and eternal; it procures the blessing and gives us a true Right to it also, and that doubles the mercy; for a wicked man may have good things, but they are not good to him, because he hath but a civil right to them, when the godly have a sanctified right; the blessing of the Lord makes them rich, and he adds no sorrow with it, Prov. 10. 22. They have no sting of conscience with their riches. We should therefore plead for piety and make apologies for it: What bringsmen gain, they will plead for that, and cannot endure that it should be spoken against, Acts 19. 24. 25. Demetrius made shrines for Diana; these brought no small gain to the craftsmen, by it they got their wealth. Paul opposed their silver Trade; but how were they affected with it? the Text tells us, v. 28. 34. they were 1. Full of wrath, 2. They cried out. 3. Not one or two, but all of them. 4. Not dividedly but unanimously, with one voice. 5. Not for a moment, but for the space of two hours, they cry, Great is Diana of the Ephesians. If these were so violent for false and base gain, how zealous should we be for the true gain? If they plead and cry out so as they will hear nothing against their Diana; much more should we plead for piety which only brings true profit, and in defense of it out-cry all the out-cries in the world against it.

Seventhly, It is the most excellent life. Piety makes men to excel their wicked and profane neighbors, Prov. 12. 26. What makes God's people more excellent then the men os the world? it is not riches, strength, outward beauty, &c. it is only their piety. The wicked live the life of nature, but these live the life of grace; they have grace to direct them, grace to renew them, grace to strengthen and comfort them; so that there is no life like theirs: For as the life of a man excels the life of a Beast, so the life of a gracious man excels the life of a natural man, &c. See more fully Topsals Preface to the Book of Ruth; and Master Baxter's Saints Rest, 4. Part Sect 4. p. 56.

Now lay all these Motives together, and then put the question to yourselves, as Saul did to the people in another case, 1 Sam. 21. 7. Can the son of Jesse give you fields and vineyards, and made you all Captains of Thousands, and Captains of Hundreds? So say I, Can the world give you peace, joy, contentment in all conditions? Can your riches, houses, carnal friends, &c. give you comfort when you come to die, or will they not rather like false friends then leave you and forsake you? But holiness like a faithful friend will never leave you nor forsake you, but in the very pangs of death will yield you comfort. Isa. 38. 1. 3. and at last bring you to everlasting happiness. Oh then let us clothe ourselves with the silk of honesty, with the lawn of sanctity, and the purple of chastity, Et taliter pigmentatae Deum habebitis amatorem, So shall the King of Kings take pleasure in our beauty, and we shall be lovely in his eye forever.

CHAP. IX.

IF any now seeing the necessity and excellency of holiness, shall cry out as those, Acts 2. 37. Men & Brethren, What must we do that may be holy?

A. The Means to attain it, are plain and easy to those that have hearts to practice them.

1. You must pray unto God for it; it is his Prerogative Royal to be The Lord that sanctifieth us. Ezek. 20. 12. He is both the Author and the finisher of it; and though he hath promised to bestow it on us, Ezek. 37. 25. 26. yet v. 37. he will for this be inquired of by the house of Israel to do it for them. You must ask if ever you would have; Spare to speak and you shall never speed. What the Apostle says of wisdom, is true of sanctification, James 1. 5. If any one lack it, let him ask it of God. Spread your uncleanness, and lament it before the Lord, cry as the Leper, Lord, if thou wilt, thou canst make me clean: Oh when shall it once be? Lord, thou knowest that the way of man is not in himself, but tis thou who art the heart-making, that must be to me the heart-mending God, &c. It is therefore observed that the men of most prayer, have been the men of most holiness; as Moses, Samuel, Job, Daniel, Paul, &c. True it is we must use all other means, but without prayer they are all but vain: This must come in the Reare of all, and be added to all other means that they may become effectual. When the Apostle had directed the Ephesians to put on the whole armor of God, he adds in the close of all, Praying always, &c. Ephes. 6. 18. This is like Goliath's sword, none like that; and therefore God's servants being sensible of their own uncleanness, by prayer have made out unto God for it. Psal. 19. 12. Cleanse me from secret sins. And 51. 10. Create in me a clean heart. And 119. 133. Order my steps aright, and let no iniquity have dominion over me. And Paul prays for his Thessalonians that God would sanctify them wholly. 1 Thes. 5. 23. Nor is it all praying or seeking that will prevail;

But we must seek it.

• 1 Early.
• 2 Earnestly.
• 3 Constantly.

And to encourage you, know, That none ever sought God thus, but he was found of him. Many ask, but it is amiss; either they seek it not early in their youth, or they seek it not zealously and earnestly with their whole heart, or they cannot wait, but give over presently; no wonder if such ask and have not, because they thus askamiss.

1 Then, you must seek a gracious frame of spirit, early, in the morning of thy youth, whilst the day of thy visitation lasts; to such the promise runs, Pro. 8. 17. They thatseek me early shall find me. There are certain seasons of grace when the Lord makes tenders and offers of grace to the soul; happy those that observe those seasons, and know in this their day the things that concern their everlasting peace! There is a time when the Lord will be found of his people; observe that season and improve it; seek the Lord while he may be found, call upon him whilst he is near, Isa. 6. Remember thy Creator in the days of thy youth, before the evil days come. Fly betimes from the lusts of youth, such as pride, fornication, self-confidence, rashness, sensuality, voluptuousness, &c. 2 Tim. 2, 22. God takes it kindly when young persons will so far deny themselves that they can follow him through a wilderness of temptations and oppositions in a Land that is not sown. A hypocrite may follow him in a Land that is sown with pleasures, profits, honors, &c. but to follow him in the want and loss of these, argues some sincerity, and makes us dear to God. Jeremy 2. 2. I remember the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness in a Land that was not sown. It was Josiah's commendation that when he was but sixteen years old he began to seek & serve the Lord, 2 Chro. 34. 1. 3. And Obadiah feared the Lord from his youth, 1 King. 18, 12. You must be good young, if you would be good long. Seldom doth a devil in youth prove a Saint in years; the time of conversion (as one well observes) is usually between 18. and 28. and he that mispends that flower of his time is seldom good. The devil indeed hath a Proverb, A young Saint and an old devil: But God's Spirit tells us the contrary, Prov. 22. 6. Train up a child in the way he should go, and when he is old he will not depart from it. Train up a child virtuously, and usually he will continue. Youth is our seed time; our harvest, and our hopes depend upon our care and diligence in this plowing and sowing season. Every thing is most beautiful and successful in its season: David's blessed man brings forth (fructum suum in tempore suo) his fruit in due season, and therefore all that he doth, prospers, Psal. 1. 3. Whilst then the day of thy youth, the day of health, and the day of grace lasteth, whilst God stands knocking at the door of thy heart by the motions of his Spirit, speedily entertain him, embrace his motions, suffer thyself to be led by his Spirit in ways of obedience; resolve with David that God shall be thy God, and that thou wilt seek him early, Psal. 63. 1. Let it be your first work to seek his Kingdom; else if you delay and put off God from day today, your hearts will be hardened, your sin increased, God's wrath provoked, and Satan encouraged. Learn wisdom then of the men of the world; the Mariner observes his wind and tide, the Lawyer his Term, the Chapman his market, the Husband man his seasons; yea the Stork and the Crane and the Swallow know the time of their coming, and the laborious Be loseth no fair seasons. Consider that time itself is short, but the seasons of grace are shorter, and if you lose them, you lose all. This ruined Jerusalem, because she knew not the day of her visitation Luke. 19. 44. Yea many that seek after heaven shall miss of it, because they seek too late, Luke, 13. 24, God hath allotted to every man that lives in the bosō of his Church a certain time for repentance, and he that neglects that time, & comes not in to Christ then, can never be saved; and therefore be sure ever to second the Spirits motions with obedience; lest if the Lord call and you will not hear, the time come when you shall cry and shall not be heard, Prov. 1, 24., &c.

2. Seek it earnestly, with all thy heart and with all thy might, with the highest intention of affection; they are only wrestling Jacob's that become prevailing Israel's. Importunity will do much, it made an unjust Judge to do justice: no man ever sought God with his whole heart but he found him, Deut. 4. 29. Ier. 29. 13. 2 Chron. 15. 15. God hath made many gracious promises that he will sanctify and cleanse us; urge them in thy prayers, beseech him to remember the word which he hath spoken to his servants, wherein he hath caused us to trust, Ezek. 36. 25, 26, 27. Zach. 14. 20, 21. Obad, 1. 7. 1 Cor. 1. 30. Go unto Christ, in him is a fullness of holiness, to answer for our unholiness; Christ is the Magazine and Store-house of all grace; in him is not only a fullness of Abundance, but a fullness of Redundance, an overflowing fullness for me and thee, and for all that come unto him.

3. Seek it constantly, never give over, but wait still; in due time we shall reap if we faint not; do not limit the holy One of Israel to thy time; consider how long thou didst make him wait on thee before thou heardest him: and then shouldst thou die in this waiting condition, yet thou art blessed. Isa, 30. 18. Hold on thy suit take no denial; the comfort thou wilt meet with in the end, will abundatly recompense all thy waiting; and though hope deferred may make thy heart sick, yet when it comes it will be as a Tree of Life, Prov. 13. 12.

II. If ever you would be holy, you must take heed of offending and grieving God's holy Spirit by your sins; for sanctification is the most proper work of the Spirit, and therefore he is called the holy Spirit; for as the Father Elects, and the Son Redeems, so the holy Ghost doth most properly sanctify, 1 Pet. 1. 2. Titus 3. 4, 5. 'It is the Spirit that must enlighten, enliven, strengthen, quicken, convince us of our spiritual nakedness, blindness, poverty and misery; it must enable us to all Duties, and make all Ordinances effectual; and therefore as you love the Spirit of God, and tender your own salvation, quench not the motions of God's Spirit in your souls; when it would convince you of sin, and humble you, do not drink nor drive away those pangs of the New-birth, but obey its motions; surrender up all the keys of thy soul unto him, let him rule in thee and over thee, and suffer thyself to be led by it, and it will assure thee of thy Adoption.

III. Attend upon the Preaching of the holy word of God; it is the ordinary means by which the Spirit of sanctification is conveyed into our souls, Act. 10. 44. Whilst Peter was preaching, the holy Ghost fell on those that heard the Word. God's Spirit breaths not in an Ale-house, or in a Play-house, but in the ordinances; they are the vehiculum Spiritus, the Spirits chariot, God will be found in his own way and means; and therefore we should sit in the winds way, and though for the present we find not that comfort we expect, yet let us wait still; the lame man that lay long at the Pool of Bethesda, at last was cured. Attend then to the whole Word of God; to the Law as well as to the Gospel; let its terrors humble thee, and out thee of thyself, that so the Gospel may comfort thee: For God's usual method is to bring men to heaven by the gates of hell. First to bring men to mount Sinai, and then to mount Zion; first to mount Ebal the mount of cursing, and then to mount Gerizim the mount of blessing; first the Spirit of bondage to convince men of sin and make them fear, and then the Spirit of adoption, to cry Abba Father, By the assistance of the Spirit, the Word will be a sword to kill our corruptions, and a glass to discover ourselves unto ourselves; for though moral truths may adorn the soul, yet it is only Divine truth that purifies it, Psal. 119. 9. John 17. 17.

Nor is it all hearing that brings sanctification, but 1. You must hear Preparedly; the heart must be cleansed and purged from sin before we can hear with profit, 1 Pet. 2. 1. 2. James 1. 21. Ezra 7. 10. Eccles. 5. 1 John 11. 13. Plowing must go before sowing Ier. 4. 3. We must humble ourselves in our closets before we hear, that we may come with an appetite and desire after the Word. The very cause of so little profiting, after so long Preaching, is unprepared hearing; this accidentally makes the Word to harden men, and makes them worse, Isa. 6. 9. 10. They'l come and hear, but like Rachel they'll bring their idols with them, Gen. 31. 19. Most men come as to a Market or Fair, without any inward preparation; but did they but know the transcendent purity of that God before whom they stand, and the weightiness of the duty which they are about, then would they come with fear and trembling, and take heed how they hear. Observe how terribly God threatens all careless unprepared persons, Ezek. 14. 7. 8. He that sets up his Idols in his heart, and comes t •… inquire of me, I will set my face against that man, and will make him a proverb, and will cut him off from the midst of my people.

2. You must hear Attentively and Intentively, with the greatest care and diligence, Isa. 55. 2. 3. Prov, 5. 1. 2. Acts. 16. 14. Luke 19. ult. Consider, thy Heating is for Eternity; every Sermon will do you good or hurt forever; without attention we lose all, be the Preacher never so powerful, and his Doctrine never so good.

3. You must hear Retentively, and remember it Heedfully, lock it up as a jewel of special concernment. hide it in your heart, as David did, Psal. 119. 11. and Mary, Luke 2. 51, This is commanded, Deut. 11. 18. Job 22. 22. John 15. 20.

4.

You must Rcceive the Word.

• 1. Understandingly.
• 2. Beleevingly.
• 3. Reverentially.
• 4. Obedientially.
• 5. Affectionately

'It is a mercy, and there is some hopes of people when they come and hear. 2. It is a greater mercy to hear and approve of the truth delivered, but the greatest mercy is to receive it into our hearts with love, and to bid it welcome into our souls, be it for humiliation or consolation. There must be no carping or cavilling at its sharpest reproofs, but we must receive all with a Benedictus Dominus, 1 Sam. 25. Blessed be the Lord, blessed be his servants, and blessed be their counsel: There must be a promptness and readiness in us thus to receive it, as the Beroans did, Act. 17. 11. 1 Thes. 2. 13. It is not bare hearing, but receiving, eating, digesting the Word, which will make it to us the joy and rejoicing of our souls, Jer. 15. 16.

1. We must receive it Understandingly. Unless we understand what we hear, all is lost. Hence Christ calls on the multitude to hear and understand. Matth. 15. 10. and not barely to read or hear but to search out the meaning of the Scriptures, John 5. 39. we must be able to hear with a judgment of discretion, trying all things and holding fast what is good, 1 Thes. 5. 22.

2. Receive it Beleivingly. We must by faith apply the truths delivered to ourselves particularly. It is not sufficient we believe the doctrine to be true, but we must apply it, Job. 5. 27. A plaster unapplied will never cure; by faith it must be engrafted into ourhearts, James. 1. 21. Unbelief hinders the power of the Word, and bars the heart against it, so that it cannot profit us, Heb. 4. 2.

3. Receive it Reverentially and Meekly. You must bring humble and meek hearts to this Ordinance; such only are fit scholars for God, Psal. 25. 9. To this end we must set ourselves as in God's presence, and hearken as if God himself did speak; look not so much on the Minister, as on God in him, whole Embassador he is; when the Minister threatens, think you heard God himsel threatening you; & when the Minister comforts the humbled, think that thou hearest God himself comforting thee; for Christ preacheth In and By us; and when our preaching agrees with God's Word, it is as the Word of God himself. He that hears you, hears me; when we speak, God speaks, Luke. 10. 16. Dan. 9. 10. Exod. 16. 7, 8. John 1. 23. Luke 1. 70. 1 Thes. 2. 13. 2 Cor. 5. 20. The words of an Embassador are esteemed as the words of him that sent him. Excellent is that of Cornelius Act. 10. 33. though a soldier and a gteat man, yet he sets himself, as in God's presence, to hear All things that God should speak. This made Jacob come with fear, when he had said, Surely the Lord is in this place, Gen. 28. 16. then v. 17. he was afraid and said, How dreadful is this place!

4, Obedientially. We must resolve before we come to obey whatsoever God by his Ministers shall command us, be it never so cross to flesh & blood, be it for humiliation or consolation; be it to cut off a right hand; or pull out a right eye; you must resolve to do it: If God will be pleased to teach you his ways, you must resolve that you will walk in his paths, Isa. 2, 3. You must answer as they did, Ier. 42. 5, 6. Whether it be good or whether it be evil, we will obey the voice of the Lord. If the Lord will vouchsafe to draw us, we must resolve to run after him, Cant. 1. 4. Psal. 119. 33, 34. So soon as ever the Lord commands, we must presently obey, Psal. 95. Whilst 'tis today, before tomorrow come, hear his voice. When God calls, Samuel presently answers, Here am I, 1 Sam. 3. 10. As soon as ever God commanded David to seek his face, his heart presently echo's, Thy face Lord will I seek, Psal. 27. 8.

5. We must receive the Word Affectionately. Our hearts must be affected with joy, sorrow, love, desire; we must not only bring habitual preparation, but there must be also a stirring up, and an acting of the graces of the Spirit in the act of hearing: When we hear of the terrors of the Law, we must tremble and fear, Acts 2. 37. Josiah's heart melts at the hearing of the Law, 2 Chron. 34. 27. God highly prizeth such a frame of spirit, when we tremble not only at his judgments, but at his very word, Isa. 66. 2, 2. When we hear of the promises, we must rejoice in them. Job 23. 12. Psal. 19. 10. Ier. 15, 16. The Primitive Christians heard the Word with gladness, Acts 2. 41, &c.

This right receiving of the whole Word of God, is a special means of our sanctification, which made me willing to press it the more fully.

IV. Delight in the company of Saints, make them thy bosom companions; for as he that walks with wise men shall be wiser: so he that walks with good men shall be better: they will help thee by their prayers, by their counsel, and by their example. Communion with Saints is a soul-enriching mercy; one living coal makes another burn: Saul being amongst the Prophets fell to prophesy. Barnab as a good man and full of the holy Ghost, brings in many to the Lord, Acts 11. 23, 24. A man that is full of spirit, quickens men's spirits.

Away then with all profane company; what communion hath light with darkness? what comfort can God's people find in their society with Atheists, Fornicators, Drunkards, Apostates, &c. Therefore the Lord in Scripture so oft commands his people to forsake such company, Ephes. 5. 7. 11. 2 Thes. 3. 14. Rev. 18. 4. for it is impossible for any man to be godly long, that delights in ungodly company, and that doth electively make them his companions.

V. Get afflictions sanctified. Christ's blood doth sanctify us Meritoriously, 1 John. 1. 7. God by his Spirit Efficiently, and afflictions Instrumentally; they are excellent means to soften and meeken the proud heart of man, they help to discover ourselves unto ourselves, they teach us many good lessons, Psal. 94. 12. They help to purge out our dross, and make us partakers of God's holiness, Heb. 12. 10. They are his pru •… ing knives to blood us, and his Physic to purge us that we may bring forth more fruit, John 15. 2. They are God's fire wherewith he purifieth his gold, Zach. 13. 9. In his wisdom he sees it is best for us to be kept low, considering how hard it is for weak man to be Great and Good, to be High and Holy.

VI, and lastly, He that will be holy, or would preserve his holiness, must be frequent in that soul-enriching duty of self-examinatiō; he must daily search and try his ways, purging out that old leaven of sin which infects and enfeebles the soul, he must search for it as for a traitor, and having found it, he must nor spare it, but must kill and crucify it without mercy; for the sparing of sin undoes the sinner: He must fully and freely confess and forsake his sin, and then he shall find mercy, Prov. 28. 13. And since a right confession of sin is a special means to attain sanctification, according to that promise, 1 John. 1. 9. If we confess our sins [sincerely and seriously] God cannot then in justice but pardon such penitents, and cleanse them from their sins; I shall briefly set down some directions for it, and so conclude. 'It is not every confession of sin that brings pardon, but he that will rightly confess his sin must observe these seven Rules.

He must confess his sins

• 1. Freely.
• 2. Fully.
• 3. Speedily.
• 4. Sincerely.
• 5. Affectionately.
• 6. Beleevingly.
• 7. Reformingly.

All these are the ingredients of a sound confession. 1. We must confess our sins Freely without compulsion, when we are in health, in our youth, in peace & prosperity. Free-will offerings are most pleasing to God; 'tis the best honey which flows from the comb without crushing, and the best wine that flows from the grape with least pressing. Compulsive duty is no duty in God's esteem: A Pharaoh never confesseth his sin till he comes to the rack: A Saul till he is like to lose his Kingdom: A Balaam till he sees an Angel ready to slay him; nor will a Judas cry Peccavi, till the pangs of hell surprise him. But the godly are drawn by God's goodness, rather then driven by his greatness; they are free and forward to give glory to God, and take shame to themselves in the confession of their sins, as Nehemiah, Ezra, Job, David, Paul, &c.

2. Fully. We must not hide any one sin that we know of; for every sin is a thief and traitor to the soul, and being concealed (though it should be but a little one in thy esteem, yet) may unbolt the door for greater. Hiding of sin hinders men's prosperity in body, soul, goods and good name, Pro. 28. 13. there must be no denying of our sins, like the harlot, Prov. 30. 20. no pleading for them, no excusing them, or laying them on others. 1. Not on God, as Adam did, Gen. 3. 12. He tempts no man to sin, James 1. 13. 2. Not on Satan, he may entice thee, but he cannot force thee. 3. Not on men, as Aaron did, Exod. 32. 22. and Saul, 1 Sam. 15. 21. We must not extenuate or lessen them, but aggravate them by all circumstances to make them odious to ourselves, 2 Sam. 24. 10.

We must make full, plain, and particular confessions of all our known sins, great and small, original and actual. They that would have pardon must confess All their iniquity, and All their trespasses, Levite. 26. 40. & 19. 21. the more particular the better; as Paul confesseth he was a persecutor, a blasphemer and a reviler, 1 Tim. 1. 13. especially we must confess and bewail our darling sin, the sins of our complexions, callings, education, &c.

3. Speedily. The sooner we fall to confession, the better. If a man have drunk poison, the sooner it is vomited up, the better it's for him. While sin is fresh and green, there is some tenderness and sense in us; but our heard hearts are like iron, let them cool and they are hardly wrought upon. A disease that is chronicall and old, is harder to cure then a new one, Jer. 13. 23. Can a Blackmore change his skin? &c.

4. Sincerely and cordially. Our outward confessions and expressions must come from inward impressions of grace upon the soul. Most men's confessions are mere words; God is nigh to their mouths, but far from their reins, Jer. 12. 2. Isa. 29. 13. and though in words they speak much against their sins, yet their hearts love them dearly, and they will in no wise part with them. Such men's confessions will be their condemnations; out of their own mouths will God condemn them, and give them their portion with the hypocrites. Hypocriticall confessions be they never so eloquent or excellent for words, are mere abominations; our confessions must be the voice of our hearts, rather then of our tongues; for as in all duties, so especially when we come before the Lord to acknowledge and confess our sins, there must be all plainness and sincerity without doubting or hypocrisy; cold, careless, customary confessions do more provoke God oft times then the sin itself. If a child should come and tell his father what he had done against him without any remorse or sorrow, he would take it rather for a profession then any true confession of his fault. God oft punisheth such formal confessors, by giving them up more greedily to sin: as Pharaoh, after he had made a verbal co •… fession of his sin, was worse after, Exod. 9. 27. yet v. 34. he sinned yet more, and hardened his heart against the Lord.

5. Affectionately, with sorrow hatred, shame, &c.

1. Our hearts must be full of sorrow and deep humiliation under the sight and sense of sin; every sin must be as a sword in our bosoms, we must be sensible of the burden and bitterness of it: This made Peter weep bitterly. When David resolved to confess his iniquity, he presently adds, and I will be sorry for my sin, Psal. 38. 18. Where this sorrow is, though a man be not able to express himself in words, yet God accepts of the affection.

2. In our confessions there must be an hatred and loathing of sin, it must work an indignation in us, Hos. 14. 8. 2 Cor. 7. 11. Job. 40. 4. & 42. 6. his sin made him to abhor himself; We must fall out with our sins, before God will fall in love with us.

3. We must confess our sins with shame. When we consider the number and nature of our sins, what a tender, bountiful and gracious God we have sinned against, 'how long we have rebelled against him, and yet he hath spared us: now must we take shame to ourselves, and be even confouded under the sense of our sins, as Ezra 9. 6. Ier. 31. 18, 19. Dan. 9. 7. Ezek. 16. 61. Now he cares not for his own reputation; so God may be glorified, he is content to be a based; so God may be magnified, he is content to be nullified. This holy shame is a sign of ingenuity, and of a good temper of spirit: We are ashamed to be found doing any base thing; sin is the basest of evils, and therefore we should be ashamed and confounded before God at the remembrance of all those base lusts which have reigned in us and over us: God loves to see us thus loathing ourselves, Ier. 31. 18. 20. And if the Sun and Moon be ashamed of our sins, Isa. 24. 23. Ier. 50. 12. and the apostasy of Christians puts Christ to shame, Heb. 6. 6. should not we then be ashamed of sin which makes the very creature blush, and puts Christ to shame? Oh let our hearts be full of grief, and our faces filled with shame for all our abominations! yet let it not be the shame of a thief when he is taken, Ier. 2. 26. because of disgrace and loss of credit; but let it be a filial shame, from a sight and sense o •… the loathsomeness of sin, it being offensivum Dei, aversivum à Deo, odious to God, and hurtful to ourselves; such shame is our glory. Woe then to all imprudent, frontlesse men, whose life is a trade of sin, and they mere workers of iniquity, yet have brows of brass, and whores foreheads that cannot blush: God will not bear long with such, Isa. 3. 9, 10. & 48. 4. Ier. 3. 3. & 6. 15. & 8. 12. Impudency proclaims impudency, when men are so far from shame, that they think it a shame & disgrace not to sin and swear, and go like Ruffians, these are come to the height of sin, and are sinners that know no shame, Zeph. 3. 5.

6. Beleevingly; hoping and waiting for mercy and Pardon. We must be humbled, but not despair: David had sinned greatly, yet he believes i •… God's mercy, and begs for pardon, Psal. 51. Judas indeed confessed, but without hope of pardon, and therefore hangs himself; but the sorrow of the godly is mixed with faith, and his confession with believing that his sins are pardonable, and God will yet show him mercy. Ezra 10. 2. Yet there is hope for this thing.

7. Reformingly. True confession is joined with Reformation; he doth not only confession his Ignorance, Atheism, Worldlinesse, Hypocrisy, &c. but he likewise forsakes them, and resolves against them, Prev. 28. 13. Confession of sin and the confusion of sin go together in his soul; he desires as freely to forego his sin, as he desires it should be forgiven. The Ephesian Converts confess their sin, and then burn their books, Act. 19. 18, 19. The wicked sometimes confess, but they never forsake their sin, but after confession they return with the dog to his vomit. Saul confesseth with tears, that David was more righteous then he, yet after that persecutes him again. Pharaoh confesseth the Lord is righteous; I have sinned; yet after persecutes Israel again. But the godly ever join Reformation with Consession.

In a word then, we see there must be an abhorring of all sin by such as would attain to sanctification: for sanctity and sin approved of cannot subsist together, though sanctity and sin •… ated and lamented may. Sin and sanctity are directly opposite; for sanctity is our conformity to God's will, & sin is a deformity and transgressing of it: Yet some sin nes are more directly opposite to it, and therefore we must more especially watch against them: As

1. Drunkenness is a beastly, swinish sin, a fit sty for the devil, but God's holy Spirit abhors such a dwelling.

2. Idolatry, 'tis spiritual adultery, & breaks the Covenant; they forsake the Holy one of Israel, to follow Idols, therefore God will forsake them.

3. Fornication is a sin most directly opposite to sanctification; it is made a part of our sanctification to fly from it, 1 Thes. 4. 3. This is the will of God, even your sanctification, that ye should abstain from fornication: It is a sin not to be once named amongst Saints but with detestation, Ephes. 5. 3, 4, 5. Our bodies must be kept chaste and pure, as becomes the Temples of the holy Ghost; for he that defiles the temple of God, him will God destroy; and if men and Magistrates will suffer it to go unpunished, yet the God of heaven will not, Heb. 13. 4. Whoremongers and adulterers he will judge. 'It is not so light a sin as profane men imagine; it is a God-provoking sin; where fornication and adultery reign, the plagues of God are ever at the door; this sin helped to bring the flood upon the old world, Gen. 6. 2, 3. 7. this sin cut off three and twenty thousand of the Israelites, 1 Cor. 10. 8. This brought sad afflictions on David, 2 Sam. 12, &c. It is a sin that blinds the judgment, Hos. 4. 11. transforms men into beasts, enseebles the body, emasculates the mind, shortens the days, Prov. 5. 11. spends the radical moisture, breeds foul diseases, consumes the estate, Prov. 6. 26. & 29. 3. Luke 15. 13. 30. bars men from heaven, 1 Cor. 6. 9, 10. and casts them into hell, Prov. 9. ult. Rev. 21. 8. The miseries which attend this sin, I find summed up in this Tetrastich.

Oh then let the diresull plagues which attend this sin, and which we see daily to be executed on those that practice it, make us not only go or run, but with all speed fly from it, as we would from the devil, who is The unclean spirit, and delights to draw men to uncleanness. It is the Apostles precept, 1 Cor. 6. 18. Flee fornication: and to this end flee the occasions of it, and inducements to it, as idleness, drunkenness, gluttony and pampering of the body, familiarity with suspicious persons, neglect of fasting and prayer, neglect of watching over our hearts, senses, ways and words, &c. He that will shun a sin, must shun the occasions of that sin; else we tempt God, and he will never deliver us from the sin, but leave us up to it because of our negligence. It is a true saying, He that will no evil do, must do nothing that belongs thereto. Shun the occasions, and God will preserve you from the sin.

[See the foulness of this sin, and the plagues that attend it, fully set forth by M. John Downam in his Treatise against Whoredom, p. 1. 8, &c. & M. Hildersham on John 4. Lect. 15. p. 66. to 87. and ten Aggravations of it, by D. Ier. Taylor, Holy Living, p. 83, &c.]

Thus have I at last brought you to Mount Nebo, and from thence given you a glimpse of the Heavenly Canaan: it is not bare speculation which will bring usthither: there must be practice. To know these things is necessary, but without Doing them they will do us no good. It is not praising but Practising of holiness, which will bring us to the God of holiness. Let us then make it our great work, 1. To get inward sanctification, get our hearts renewed. 2. Let us show the truth of this inward holiness, by our holy words, holy works, and holy walking; and then know for thy comfort, whoever thou art, be thou afflicted, tempted, poor, despised, &c. yet if thou thus continue to walk in the way of holiness, thou shalt certainly at last arrive at the haven of happiness; having thy fruit in holiness, God himself hath told thee, that thy end shall be everlasting life. To which holiness and happiness, sanctification and salvation, he of his own free mercy bring us, who hath so dearly bought us, even Jesus Christ the Righteous.