A Saint or a Brute, Part 2 · Chapter 1
CHAP. 1. Holineſs and its fruits are the Beſt part: Wherein the Happineſs of Saints confiſteth.
Luke 10. 42.
But One thing is Needful: and Mary hath choſen the good part, which ſhall not be taken away from her.
THough I have before taken up this latter part of the Text by way of Motive, in the Concluſion of the former Part of this Treatiſe, I am very loth that a ſubject of ſo great importance ſhould be ſo lightly paſſed over: And therefore by Gods aſſiſtance, I ſhall attempt a fuller handling of it. The Neceſſity of Holineſs I have ſpoken of already: It is the Goodneſs of it that I am next to ſpeak of.
And before I enter upon it, let me intreat thee Reader, whoever thou art that openeſt this Book, to remember that I am writing and thou art reading of the greateſt and higheſt matters in the world; and therefore come not to it with common affections, and read not this as thou wouldſt do a Hiſtory or a Rheroricall Oration, to find delight for a curious mind, but confeſſing thy ſelf a Scholar to Chriſt, with reverence take thy L… from him, as that which thou cameſt into the world to L… which all thy comforts, thy hopes, thy ſafety, and thy ev… happineſs depend upon.
And here in the entrance, I will freely tell you what more me to fall upon this ſubject, and be ſo earneſt with you in th… point. One thing is the obſervation of the careleſneſs and wilfulneſs of the moſt, that live in the neglect of Holineſs and Everlaſting Life, for all that can be ſaid to perſwade them to a wiſer courſe: While they all profeſs themſelves to be Chriſtians, and to take the Scripture for the Word of God, and confeſs this Word in particular to be true, that it is Heaven and Holineſs that are the moſt Neceſſary, and moſt to be deſired and ſought after, yet will they not be moved to Live according to this Profeſſion, nor to Love that Moſt which they confeſs to be the Beſt, nor to ſeek that firſt which they confeſs to be moſt Needful. They have the caſe here decided by the mouth of the Lord Jeſus Chriſt himſelf, and as plainly, and fully, and peremptorily decided … they could wiſh. If they were Infidels, and underſtood but the Law of Nature, even Reaſon might tell them that there is no doubt of it, but that Eternal Life is more to be ſought after then tranſitory things: And yet they live as if the caſe had never been decided by Chriſt or by reaſon; or as if they had never heard of any Life but this: Look into moſt Towns, and ſee whether there be not more at Martha's work, (and worſe) then at Mary's▪ Look into moſt families, and ſee whether they be not … Martha, troubling themſelves with many things, when the … part is almoſt caſt aſide. Even in the Families of Lords, K… and Gentlemen, that are doubly obliged to God, and pr… be wiſer then the ignorant Vulgar, the matters of their … are turned out of doors, or thruſt into a corner, and the … of their bodies do take up the day. How many Martha's, … one Mary, ſhall we find among both Rich and Poor▪
Yea that is not the worſt, but they that are ſo blind, and wicked as to chooſe the worſer part themſelves, would have all about them do ſo too; And as Martha grudged at Mary's practice, and conplaineth to Chriſt againſt her, ſo theſe repine at the choice of the Godly, and think them but melancholy crack-br…ind people that make more ado for their ſalvation then they need: And th… are not content to keep ſuch ungodly thoughts in their brea… to their Own damnation, but they muſt be the Devils mouth to ſpit reproach in the face of Holineſs, and conſequently in the face of Chriſt, as if they bid defiance to the Lord, and would make it their employment to jeere and ſcorn mens ſouls from Heaven. If one in a family do with Mary chooſe the better part (though without any neglect of their calling in the world,) the reſt make a wonder of them, and ſome deride them: and ſome hate and vilifie and threaten them, and few will imitate them: and who more forward to diſtaſte and deſpiſe them then the Maſters of the Families that are bound to teach and lead them in that way! ſo that a poor ſoul (even in a Land and Age that countenanceth Holineſs more then almoſt any other in the world) can ſcarcely ſit at the feet of Chriſt, and Learn his word, and ſeek his Kingdom and Righteouſneſs firſt, but they are gazed at, and cenſured and derided, as if they did ſome very fooliſh, needleſs, yea or wicked thing! As if it were the only folly for a man to follow Jeſus Chriſt, and obey his God, and ſave his ſoul, and do that work with greateſt diligence, for which he is a man, for which he hath his Life, and Time, and Mercies, and which if he neglect, he is loſt for ever! The Lord have Mercy upon the poor deluded world! whence comes this general dampe and dottage upon the underſtandings and the hearts of men! of Great men, of Learned men, of men that are accounted wiſe in the world!
It is Good and Evil that conſtituteth all that wonderful difference that is between the Reaſonable creatures, both here and hereafter: The Good of Holineſs, and the evil of ſin do make the difference, between the Godly and the wicked: the Good of Everlaſting Happineſs, and the Evil of Everlaſting Miſery, doth make the difference between the Glorified and the Damned. Goodneſs in General is ſo naturally the object of mans will, that Evil as Evil cannot be deſired, and Good as Good cannot be hated. What then is the matter that few attain the greateſt good, and few will ſcape the greateſt miſery? It is becauſe they would not Chooſe that Good, and refuſe the way and cauſe of Miſery. But how cometh it to paſs that men will make no wiſer a choice? Is the caſe ſo doubtful that they cannot be reſolved in it? every man would have that which he thinks is Beſt for him. Why do men follow after wealth, or pleaſure, or credit in the world, but becauſe they take it to be Beſt for them? Why do they ſet ſo light by Holineſs, and Chriſt and Heaven, b… cauſe they apprehend them not to be Beſt for them? W… men refuſe, and obſtinately againſt all perſwaſions refuſe a Holy life, if they took it practically to be Beſt for them? what! will they contrive their own deſtruction? do they long to do themſelves a Miſchief, and the greateſt Miſchief in the world? No, thats not the caſe; But the matter is this: Their ſenſes draw them another way; Their eye, their ear, their taſte, their feeling, every ſenſe hath a Pleaſure of its Own, and this ſenſe or fleſh is violent and unreaſonable, and would fain be ſatisfied: and Reaſon that was given us to Rule it, is bribed and blinded and perverted by it, and ſo is ready as a ſervant to obey it, and to take its part; and the fleſhly mind diſcerneth not the things of God, for they are ſpiritually diſcerned: the Will alſo and the Affections are by the byas of a fleſhly inclination corrupted, and habitually lean to the fleſhly part: And that which men Love, they will eaſily think well of, and are glad of any thing like Reaſon to defend it; and that which is againſt the Inclination of the Will, will hardly be thought well of, and any thing like Reaſon will ſerve againſt it. This depravation of the mind and will of man, enſlaved and ruled by the Fleſh or ſenſuality, is the very cauſe that moſt men will not chooſe the Better part, and ſo the cauſe of their perpetual miſery. And till the Holy Ghoſt ſend in a heavenly light of Wiſdom into the mind to ſhew them the true difference between the Good and the Evil, and a new Inclination into the Will, that ſhall turn their hearts from the Evil to the Good, they will ſtill go on, and the matters of God will ſeem fooliſhneſs to them; and they will take thoſe men for the veryeſt fools that follow the Wiſdom of the Lord, and provide moſt carefully for eternal life; and they will take thoſe for the wiſeſt men, that are moſt contrary to the God of Wiſdom, and that dare leap moſt fearleſly into Hell; Or if this be not their Opinion, but conviction force them to a wiſer kind of language, yet will it be their Practical eſtimation and their Hearts, as their Choice and Lives will eaſily declare. For that which is born of the fleſh is fleſh, and that which is born of the ſpirit is ſpirit, Joh. 3. 6. The fleſhly man will have a fleſhly mind and will, and openly or ſecretly will Live after the fleſh, and ſuch are the heirs of death, Rom. 8. 5, 7, 13. Fleſhly generation cannot make a ſpiritual mind or heart in any, but it muſt be by ſpiritual Regeneration: and therefore except a man be born again of the ſpirit as well as of water, he cannot enter into the Kingdom of Heaven, Joh. 3. 3, 5.
This inward difference of Inclinations is the true cauſe of the difference of the judgements and the courſes of men, about the matters of God and their ſalvation.
This is it that makes ſo many to think none wiſe but thoſe that are more dangerouſly mad then men in Bedlam; and that makes ſo many others ſtand in doubt as men unreſolved what to chooſe, and what courſe to follow: As if it were really a difficult point for a man to be reſolved in, Whether it be beſt and wiſeſt to follow the teachings of God, or of the fleſh: and to ſeek firſt the Kingdom and Righteouſneſs of God, or to make a pudder for nothing in the world; and to claw this itching fleſh a while, though they muſt ſmart for it for ever, or to maſter the fleſh and live to God!
In a word, the world are half unreſolved, [whether it be better to be Holy with Gods promiſe of Eternal Glory, or to take the Pleaſures of ſin for a ſeaſon, and neglect this Holineſs, though this courſe be threatned by the Living God with Everlaſting torments?] This is the true ſtate of the Queſtion, which I ſay one part of the world doth ſeem to be unreſolved in, and another part are reſolved on the worſer ſide, againſt their ſouls and a Holy life; and only thoſe that the illuminating ſanctifying ſpirit hath reſolved, do chooſe the needful better part.
The reaſon of this diſtracted judgement of the moſt, is within themſelves. It is not becauſe that there is any ſuch difficulty in the caſe, as ſhould put a wiſe man to a ſtand; Nor it is not becauſe they have not ſufficient evidence in the word, or that God denyed them Teachers, Books, or any Neceſſary Means for their information. The Light is among them; but they Love it not becauſe their hearts and deeds are evil, and their darkneſs doth not comprehend it; and this is their deluſion, and their condemnation, Joh. 1. 6, 7, 8. & 3. 19.
When I am preaching to a congregation of many hundred or thouſand ſouls, if the ſalvation of all that people did lie upon any other queſtion no harder then this that we have in hand, ſo it were ſuch as fleſhly intereſt, and corrupted minds and wills had no quarrel againſt, how eaſily, how ſurely ſhould I ſave the ſouls of all that heard me! Reader, let me have thy judgement. If the Queſtion were, Whether Light or Darkneſs be the Better▪ Whether a dead corps be better then a Living man? Whether a cottage for a day, or a Rich habitation for term of life be better? Whether as much drink as will make thee drunk, or a nights lodging with a wh…re, be better then Lands and Lordſhips for thy life time, or for a thouſand years? Whether one ſweet cup with ſhame and beggery all thy life after, or one bitter draught with perpetual proſperity, ſhould be rather choſen? Whether a ſick man were better take an unpleaſing medicine that would cure him, or a pleaſant poyſon that would kill him? Whether he were better pay a little to the Phyſicion, or dye to ſave his money? Whether that Prince be wiſe that will ſell his Kingdom for a cup of wine, or for childrens rackets? Or whether that child …e vertuous that cannot abide his Fathers ſight or houſe or commands, but loveth better to do that which he knows diſpleaſeth him, or to tumble in the dirt with ſwine? I ſay, if any of theſe were the Queſtion to be Reſolved, and the ſalvation of all that heard me lay upon the true Reſolution, I leave it to your own judgements, Whether I were not like to ſave the ſouls of all that heard me? And yet in a caſe as clear in it ſelf, and much more clear, how few do we prevail with? Is not the Queſtion [Whether God or the Creature, Holineſs or Sin, Earth or Heaven, Short or Everlaſting pleaſures ſhould be preferred?] as plain to a wiſe man as any of thoſe that I mentioned before? Is it not as plain a caſe to a man of judgement, [Whether Holineſs, with Everlaſting joys, be better then fleſhly pleaſures with damnation?] as whether a Kingdom be better then a Jayle, or Gold then dirt, or health then ſickneſs? Yet do your ſalvations lie upon this Queſtion, this eaſie Queſtion. I muſt again repeat it; All your ſalvations lie upon the practical reſolution of this eaſie Queſtion. Be but Reſolved once that God is Beſt for you, and Heaven is Beſt for you, and accordingly make your Reſolute Choice, and faithfully Proſecute it, and God will be Yours, Heaven will be yours as ſure as the Promiſe of God is true. But if you will not Chooſe God and Glory as your Beſt, but will Chooſe the world and ſimple pleaſures as Better for you, you ſhall have no better then you choſe, and ſhall ſuffer a double condemnation, for neglecting and refuſing ſo great ſalvation.
You hear now by mens talk, and you ſee by their lives that the world is divided upon this Queſtion, What it is that is Beſt for a man, and which is his Beſt and Wiſeſt courſe? One part (and the greater) think in their hearts that preſent proſperity is beſt, becauſe they think that the promiſed happineſs of the life to come is a thing uncertain; or i… there be ſuch a thing, they may have it after the pleaſures of ſin; Theſe are the Infidels.
Another part have a ſuperficial dead Opinion that Heaven and Holineſs are Beſt: but the Love of the fleſh and the world lyeth deeper at their hearts, and beareth the greater ſway in their lives: and theſe are the Hypocrites; that is, Chriſtians in Opinion and Profeſſion, and ſo much of their Practice as will ſtand with their fleſhly intereſt, but Infidels in their Practical eſtimation, and at the Heart, and in the reſerves and ſecret bent of their lives.
Another part, being illuminated and ſanctified from above, Believe the Certainty and Excellency of Glory, and ſee the vanity and vexation of this life, and taſte the ſweetneſs of the Love of God, and perceive the Neceſſity and ſweetneſs of that Holineſs, which others ſo abhor, and hereupon give up themſelves to God, and ſet themſelves to ſeek for the Immortal treaſure, and make it the principal care of their hearts and buſineſs of their lives to eſcape damnation, and live with Chriſt in endleſs Glory.
All the world conſiſteth of theſe three ſorts of men, Infidels, Hypocrites, and true Believers. Now the Queſtion is, Which of theſe three are in the right? Both the other do condemn the Hypocrite that halteth between two opinions; and One thinks that Baal is God, that the World is Beſt, and therefore he gives up himſelf to it: and the other thinks, that The Lord is God, and Heaven is beſt, and therefore he gives up himſelf to it. And if it would do any thing with thoſe that doubt, towards the turning of the ſcales, to tell you which ſide Chriſt is on, its told you here in my Text, as plain as the tongue of man can ſpeak [One thing is Needful: Mary hath choſen that Good part, which ſhall not be taken away from her.
THe Doctrine which I am now to handle to you from the plain words of the Text, is this.
Doct. That thoſe that prefer the Learning of the word of Chriſt, to guide them by Holineſs to Everlaſting Happineſs, before all the lower matters of this world, are they that chooſe the Better part, even that which ſhall never be taken from them.
If now the word of Chriſt alone would ſerve your turn, I had done my work: I needed not to go any further: You would be now reſolved, that Heaven and Holineſs is beſt, and would ſet your hearts and lives to ſeek it; and ſo it would be your own for ever. But this Text hath long ſtood in the Goſpel, and men have heard and read it often, and yet the moſt are not perſwaded; and therefore I muſt try to open it a little farther to you, and plead it with you, and work the Reaſon of it upon your minds.
Reader, our buſineſs is but to enquire, What it is that is Beſt for Man to ſet his heart on and ſeek after in his Life, and Enjoy for ever? I ſay, it is the Everlaſting Enjoyment of God in Heaven: For Chriſt ſaith ſo. If thou think otherwiſe, let us debate the caſe. If thou believe as I do, Live as thou profeſſeſt to believe. If men did but deeply and ſoundly know what it is that is beſt for them, it would ſet right their hearts and lives, and make them happy. But not knowing this, is it that keepeth them from God and Holineſs, and everlaſtingly undoes them.
Though I have often opened this heretofore on other occaſions, yet my preſent ſubject now requireth, 1. That I tell you, What that is that here is called [The Good part.] 2. What it is that is ſet againſt it, and by fleſhly minds, preferred before it? And having briefly opened theſe two things, I ſhall come to the Compariſon, and ſhew you which is the better part.
1. That which Chriſt calls here [that good part] is 1. Principally, the end of man, or our everlaſting Happineſs with God in Heaven. 2. Subordinately, the Means by which it is attained. 3. That Happineſs which is the end, comprehendeth in it theſe particulars, which if you diſtinctly apprehend, you will much the better underſtand the nature and excellency of it.
1. The true Believer hath the ſmall beginnings, and earneſts, and foretaſtes of the Everlaſting Bleſſedneſs in this Life, in his approaches to God, and living upon him by Faith and Love, and … his believing apprehenſions of the Favour of God, the Grace … Chriſt, and the Happineſs which in Heaven he ſhall enjoy for ever.
2. At death, the ſouls of true Believers do go to Chriſt, and enter upon a ſtate of Happineſs.
3. At the laſt day, the body ſhall be raiſed and united to the ſoul, and the Lord Jeſus Chriſt will come in glory to judge the world, where he will openly abſolve and juſtifie the Righteous, when he condemneth the ungodly, and will be glorified in his Saints, and admired in all them that do believe, and the Saints ſhall alſo judge the world, and be themſelves adjudged to everlaſting Glory.
4. Their everlaſting habitation ſhall be in the Heavens, even near unto God, and in the preſence of his Glory.
5. Their company will be only Bleſſed Spirits, even the holy Angels and glorified Saints, with whom we ſhall be One Body, and conſtitute the New Jeruſalem, and be perfectly one in God for ever.
6. Their Bodies ſhall be perfected and made immortal, spiritual, incorruptible and glorious bodies, ſhining as the Stars in the Celeſtial Firmament: No more ſubject to hunger, and thirſt, or cold, or wearineſs, or ſhame, or pain, nor any of the frailties that now adhere unto them, but be made like the glorified body of Chriſt.
7. The Souls of the Saints united to theſe Bodies ſhall alſo be Perfected, having far larger capacity to know God and enjoy him then now we have; being freed from all ignorance, errour, unbelief, pride, hard-heartedneſs, and whatſoever ſin doth now accompany us; and perfected in every part of the Image of God upon us.
8. The eyes of the Glorified Body ſhall in Heaven have a Glory to behold that is ſuitable to their Bodily capacity: Heaven being not a place where the Eſſence of God is confined, but where a prepared glory will be manifeſted to make Happy the Angels and Saints with Chriſt. And whatever other ſenſes the Glorified Bodies ſhall then have (whether formally or eminently, we cannot now conceive what they will be) they will all be ſatisfied with ſuitable Delights from God.
9. The Bleſſed perſon of our Redeemer in our Nature Glorified, will there be the Everlaſting object of our delightful i…uition and fruition: An object ſuitable to the eye of the Glorified Body it ſelf. We ſhall for ever live in the ſight of his face, and in the ſenſe of his unſpeakable Love.
10. The Glorified Soul (whether mediately or immediately) ſhall behold the Infinite moſt Bleſſed God, and by knowing him, be perfected in knowledge: As we ſhall ſee the perſon of Jeſus Chriſt, and the glory of God with open face, and not as in a glaſs as now we do, ſo we ſhall know ſo much of the Eſſence of the Deity as we are capable of, to our felicity.
11. With the Knowledge of God and the Beatifical Viſion will be joyned a perfect Love unto him, and cloſure with his bleſſed will: So that to Love him, will be the everlaſting employment of the ſoul.
12. This Love will be drawn forth into everlaſting praiſe; and it will be our work before the Throne of his Glory, to magnifie the Lord for ever.
13. In all this Love, and Praiſe, and Glory, and in the full fruition of the Eternal God, we ſhall Rejoyce with full and perfect Joy, and we ſhall have full content, delight and reſt.
14. In all this Bleſſedneſs and Glory of the Saints, the Glory of God himſelf will ſhine, and Angels ſhall admire it, and the condemned ſpirits with anguiſh ſhall diſcern it, that God may be Glorified in our Glory.
15. In all this Happineſs of Believers, and his own Glory, the Lord will be well pleaſed, and that Bleſſed Will which is the Beginning and the End of all, will be accompliſhed, and will have an Eternal complacency, as the Saints ſhall have an endleſs complacency in God.
This is the Glory promiſed to the Saints; This is that Good part which they chooſe. I cite not the Texts of Scripture that prove all this, becauſe the things are all ſo plainly and frequently expreſſed in the premiſes. And I ſhall have occaſion to do ſomewhat of this anon. And ſo (in brief) I have told you what the Good part is.
2. We are next to enquire, What it is that is put by worldly▪ carnal men, into the other end of the ſcales, and is ſet up in compariſon with all this Everlaſting Glory? Yea what it is that is preferred by ungodly men before it? What is it that fin and the world will do for men? What do they find that loſe the Lord? What do they get that miſs of Heaven? What do they chooſe, t… refuſe the Needful, Better part?
And here I am even amazed at that which I muſt give you an account of; O wonderful aſtoniſhing thing, that ever ſuch baſe unworthy trifles ſhould by Reaſonable men be put into any compariſon with God! Wonderful, that ſo much madneſs and wickedneſs can enter into the mind and heart of man, as to let go all this Glory for a toy? And yet more wonderful, that this ſhould be the caſe of the greateſt part of men on earth! And yet more wonderful, that ſo m…y make ſo mad a choice, even when the caſe is opened to them, and plainly opened, and frequently opened; and when they are earneſtly entreated to be wiſer, and importuned to make a better choice!
In a word, All that is ſet againſt the Lord, and All that is preferred before this Everlaſting Life, and All the Portion of ungodly men, is no more then this; The Pleaſure of ſin for a ſeaſon: The ſatisfying of the fleſh: A little eaſe, and pelf, and fair words from men as miſerable as themſelves; and all this but for a little, a very little time, when Temperance is as ſweet at leaſt; a little that is exceſſive or forbidden, in wealth, or meat, or drink, or cloathes, or luſt, or other fleſhly pleaſures, is the Joy, and the Heaven, and the God of the ungodly. The fleſhly pleaſures which are common to the beaſts, and a little vain-glory among men, and this for a ſhort uncertain time, (and then to pa… to everlaſting puniſhment) this is the choſen portion of the wicked. This is All for which they refuſe the Lord, and for which …y refuſe a Holy life: This is All … which they part with … and part with their Everlaſting Peace! This is All that they have for Heaven and their ſalvation! and All for which they ſe… their ſouls! To the everlaſting ſhame of ſin and ſinners, it ſhall be known that this was All! To the abaſing of our own ſoul… ▪ that ſometime were guilty of this madneſs, I ſhall tell you again that this is All! To the humbling of the beſt, to the con…ounding of the wicked, and the amazement of us all, I muſt say … this is All! This dirt, this dream, this cheat i… … wicked have for God and Glory! This Nothing … … obſtinately preferr and chooſe, before him that … O wonderful madneſs, ſtupidity, and deceit… ▪ ſo … wilful! and ſo uncureable! till tender … cure it, in them that ſhall be ſaved.
Well, the ballance is now ſet before yo… in the One end and in the other: You ſee the … chooſe, and the part that is choſen by the reſt of the world; And are you not yet reſolved which is Beſt? and which to chooſe?
TWo ſorts I look to meet with here, to whom I ſhall apply my ſelf diſtinctly, before I come to the comparative work. Firſt ſome will tell me that all theſe are needleſs words; and that there is no man ſo ſenſeleſs as to think that Temporal things are better then Eternal, or the world then God, or ſin then Holineſs.
Anſw. O that this were true! how happy then were all the world? I grant that many are ſuperficially convinced, that are not converted; and that many have a ſlight opinion that Heaven and Holineſs is beſt, that yet have no Love to it, and will not ſeek it above All. But their practical judgement doth not go along with their Opinions. Thy reliſh the world as ſweeteſt unto them. In the prevailing deepeſt thoughts of their hearts, they ſet moſt by the pleaſures of this world; Why elſe is their Heart moſt towards them? Why elſe do they chooſe them, and refuſe to Live a Holy life? Why have they no delight in God? and why have we ſo much ado with them, to bring them to a heavenly mind and life, and all in vain? What! will not men be perſwaded to chooſe that which they know is beſt for them?
Object. Temptations are ſtrong, and men are weak, and ſo men go againſt their knowledge.
Anſw. 1. What do Temptations prevail with you to do? Is it not to think well of ſinful pleaſures, and to think more hardly of the wayes of God? Is it not to like a worldly fleſhly life better then a Holy life? If not, how can you follow thoſe temptations? And if it be ſo, then they draw you for that time to think that fleſhly pleaſures are the better part.
2. But if indeed it be as you ſay, you are the moſt unexcuſeable miſcreants in the world. What! do you know that God is beſt for you, and yet will you fly from him? Do you know that heaven is the only happineſs, and yet will you ſeek this world before it? Do you know what is Beſt for you, and will not h… it? and what is worſt, and yet will keep it? Will you go to … and know whither you are going? And will you run from …ven and damn your ſelves, and know that you do ſo? Yea; … that while we day by day entreate you to the contrary? If this be the caſe of any one of you, the God of Juſtice ſhall teach you to know what you are doing, by his everlaſting vengeance: Heaven and earth ſhall be witneſs againſt you; your own Conſciences, and ſuch Confeſſions of your own ſhall bear witneſs againſt you, that you juſtly periſh, and are damned, becauſe you would be damned, and are ſhut out of Heaven, becauſe you would not be perſwaded to come thither.
Object. But we hope we may have Both, Pleaſure here and Heaven hereafter: and that we may be ſaved by the mercy of God and the blood of Chriſt, without the ſanctification of the spirit, and though we do not live a Holy life.
Anſw. And who gave you theſe hopes? Is it God on whom you pretend to truſt? or the Devil that doth deceive you? Certainly not God; For he hath told you over and over, that he will ſave none but the ſanctified, Acts 26. 18. and that except a man be born again, even of the Spirit as well as of water, he cannot enter into the Kingdom of God, John 3. 3, 5. and that without holineſs none ſhall ſee the Lord, Heb. 12. 14. And is it God that perſwadeth you that his Word is falſe? Doubtleſs it is the Devil. When God had told Adam and Eve, [That in the day that they did eat the forbidden fruit, they ſhould die the death] was it not the Serpent that gave them hopes of living, and told them that they ſhould not die? If you be at that paſs that you will take on you to truſt in God, and yet will not believe him, but your truſt is but truſting that God is a lyar, you are as ſottiſh in your preſumption, as Heathens are in their Infidelity: For who is worſe? he that believeth that there is no God (as Atheiſts do) or he that believeth that God is a Lyar, which is to be no God and worſe?
If therefore you do believe indeed that Heaven is Beſt, you muſt needs believe that Holineſs is Neceſſary; yea and Beſt too, when Heaven conſiſteth ſo much in perfected holineſs. And therefore you muſt chooſe and ſeek with greateſt diligence, that Happineſs which you confeſs is Beſt, or never hope that it will be yours. O did you at the heart believe it to be Beſt, and that for you, you would love it, and ſeek it, and be a holy people without delay. You cannot ſo turn away from that which you heartily judge to to be Beſt for you indeed.
But the moſt that I have to deal with, are they that cannot be perſwaded at the heart, but that feaſting, and drinking, and luſt, and wealth, and worldly honour are Better for them then a Holy life, with ſuch promiſes of Heaven as God hath left us. For all or moſt ungodly men have this perſwaſion next their hearts, whether they obſerve it, and know of it, or not.
Now with ſuch deluded unbelieving ſouls, I am next to plead this weighty cauſe. If thou that Readeſt this be one of them, that takeſt a worldly felicity, with Gods threatnings, to be Better and rather to be choſen, then Holineſs with his Promiſe of future happineſs, I will now debate the caſe with thee, and undertake by the light of Chriſt, to open the horrible folly of thy miſtake▪ And if I do not give thee ſuch ſound and weighty undenyable evidence, that no man of Reaſon ſhould reſiſt, to prove the choice of Holy perſons to be the wiſeſt, and their part the beſt, I will give thee leave to call me a Lyar, and a deceiver for ever.