The Crown and Glory of Christianity, Uses · Application 2

The Crown and Glory of Christianity · Uses · Application 2

p. 89Ʋſe 2.

THe ſecond Uſe is a Uſe of Tryal and Examination; Is it ſo, that real holineſs is the only way to happineſs? muſt men be holy on earth, or elſe they ſhall never come to a bleſſed viſion or fruition of God in Heaven? Oh then, what cauſe hath every one to try and examine, whether he hath this real holineſs without which there is no happineſs, or no! Now becauſe this is a point of great importance, and a miſtake here may undo a man for ever; and conſidering the great averſneſs and backwardneſs of mens hearts to this p. 90noble and neceſſary work, I ſhall therefore in the firſt place propoſe ſome conſiderations to provoke all your hearts to fall in good earneſt upon this great point of Tryal and Examination. Now to this purpoſe conſider,

1Firſt, it is poſſible for you to know whether you have this real holineſs or not; it is poſſible for you by the light of the Spirit,See my Treatiſe of Aſſurance, pag. 1, to 26. where you have this truth made fully evident. by the light of the Word, and by the light of your own Conſciences, to ſee whether holineſs, which is the image of God, be ſtamped upon your ſouls, or no: Though it be impoſſible for thee to climb up to heaven to ſearch the records of glory, to ſee whether thy name be written in the book of life; yet it is poſſible for thee to go down into the Chambers of thine own ſoul, to enter into the withdrawing rooms of thine own heart, and there to read what impreſſions of holineſs are upon thee; though this work be hard and difficult, yet it is noble and poſſible; though the heart be deceitful and full of ſhifts, yet it is poſſible for a man to make ſuch a curious, ſuch a narrow, ſuch a diligent, ſuch a faithful, and ſuch an impartial ſearch into his own ſoul, as that he may certainly know whether he hath that real holineſs that is the pledge of immortal happineſs, or no; it is poſſible for him that hath this Jewel, this holineſs, to know it, to finde it, and in the beautiful face of holineſs to read his own everlaſting happineſs. I might call in the experiences of many precious Saints,As Abraham, Noah, Jacob, David, Job, Paul, and others. to bear witneſs to this truth; but I ſuppoſe it is needleſs. What great and weighty, what high and hard, what hazardous and dangerous things do many Souldiers, Saylers, ſick Patients and others attempt and undertake, upon the meer account of a poſſibility! it is poſſible that the Souldier may win the field; it is poſſible that the Mariner may make a happy voyage; it is poſſible that the ſick Patient may recover; it is poſſible that he that ſtrives for maſtery may overcome, &c. Now upon this very account, that it is poſſible, what will they ſtick at? what will they not attempt and endeavour to effect? And why then ſhould not Chriſtians upon the account of a poſſibility, make a diligent ſearch after that holineſs, that will at laſt throne the ſoul in everlaſting happineſs? Well, Chriſtians, as a p. 91poſſibility of obtaining grace and mercy, ſhould bear up your hearts againſt deſpair:Matth. 9.26. Mark 10 27. Chap. 14.36. Mark 9.23. Luke 18.27.Matt 9:26Mark 10:27Mark 9:23Luke 18:27 as a poſſibility of obtaining a pardon, ſhould keep up your hearts in a ſeeking and a waiting way; and as a poſſibility of ſalvation by Chriſt, ſhould be argument ſufficient to work a ſoul to venture it ſelf upon Chriſt; ſo a poſsibility of knowing whether you have this pearl of price, Holineſs, ſhould work you to make a diligent ſearch and enquiry after it. Let no man do more upon the account of a poſſibility for this world, then you will do upon the account of a poſsibility for another world: Let no man do more upon the account of a poſſibility for his body, then you will do upon the account of a poſſibility for your ſouls: Let no man do more upon the account of a poſsibility for temporals, then you will do upon the account of a poſſibility for eternals. It is poſſible for you to know whether this babe of grace, Holineſs, be formed in your ſouls or no; and therefore ſearch and enquire after it.

Secondly, Conſider this, that it is a point of very great 2concernment to you, to know whether you have this real holineſs or no; your ſouls lies upon it; eternity lies upon it;Pſalm 4.5.Ps 4:5 your All lies upon it; and an errour here, may make a man miſerable for ever; it is good for thee to know the ſtate of thy body, the ſtate of thy family, the ſtate of thy flock;Prov. 27.25. Multi multa ſciunt, ſe autem nemo.Prov 27:25 but it is of infinite more conſequence for thee to know the ſtate of thine own ſoul: No man lives ſo miſerable, nor no man dies ſo ſadly, as he that lives and dies a ſtranger to his own ſoul: It is good for thee to ſet all reckonings even between thy ſelf and others, but it is far better to ſet all reckonings even between God and thine own ſoul. Ah how many are there, who are better known to others,Luke 12.16, 17, 18, 19, 20, 21. Chap. 16.19, 26.Luke 12:16Luke 12:17Luke 12:18Luke 12:19Luke 12:20Luke 12:21 then they are to themſelves! and who are able to give a better account of their Lands and Lordſhips, of their Treaſures and Mannors, yea of their Horſes, Hawks and Hounds, then they are of the ſtate of their ſouls! Ah how many are there that are very inquiſitive to know things to come,Eccleſ. 7.10.Eccl 7:10 to know what will be hereafter, to know whether they ſhall be great and rich in the world, to know whether they ſhall be proſperous and p. 92ſucceſsful in their undertakings; to know whether they ſhall be crowned with length of dayes,Job 21.23, 24. Iſa. 41.22, 23. Chap. 43.9, 10. The heathens did admire that ſaying as an Oracle, (Noſce te ipſum) Know thy own ſelf.Job 21:23Job 21:24Isa 41:22Isa 41:23 or whether they ſhall be cut off in the flower of their age; to know the ſecret counſels of Princes, and what will be the iſſue of ſuch and ſuch mutations and revolutions that have happened amongſt us: and yet are not at all inquiſitive after the ſtate of their ſouls, nor whether they have this real holineſs, without which there is no happineſs! They never enquire what will become of them hereafter; They never enquire what ſtate they ſhall enter upon after death, whether upon a ſtate of eternal wo, or a ſtate of everlaſting b…s: Of all acquaintances in this world, there is none to that of a mans being acquainted with the ſtate of his own ſoul. A miſtake about my outward condition may trouble me, but a miſtake about my ſpiritual condition may damn me. There are many wayes to make up my miſtakes about temporals, but there is no way to make up my miſtakes about eternals: If at laſt I ſhall be ſound to be miſtaken in the great concernments of my ſoul, I am undone for ever. Well Sirs, you are in a ſtate of nature, or in a ſtate of grace; you are in a ſtate of darkneſs, or in a ſtate of light; you are in a ſtate of life, or in a ſtate of death; you are in a ſtate of love, or in a ſtate of wrath; you are either Goats or Sheep, Sons or Slaves; you are either in the broad way to deſtruction, or in the narrow way of ſalvation; and therefore what can be of greater concernment in this world to you, then to know in which of theſe two ſpiritual eſtates you are in? How can you order aright your prayers, or your praiſes, or any religious ſervices, till you come to know in which of theſe two ſpiritual eſtates you ſtand! whether you be in a ſtate of nature, or in a ſtate of grace; in a ſtate of ſin, or in a ſtate of holineſs; for all religions duties muſt be ordered according to mens ſpiritual eſtates. If a man be in a ſtate of nature, his work lies one way; if he be in a ſtate of holineſs, his work lies another way: By all which it is moſt evident that it very nearly concerns you to ſearch and try, whether you have this bird of Paradiſe, Holineſs, in your boſoms, or no: And for a cloſe, let me ſay, that a miſtake about your ſpiritual p. 93eſtate will at laſt be found, not only inſufferable and inexcuſable, but very terrible and damnable.

Thirdly, Conſider, That a cordial willingneſs to enter upon this work of tryal, is a hopefull evidence of your real integrity and ſanctity. Unſanctified ſouls hate the light; they had rather go to hell in the dark, then come to be weighed in the ballance of the Sanctuary. As pure gold fears neither fire nor furnace, neither teſt nor touchſtone;John 3.20.John 3:20 neither one ballance nor another, ſo a pure heart, a ſanctified ſoul dares venture it ſelf upon tryal: yea,Job 31.5, 6. Pſalm 26 2. Pſalm 139 23, 24. Matth. 12.20.Job 31:5Job 31:6Ps 26:2Ps 139:23Ps 139:24Matt 12:20 upon the very tryal of God: For he knows that God never brings a pair of ſcales to weigh his graces, but only a touchſtone to try the truth of his graces: he knows if his gold be true, though it be never ſo little, it will paſs for current with God. As Bankrupts care not for caſting up their accounts, becauſe they know all is naught, very naught, ſtark naught with them: ſo unſanctified ſouls, they care not to come to the tryal, to the teſt, becauſe they know that all is naught, yea worſe then naught with them: They have no mind to caſt up their ſpiritual eſtates, becauſe at the foot of the account they muſt be p…t to read their neck-verſe Undone, undone, for ever undone. And therefore as old deformed women cannot indure to look into the looking-glaſs, leaſt their wrinckles and deformity ſhould be diſcovered, ſo unſanctified ſouls cannot endure to look into the glaſs of the Goſpel, leaſt their deformities, impieties and wickedneſſes ſhould be diſcovered and detected. I have read of the Elephant, how unwilling he is to go into the water, but when he is forced into it, he puddles it leſt by the clearneſs of the ſtream he ſhould diſcern his own deformity. So unholy perſons are very unwilling to look into their own hearts, or into the clear ſtreams of Scripture, leſt their ſouls deformity and uglineſs ſhould appear to their own terror and amazement. And therefore as you would have a hopefull evidence of your integrity and ſanctity, fall upon this work of tryal. For as it is a hopeful evidence that the Clyents cauſe is good, when he is ready and willing to enter upon a tryal; and as it is a hopefull p. 94ſign that a mans gold is true gold, when he is willing to bring it to the touchſtone; and that a man thrives, when he is willing to caſt up his books; ſo it is a hopeful evidence that a Chriſtian hath real holineſs,Gal. 6.4, 5.Gal 6:4Gal 6:5 when he is ready and willing to bring his holineſs to the teſt to try whether it be true or no: when he is willing to caſt up his books, that he may ſee what he is worth for another world.

4Fourthly, Conſider, that there are very many that deceive themſelves about their ſpiritual eſtates.Job 15.34. Prov. 30.12.Job 15:34Prov 30:12 It is the eaſieſt thing in the world for a man to deceive himſelf: there are thoſe that do but think that they ſtand, 1 Cor. 10.12. and theſe at laſt come to fall from their ſeeming ſtanding into a real hell:Matthew 23.Matt 23 Yea, from their higheſt ſtanding, into the loweſt hell. There are many that think themſelves to be ſomething, when they are nothing, Gal. 6.3. There are many that have a form of godlineſs,Iſaiah 9.17. Chap. 29.13. Jer. 7.4, 8, 9, 10, 11. Rev. 3.16, 17, 18. Iſa. 65.2.3, 4, 5 Matthew 25.Isa 9:17Jer 7:4Jer 7:8Jer 7:9Jer 7:10Jer 7:11Rev 3:16Rev 3:17Rev 3:18Isa 65:2Isa 65:3Isa 65:4Isa 65:5Matt 25 but none of the power, 2 Tim. 3.6. There are many that have a name to live, but are dead, Rev. 3.1. There are many that are very confident of their integrity, and yet are full of horrible hypocriſie. There are many that carry the Lamps of profeſſion, that have no oyle of grace in their hearts: There are many that take a good nature for grace, civility for ſanctity, and a garb of godlineſs for real holineſs; yea, there are thoſe who dare ſay that they excell others in holineſs, when in truth they exceed moſt men in wickedneſs. Yea, there are many now in hell, who have had a great confidence of going to heaven. There are many that cry out with Agag, Surely the bitterneſs of death is paſt: wrath is paſt, and hell is paſt, and damnation is paſt, when as vengeance is ready to fall on them, and hell ſtands gaping to devour them. The heart of man is full of ſelf-love, full of ſelf-flattery, and full of hypocriſie, and therefore many a man who is only a Jew outwardly,Rom. 2.28, 29.Rom 2:28Rom 2:29 thinks himſelf to be a Jew inwardly: many a man thinks himſelf to be as good a Chriſtian as the beſt, and to be as happy as the beſt, and to be as fair for heaven as the beſt, till he comes to hear that tormenting word, Depart, I know ye not. As many are kept off from Chriſt, by a conceit that they have p. 95him already: ſo many are kept off from holineſs, by a conceit that they have it already. And therefore it doth very much concern you to make a diligent enquiry, whether you have that holineſs without which there is no happineſs, or no. I have read of Plato, that when he did walk in the ſtreets, if he ſaw any diſordered in ſpeech, diſguiſed in drink, or otherwiſe our of frame, he would ſay to himſelf, Num ego talis, Am I ſuch a one as this is? Am I ſuch a ſwearer as this is? Am I ſuch a drunkard as this is? Am I ſuch a wanton as this is? Am I ſuch a royotous perſon as this? &c. So ſhould every Chriſtian ſay when he hears of any that doth but think that they ſtand, Num ego talis: Am I ſuch a one as this is? When he ſees one that thinks himſelf ſomething when he is nothing, he ſhould ſay Am I ſuch a one as this is? when he ſees a man to have a form of godlineſs but no power, he ſhould ſay, Am I ſuch a one as this is? when he hears of a man that hath a name to live, but is ſpiritually dead, he ſhould ſay, Am I ſuch a one as this is, &c.? and when he hears or reads of one that is really holy, he ſhould ſay am I ſuch a one as this is; As you would not put a cheat upon your own ſouls, it highly concerns you to try whether you have real holineſs or no. Look, as many young children catch many a fall out of a ſtrong conceit of their abilities to go: ſo many a man out of a ſtrong conceit that he hath holineſs when he hath none, catches many a fall in an eternal fall at laſt. The beſt way to prevent an everlaſting miſcarriage, is to make a privy ſearch after holineſs in thine own heart.

Fifthly, Conſider that there is a great deal of counterfeit 5grace and holineſs in the world: There is not more counterfeit coin this day in the world, then there is counterfeit holineſs in the world. Look as many Briſtows ſtones and counterfeit Gemms do ſo ſhine and ſparkle like true Jewels, that if a man be not very carefull, he may be eaſily cheated: ſo counterfeit grace, counterfeit holineſs doth ſo ſhine and ſparkle, they do ſo neerly reſemble real holineſs, and the ſanctifying and ſaving graces of the Spirit, that a man may be eaſily miſtaken, if he do not make a narrow ſearch. Doth the gracious ſoul abſtain from groſs p. 96ſins?Matth. 25.1, 2, 3, 4. Ezra 8. Eſther 4. Daniel 9. Mat. 6.16. Luke 18 11. Matth. 27. Hebrews 12. Matthew 6. Acts 10.1, 2, 3, 4 Luke 19.11. Acts 21.8. 1 Sam. 15.24. Iſaiah 58. 2 Chr. 32.26. 1 Kings 22.15. Ionah 3. Mark 6. Ezek 33.30, 31, 32, 33. Luke 18.11.Matt 25:1Matt 25:2Matt 25:3Matt 25:4Ezra 8Esth 4Dan 9Matt 6:16Luke 18:11Matt 27Heb 12Matt 6Acts 10:1Acts 10:2Acts 10:3Acts 10:4Luke 19:11Acts 21:81 Sam 15:24Isa 582 Chr 32:261 Kgs 22:15Jonah 3Mark 6Ezek 33:30Ezek 33:31Ezek 33:32Ezek 33:33 ſo doth the formaliſt too. Do Saints faſt and pray? ſo do Phariſees too. Doth Peter ſhed tears? ſo doth Eſau too. Doth Peter repent? ſo doth J…das too. Doth Cornelius give Alms? ſo do the Phariſees too. Doth Zacheus believe? ſo doth Simon Magus too. Doth David confeſs his ſin? ſo doth Saul too. Doth David delight in approaching to God? ſo doth Iſaiahs hypocrites too. Doth Hezekiah humble himſelf? ſo doth Ahab and the King of Nineveh too. Doth a gracious ſoul hear the word with joy? ſo did Herod too. Doth a gracious ſoul receive the word with joy? ſo did the ſtony ground too. Doth a gracious ſoul delight in his teacher? ſo did Ezekiels worldlings too? Is a gracious ſoul in Cloſſet duties? ſo is the Phariſee too, &c. When counterfeit coin is abroad, you will not take a piece, but you will try it; you will bring every piece to the touchſtone. Ah that you would deal ſo by your holineſs! there is a great deal of counterfeit holineſſe abroad, and therefore you had need bring yours to the tryal. As all is nor gold that gliſters: ſo all is not holineſſe that men take for holineſſe, that men count for holineſſe. The child is not more like the Father, nor one Brother like another; Wine in the Bottle is not more like to Wine in the Butt, nor water in the Ciſtern more like to water in the River,The difference between theſe true and counterfeit graces, is largely diſcovered in my Treatiſe on Aſſurance. nor fire in the forge more like to fire in the chimney, nor milk in the ſawcer to milk in the breaſts, then counterfeit grace and holineſſe is like to that which is real. Counterfeit faith doth ſo neerly reſemble true faith, and counterfeit love true love, and counterfeit repentance true repentance, and counterfeit obedience true obedience, and counterfeit knowledge true knowledge, and counterfeit holineſſe true holineſſe, that it is not an eaſie matter to diſcover the one from the other. The Cyprian Diamond (ſaith Pliny) looks ſo like the true Indian Diamond, that if a man do not look warily to it, he may eaſily be deceived and cheated. O Sirs, true grace and counterfeit, true holineſſe and counterfeit look ſo like one another, that without a divine light to guide you, you may be eaſily cheated and deceived for ever. In theſe dayes of profeſſion there is abundance p. 97of falſe ware put off; Satan is a ſubtile Merchant; and where prophaneſſe will not paſſe for current coin, there he labours to furniſh his cuſtomers with the ſhews and reſemblances of grace and holineſſe, that ſo he may hold them the faſter in golden ſetters, and put them off from looking after that real holineſſe without which no man can be bleſſed here, or happy hereafter. And therefore it neerly concerns every …an to ſearch and try whether he hath real holineſſe or no.

Sixthly, Conſider, If upon tryal you ſhall find in you 6this real holineſſe that paves the way to happineſs, it will turn exceedingly to your accounts: thy happineſſe depends upon the real being of holineſſe (in thee) but thy comfort depends upon thy ſeeing of holineſſe. Real holineſſe will yield thee a heaven hereafter; but the ſeeing of holineſſe will yield thee a heaven here: he that hath holineſſe and knows it, ſhall have two heavens; a heaven of joy, comfort, peace, content and aſſurance here; and a heaven of happineſſe and bleſſedneſſe hereafter; but he that hath holineſs and doth not know it, ſhall certainly be ſaved,1 Co. 3.11, 16.1 Cor 3:111 Cor 3:16 yet ſo as by fire; he ſhall have a heaven at laſt, but he muſt paſſe to it by the flaming ſword. When a perſon is heir to a great eſtate, and knows it; when a perſon is ſon to a King, and knows it; when a perſon is highly in favour, & knows it; when a perſon is out of all hazard and danger, and knows it; when a perſons pardon is ſealed, and he knows it: then the ſprings of joy and comfort riſes in him. So, when a man is holy, and knows it,Ezek. 47.2, 3, 4, 5. 2 Cor. 4.16, 17, 18.Ezek 47:2Ezek 47:3Ezek 47:4Ezek 47:52 Cor 4:162 Cor 4:172 Cor 4:18 then the ſprings of divine joy and comfort riſes in his ſoul, as the waters riſe in Ezekiels Sanctuary. The knowledge of the goodneſſe and holineſſe of thy eſtate will make heavy afflictions light: long afflictions ſhort, and bitter afflictions ſweet: the knowledge of the goodneſſe and holineſſe of thy eſtate, will make thee frequent, fervent, conſtant, and abundant in the work of the Lord. The knowledge of the goodneſſe and holineſſe of thy eſtate wi…l ſtrengthen thy faith, raiſe thy hope, inflame thy love,1 Cor. 15. ult.1 Cor 15 increaſe thy patience, and brighten thy zeal. The knowledge of the goodneſſe and holineſſe of thy eſtate will make p. 98every mercy ſweet, every duty ſweet, every ordinance ſweet, and every providence ſweet. The knowledge of the goodneſſe and holineſſe of thy eſtate will rid thee of all thy ſinfull fears and cares;Phil. 1.22, 23. 2 Cor. 5.1, 10.Phil 1:22Phil 1:232 Cor 5:12 Cor 5:10 it will give thee eaſe under every burden, and it will make death more deſireable then life. The knowledge of the goodneſſe and holineſſe of thy eſtate will make thee more ſtrong to reſiſt temptation, more victorious over oppoſition, and more ſilent in every condition. The knowledge of the goodneſſe and holineſſe of thy eſtate, will turn every Winter night into a Summers day; every croſſe into a crown, and every wilderneſſe into a Paradiſe. The knowledge of the goodneſſe and holineſſe of thy eſtate; will be a ſword to defend thee, a ſtaff to ſupport thee, a cordial to ſtrengthen thee, a plaiſter to heal thee, and a ſtar to lead thee. And O who then will not take ſome pains with his own heart, to know the goodneſſe and holineſſe of his own eſtate! Well, remember this, next to a mans being holy, it is the greateſt mercy in this world to know that he is holy. But if upon trial a man ſhall find that his eſtate is bad, and that his holineſſe is not of the right ſtamp, yet this will be many wayes a mercy, and an advantage to him. For the way to be found, is to ſee your ſelves loſt; the way to infinite mercy, is to ſee your own miſery: the way to Canaan, is through the wilderneſſe: the way to heaven, is by the gates of hell: upon the knowledge of the badneſſe and ſadneſſe of thy eſtate, thou wilt be awakened out of thy ſecurity, and thou wilt be alarmed to loath thy ſelf, to judge thy ſelf, ro condemn thy ſelf, to be ſick of ſin,Acts. 2.37, 42. Ch. 16.22, 35.Acts 2:37Acts 2:42 to break with Satan, and to cloſe with Chriſt. Now the daily language of thy ſoul will be, Men and Brethren, what ſhall I do to be ſaved? O what ſhall I do to get my ſinfull nature changed, my hard heart ſoftned, my blind mind enlightned, my polluted conſcience purged, and my poor naked ſoul with grace and holineſſe adorned! Now the daily language of thy ſoul will be that of the Martyr, O none but Chriſt, none but Chriſt. O none but Chriſt to pardon me; none but Chriſt to juſtifie me; none but Chriſt to command me; none but Chriſt to ſave me: and none p. 99but Chriſt to reign over me. Now the language of thy ſoul will be this,1 Co. 1.30, 31.1 Cor 1:301 Cor 1:31 O though I have formely thought my ſelf to be wiſe, yet now I ſee my ſelf to be a fool! O that Chriſt would be wiſdom to me! O now I ſee my ſelf to be red with guilt, and black with filth, O that Chriſt would be righteouſneſſe to me! O now I ſee my ſelf to be unclean, unclean, O that Chriſt would be ſanctification to me!Rev. 3.16, 17, 18,Rev 3:16Rev 3:17Rev 3:18 O now I ſee my ſelf to be in a damnable condition, Oh that Chriſt would be redemption to me! O now I ſee my ſelf naked, O that Chriſt would cloath me; now I ſee my ſelf poor and miſerable, O that Chriſt would enrich me! now I feel my ſelf to be hungry, O that Chriſt would (be bread of life to) feed me! now I perceive my ſelf to be loſt, O that Chriſt would ſeek me! Now I fear that I am periſhing, O that Chriſt would ſave me!2 Kings 7.3, 4, 5, 6.2 Kgs 7:32 Kgs 7:42 Kgs 7:52 Kgs 7:6 Now the language of your ſouls will be that of the Lepers, If we ſtay here we die: if we ſtay in our unſanctified and unrenewed eſtate we die: If we ſtay in our ſins we die, if we ſtay on our duties we die: if we ſtay on a conceited or counterfeit holineſſe we die: If we ſtay on a form of godlineſſe we die: If we ſtay on a name to live we die; If we ſtay where the world ſtayes we die: if we ſtay in any thing a this ſide Chriſt and real holineſſe, we die, we eternally die; And therefore let us ariſe and make a venture of our ſouls upon Chriſt, and purſue after that holineſſe without which there is no happineſſe. But,

Seventhly and Laſtly, Conſider, that there are many that 7are truly holy, that have real holineſſe in them, and yet for want of a narrow ſearch, a diligent enquiry into their ſpiritual eſtates, they come to be ſorely and ſadly afflicted with fears and doubts about their wants of holineſſe. As the treaſures of this world often lye obſcure and hid in the bowels of the earth: ſo the treaſures of holineſſe often lie obſcure and hid in many a gracious ſoul, for want of a privy ſearch, As it is one mercy for me to believe, and another mercy for me to know that I do believe;1 John 5.13. Pſalm 4.6.1 John 5:13Ps 4:6 As it is one mercy for me to be beloved, and another mercy for me to know that I am beloved.Pſal. 51.1, 2, 3.Ps 51:1Ps 51:2Ps 51:3 As it is one mercy p. 100for me to be pardoned in the court of glory, and another mercy for me to know that I am pardoned in the Court of conſcience. As it is one mercy for me to have my name written in the book of life,Luke 10.20.Luke 10:20 and another mercy for me to be told that my name is written in that book. So it is one mercy for me to have real holineſſe in me: and another mercy for me to ſee it, and to know it: As we many times complain of the want of thoſe things that we have in our hands: ſo many dear Chriſtians complain of the want of that holineſſe that they have in their hearts. As the well,Gen 21 16, 17, 18, 19.Gen 21:16Gen 21:17Gen 21:18Gen 21:19 the ſpring of water was neer to Hagar though ſhe ſaw it not; ſo the ſpring of holineſſe is neer to many a Chriſtian, yea it is in many a Chriſtian, and yet he ſees it not,Gen. 28.16.Gen 28:16 he knows it not. As Jacob once ſaid, The Lord was in this place, and I knew it not: So many a precious ſoul may ſay, I had real holineſſe in my heart, and I knew it not. As the face of Moſes did ſhine,Exod 34.29. ult.Exod 34:29 but he ſaw it not, he knew it not, though others did ſee it and take notice of it: ſo holineſſe ſhines in many a Chriſtians heart and life, yet corruptions raiſe ſuch a duſt in his ſoul that he ſees it not, he knows it not, though others can ſee it, take notice of it, and bleſſe and admire the Lord for it. As there be ſome that think they are rich,Rev 3.16, 17. Prov. 13.7.Rev 3:16Rev 3:17Prov 13:7 when they are not; and that ſay they are rich, when they are not; ſo there be others that are rich, and yet they will not ſay it, nor believe it; So there be ſome that think they have holineſſe,Iſaiah 65.3, 4, 5, 6. Mark 8.18.Isa 65:3Isa 65:4Isa 65:5Isa 65:6Mark 8:18 when they have not; yea that ſay they have holineſſe when they have not. So there be others that have real holineſſe, and yet they dare not think ſo, they dare not ſay ſo. Yea they are apt in times of temptation, deſertion, ſore afflictions, and when they are under the ſenſible ſtirrings of ſtrong corruptions, to conclude that they have no holineſſe, no grace, when indeed they have: witneſſe Job, Chap. 13.24. And Ch. 19 9 witneſſe David, Pſalm 22.1, 2. witneſſe Aſaph, Pſal. 77.2.11. witneſſe Heman, Pſalm 88.1.17. witneſſe Jeremiah, Lam. 3.18. witneſſe the whole Church, Iſa. 49.15, 16. Ezek. 37.11, 12. And witneſſe the Diſciples, John 14.4, 5, 7, 8, 9, 20. compared. To know our ſelves to be holy is very deſireable, p. 101but wo were to many precious Chriſtians if they might not be holy and yet not know it; if they might not have holineſs in their hearts, when the appearance of holineſs is hid from their eyes. Look as ſparks and coals of fire are often hid under the aſhes and we ſee them not; and as in Winter the ſap and life is hid in the root of the tree, and we perceive it not; and as precious flowers are hid in their ſeeds, and we diſcern them not; ſo when it is Winter with a Chriſtian, his holineſs may be ſo hid and covered under fears, doubts, ſins, &c. that he may not be able to ſee it, to diſcern it, or conclude that he hath it: As the air is ſometimes clear, and ſometimes cloudy, and the Sea ſometimes ebbing and ſometimes flowing; ſo the holineſs of the Saints is ſometimes ſo clouded, and at ſo low an ebb, that a Chriſtian can hardly diſcern it, he can hardly ſay, Lo here is my holineſs; the being of holineſs in the ſoul is one thing; the ſeeing of holineſs in the ſoul is another thing; the being of holineſs is one thing; the feeling of holineſs is another thing. A Chriſtian may as ſafely conclude that there are no ſtars in the sky in a dark night, becauſe he cannot ſee them; and that there is no treaſure in the Mine, becauſe he cannot diſcern it, nor come to the feeling of it, as he may conclude that he hath no holineſs in his heart, becauſe he cannot ſee it, he cannot feel it. As the treaſures of this world,Prov. 2.3, 4, 5, 6.Prov 2:3Prov 2:4Prov 2:5Prov 2:6 ſo the treaſures of holineſs often-times he low: a man muſt dig deep before he can come at them. As the babe lives in the womb, but doth not know it, and …s the Sun often ſhines into the houſe and a man doth not ſee it; ſo the babe of grace may be formed in the ſoul, and yet a Chriſtian not know it; and the Sun of holineſs may ſhine in his ſoul, and yet he not ſee it. O therefore how greatly doth it concern Chriſtians to make a diligent, a narrow, and a ſerious ſearch into their own hearts, whether they have this Jewel of glory, Holineſs, in their ſouls or no! And if theſe arguments will not provoke you to fall upon this work of trial, I know not what will.

But me thinks I hear ſome of you ſaying, O Sir, how ſhall we do to know whether we have this real holineſs or no? p. 102we ſee it is our very great concernment to know whether God hath ſown this heavenly ſeed in our ſouls, or no: but how ſhall we come to know this? Now to this I anſwer, there are ſeveral wayes whereby this may be diſcovered. As,

1Firſt, a perſon of real holineſs is much affected and taken up in the admiration of the holineſs of God: Unholy perſons may be ſomewhat affected and taken with other of the excellencies of God; but it is only holy ſouls that are affected and taken with the holineſs of God. Exod. 15.11. Who is like unto thee, O Lord, amongſt the Gods? Who is like thee, glorious in holineſs, fearful in praiſes, doing wonders? In this ſtately deſcription of God, holy Moſes is moſt taken up in magnifying and admiring the holineſs of God: Holineſs is that glory of the Creator, that holy ones moſt delight to glory in.So Pſa. 78.41. & 89.19, &c. Iſa. 43.3. and chap. 49.7.Ps 78:41Ps 89:19Isa 43:3 So holy David, Pſalm 71.22. Ʋnto thee will I ſing with the Harp, O thou holy one of Iſrael: So Iſa. 12.6. Cry out and ſhout, thou inhabitant of Zion: for great is the holy one of Iſrael in the midſt of thee. The inhabitants of Zion muſt ſhout and hollow out (as the Hebrew word carries it) in token of joy, becauſe he that is great and in the midſt of them, is the holy one of Iſrael. So Hab. 1.12. Art not thou from everlaſting, O Lord my God, my holy one? Among holy ones, none to the holy One: Yea the more holy any are, the more deeply are they affected and taken with the holineſs of God: as you may ſee in Iſaiah 6.3. And one cried unto another (or this cried to this) and ſaid, Holy, holy, holy is the Lord of Hoſts, the whole earth is full of his glory. The holy Seraphims by trebling the acclamation of his holineſs, Holy, holy, holy, do denote not only the ſuperlative eminency, glory and excellency of Gods holineſs, but alſo they do diſcover how greatly, how abundantly they are affected and taken with the holineſs of God. To the holy Angels, the holineſs of God is the ſparkling diamond in the ring of glory: But now unholy perſons are rather affected and taken with any thing then with the holineſs of God: The carnal ſecure ſinner is affected and taken with the patience, forbearance and long-ſuffering of God: O, ſaith he, p. 103what a God of patience is this, that hath waited ſo many years for my repentance? that he that might long ſince have damned me, waits ſtill to ſave me! that he who might long ſince have caſt me into hell, is ſtill willing that I ſhould go to heaven!Deut. 29.18, 19, 20, 21. Eccleſ. 8.11.Deut 29:18Deut 29:19Deut 29:20Deut 29:21Eccl 8:11 The preſumptuous ſinner is much affected and taken with the mercy and goodneſs of God: Well, ſaith the preſumptuous ſinner, though I have ſinned thus and thus, yet God hath been merciful to me; and though I do ſin daily thus and thus, yet God is ſtill merciful to me; and though I ſhould ſtill go on to ſin ſeven-fold more, yet he would be merciful to me: He doth not delight in the death of a ſinner, nor in the damnation of ſouls: O what a merciful God is God! The proſperous ſinner, he is taken with the bounty and liberality of God; O, ſaith he, what a bountiful God, what a liberal God is this, who fills my barns, fills my baggs, who proſpers me at home and abroad, who hath bleſt me with a healthful body, a fair eſtate, a ſaving wife, a full trade, laborious ſervants, and thriving children! &c. But where is there a ſinner in all the world that is affected and taken with the holineſs of God! Certainly there is nothing that renders God ſo formidable and terrible to unholy perſons as his holineſs doth. Iſa. 30.11. Get you out of the way, turn aſide out of the path, cauſe the holy One of Iſrael to ceaſe from before us: O that you would not preach ſo much, nor talk ſo much to us of the holy One of Iſrael: O that you would once ceaſe from moleſting and vexing us with meſſage upon meſſage from the holy One: Why cannot you as well talk and preach to us of the merciful one, the compaſſionate one, the affectionate one, the pittiful one, &c. as be ſtill a talking to us of the holy one, the holy one!Dan. 5.4, 5, 6. Hab. 1.13.Dan 5:4Dan 5:5Dan 5:6Hab 1:13 O we love not to hear it! O we cannot tell how to bear it! nothing ſtrikes the ſinner into ſuch a damp, as a diſcourſe on the holineſs of God; it is as the hand-writing upon the wall; nothing makes the head and heart of a ſinner to ake, like a Sermon upon the holy one; nothing gaules and gripes, nothing ſtings and terrifies unſanctified ones, like a lively ſetting forth of the holineſs of God: But now to holy ſouls, there are no diſcourſes that do more ſuit them and ſatisfie p. 104them, that doth more delight and content them, that doth more pleaſe and profit them, then thoſe that do moſt fully and powerfully diſcover God to be glorious in holineſs. Well, this is an everlaſting truth, he that truly affects the holineſs of God, and affects God for his holineſs, is certainly made partaker of his holineſs; if you are really holy, you are much affected and taken with the holineſs of God. Souls, what ſay you to this! But,

2Secondly, True holineſs is diffuſive, it doth extend, diffuſe and ſpread it ſelf all over the ſoul,Pſal. 119.6, 128. Bonum eſt ſui communicativ…m.Ps 119:6Ps 119:128 it ſpreads it ſelf over head and heart, lip and life, inſide and outſide. Pſal. 45.13. The Kings daughter is all glorious within, her cloathing is of wrought gold: (inward holineſs, is the inward glory of the Kings daughter:) the Kings daughter is all glorious within; her underſtanding is hang'd with holineſs, her mind is adorn…d with holineſs, her will is bowed to holineſs, & all her affections are ſprinkled, yea cloathed with holineſs; her love is holy love, her grief is holy grief, her joy is holy joy, her ſorrow is holy ſorrow, her fear is holy fear, her care is holy care, her zeal is holy zeal; and her cloathing is of wrought gold, that is, her life and converſation (which is as viſible to others as the cloathes ſhe weares) is very ſparkling and ſhining in grace and holineſs. True ſanctification is throughout, it reaches to ſoul, body and ſpirit, 1 Theſ. 5.23. True holineſs is a divine leaven,Mat. 13.33.Matt 13:33 which leavens the whole man. Look as leaven diffuſes it ſelf through the whole dough; ſo true holineſs diffuſes it ſelf through the whole man: Look as Abſoloms beauty was ſpread all over him, even from the crown of his head to the ſole of his foot;2 Sam. 14.25.2 Sam 14:25 ſo the beauty of holineſs ſpreads it ſelf over every member of the body, and every faculty of the ſoul: Look as Solomons Temple was glorious both within and without, ſo holineſs makes all glorious both within and without. Look as Adams ſin ſpread it ſelf over the whole man,1 John 16. ſo that holineſs that we have by the ſecond Adam, ſpreads it ſelf over the whole …n; ſo that that man that is not all over holy, that is not throughout holy, that man was never truly holy: Look as that holineſs which was in Chriſt did diffuſe and ſpread it ſelf over p. 105all Chriſt; ſo that his perſon was holy, his natures were holy, his heart was holy, his language was holy, and his life was holy; ſo real holineſs ſpreads it ſelf over head, hand,1 Pet. 1.15.1 Pet 1:15 heart, lip, and life. The fruit of the ſpirit is in all goodneſs, Epheſ. 5.9. he that is truly good, is all over good; he hath goodneſs engraven upon his underſtanding, and goodneſs engraven upon his judgement, and goodneſs engraven upon his will, and goodneſs engraven upon his affections, and goodneſs engraven upon his inclination, and goodneſs engraven upon his diſpoſition, and goodneſs engraven upon his converſation; he that is not all over good, is not really good; there are thoſe that have new heads but old hearts, new words but old wills, new expreſſions but old affections, new memories but old minds, new notions but old converſations: and theſe are as far off from true holineſs, as the Pope, the Turk, and the Devil are from real happineſs. In every holy perſon there are many divine miracles; there is a dead man reſtored to life, a dumb man reſtored to ſpeech, a blind man reſtored to ſight, a deaf man reſtored to hearing, a lame man reſtored to walking, a man poſſeſt with Devils poſſeſt with grace, a heart of ſtone turned into an heart of fleſh, and a life of wickedneſs turned into a life of holineſs; if it be thus with thee, I dare write thee and call thee both holy and happy. But,

Thirdly, Perſons of real holineſs do ſet the higheſt price 3and the greateſt value and eſteem upon thoſe that are holy; they do not (as the blind world do) value perſons by their great places, names, profeſſions, arts, parts, gifts, gay cloathes, gold chains, honours and riches, but by their holineſs. As a holy God,Chryſoſtom called ſome holy men in his time (Aggelous) earthy Angels; and ſo Doctor Taylor lookt upon holy Bradford as an Angel. ſo holy ſouls look not how rational men are, but how religious; not how notional, but how experimental; not how great, but how gracious; not how high, but how holy; and accordingly they value them. Pſalm 16.3. But to the Saints that are in the earth, and to the excellent in whom is all my delight. Prov. 12.26. The righteous is more excellent then his neighbour: It is holineſs that differences one man from another, and that exalts one man above another; a holy man is a better man then his neighbour; in p. 106the eye, account, and eſteem of God, Angels and Saints, there is no man to the holy man: The Sun doth not more excell and out-ſhine the Stars, then a righteous man doth excell and out-ſhine his unrighteous neighbour. Prov. 28.6. Better is the poor that walketh in his uprightneſs, then he that is perverſe in his ways, though he be rich. A man of holineſs prefers an holy Job, though upon the dunghill, before a wicked Ahab upon the throne; he ſets an higher price upon an holy Lazarus, though cloathed with rags and full of ſores, then upon a rich and wretched Dives, Luke 16.Luke 16who is cloathed gloriouſly, and fares ſumptuouſly every day. As King Ingo valued poor ragged Chriſtians above his Pagan Nobles, ſaying, that when his Pagan Nobles in all their pomp and glory ſhould-be caſt down to Hell, thoſe poor Chriſtians ſhould be his conſorts and fellow-Princes in heaven: this blind mad world, rates and values men according to their worldly intereſt, greatneſs, glory, and grandure; but men of holineſs, rate and value men by their holineſs, by their inward excellencies, and by what they are worth for another world: the world judgeth him the beſt man in the Pariſh that is moſt rich; but a holy man judgeth him the beſt man in the Pariſh that is moſt righteous; the world counts him the beſt man in the Town that is cloathed moſt gorgeouſly, but a holy man counts him the beſt man in the Town, whoſe inſide and outſide, whoſe heart and life, whoſe body and ſoul is cloathed with ſanctity and purity; the world reckons him the beſt man in the City, whoſe bags are fulleſt, and whoſe eſtate is largeſt; but a holy man reckons him the beſt man in the City whoſe heart is fulleſt of holineſs, and who hath moſt to ſhew for a fair eſtate in the other world. Certainly to an holy man, there is no wife to an holy wife, no child to an holy child, no friend to an holy friend, no Magiſtrate to an holy Magiſtrate, no Miniſter to a holy Miniſter, nor no ſervant to an holy ſervant; internal excellencies carries it with a holy man, before all external glories. The Jews ſay that thoſe ſeventy ſouls that went with Jacob into Egypt, were as much worth as all the ſeventy Nations in the world. Doubtleſs ſeventy holy perſons in the eſteem and judgement p. 107of thoſe that are holy, are more worth then a whole world,Plato could ſay, that no Gold or precious ſtones doth gliſter ſo gloriouſly, as the prudent ſpirit of a good man. yea then ſeventy worlds of unrighteous ſouls. A ſoul truly holy, ſets the higheſt price upon thoſe that are holy; holy Paul prized holy One ſimus as his Son, Philem. v. 10. as himſelf, v. 17. yea as his own bowels, v. 12. 2 Sam. 22.27. With the pure thou wilt ſhew thy ſelf pure, or (as the Hebrew will bear it) with the choice thou wilt ſhew thy ſelf choice. Pure ſouls are the choiceſt ſouls in all the world: They are choice in every eye but their own. All worldly excellencies in the judgement of a holy man, are but as Copper, Braſs, Tin and Lead; but holineſs is the tryed ſilver, the gold of Ophir, the pearl of price in his eye that hath purity in his heart. They only rate and value men aright, who rate and value them according to their holineſs; and if men were thus rated and valued, moſt men in the world would be found not worth the money that Judas ſold his Maſter for. If thou prizeſt others for their holineſs, thou art a holy perſon; no man can truly prize and highly value holineſs in another, but he that hath holineſs in his own heart. Some prize Chriſtians for their wit, others prize them for their wealth; ſome prize them for their birth and breeding, others prize them for their beauty and worldly glory; ſome prize them for the great things that have been done by them, others prize them for the good things that they have received from them; ſome prize them for their Eagles eyes, others prize them for their ſilver tongues; but he that is truly holy, prizes them for their holineſs, he values them for their purity and ſanctity. But,

Fourthly, He that is truly holy, will be ſtill a reaching and 4ſtretching himſelf out after higher degrees of holineſs;Pſal. 84.7. Pſal. 119.106. Col. 1.10. 2 Cor. 7.1.Ps 84:7Ps 119:106Col 1:102 Cor 7:1 yea a man that is truly holy, can never be holy enough, he ſets no bounds nor limits to his holineſs; the perfection of holineſs is the mark that he hath in his eye; he hears, and prayes, and mourns, and ſtudies, and ſtrives that he may come up to the higheſt pitch of holineſs. Phil. 3.12, 13, 14. Not as though I had already attained, or were already perfect; but I follow after, if that I may apprehend that for which alſo I am apprehended of Chriſt Jeſus. Brethren, I count not my p. 108ſelf to have apprehended; but this one thing I do, forgetting thoſe things which are behind; A Metaphor from runners in a race, who ſtrain and ſtretch out themſelves to the utmoſt, that they may take hold on the mark or prize that is ſet before them.and reaching forth unto thoſe things which are before, I preſs toward the mark, for the price of the high calling of God in Chriſt Jeſus. Received meaſures of holineſs will not ſatisfie a holy ſoul; ſo much holineſs as will keep hell and his ſoul aſunder, will not ſatisfie him; nor ſo much holineſs as will bring him to happineſs, will not ſatisfie him; he will be ſtill reaching and ſtretching out after the higheſt meaſures of holineſs; his deſires are for more holineſs. Pſalm 27.4. the beauties of holineſs do ſo affect him and inflame him, that he cannot but deſire to be more and more holy. Lord, ſaith the ſoul, I deſire to be more holy, that I may glorifie thy name more, that I may honour my profeſſion more, and that I may ſerve my generation more. Lord, I deſire to be more holy, that I may ſin leſs againſt thee, and that I may enjoy more of thee; I would be more holy, that I may be more prevalent with thee, and that I may be more victorious over all things below thee. And as a man of holineſs deſires more holineſs, ſo a man of holineſs earneſtly prayes for more holineſs. Pſalm 51.2, 7.Job 17.9. Prov. 4.18.Job 17:9Prov 4:18 He prayeth that he may be filled with the fruits of righteouſneſs, and that he may go on from faith to faith, and from ſtrength to ſtrength; he prayeth that his ſpark of holineſs may be turned into a flame, his drop of holineſs into a Sea, and his mite of holineſs into a rich Treaſurie; he prayeth that he may like the Eagle fly higher and higher, and that his ſoul may be like the riſing Sun, that ſhines brighter and brighter till it be perfect day: he prayeth that he may like the Gyant refreſhed, rejoyce to run his courſe; and that holineſs in his ſoul, like the waters in Ezekiel's ſanctuary,Ezek. 47.Ezek 47 may ſtill be riſing higher and higher. It was Beza's prayer, Lord, perfect what thou haſt begun in me, that I may not ſuffer Shipwrack when I am almoſt at heaven. And as a man of holineſs prayeth for more holineſs, ſo a man of holineſs believes for more holineſs. Pſalm 51.7. in your Tranſlations you read the words prayer-wiſe, but in the Hebrew the words run in the future thus: Thou wilt purge me from ſin with Hyſſop, and I ſhall be clean; thou wilt waſh me p. 109and I ſhall be whiter then ſnow: In the ſenſe of all his ſinfulneſs and vileneſs he believes that God will give out greater meaſures of purity and ſanctity to him: Thou wilt purge me, and I ſhall be clean: thou wilt waſh me, and I ſhall be whiter then ſnow. So in Pſal. 65.3. Iniquities prevail againſt me: as for our tranſgreſſions, thou ſhalt purge them away. Though for the preſent iniquity did prevail, yet he had faith enough to believe that God would purge him from his tranſgreſſions, and that he would mortifie prevailing corruptions. And as a man of holineſs believes for more holineſs, ſo a man of holineſs hopes for more holineſs,2 Pet. 3.14.2 Pet 3:14 1 John 3.2, 3, 4. In every ordinance he hopes for more holineſs, and under every providence he hopes for more holineſs, and under every mutation and change of his condition he hopes for more holineſs. When he is in proſperity, he hopes that God will make him more zealous, thankfull, cheerfull, fruitfull and uſefull; and when he is in Adverſity, he hopes that God will inflame his love, and raiſe his faith, and increaſe his patience, and ſtrengthen his ſubmiſſion, and quiet his heart in a gracious reſignation of himſelf to God. I dare boldly ſay that that man was never truly holy who endeavours not to get up to the higheſt pitches of holineſs: True holineſs knows no reſtrictions,Ille non eſt bonus, qui non vult eſſe melior. nor limitation. But now counterfeit holineſs is either like Hezekiahs Sun which went backward: Or like Joſhuahs Sun which ſtood ſtill: or like Ephraims morning cloud which ſoon paſſed away. No round but the higheſt round in Jacobs Ladder will ſatisfie a holy ſoul: True holineſs make a man divinely covetous. Look as the victorious man can never make conqueſts enough, nor the Ambitious man can never have honour enough, nor the voluptuous man pleaſure enough, nor the worldling Mammon enough, nor the wanton vain embraces enough, no more can a man of holineſs have ever holineſs enough in this world. As the grave & the barren womb are never ſatisfied,Pro. 30.15, 16.Prov 30:15Prov 30:16 they never ſay it is enough: So a holyman whileſt he is a this ſide eternity, he is never ſatisfied, he can never ſay that he hath holineſs enough.

Fifthly, Where there is real holineſſe, there is a holy p. 1105hatred,True hatred is (foreign,) againſt the whole kind. deteſtation, and indignation againſt all ungodlineſſe, and wickedneſſe and that upon holy accounts; Pſa. 119.101. I have refrained my feet from every evil way: (but why?) that I may keep thy word, ver. 104. Through thy precepts I get underſtanding: therefore I hate every falſe way. The good that he got by divine precepts, ſtirred up his hatred againſt every falſe way: ver. 128. Therefore I eſteem all thy precepts concerning all things to be right; and I hate every falſe way. His high eſteem of every precept, raiſed up in him a holy indignation againſt every evil way. A holy man knows, that all ſin ſtrikes at the holineſſe of God, the glory of God, the nature of God, the being of God, and the Law of God: and therefore his heart riſes againſt all; he looks upon every ſin, as the Scribes and Phariſees that accuſed Chriſt; and as that Judas that betrayed Chriſt; and that Pilate that condemned Chriſt; and thoſe Souldiers that ſcourged Chriſt; and as thoſe ſpears that pierced Chriſt; and therefore his heart cries out for Juſtice upon all. He looks upon every ſin as having a hand in the death of his Saviour, and therefore he cries out Crucifie them all, crucifie them all; he looks upon every ſin as a grieving of the ſpirit, as a vexing of the Spirit,Epheſ. 4.30. Iſa. 63.10. 1 Theſ. 5.19.Eph 4:30Isa 63:101 Thess 5:19 and as a quenching of the ſpirit; and ſo nothing will ſatisfie him but the ruine of them all. He looks upon every ſin as a diſhonour to God, as an enemy to Chriſt, as a wound to the Spirit, as a reproach to the Goſpel, and as a moth to (his) holineſſe: and therefore his heart and his hand is againſt every ſin; but now if you will but look into the Scriptures, you ſhall find that all thoſe that have been but pretenders to holineſſe,Iſa 58.1.9. Zach. 7.4, 5, 6, 7.Isa 58:1Isa 58:9Zech 7:4Zech 7:5Zech 7:6Zech 7:7 their hearts have been alwayes engaged to ſome one way of wickedneſſe or another. Jehu was very zealous againſt Idolaters; but yet his heart was engaged to his golden calves.Mark 6. John 12.6.Mark 6John 12:6 Herod hears John Baptiſt gladly, and reforms many things, &c. but yet his Herodias muſt ſtill lye in his boſome. Judas was as forward in religious Services as any others, but yet money did bear the maſterie with him: The Phariſees made long prayers,Matth. 23.19. Chap. 16.23.Matt 23:19 that they might the better make a prey upon widows houſe. The young man offered fair p. 111for heaven; but yet his poſſeſſions had ſo poſſeſt, and lockt up his heart, that Chriſt could get no enterance.Acts 8.13, 17, 18, 19, 20, 21, 22, 23.Acts 8:13Acts 8:17Acts 8:18Acts 8:19Acts 8:20Acts 8:21Acts 8:22Acts 8:23 Though Simon Magus believed, and was baptized, and wondred at the miracles and ſigns which were done by Philip: yet for all theſe ſhews of godlineſſe, he was a priſoner to his luſts; his condition was dangerous, poyſonous and odious; he was in the gall of bitterneſſe and bond of iniquity. So thoſe in Mat. 7.21, 22, 23. though they complemented with Chriſt, ſaying, Lord, Lord, though they prophecied in Chriſts name, and caſt out devils in Chriſts name; yea, though they did not a few,Qui habet unium vitium, habet omnia; He that hath any one vice, hath all other with it; ſaith Seneca truly. but many wonderfull works in Chriſts name; yet all this while they were workers of inity, they were Artiſts in ſin; they were ſo addicted to ſin, that they made a trade of ſin. Look, as every Lyon hath his den, every Dog his kennel, every Sow her ſtie, and ever Crow her neſt; ſo every unholy perſon hath one ſin or another, to which his heart is engaged and married. and that ſin will undo him for ever. As Lyſimachus loſt his earthly kingdom by drinking one draught of water: So many loſe a heavenly kingdom by indulging ſome one ſin or other. One flaw ſpoils the Diamond; one Treaſon makes a Traytor; one turn brings a man quite out of the way; one Leak ſinks the Ship; one wound ſtrikes Goliah dead; one Dalilah betrayes Sampſon: one broken wheel ſpoils the whole Clock;Judges 8.Judg 8 and one fly ſpoils the whole box of oyntment. And as one Baſtard deſtroyed Gideons ſeventy ſons: ſo one predominant ſin is enough to deſtroy the ſoul for ever. As by taking one nap Sampſon loſt his ſtrength: and by eating one Apple Adam loſt Paradiſe: ſo many men by favouring one ſin, loſe God, heaven and their ſouls for ever. He that favours any ſin, though he frowns upon many, doth but as Benhadab, recover of one diſeaſe, and die of another: Yea, he takes pains to go to hell; ſin favoured ever ends tragically. And as no unholy heart riſes againſt all ſin; ſo no unholy heart diſdains ſin or riſes againſt ſin upon noble accounts, upon holy and heavenly accounts: Sometimes you ſhall have an unholy perſon angry with ſin, and falling out with ſin, becauſe in hath p. 112crackt his credit, or clouded his honour, or hindered his profit, or imbittered his pleaſure, or enraged his conſcience, or expoſed him to ſhame here, and hell hereafter: But never becauſe a righteous Law is tranſgreſſed, a holy God is diſhonoured, a loving Saviour is (afreſh) crucified, or the bleſſed Spirit grieved. It is between a holy and an unholy ſoul, as it is between two children; one will not touch the coal becauſe it will ſmut him, and the other will not touch it becauſe it will burn him. A holy heart riſes againſt ſin, becauſe of its defiling nature; but an unholy heart riſes againſt ſin, becauſe of its burning and damning nature. A holy man is moſt affected and afflicted with the evil that is in ſin; but an unholy heart is moſt affected and afflicted with the puniſhment that is due to ſin: A holy perſon hates ſin, becauſe it pollutes his ſoul; but an unholy perſon hates it, becauſe it deſtroyes his ſoul. A holy perſon loaths ſin, becauſe it makes againſt Gods holineſſe; but an unholy perſon loaths it, becauſe it provokes Gods juſtice. A holy perſon deteſts ſin, becauſe of the hell that is in ſin; but an unholy perſon deteſts ſin, becauſe of the hell that follows ſin: a holy heart abhors all ſin, but an unholy heart is ſtill in league with ſome ſin.Rom. 12.9. Cha. 7.15, 19. Iſa. 28.15, 18.Rom 12:9Isa 28:15Isa 28:18 Now becauſe this is a point of great concernment, I ſhall a little more open and evidence the truth of it in theſe three particulars.

1Firſt, The heart of a holy man riſes againſt ſecret ſins, againſt ſuch as lye furtheſt off from the eye of man, Pſal. 119.113. I hate vain thoughts, but thy Law do I love. What more ſecret then vain thoughts! and yet againſt theſe the heart of a holy man riſes. When Joſeph was tempted to be ſecretly wicked with his Miſtris, his heart riſes againſt it; How can I do this great wickedneſs, and ſin againſt the Lord! Hezekiah humbled himſelf for the pride of his heart. Geneſ. 39. 2 Chron. 32.24, 25, 26.Gen 392 Chr 32:242 Chr 32:252 Chr 32:26Heart ſins lye moſt cloſe and ſecrret: And yet for theſe a holy man humbles himſelf. Job would not ſuffer his heart in an Idolatrous way ſecretly to kiſſe his hand.Job 31.26, 27.Job 31:26Job 31:27 The heart of a holy man riſes againſt wickedneſſe in the dark, againſt folly in a corner,Rom. 7.23, 24.Rom 7:23Rom 7:24 againſt ſin a Cloſet. So Paul was much affected and afflicted with the operations of ſin within p. 113him, with the Law in his members rebelling againſt the Law of his mind. Paul after his converſion never fell into any ſcandalous ſin: thoſe ſins that did moſt trouble him and diſtreſſe him, were of his own houſe, yea, were in his own heart. A holy man knows that ſecret ſins are ſins, as well as thoſe that are open.Pſalm 19.12.Ps 19:12 He knows that ſecret ſins muſt be repented of as well as others: he knows that God takes notice of ſecret ſins as well as of open. 2 Sam. 12.12. Thou didſt it ſecretly: he knows that ſecret ſins do often interpoſe between God and his ſoul.Pſalm 90.8.Ps 90:8 Thou haſt ſet our iniquities before thee: our ſecret ſins in the light of thy countenance. Gen. 38.24, 25, 26, 27.Gen 38:24Gen 38:25Gen 38:26Gen 38:27He knows that ſecret ſins will quickly become publick, except they are preſently loathed and ſpeedily mortified: He knows that ſecret ſins, like ſecret diſeaſes and ſecret wounds, do oftentimes prove moſt dangerous and pernicious; He knows that ſecret ſins are the price of blood, as well as open ſinnings. He knows that ſecret ſins are a grief to the Spirit, as well as thoſe that are manifeſt. He knows that ſometimes God puniſhes ſecret ſins with manifeſt Judgements, as you may ſee in that great inſtance of David, 2 Sam. 12.10.18. Upon all which accounts, a holy heart riſes in a deteſtation of ſecret ſins. But,

Secondly, The heart of a holy man riſes againſt the leaſt 2ſins, as well as againſt ſecret ſins, in a ſtrict ſenſe. I know there is no ſin little, becauſe there is no little hell, no little damnation, no little Law, nor no little God to ſin againſt; but yet ſome ſins may comparatively be ſaid to be little,2 Kings 2.3. Matth. 23.24. foreign 1 Sam. 24.5. 2 Sam. 24.10.2 Kgs 2:3Matt 23:241 Sam 24:52 Sam 24:10 if you compare them with thoſe that are more great and groſſe, that are more hainous and odious. Now the hatred of a holy man riſes againſt the leaſt, Pſalm 119.163. I hate and abhor lying: but thy Law do I love. I hate, I abhor with horror, I loath, I deteſt, I abominate lying as I do hell it ſelf: So much the Original word imports. Davids heart ſmote him for the cutting off the lap of Sauls garment: And his heart ſmote him again for numbring of the people; and yet neither of theſe ſins were hainous or ſcandalous. Some write, that there is ſuth a native dread and p. 114terror of the Hauk implanted in the Dove, that it deteſts and abhors the very ſight of the leaſt feather that hath grown upon the Hauk. Certainly, there is ſuch a holy dread of ſin implanted in the heart of a Saint,1 Cor. 8.13. Daniel 8.1. Gal. 2 3, 4. Jude 23.1 Cor 8:13Dan 8:1Gal 2:3Gal 2:4Jude 1:23 that he cannot but deteſt and and abhor the leaſt ſin; yea, the very appearance of ſin: his ſoul riſes againſt the leaſt motions or inclinations to evil, though they are ſilverd over with the moſt ſpecious ſhews, and moſt glorious pretences: for he knows that the leaſt ſins are contrary to a righteous Law, a holy God, and to his bleſſed Saviour, and the Spirit his only Comforter.

1Firſt, A holy man knows, that little ſins if not prevented, will bring on greater.2 Sam. 12.26. Mat. 26.70. ult.2 Sam 12:26Matt 26:70 David gives way to his wandring eye, and that led him to thoſe ſcandalous ſins for which God broke his bones, hid his face, and withdrew his Spirit. So Peter firſt denyes his Maſter, and then forſwears him, and then falls a curſing and damning of himſelf, as the Greek word foreign imports, he imprecated the wrath of God to fall upon him, and that he might be ſeparated from the preſence and glory of God if he knew the man; and then concludes with a moſt incredible lie, I know not the man; when as there was hardly a Jew which knew not Chriſt by face, he being very famous for the many miracles that he daily wrote before their eys. Ah, to what a height will ſin ſuddenly riſe!Ge. 27.19, 20. So Auſtin confeſſeth that his Mother Monica by ſipping and ſupping when ſhe filled the cup to others, came at laſt to take a cup of Nimis ſometimes. Plutarch. So Jacob, firſt he tells three lyes in a Breath: 1. I am Eſau, 2. Thy firſt born; 3. I have done according as thou badeſt me: and then he diſſembled in calling his meat veniſon; and then he takes the name of God in vain, by intitling God to that he did: The Lord thy God brought it to me. Ah of what an incroaching nature is ſin! how inſenſibly and ſuddenly doth it get ground upon the ſoul! I have read of a young man that was tempted to three great ſins, viz. to kill his Father, to lye with his Mother, and to be drunk; judging the laſt to be the leaſt, he yielded to it, and being drunk, he killed his Father, and raviſhed his own Mother. Leſſer ſins uſually are inlets to greater: As the little Thief let in at the window opens the door, and makes way for the greater: and the little wedge makes way for the p. 115greater. When Pompey could not take a City that he aſſaulted by force, he pretended that he would withdraw his Army: only he deſired that they would entertain a few of his weak and wounded Souldiers, which accordingly they did; theſe Souldiers ſoon recovered their ſtrength, and opened the gates of the City, by which means Pompeys Army entred and ſubdued the Citizens. So little ſins yielded to, ſoon gather ſtrength, and open the door to greater: and ſo a conqueſt is made upon the ſoul. This a holy heart well underſtands, and therefore it hates and abhors the leaſt ſin. But,

Secondly, A holy heart knows that little ſins have expoſed 2both ſinners, and Saints to very great puniſhments. A gracious ſoul remembers the man that was ſtoned to death for gathering of ſticks on the Sabbath day. He remembers how Saul loſt two kingdoms at once;Nu. 15.30.37. 1 Sam. 15.23. Mat. 25.25.31. Acts 5.3, 4. Gen. 19.26. ch. 3. ch. 27.1 Sam 15:23Matt 25:25Matt 25:31Acts 5:3Acts 5:4Gen 19:26 his own kingdom, and the kingdom of heaven for ſparing of Agag, and the fat of the Cattel; he remembers how the unprofitable ſervant for the non-improvement of his Talent, was caſt into outer darkneſs. He remembers how Ananias and Saphira were ſtricken ſuddenly dead for telling a lie. He remembers how Lots wife for a look of curioſity was turned into a pillar of Salt. He remembers how Adam was caſt out of Paradiſe for eating an Apple, and the Angels caſt out of heaven for not keeping their ſtandings. He remembers that Jacob ſmarted for his lying to his dying day. He remembers how God followed him with ſorrow upon ſorrow, and breach upon breach, filling up his dayes with grief and trouble. He remembers how Moſes was ſhut out of the holy land, becauſe he ſpoke unadviſedly with his lips.1 Kings 13.1 Kgs 13 He remembers the young Prophet who was ſlain by a Lyon, for eating a little bread, and drinking a little water contrary to the command of God, though he was drawn thereunto by an old Prophet under a pretence of a revelation from heaven.Luk. 1.19, 20, 21, 22, 23.62. 2 Sam. 6.7, 8.Luke 1:19Luke 1:20Luke 1:21Luke 1:22Luke 1:23Luke 1:622 Sam 6:72 Sam 6:8 He remembers how Zacharias was ſtricken both dumb and deaf, becauſe he believed not the report of the Angel Gabriel. He remembers how Ʋzzah was ſtricken dead for ſtaying up the Ark when it was p. 116in danger to have fallen. Yea, he can never forget the fifty thouſand men of Beth-ſhemeſh who were ſlain for looking into the Ark.1 Sam. 6.19, 20, 21.1 Sam 6:191 Sam 6:201 Sam 6:21 Now ah how doth the remembrance of theſe things ſtir up the hatred and indignation of a gracious ſoul againſt the leaſt ſins. A dram of poyſon diſfuſeth it ſelf to all parts, till it ſtrangle the vital ſpirits, and ſeparates the ſoul from the body; A little coal of fire hath turned many a ſtately fabrick into aſhes. A little prick with a thorn may as well kill a man, as a cut with a drawn ſword: A little fly may ſpoil all the Alablaſter Box of ointment. General Norris having received a ſlight wound in his Arm in the wars of Ireland, made light of it, but his Arm gangren'd, and ſo he loſt both Arm and life together. Fabius a Senator of Room (and Lord Chief Juſtice beſides) was ſtrangled by ſwallowing a ſmall hair in a draught of milk. Three fits of an Ague carried away Tamerlain, who was the terror of his time. Anacreon (the Poet) was choaked with the kernel of a grape. An Emperour died by the ſcratch of a comb: One of the Kings of France died (miſerably) by the chock of a Hog; And his Brother with a blow of a ball at Tennis was ſtruck into his grave. And thus you ſee little things have brought upon many, great miſeries. And ſo little ſins may expoſe and make perſons very liable to great puniſhments: And therefore no wonder if the heart of a holy man riſes againſt them. Thoſe ſins which are ſeemingly but ſmall, are very provoking to the great God, and very hurtfull to the immortal ſoul: And therefore they cannot but be the object of a Chriſtians hatred.

3Thirdly, A holy heart knows that a holy God looks and expects that the leaſt ſins ſhould be ſhunned and avoided. He looks that the Cockatrice ſhould be cruſhed in the Egg.Pſalm 137.9.Ps 137:9 God looks that Babylons little ones ſhould be daſhed againſt the ſtones. Not only great ſins but little ones muſt be killed, or they will kill the ſoul. The Viper is killed by the little ones that ſhe nouriſhes in her own bowels. So many a man is eternally ſlain by the little ſins that he nouriſhes in his own boſome: as a p. 117little ſtab at the heart kills a man, ſo a little ſin without a great deal of mercy will damn a man. God expects that his children ſhould abſtain from all appearance of evil.1 Theſ. 5.22. Bernard gloſſeth Quicquid eſt male coloratum. Whatſoever id of an ill ſhew, or ill report.1 Thess 5:22 As thou wouldſt neither wound thy conſcience, nor thy credit, God nor the Goſpel, thou muſt keep off from the very appearances of evil. A Chriſtian is to hate not only the fleſh, but the garment; and not only the garment which is beſmeared, but the very garment that is (but) beſpotted with the fleſh. Jude 23. Our firſt Parents were not only forbidden to eat of the forbidden fruit, but they were forbidden to touch it, Gen. 3.3. And certainly, he that would not gape after forbidden fruit, muſt not gaze upon forbidden fruit: He that would not long after it, muſt not look upon it; he that would not taſte it,Numb. 6.3, 4.Num 6:3Num 6:4 muſt not touch it. The pious Nazarite was not only commanded to abſtain from wine and ſtrong drink, but alſo from eating grapes, whether moiſt or dry: yea, he was prohibited from eating any thing that was made of the vine-tree from the kernels, even to the husk. Leſt by the ſweet and contentment of any of theſe, he ſhould be tempted or enticed to drink wine, and ſo forget the Law,Prov. 31.5. Difficile quis venenum bibet, & vivet. Cypr. A man can hardly drink poyſon and live.Prov 31:5 and break his vow, and make work for hell or repentance, or the Phyſitian of ſouls. Sin is ſo hatefull a thing that both the remote occaſion, and the leaſt occaſion that might draw the ſoul to it, is to be avoided and ſhunned as a man would avoid and ſhun hell it ſelf. He that truly hates the nature of ſin, cannot but hate the leaſt ſin, yea, all appearances of ſin. A holy heart knows that the very thought of ſin, if not thought on, will break forth into action, action into cuſtom, cuſtom into habit, and then body and ſoul are undone for ever. Look, as nothing ſpeaks out more ſincerity and real ſanctity, then ſhunning the very appearances of vanity: ſo nothing ſpeaks out more indignation againſt ſin, then the avoiding the occaſions of ſin. But,

Fourthly, A holy heart knows, that the indulging of 4of the leaſt ſin is ground ſufficient for any man to queſtion his integrity and ingenuity towards God; he hath p. 118much reaſon to ſuſpect himſelf, and to be ſuſpected by others, who dares break with God, and with his own conſcience for a trifle; he that will trangreſs for a morſel of bread,Prov. 28.21.Prov 28:21 will be ready enough to ſell his ſoul for a groat. He that will pervert Juſtice for a few pieces of ſilver, what will he not do for a hatful of gold? he that will ſell the poor for a pair of Shoos,Amos 2.6.Amos 2:6 will deſtroy the poor for a brace of Angels. He that will ſell ſouls dog-cheap, that will ſlay the ſouls that ſhould not die,Ezekiel 3.19.Ezek 3:19 and ſave the ſouls alive that ſhould not live, for handfulls of barley, and pieces of bread, will make no bones of making merchandiſe of ſouls for ſilver and gold:Rev. 8.12, 13. Zech. 13.14.Rev 8:12Rev 8:13Zech 13:14 He that will ſell his Saviour once for thirty pieces of ſilver, will ſell him as often as you pleaſe for a greater ſumm. He that makes no conſcience of betraying Chriſt into the hands of ſinners for thirty ſhillings,Mat. 7, 4, 5, 6.Matt 7:4Matt 7:5Matt 7:6 will make no conſcience of betraying his own ſoul into the hands of the devil at the price of a halter. He that dares lye to ſave a little of his eſtate, what will not he do to ſave his life.Acts 1.11.Acts 1:11 Theſe things a holy heart well underſtands, and the ſerious remembrance of them ſtirs up in him a holy indignation againſt the leaſt tranſgreſſion. But,

5Fifthly, and laſtly, (take many things in one) A holy heart knows that the leaſt ſin coſt Chriſt his deareſt blood: without ſhedding of blood there was no remiſſion, no remiſſion of great ſins,Hebrews 9.22.Heb 9:22 nor no remiſſion of little ſins. He knows that the blood of Chriſt is as requiſite to cleanſe the ſoul from the leaſt ſin, as it is to cleanſe it from the greateſt, 1 John 1.7. And the blood of Jeſus Chriſt his Son cleanſeth us from all our ſins. It is not the caſting of a little holy water upon us: it is not the Papiſts Purgatories,About little ſins, you may ſee more in my Precious Remedies againſt Satans Devices. pag. 22.34. nor their whippings, nor St. Francis his kiſſing or licking of our ſores, nor a Biſhops bleſſing, nor a few knocks on the breaſt, nor a few tears dropping from our eyes, that can cleanſe us from the leaſt ſin. No, it is only the blood of Chriſt that cleanſeth us from all our ſins; there is not the leaſt ſpot in a Chriſtians heart that can be waſht out, but in the blood of the Lamb. When p. 119Satan appeared and preſented to a dying man in a long Parchment Role his Idle words, his falſe words, his angry words, his wanton words, and his more wicked words and deeds: The dying man anſwered, All this is true Satan, but yet there is one thing more for thee to ſet down under all my ſins, and that is this, The blood of Jeſus Chriſt his Son cleanſeth us from all our ſins. Whereupon the devil vaniſhed, as being vanquiſhed. Certainly, there is not a vain thought, nor an Idle word, nor an angry word, not a wanton word that can be pardoned or cleanſed but by the blood of Jeſus Chriſt. The remembrance of which cannot but ſtir up a holy indignation in a gracious ſoul againſt the leaſt corruption. When Julius Caeſar the Emperour was murdered, Antonius brought forth his bloody Coat, and ſhewed it to the people, which ſtirred up in them ſuch an indignation againſt the murderers, that they cryed out, Slay the murderers, and went and burnt their houſes, and all that was in them. So when a holy heart looks upon his ſins, yea his little ſins, as thoſe that have murdered the Prince of glory, ah what an indignation doth it raiſe in the ſoul againſt them! A holy heart knows that there is not the leaſt ſin, but doth in a meaſure eſtrange the ſoul from God; as little clouds do ſomewhat interpoſe between the Sun and us; ſo little ſins do ſomewhat interpoſe between God and our ſouls: and as ſometimes a little matter, a miſtake or lending an ear; or a word out of joint, or an act of forgetfulneſs doth occaſion ſome diſtance between deareſt friends: ſo ſometimes little ſins do occaſion ſome diſtance between our deareſt God and our ſouls.Acts 15.36. ult. Prov. 16.28. Chap 17.9.Acts 15:36Prov 16:28 A holy heart knows that Chriſt looks upon thoſe ſins as great, which the blind world accounts but little. Chriſt accounts hatred, murder, 1 John 3.15. A wanton eye, adultery. Matth. 5.28. And he reckons the officious lie, and the merry lie amongſt the moſt monſtrous ſins, and condemns it to the loweſt hell. Rev. 21.8. The conſideration of all which raiſes no ſmall indignation in a holy heart againſt the leaſt, the ſmalleſt ſin. But now unholy hearts make nothing of little ſins; with Achan they will be bondſlaves p. 120for a wedge of gold: with Gehazi they will be ſervants of unrighteouſneſs for a talent of ſilver,2 Kings 5.22, 23.2 Kgs 5:222 Kgs 5:23 and two changes of garments: with Adam they will tranſgreſs for n Apple: and with Eſau they will ſell their birth-right of grace here, and of glory hereafter, for a meſs of Pottage. The hearts of unholy perſons may riſe againſt groſs ſins, ſuch as are not only againſt the Law of God, but againſt the light and laws of nature, and Nations; their ſouls may riſe in arms againſt thoſe ſins that makes them liable to the laws of men, or that layes them open to ſhame, fear, grief, or loſſe: But as for vain thoughts, idle words, petty oaths, ſinfull motions, and frequent omiſſions, they look upon theſe as trifles, motes and gnats that are not to be regarded, or bewailed. But,

3Thirdly, As a holy heart riſes againſt the leaſt ſins: So a holy heart riſes againſt boſome ſins, againſt conſtitution ſins, againſt thoſe that either his calling, former cuſtom, or his preſent inclination or condition do moſt diſpoſe him to. It is true, a prodigal perſon may abhorr covetetouſneſs, and a covetous perſon may condemn prodigality: A furious perſon may hate fearfulneſs; and a fearfull perſon may deteſt furiouſneſs. But now the hearts of thoſe that are holy riſe againſt complexion ſins, againſt darling ſins, againſt thoſe that make for preſent pleaſure and profit, againſt thoſe that were once as right hands, and right eyes; that were that to their ſouls, that Dalilah was to Sampſon, Herodias to Herod, Iſaac to Abraham, and Joſeph to Jacob, Pſalm 18.23. I was alſo upright before him; and I kept my ſelf from mine iniquity, That is, from my darling ſin whereunto I was moſt inclined and addicted. What this boſome ſin was that he kept himſelf from,Pſal. 119.29.Ps 119:29 is hard to ſay. Some ſuppoſe his darling ſin was lying, diſſembling; for it is certain, he often fell into this ſin: Others ſuppoſe it to be ſome ſecret iniquity, which was only known to God and his own conſcience. Others ſay it was uncleanneſs, and that therefore he prayed, that God would turn away his eyes from beholding vanity, Pſalm 119.37. Others judge it to be that ſin of diſloyalty which Saul and his Courtiers falſly charged p. 121upon him. It is enough for our purpoſe that his heart did riſe againſt that very ſin,Jer. 44.15.20. Iſa. 1.29. ch. 57.5. Ier. 17.1, 2. Hoſea 2.8. Iſa. 31.6, 7.Jer 44:15Jer 44:20Isa 1:29Jer 17:1Jer 17:2Hos 2:8Isa 31:6Isa 31:7 that either by cuſtom or ſome ſtrong inclination he was moſt naturally apt, ready and prone to fall into. Idolatry was the darling ſin of the people of Iſrael: they called their Idols delectable, or deſireable things, Iſa 44.9. they did dearly affectand delight in their Idols; but when God ſhould come to put a ſpirit of holineſſe upon them, then their hearts ſhould riſe in hatred and deteſtation of their Idols, as you may ſee in Iſa. 30.18.25. mark ver. 22. Ye ſhall defile alſo the covering of thy graven Images of Silver, and the ornament of thy molten Images of gold: thou ſhalt caſt them away as a menſtrous cloth, thou ſhalt ſay unto it, Get thee hence. They were ſo delighted and enamoured with their Idols, that they would deck then up in the greateſt glory and bravery, they would attire them with the moſt rich, coſtly,After the return of the Jews out of Babylon, they ſo hated & abhorred Idols, that in the time of the Romans they choſe rather to die, then to ſuffer the Eagle which was the Imperial Arms to be ſet up in their Temple. pompous and glorious rayment. O but when a ſpirit of holineſſe ſhould riſe upon them, then they ſhould defile, deface, and diſgrace their Idols, then they ſhould ſo hate and abhor them, they ſhould ſo deteſt and loath them, that in a holy indignation they ſhould caſt them away as a menſtrous cloth, and ſay unto them, get ye hence, pack, be gon, I will never have any more to do with you. God hath now made an everlaſting divorce between you and me. And ſo in Iſa. 2.20. In that day, (that is, in the day of the Lords exaltation in the hearts, lives and conſciences of his people, ver. 17.) a man ſhall caſt his Idols of ſilver, and his Idols of gold, which they made, each one for himſelf to worſhip, to the moles and to the Bats. In the day of Gods exaltation they ſhall expreſſe ſuch diſdain and indignation againſt their Idols, that they ſhall take not only thoſe made of trees and ſtones, but even their moſt pretious and coſtly Idols, thoſe that were made of ſilver and gold, and caſt them to the moles and to the bats; that is, they ſhall caſt them into ſuch blind holes, and into ſuch dark, filthy, naſty and duſty corners as moles make under ground, and as Bats rouſt in: So when holineſſe comes to be exalted in the ſoul, then all a mans darling and boſom ſins, which are his Idols of ſilver, and his p. 122Idols of gold: theſe are with a holy indignation caſt to the moles and to the bats; they are ſo loathed, abandoned and caſheered, that he deſires they may be for ever buried in oblivion, and never ſee the light more. Idols were Ephraims boſom ſin, Hoſ. 4.17. Ephraim is joyned (or glewed) to Idols, let him alone; but when the dew of grace and holineſſe fell upon Ephraim, as it did in Chap. 14.5, 6, 7. Then ſaith Ephraim what have I any more to do with idols! v. 8. Now Ephraim loaths his Idols as much or more then before he loved them; he now abandons and abominates them, though before he was as cloſely glewed to them, as the wanton is glewed to his Dalelah, or as the Enchanter is glewed to the Devil, from whom by no means he is able to ſtir. Ephraim becoming holy, cryes out, What have I any more to do with Idols? O I have had to do with them too long and too much already! O how doth my ſoul new riſe againſt them! how do I deteſt and abhor them! ſurely I will never have more to do with them. But now unholy hearts are very favourable to boſome ſins; they ſay of them as Lot of Zoar, Gen. 19.20.Gen 19:20Is it not a little one, and my ſoul ſhall live! And as David ſpake of Abſalom, 2 Sam. 18.5. Deal gently for my ſake with the young man, even with Abſalom. Beware that none touch the young man Abſalom, ver. 12. And the King ſaid, Mark Acts 19.24.30.Acts 19:24Acts 19:30Is the young man Abſalom ſafe? ver. 29. An unholy heart is as fond of his boſom ſins, as Herod was of his Herodias; or a Demetrius was of his Diana; or as Naaman was of the Idol Rimmon, 2 Kings 5.18.2 Kgs 5:18which was the Idol of the Syrians: or as Judas was of bearing the bagg; or as the Phariſees were of having the uppermoſt ſeats, and of being ſaluted in the market place with thoſe glorious titles Rabbi, Rabbi. Matthew 6.Matt 6Boſom ſins have at leaſt a ſeeming ſweetneſſe in them: and therefore an unholy heart will not eaſily let them go. Let God frown or ſmile, ſtroke or ſtrike, lift up or caſt down, promiſe or threaten, yet he will hide and hold faſt his darling ſins:Job 20.12, 13.Job 20:12Job 20:13 let God wound his conſcience, blow upon his eſtate, leave a blot upon his name, crack his credit, afflict his body, write death upon his relations, and be a terror to his ſoul, yet will he not let go his boſom luſts. p. 123he will rather let God go, and Chriſt go, and grace go, and heaven go, all go, then he will let ſome pleaſurable, or profitable luſts go. An unholy heart may ſigh over thoſe ſins, and make war upon thoſe ſins, that war againſt his honours, profits or pleaſures, and yet at the ſame time make truce with thoſe that are as right hands and right eyes; an unholy perſon may ſet his ſword at the breaſts of ſome ſins, and yet at the ſame time his heart may be ſecretly courting of his boſom ſins. But now an holy heart riſes moſt againſt the Dalilah in his boſom, againſt the Benjamin, the ſon, the ſin of his right hand. And thus you ſee how an holy heart hates and diſdains all ſins; he abhors ſmall ſins as well as great, ſecret ſins as well as open, and boſom ſins as well as others that have not that acquaintance and acceptance with the ſoul. Real holineſs will never mix nor mingle it ſelf with any ſin, it will never incorporate with any corruption: Wine and water will eaſily mix, ſo the wine of gifts and the water of ſin, the wine of civility and the water of vanity, the wine of morality and the water of impiety will eaſily mix, but oyl and water will not mix, they will not incorporate; ſo the oyl of grace, the oyl of holineſs, will not mix; it will not incorporate with ſin; the oyl of holineſs will be uppermoſt. Mark natural and acquired habits and excellencies, as a pregnant wit, an eloquent tongue, a ſtrong brain, an iron memory, a learned head, all theſe with ſome high ſpeculations of holineſs, and ſome profeſſion of holineſs, and ſome commendations of holineſs, and ſome viſible actings of holineſs, are conſiſtent with the love of luſts, with the dominion of ſin, witneſs the Scribes and Phariſees, Judas, Demas and Simon Magus; but the real infuſed habits of true grace and holineſs, will never admit of the dominion of any ſin, whether great or little, whether ſecret or open. But,

Sixthly, Perſons of real holineſs are cordially affected 6and afflicted,Ezek. 36.25, 26, 31.Ezek 36:25Ezek 36:26Ezek 36:31 grieved and troubled about their own vileneſs and unholineſs; you may ſee this in holy Job, chap. 40. 3, 4, 5. Then Job anſwered the Lord and ſaid, Behold, I am vile, what ſhall I anſwer thee? I will lay my hand upon my p. 124mouth. Once have I ſpoken, but I will not anſwer; yea twice, but I will proceed no further. So holy Agur, Prov. 30.2, 3. Surely I am more brutiſh then any man, and have not **Binath Adam, the underſtanding of Adam.the underſtanding of a man. I neither learned wiſdom, nor have the knowledge of the holy. Though all men are brutiſh, yet holy men are moſt ſenſible of their brutiſhneſs, and moſt affected and afflicted with it; wicked men are more brutiſh then the beaſts,Iſa. 1.3, 4.Isa 1:3Isa 1:4 yet they ſee it not, they bewail it not; but holy Agur both ſees his brutiſhneſs and bewails it. Holy Agur looking upon that rare knowledge, that depth of wiſdom, and thoſe admirable excellencies that Adam was endued with in his integrity and innocency, confeſſes himſelf to be but brutiſh, to be as much below what Adam once was, as a bruit is below a man.Pſalm 51.Ps 51 So holy David cries not Perii, I am undone, I ſhall periſh, but peccavi, I have ſinned, I have done fooliſhly. And ſo for his being envious at the proſperity of the fooliſh,Pſalm 73.2, 3.Ps 73:2Ps 73:3 how doth he befool and be-beaſt himſelf! Pſalm 73.22. So fooliſh was I and ignorant, I was as a beaſt before thee. The Hebrew word Behemoth, Therefore the Elephant is called Behemoth, in Job 40.15.Job 40:15that is here rendred beaſt generally, comprehends all beaſts of the greater ſort. As an aggravation of his folly, he confeſſeth that he was as a beaſt, as a great beaſt, yea as an Epi…ome of all great beaſts. So the holy Prophet Iſaiah complains that he was undone,Iſa. 6.5.Isa 6:5 that he was cut off, not upon any worldly account, but becauſe he was a man of unclean lips, and dwelt in the midſt of a people of unclean lips.Dan. 9.Dan 9 So holy Daniel complained not that they were reproached and oppreſſed, but that they had rebelled. So Peter, Luke 5.8. Depart from me, for I am a ſinful man, O Lord: Or as the Greek hath it, I am a man, a ſinner; O Lord depart from me, for I am a mixture and compound of all vileneſs and ſinfulneſs.Rom. 7.23, 24.Rom 7:23Rom 7:24 So holy Paul cries not out of his oppoſers or perſecutors, but of the Law in his members rebelling againſt the Law of his mind. Pauls body of death within him, put him to more grief and ſorrow, then all the troubles and trialls that ever befell him. An holy heart laments over thoſe ſins that he cannot conquer; a holy perſon labours to waſh out all the ſtains and ſpots that be in his ſoul, in the ſtreams of godly ſorrow; that his ſins may never p. 125drown his ſoul;Zach. 2.10. Iſa. 59.1, 2.Zech 2:10Isa 59:1Isa 59:2 he will do what he can to drown his ſins in penitential tears. A holy perſon looks upon his ſins as the crucifiers of his Saviour, and ſo they affect him; he looks upon his ſins as the great incendaries, make-bates, and ſeparatiſt between God and his ſoul, and ſo they afflict him; he looks upon his fins as ſo many reproaches to his God, blemiſhes to his profeſſion, and wounds to his credit and conſcience, and ſo they grieve and trouble him; he looks upon his ſins as thoſe that make many a righteous ſoul (beſides his own) ſad, whom God would not have ſadded; and that opens many a ſinful mouth that God would have ſtopped,Ezek. 13.22.Ezek 13:22 and that ſtrengthens many a wicked heart, that God would not have ſtrengthened; and ſo they fetch many a ſigh from his heart, and many a tear from his eyes. When a holy man ſins, he looks upwards, and there he ſees God frowning; he looks downwards, and there he ſees Satan inſulting; he looks within himſelf, and there he finds his conſcience either a bleeding, raging, or accuſing; he looks without himſelf, and there he finds gracious men lamenting and mourning; and graceleſs men deriding and mocking; the ſenſe of which doth ſorely and ſadly afflict a gracious ſoul. Some ſay that Saint Peters eyes (after his great falls) were alwayes full of tears, inſomuch that his face was furrowed with continual weeping for his horrid thoughts, his deſperate words, his ſhameful ſhifts, and his damnable deeds, which made him look more like a child of hell, then like a Saint whoſe name was written in heaven. Some ſay of Adam, that when he turned his face towards the Garden of Eden, he ſadly lamented his great fall. Some ſay of Mary Magdalen, that ſhe ſpent thirty years in Galba in weeping for her ſins. Davids ſins were ever before him, and therefore no wonder if Tears inſtead of Gemms were ſo conſtantly the ornaments of his bed. Wicked Pharaoh cryes out,Pſal. 115.3.Ps 115:3 Oh take away theſe filthy frogs, take away theſe dreadful judgments; but holy David cryes out, O Lord, take away the iniquity of thy ſervant. Pharaoh cryes out becauſe of his puniſhments, but David cryes out becauſe of his ſin. Anſelm ſaith, that with grief he conſidered the whole courſe p. 126of his life; I found (ſaith he) the infancy of ſin in the ſins of my infancy; the youth and growth of ſin, in the ſins of my youth and growth; and the ripeneſs of all ſin, in the ſins of my ripe and perfect age; and then he breaks forth into this patheticall expreſſion, What remaineth for thee, wretched man, but that thou ſpend thy whole life in bewailing thy whole life! By all which it is moſt evident, that holy hearts are very much affected and afflicted with their own unholineſs and vileneſs. Now certainly thoſe perſons are as far off from real holineſs, as hell is from heaven, who take pleaſure in unrighteouſneſs, who make a ſcoff and mock of ſin, who commit wickedneſs with greedineſs, who talk wickedly, who live wantonly, who trade deceitfully, who ſwear horribly, who drink ſtifly, who lye hideouſly, and who die impenitently. But,

7Seventhly, Real holineſs naturalizes holy duties to the ſoul, it makes religious ſervices to be eaſie and pleaſant to the ſoul:1 Pet. 1, 2. Jam. 5.15.1 Pet 1:2Jas 5:15 Hence prayer is called the prayer of faith, becauſe holy faith naturalizeth a mans heart to prayer; it is as natural for a holy man to pray, as it is for him to breath, or as it is for a bird to fly, or fire to aſcend, or a ſtone to deſcend:Rom. 16.26. Pſalm 119.166.Rom 16:26Ps 119:166 And hence it is that obedience is called the obedience of faith, becauſe holy faith naturalizes a mans heart to obedience. As ſoon as ever this plant of renown was ſet in the heart of Paul, he cryes out, Lord, what wilt thou have me to do? Acts 9.6. Gal. 3.2.Acts 9:6Gal 3:2And hence it is that hearing is called the hearing of faith, becauſe this holy principle naturalizes a mans heart to hearing.Pſalm 122.1, 2.Ps 122:1Ps 122:2 I was glad when they ſaid unto me, Let us go into the houſe of the Lord. And ſo in Iſa. 2.3. And many people ſhall go and ſay, Come ye, and let us go up to the mountain of the Lord, to the houſe of the God of Jacob, and he will teach us of his wayes, and we will walk in his pathes; for out of Zion ſhall go forth the Law, and the Word of the Lord from Jeruſalem.1 Theſ. 1.3.1 Thess 1:3 And hence patience is called patience of hope, becauſe this holy principle of hope naturalizes a mans heart to a patient waiting upon God. Rom. 8.25. But if we hope for that we ſee not, Heb. 6.10.Heb 6:10then do we with patience wait for it. So holy love naturalizes the ſoul to holy ſervice; in 1 Theſ. p. 1271.3. you read of the labour of love; holy love is very laborious; nothing makes a Chriſtian more induſtrious, painful and diligent in the ſervice and waies of God, then holy love; holy love will make us to pray and to praiſe,Rom. 14.7, 8. 2 Corin. 12.14, 15, 16.Rom 14:7Rom 14:82 Cor 12:142 Cor 12:152 Cor 12:16 it will make us wait and work, it will provoke ſouls to ſtudy Chriſt, to admire Chriſt, to live to Chriſt, to lift up Chriſt, to ſpend and be ſpent for Chriſt; and to break through all difficulties that it may come nearer to Chriſt, and cleave cloſer to Chriſt. As Jerom once bravely ſaid, If my father (ſaid he) ſhould ſtand before me, my mother ſhould hang upon me, and my brethren ſhould preſs about me, I would break through my brethren, throw down my mother, tread under-feet my father, that I might the faſter cleave unto Chriſt my Saviour. O the laboriouſneſs of holy love! So far as a Chriſtian is holy, ſo far holy ſervices will be delightful and eaſie to him. Rom. 7.22. I delight in the Law of God after the inward man. ver. 25. So then with the mind I my ſelf ſerve the Law of God. Pſalm 119.16. I will delight my ſelf in thy Statutes: I will not forget thy Word. Ver. 35. Make me to go in the path of thy Commandments; for therein do I delight. Ver. 47. And I will delight my ſelf in thy Commandments which I have loved. Ver. 92. Ʋnleſs thy Law had been my delights, I ſhould then have periſhed in mine affliction. Ver. 143. Trouble and anguiſh have taken hold on me; yet thy Commandments are my delights. Sirs, Honour is not more ſuteable, delightful, and pleaſing to an ambitious man, nor pleaſure to a voluptuous man, nor flatterie to a proud man, nor gold to a covetous man, nor exceſs to an intemperate man, nor revenge to an envious man,Pſalm 27.8. Pſal. 81.8. ult.Ps 27:8Ps 81:8 nor pardon to a condemned man, then Religious duties and ſervices are ſuteable, pleaſing and delightful to a holy man; but now unholy hearts are very averſe to holy duties and ſervices: they are averſe to hearing, averſe to praying, averſe to reading, averſe to meditating, averſe to ſelf-judging, averſe to ſelf-examining, averſe to holy worſhip, averſe to holy Sabbaths. Amos 8.5. When will the new moon be gone, that we may ſell corn? and the Sabbath that we may ſet forth Wheat? Iſa. 26.10, 11. Jer. 5.1, 6.Isa 26:10Isa 26:11Jer 5:1Jer 5:6You may ſooner draw a Coward to fight, or a Malefactor to the Barr, or a p. 128Bear to the ſtake,Wicked hearts are habitually averſe to all that is good, &c. then you ſhall draw unholy hearts to holy ſervices. But if at any time, by the ſtrong motions of the Spirit, the cloſe debates of conſcience, the powerful perſwaſions of the Word, the education of godly parents, the pious example of boſom friends, the rich treaſures in precious promiſes, the dreadful evils in terrible threatnings, or if at any time by the diſpleaſure of God, the ſmarting rod, the bowels of mercy, the woings of love, or if at any time by ſome flaſhes of hell, or glimpſes of heaven, or by the heavy ſighs, the deep groans, and the bleeding wounds of a dying Saviour, their hearts are wrote over to Religious ſervices, Ah how ſoon are they weary of them! What little delight or pleaſure do they take in them! Iſa. 43.22.Iſa. 58.1, 2, 3, 4, 5.Isa 58:1Isa 58:2Isa 58:3Isa 58:4Isa 58:5 But thou haſt not called upon me, O Jacob, (that is, thou haſt not worſhipped nor ſerved me ſincerely, faithfully, feelingly, heartily, affectionately, humbly, holily, as thou ſhouldeſt, and as thou oughteſt) but thou haſt been weary of me, O Iſrael; that is, thou haſt been weary of my worſhip and ſervice, and thou haſt counted it rather a burden then a benefit, a dammage then an advantage, a reproach then an honour, a diſgrace then a favour, a vexation then a bleſſing, and for all thy formal courtings and complementings of me, thou haſt been ſecretly weary of me. So in Mal. 1.12, 13. Ye ſay, The table of the Lord is polluted, and the fruit thereof, even his meat is contemptible: Ye ſaid alſo, Behold what a wearineſs is it! and ye have ſnuffed at it, ſaith the Lord of hoſts, &c. They did God but little ſervice, and that they did was after the worſt manner too, and yet they ſnuff, and puff, and blow, and ſweat, and ſwell, and fall into a fuſtian fume, as if they had been over-tyred and wearied with the burden and weight of thoſe ſacrifices which they offered up to the great God. A holy heart thinks all too little that he doth for God; but an unholy heart thinks every little too much that he doth for God. An holy heart, like the holy Angels, loves to do much and make no noiſe; but an unholy heart makes moſt noiſe when he doth leaſt ſervice; an unſanctified ſoul hath a Trumpet in his right hand, when he hath but a penny to give in his left hand, as here. But,

p. 129Eighthly, Where there is real holineſs, there will be the 8exerciſe of righteouſneſs towards men from righteous principles, and upon religious accounts, viz. the honour of God, the command of God, the will of God, the credit of the Goſpel, &c. Real holineſs towards God, is alwayes attended with righteouſneſs towards men. Eph. 4.24. And that ye put on the new man, which after God is created in righteouſneſs and true holineſs, or, holineſs of truth. Titus 2.11, 12. For the grace of God that bringeth ſalvation, hath appeared to all men. Teaching us, that denying ungodlineſs and worldly luſts, we ſhould live ſoberly, righteouſly, and godlily in this preſent world. Theſe words contain the ſumm of a Chriſtians duty, to live ſoberly towards our ſelves, righteouſly towards our neighbours, and godlily towards God,The common ſhekel is about 20. pence, ſo then 400. ſhekels amount to 33. pound, ſix ſhillings and eight pence, after five ſhillings ſterling the ounce.— And in this purchaſe is prophetically ſhewed that Abrahams poſterity ſhould have the inheritance of that land. As Jeremiahs buying of his Uncles field, was a ſign of the Jews return, and of their pollicie there again to buy and ſell. is true godlineſs indeed, and the whole duty of man. So holy Abraham in Gen. 23.16. And Abraham hearkened unto Ephron, and Abraham weighed to Ephron the ſilver which he had named in the audience of the ſons of Heth, four hundred ſhekels of ſilver, currant money with the Merchant. It is recorded to holy Abrahams everlaſting honour and fame, that he paid for the field that he bought of Ephron currant money not counterfeit, pure not adulterate, ſhekels of ſilver, not ſhekels of braſs ſilver'd over; he paid the price that was pitcht, and he paid it in ſuch coyn as would go currant in one Countrey as well as another. So holy Jacob in Gen. 43. ſuppoſing that the money that was returned in the ſacks of corn that his ſons brought out of Egypt, was through ſome miſtake or overſight, he very honeſtly and conſcientiouſly ordered them to carry the money back again. Ver. 12. And take double money in your hand: and the money that was brought again in the mouth of your ſacks, carry it again in your hands; peradventure it was an overſight. A holy heart will not, a holy heart dares not take an advantage from anothers errour to do him wrong; it is but juſtice to return and reſtore to every man his due. So holy Moſes in Numb. 16.15. And Moſes was very wroth, and ſaid unto the Lord, Reſpect not thou their offering: I have not taken one Aſs from them, neither have I hurt one of them: He ſought their good, p. 130not their goods; he preferred their ſafety before his own life; he did right to every man, he did wrong to no man; he did every man ſome good, he did no man the leaſt hurt. So holy Samuel, in 1 Sam. 12.3, 4, 5. Behold here am I, witneſs againſt me before the Lord, and before his anointed: whoſe Ox have I taken? or whoſe Aſs have I taken? or whom have I defrauded? whom have I oppreſſed? or of whoſe hand have I received any bribe to blind mine eyes therewith? And I will reſtore it you. And they ſaid, Thou haſt not defrauded us, nor oppreſſed us, neither haſt thou taken ought of any mans hand. And he ſaid unto them, the Lord is witneſs againſt you, and his anointed is witneſs this day, that ye have not found ought in my hand. And they anſwered, he is witneſs. He makes a ſolemn proteſtation before the Lord, before his anointed, and before the people, that he had ſo lived in the exerciſe of juſtice and righteouſneſs amongſt them, that they could not accuſe him of the leaſt unrighteouſneſs, they could not ſay, black was his eye, they could not ſay that he had leſſened them to greaten himſelf, or that he had impoveriſhed them to enrich himſelf, or that he had ruined them to raiſe himſelf; upon his appeal they unanimouſly declare his innocency and integrity. So holy Daniel, in Dan. 6.4, 5. Then the Preſidents and Princes ſought to find occaſion againſt Daniel concerning the Kingdom, but they could find no occaſion nor fault; foraſmuch as he was faithful, neither was there any errour or fault found in him. Then ſaid theſe men, we ſhall not find any occaſion againſt this Daniel, except we find it againſt him concerning the Law of his God. Though envy be the father of cruelty and malice, the mother of murder and ambition, the plotter of others deſtruction; yet holy Daniel was ſo juſt and righteous, ſo innocent and prudent, ſo careful and faithful in the adminiſtration of his high office, that none of his envious, malicious, and ambitious enemies could (after their unity in a helliſh & cruel conſpiracy) charge him with the leaſt ſpot of injuſtice or ſhew of unrighteouſneſs; they narrowly ſcan'd all his adminiſtrations, and diligently weighed all his actions, and yet themſelves being Judges, Daniel is found innocent: They could not ſo much as p. 131charge him with a colourable fault.Luke 1.5, 6.Luke 1:5Luke 1:6 So Zacharias and Elizabeth, they walked in all the Commandments and Ordinances of the Lord blameleſs; they walked not only in the Ordinances, but alſo in the Commandments of the Lord, and they walked not only in ſome Commandments, but in all the Commandments of the Lord; they walked in the Commandments of the ſecond Table, as well as in the Commandments of the firſt Table; they were as well for righteouſneſs towards man, as they were for holineſs towards God. So the Apoſtles in 2 Corin. 7.2. Receive us, we wronged no man, we have corrupted no man, we have defrauded no man. The Apoſtle would have the Corinthians to make room for them in their hearts and houſes (as the Greek word foreign imports) for that they had wronged no man in his name or reputation, as the falſe Apoſtles had; neither had they corrupted any man in his judgement by falſe Doctrines or evil Examples, as the falſe Apoſtles had; neither had they defrauded any man in his eſtate, as the falſe Apoſtles had, who made a prize of their followers and hearers; of the ſame import is that of the Apoſtle in 1 Theſ. 2.10. Ye are witneſs, and God alſo, how holily, juſtly, and unblamably we behaved our ſelves among you that believe. He takes God and them to witneſs, that they had lived holily in reſpect of God, and righteouſly in reſpect of the world, and unblameably in reſpect of them that believe. By all which it is moſt evident, That where there is real holineſs towards God, there will be the exerciſe of righteouſneſſe towards men.

But now where there is but the ſhews and appearances of holineſs,Mat. 23.14.Matt 23:14 there perſons make no conſcience of exerciſing righteouſneſs towards men: witneſs the Scribes and Phariſees, who under a pretence of praying, made a prey of widdows houſes; who under a pretence of piety, exerciſed the greateſt covetouſneſs, unrighteouſneſs and cruelty, and that upon widdows, who are (uſually) the greateſt objects of pitty and charity; they made no bones of robbing the widdow, under pretence of honouring of God. So Judas, John 12.6.John 12:6who was a Cato without, but a Nero within; who under a pretence of laying up for the poor, robb'd the poor; he made p. 132uſe of counterfeit holineſs, as a cloak to cover all his thieviſh villanies; he pretended to lay up for the poor, but he intended only to lay up for himſelf, & to provide againſt a rainy-day; it is like he had no great mind to ſtay long with his Lord, and therefore he was reſolved to make the beſt market he could for himſelf; that ſo when he ſhould lay down his Stewardſhip, he might have ſomething to live upon. Judas acted the part of a Saint in his profeſſion, and diſcourſes, that ſo he might be the leſs ſuſpected to act the part of a thief in his more ſecret practiſes. Judas had not been long in office, before he put Conſcience out of office, and Conſcience being put out of office, Judas ſets up for himſelf, and under a Cloak of holineſs, he practiſes the greateſt unfaithfulneſs: Though the Eagle ſores high, yet ſtill her eye is upon her prey; ſo though Judas did ſore high in profeſſion, yet his eye was ſtill upon his prey, upon his bags, and ſo he might have it, he cared not who went without it; ſo he might be rich, he did not care though his Lord and his retinue grew never ſo poor.2 King. 5.20, 26.2 Kgs 5:202 Kgs 5:26 Judas had Jacobs voice, but Gehazies heart and hands, and therefore he ſcrews up his Conſciencee till he makes all crack again. Under all his ſhews of ſanctity, he had not ſo much as common honeſty in him. Counterfeit holineſs is often made a ſtalking horſe, to the exerciſe of much unrighteouſneſs: Certainly that man is as far from real holineſs, as the Devil himſelf is from true happineſs; who lives not in the exerciſe of righteouſneſs towards men, as well as in a profeſſion of holineſs towards God. Well Chriſtians, remember this, it were better with the Philoſopher, to have honeſty without Religion, then to have Religion without honeſty. But,

9Ninthly, He that is truly holy, will labour and endeavour to make others holy; a holy heart loves not to go to heaven alone, it loves not to be happy and bleſſed alone; a man that hath experienced the power, excellency and ſweetneſs of holineſs, will ſtrive and ſtudy how to make others holy. When Sampſon had taſted honey,Judg. 14.8, 9.Judg 14:8Judg 14:9 he gave his father and mother ſome with him. Holineſs is ſo ſweet a morſel, that a ſoul cannot taſte of it,1 Theſ. 1.5, 6, 7, 8.1 Thess 1:51 Thess 1:61 Thess 1:71 Thess 1:8 but he will be a commending of it p. 133to others. As you may ſee in holy Moſes, in Numb. 11.29. And Moſes ſaid unto him, Envieſt thou for my ſake? Lilmod le lammed, we therefore learn that we may teach, is a proverb among the Rabbines.would God that all the Lords people were Prophets, and that the Lord would put his Spirit upon them. A holy ſoul will never make a monopoly of holineſs; the Prophets you know were men of greateſt grace and holineſs; now holy Moſes is very importunate and earneſt with God, that he would not only make the two that propheſied, but all the Lords people eminent and excellent in grace and holineſs; ſuch was Moſes his holineſs and humbleneſs, that he deſires that all others might either equal him, or excell him in gifts and grace.The Heathen: could ſay, I do therefore lay in and lay up, that I may draw forth again for the good of many. A heart eminently holy, is ſo far from envying of the gracious excellencies of others, that it can rejoyce in every Sun that out-ſhines his own: and every light that burns more dim then his, he deſires that it may be ſnufft, (not put out) that ſo it may give a clearer and a greater light to others. So holy Paul in Acts 26.29. And Paul ſaid, 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, except theſe bands. True holineſs is no Churl: nothing makes a man more noble in his ſpiritual deſires, wiſhes, and actings for others, then holineſs. Real holineſs, like oyl, is of a diffuſive nature; like light, it will ſpread it ſelf over all, like Maries box of ointment, it fills all the houſe with the ſweet ſcent thereof. Art thou a holy Father, then thou wilt with holy Abraham, labour to make thy children holy. Gen. 18.17, 18, 19. A holy heart knows, that both by his firſt birth, but eſpecially by his new-birth, he ſtands obliged to promote holineſs in all, but eſpecially in thoſe that are parts and pieces of himſelf. Art thou a holy Maſter, then thou wilt with holy Joſhua, labour to make all under thy charge holy. Joſh. 24.15. But as for me, and my houſe, we will ſerve the Lord. True holineſs cannot be concealed, it will be a ſtirring and a provoaking of others to be holy; as a holy man doth not love to be happy alone, ſo a holy man doth not love to be holy alone. A holy maſter loves to ſee a Crown of holineſs ſet upon every head in his family: Holineſs is a very beautiful thing, and it makes thoſe beautiful in whom it is; in a holy Maſters p. 134eye, there is no ſervant ſo lovely and beautiful, as he that hath the beauty of holineſs upon him.George Prince of A…halt his family is ſaid to have been (Eccleſia, Academia, Curia) A Church, an Univerſity and a Court. A holy Magiſtrate will labour to make both his ſervants and his ſubjects holy. As holy David, holy Aſa, holy Joſiah, and holy Ezekiah did, he knows that the ſouls of his ſervants and ſubjects are the choiceſt treaſure that God hath committed to his care; he knows that every ſoul is more worth then his Crown and Kingdom; he knows that he muſt one day give up an account for more ſouls then his own, and therefore he improves his power and intereſt every way for the making of all holy under him. As Lewis the ninth King of France took pains to inſtruct his poor Kitchin-boy in the way to heaven, and being asked the reaſon of it, he anſwered, The meaneſt have a ſoul to ſave as precious as mine own, and bought by the ſame blood of Chriſt. It is ſaid of Conſtantine (that in this he was truly great) that he would have his whole Court gathered together, and cauſe the Scriptures to be read and opened to them, that they might be made holy Courtiers,Rev. 21.27.Rev 21:27 and ſo fitted for the Court of heaven, into which no unclean perſon or thing can enter. It grieved an Emperour, that a neighbour of his ſhould die before he had done him any good. Ah, it is the grief of a holy Magiſtrate to ſee others die before they are made holy; the great requeſt of a holy Magiſtrate living and dying, is this, Lord make this people a holy people! O make this people a holy people! Art thou a holy kinſman, a holy friend, then thou wilt labour to make thy kindred holy, and thy friends holy: As holy Cornelius did,So in 1 John 39, 49. Chap. 4.28, 29, 30. as you may ſee in Acts 10.24, 27. And the morrow after they entred into Ceſaria: and Cornelius waited for them, and had called together his kinſmen and near friends. And as Peter talked with him, he went in, and found many that were come together. And in ver. 33. ſaith Cornelius to Peter, Thou haſt well done that thou art come: Now therefore we are all here preſent before God, to hear all things that are commanded thee of God. Ver. 1, 2, 3, 4.Devout Cornelius gets his kinſmen and near friends together, that they alſo might be partakers of the grace and mercy of God with him: he had experienced a work of grace and holineſs upon his own p. 135heart, and he uſes his beſt endeavours that they might experience the ſame on theirs. A holy Chriſtian is like a loadſtone that draws to it ſelf firſt one iron ring, and that another, and that a third.It is a true ſaying in natural Philoſophie, that it is (Naturaliſſimum opus viventis generare ſibi ſimile) the moſt natural act or work of every living thing to produce another like unto it ſelf. As there is a natural inſtinct in all creatures to propagate their own kind, as in beaſts, birds and fiſhes; ſo there is a holy, a ſpiritual inſtinct in all gracious hearts to propagate grace and holineſs in whatever hearts they can. Look as fire will aſſimilate and turn every thing that comes near it into its own nature; ſo will a holy heart labour to make all that comes near him like himſelf. Look as one drunkard labours to make another, and one ſwearer another, and one wanton another, and one thief another, and one idle perſon another, and one fearful perſon another, and one doubtful perſon another, and one erroneous perſon another, &c. So one holy heart labours to make another, one gracious heart labours to make another, he that is humble will labour to make others humble, he that is ſincere will labour to make others ſincere, he that is faithful will labour to make others to be faithful, he that is fruitful will labour to make others fruitful, and he that is watchful will labour to make others watchful. A heart that is truly holy, will labour by prayers, reproofs, tears, example, counſel, and commands, to make others like himſelf: He knows that there is no love, no wiſdom, no care, no pains (next to that which he takes with his own heart) to that which is laid out to make unholy hearts holy. And therefore he prayes and weeps, and weeps and prayes, that holineſs may be written upon all that his name is written upon; he learns and teaches, and he teaches and learns, and all that he may teach and learn others to be holy; he counts it not worth while to live in this world, were it not for the glory of God, and the good of his own and others ſouls; but now what ſhall we ſay of thoſe perſons who are ſo far from being holy, who are ſo far from drawing others to be holy, that they do what they can to make thoſe that are holy to become unholy; and who ſtrongly tempt thoſe that are unholy to be more unholy; theſe are factors for hell, and certainly ſuch ſolicitors ſhall at laſt be moſt dreadfully handled by helliſh tormentors. But,

p. 13610Tenthly, He that is really holy, will be holy in the uſe of earthly and common things, as well as in the uſe of ſpiritual and heavenly things.Titus 1.15.Titus 1:15 He will be ſpiritual in the uſe of carnal things, and heavenly in the uſe of earthly things. There is a ſilver vein of ſanctity that runs through all his worldly concernments. If you look upon him in his eating and drinking; you ſhall find him holy, 1 Cor. 10.31. If you look upon him in his buying and ſelling, in his paying and receiving, you ſhall find him holy, Iſa. 23.18. And her Merchandiſe and her hire ſhall be holineſs to the Lord. Before Tyres converſion ſhe laboured to inrich her ſelf by hook and by crook: all was fiſh that came to Tyres net. Tyre could ſay any thing, or do any thing, or be any thing for gain. Oh, but when Tyre is converted and ſanctified, then all her merchandiſe and hire, then all her gettings and earnings ſhall be holineſs to the Lord. Tyre now ſhall write holineſſe upon all her wares and commodities: Tyre ſhall buy nothing, nor ſell nothing, nor exchange nothing, but there ſhall be holineſſe written upon it. And Tyre ſhall be as well holy in uſing and improving of her merchandiſe and hire, as ſhe hath been holy in the getting of them; for ſo it follows in the ſame verſe, It ſhall not be treaſured nor laid up: for her merchandiſe ſhall be for them that dwell before the Lord, to eat ſufficiently, and for durable clothing. Tyre before her converſion hoorded up riches; and laid up her merchandiſe to ſpend upon her luſts; to ſpend upon her pride, and wantonneſſe, and luxuriouſneſſe, &c. But now being converted ſhe uſes and improves what ſhe hath in the Service of the Lord, and for the comfort, ſupport and relief of the poor and needy. When Tyre is once made holy,Calvin renders it Stables of horſes, which are the moſt ſtinking and contemptible places; and yet theſe ſhould be holily uſed. then Tyre will be holy in the uſe of all her earthly enjoyments. If you look upon a holy man going to war, then you ſhall find holineſſe written upon the bridles of his horſes, Zach. 14.20, 21. In that day ſhall there be upon the bridles (or bells) of the horſes holineſs unto the Lord. Yea, every Pot in Jeruſalem and in Judah ſhall be holineſs unto the Lord of Hoſts. Here is holineſſe written upon the bridles of the horſes they ride on, and p. 137holineſſe written upon the cups and pots they drink in: a holy heart will be holy in the uſe of the meaneſt things; that are for common uſe. Every piece of his civility ſhall ſavour of ſanctity, and in all the parts of his common converſation you ſhall be able to diſcern ſomething of the power of religion, Job 5.24. And thou ſhalt viſit thy habitation, and ſhalt not ſin. Thou ſhalt be holy in thy commerce, and holy in thy converſe; holineſſe ſhall be written upon thy dealings with thy ſervants, and holineſſe ſhall be written upon thy carriages towards thy children, and holineſſe ſhall be written upon all thy behaviours towards thy friends. What ever thou putteſt thy hand to in thy habitation, ſhall have holineſſe written upon it: thou ſhalt make a Jacobs ladder of all thy earthly enjoyments, all the comforts that be in thy habitation, ſhall be as ſo many bright morning ſtars to lead thee on in a way of holineſſe, and to lead thee up to a holy God. Look upon a holy man in his calling, and you ſhall find him holy: Look upon him in the uſe of the creatures, and you ſhall find him holy: Look upon him in his recreations, and you ſhall find him holy. The habitual frame and bent of his heart is to be holy in every earthly thing that he puts his hand unto. A ſpirit of holineſſe runs and ſhines in all the common actions of his life. But now look upon thoſe who have only the ſhews and appearances of holineſſe, and you ſhall find that they have but a common ſpirit in common things; take them out of their duties, and you ſhall find them in a courſe to be earthly in the uſe of earthly things, and carnal in the uſe of carnal things, and worldly in the uſe of worldly things. All their religion, all their holineſſe lyes in a few duties; take them out of theſe, and you ſhall find them as carnal, as vain, as fooliſh, as filthy and as frothy, as light and as ſlight as thoſe that have not ſo much as a cloak of holineſſe upon them. But he that is really holy, will be holy as well out of duties, as in duties: If you look narrowly upon him in all his worldly concernments, you ſhall find ſome footſteps of the aw, fear, dread, authority and glory of God upon his ſpirit. Look as an unholy heart is carnal p. 138in ſpiritual things, and earthly in heavenly things, and unholy in holy things, ſo a man that is truly holy, he is as well holy in the ordinary affairs and actions of this life, as he is holy in any of the exerciſes of Religion. But,

11Eleventhly, True holineſſe is conformable to the holineſſe of Chriſt. The holineſſe of Chriſt is that firſt and noble pattern that real holineſſe makes us conformable to, 1 John 4.17.1 John 2.6.1 John 2:6 Herein is our love made perfect, that we may have boldneſſe in the day of judgement, becauſe as he is, ſo are we in this world; there is no grace in Chriſt, which is not in ſome degree formed in a holy heart: and therefore the work of grace and holineſſe is called a forming of Chriſt in the ſoul,Gratiam ſuper gratiam, ſay ſome; Gratiam gratiae accumalatam, ſay others. Certainly Chriſt is a ſeminary of graces. He is clara Epitome virtutum, An exact Epitome of graces. Gal. 4.19. Holy hearts have the very prints, ſtamps and impreſſions of the graces of Jeſus Chriſt upon them, 1 John 16. Of his fulneſſe we have all received grace for grace. Look as face anſwers to face, ſo the graces that are in real Chriſtians, anſwer to the graces that are in Jeſus; there is ſuch love as anſwers to the love of Chriſt; and ſuch lowlineſſe as anſwers to the lowlineſſe of Chriſt, and ſuch heavenly mindedneſſe as anſwers to the heavenly mindedneſſe of Chriſt; and ſuch meekneſſe as anſwers to the meekneſſe of Chriſt; and ſuch patience as anſwers to the patience of Chriſt; and ſuch faith as anſwers to the faith of Chriſt; and ſuch zeal as anſwers to the zeal of Chriſt; and ſuch fear as anſwers to the fear of Chriſt, in truth and reality, though not in degree and quantity. Look, as in generation, the child receives member for member; or as the paper from the Preſſe, letter for letter; or the glaſſe from the face, image for image; or as the wax from the ſeal, ſtamp for ſtamp; ſo holy hearts receive from Chriſt grace for grace. Look as wine in the bottle is conformable to that in the Butt, and as water in the Ciſtern is conformable to that in the river; and as light in the Air is conformable to that in the Sun; and as milk in the ſawcer is conformable to milk in the breaſts; and as money in the pocket is conformable to money in the bagg. So the graces that are in a holy Chriſtian are conformable to the p. 139graces that are in Chriſt, 2 Cor. 3.17, 18. To be a Philoſopher (ſaith Plato) is to know God, to be in love with God, and to imitate God. So ſay I, to be a holy perſon, is to know a holy Chriſt, to be in love with a holy Chriſt, and to imitate the vertues of a holy Chriſt. It was the height of Caeſars glory, to walk in the ſteps of Alexander; And of Selymus (a Turkiſh Emperour) to walk in the ſteps of Caeſar. And of Themiſtocles, to walk in the ſteps of Miltiades: ſo it is the height of a Chriſtians glory, to tread in the vertuous ſteps of his deareſt Lord. And as Scipio accounted it no ſmall diſparagement for him to walk one foot awry from that courſe of life which Cyrus in Xenophon had gone before him in: ſo a holy heart counts it no ſmall diſparagement to him in the leaſt, to ſtep awry from that holy pattern that Chriſt hath ſet him. Look as the holy Prophet did lay his mouth to the Shunamites childs mouth,2 Kings 4.34.2 Kgs 4:34 and his eyes to his eyes, and his hands to his hands: So a holy Chriſtian layes his mouth to the mouth of Chriſt, and his eys to the eyes of Chriſt, and his hands to the hands of Chriſt, and his breaſts to the breaſts of Chriſt, and his heart to the heart of Chriſt: that is,1 Pet. 2.9.1 Pet 2:9 he doth in all things labour to reſemble Chriſt, to be like to Chriſt; eſpecially in thoſe holy vertues which were moſt ſhining in the heart and life of Chriſt. Now certainly, they are far from being holy, who count it a crime to be vertuous: and ſo are they who walk directly contrary to Jeſus Chriſt: he was holy, but they are prophane; he was humble, but they are proud; he was heavenly, but they are earthly; he was ſpiritual, but they are carnal; he was zealous, but they are luke-warm; he was meek, but they are contentions; he was charitable, but they are covetous; he was courteous, but they are malitious. Will you call theſe men holy? ſurely no. But,

Twelfthly, He that is truly holy,Joſhua 7.9. Pſalm 69.9. Ezra 9.3. Nehemiah 9. Daniel 9. Micah 1.8. Ierem. 13.17.Josh 7:9Ps 69:9Ezra 9:3Neh 9Dan 9Mic 1:8Jer 13:17 is much affected and afflicted 12with the unholineſſe of others, Pſal. 119.53. Horror hath taken hold upon me, becauſe of the wicked that forſake thy Law. Ver. 158. I beheld the tranſgreſſors, and was grieved, becauſe they kept not thy Word. Ver. 136. Rivers p. 140of waters run down mine eyes; becauſe they keep not thy Law. By this Hyperbolical phraſe, he ſets forth the greatneſſe of his ſorrows, and that not becauſe his enemies had wronged him, but becauſe they had diſhonoured his God. It was a great grief to him ro ſee others a grieving his God. So Jer. 9.1, 2, 3. O that my head were waters, and mine eyes a fountain of tears, that I might weep day and night! Oh that I had in the wilderneſſe a lodging place of wayfaring men, that I might leave my people, and go from them. But why doth the holy Prophet thus take on? why doth he thus lament? why doth he wiſh himſelf turned into waters, and into a fountain of tears? why doth he prefer a habitation amongſt the wild beaſts, before his habitation among his own people? Why, the cauſe you have in the following words, for they be all Adulterers, an Aſſembly of treacherous men; And they bend their tongues like their bow, for lies: but they are not valiant for the truth upon the earth; for they proceed from evil to evil, and they know not me, ſaith the Lord. So Ezek. 9.4. And the Lord ſaid unto him, Go through the midſt of the City, through the midſt of Jeruſalem, and ſet a mark upon the foreheads of the men that ſigh, and that cry for all the abominations that be done in the midſt thereof. There were holy hearts in Jeruſalem, that did ſigh and cry, and cry and ſigh for the wickedneſſe of the times; the abominations of the times did lye in ſuch full weight upon them, that they did fetch many a ſigh from their hearts, and many a tear from their eyes. Holy hearts are able to tell you many ſad ſtories of the groans, griefs and gripes, that other mens ſins hath coſt them. When moſt were a ſinning, Gods marked ones were a mourning; when others were with a high hand a curſing, blaſpheming, and a rebelling, Gods marked ones were deeply ſorrowing; they mourned cordially, they ſighed greatly, they grieved wonderfully, they groaned lamentably, and that not for ſome, but for all, for all Court ſins, and Church ſins, and City ſins, and family ſins. And ſo holy Paul could not with dry eyes make mention of thoſe belly-gods, and earth-worms that were in his time, Phil. 3.18. So holy p. 141Lot was much affected and afflicted with ſeeing and hearing of the wickedneſſe of thoſe among whom he lived, 2 Peter 2.7, 8. The Greek word for vexed, in verſe 7. (foreign) ſignifies to be oppreſſed under the wanton and wicked converſation of the ungodly Sodomites, as a man that is oppreſſed under a heavy burden which he labours under, and would fain be delivered from; Or to be oppreſſed as the Iſraelites were under their cruel Aegyptian Taskmaſters. Ah, the ſins, the wickedneſſe of others ſets hard upon the hearts of the Saints. The Iſraelites did not more labour, and ſigh, and groan under all their loads and oppreſſions, then many holy hearts do labour, and ſigh, and groan under the load of wicked mens ſins. And the Greek word for vexed, in ver. 8.It is a Metaphor taken from Engines that they did torment people withall. (foreign) ſignifies to be tortured, tormented and wracked. Oh their wickedneſſe did torment and wrack his righteous ſoul, he could not ſee, nor hear of their wickedneſſe, but his ſoul was as upon a wrack. Pambus in Eccleſiaſtical Hiſtory wept when he ſaw an Harlot take ſo much pains to deck and dreſſe her ſelf in curious and coſtly apparrel, and all to entertain a wanton lover, and ſo to make work for hell. Oh it cannot but grieve a gracious ſoul to ſee what pains poor ſinners take to go to hell! A holy heart looks upon other mens ſins as great diſhonours done to his Father, his King; And therefore he cannot but cry out with Croeſus his Son (who though he was born dumb, yet ſeeing ſome going about to kill his Father, his tongue-ſtrings unlooſed, and he cried out) O kill not King Croeſus, kill not my Father. Oh kill not my God, and my King! Oh kill not, Oh diſhonour not my dear Father, and Saviour, ſaith a holy heart. Such is the love, and high reſpects that holy hearts bear to their heavenly Father, that they cannot but grieve, and mourn, and cry out when they ſee others to act Treaſon againſt the Crown and dignity of heaven. Elijah had rather dye then to ſee Ahab and Jezebel to caſt contempt and diſhonour upon his God.

1. A holy heart mourns for ſin as ſin, he weeps over 1the very nature of ſin; he grieves for ſin, as it is the p. 142breach of a holy Law,He that hates a Thief as a Thief, will hate a Thief in another mans houſe, as well as in his own. and as it is a diſhonour to a holy God, &c. and therefore he cannot but mourn for other mens ſins, as well as his own. He that hates a Toad as a Toad, will hate a Toad in other mens boſoms as well as his own. He that hates poiſon as poiſon, will hate poiſon in another mans hand as well as his own: So he that hates ſin as ſin, will hate it where-ever he ſees it. And he that mourns over ſin as ſin, cannot but mourn over ſin whereever he obſerves it.

22. By other mens ſins a holy man is put in mind of the badneſſe of his own heart. Bernard makes mention in one of his Homilies of an old man, who when he ſaw any man ſin, wept and lamented for him, and being asked why he grieved ſo for other mens ſins, anſwered, Ille hodie, & ego cras, he fell to day, and I may fall to morrow: the falls of others puts a holy man in mind of the roots of bitterneſſe that be in himſelf: other mens actual ſins are as ſo many glaſſes through which a holy man comes to ſee the manifold ſeeds of ſin that be in his own nature, and ſuch a ſight as this cannot but melt him, and break him.

33. A holy heart knows that the beſt way to keep himſelf pure from other mens ſins, is to mourn for other mens ſins:1 Tim. 5.22. 1 Cor. 5.1, 2, 3. Epheſ. 5.11.1 Tim 5:221 Cor 5:11 Cor 5:21 Cor 5:3Eph 5:11 He that makes conſcience of weeping over other mens ſins, will rarely be defiled with other mens ſins; he that mourns not over other mens ſins, is acceſſary to other mens ſins: and firſt or laſt may find them charged upon his account: He that mourns not for other mens ſins, is in danger of being inſnared by other mens ſins. And how then can a holy man look upon other mens ſins with dry eyes?

44. A holy man looks upon other mens ſins as the crucifiers of his Saviour. He looks upon the proud mans pride as that which ſet a crown of thorns upon the ſacred head of Chriſt, and this makes him figh; he looks upon the ſwearers oaths as the nails that nailed his bleſſed hands and feet to the croſſe, and this makes him grieve: He looks upon ſcorners as ſpitting upon Chriſt, and worldlings as preferring Barabbas before Chriſt, and this makes him groan: p. 143He looks upon hypocrites as kiſſing and betraying of Chriſt; and he looks upon drunkards and wantons, as giving gall and vinegar to Chriſt, and this makes him mourn: He looks upon other mens ſins, as having a hand in all Chriſts torments, and this puts him upon the wrack, and makes his very ſoul heavy, even to the death.

5. A holy heart knows that by mourning for other 5mens ſins, he may be inſtrumental to keep off wrath.Pſalm 106. Ezek. 9.4.6.Ps 106Ezek 9:4Ezek 9:6 How oft did holy Moſes by his tears quench the wrath of an angry God? However if wrath ſhould break forth upon a Nation,Iſa. 26.20.Isa 26:20 yet they that mourn for the abominations of the times, they ſhall be hid in the day of Gods publick viſitation. When the houſe is on fire, the Father hath a ſpecial care to provide for the ſafety and ſecurity of his children: when the lumber is on fire, a man will be ſure firſt to ſecure his (box of) Jewels. In times of common calamity, God will be ſure to look after his Jewels, his mourning ones:Iſa. 43.2, 3. Dan. 3.17, 18, 19, 26, 27, 28.Isa 43:2Isa 43:3Dan 3:17Dan 3:18Dan 3:19Dan 3:26Dan 3:27Dan 3:28 though the lumber (the wicked) be burnt up on every hand in the day of Gods wrath; yet he will be ſure to preſerve his jewels in the midſt of the flames. Auguſtin coming to viſit a ſick man, found the room full of mourners; he found …he wife ſobbing, the children ſighing, and the kindred lamenting: whereupon he ſuddenly breathed forth this ſhort, but ſweet ejaculatory prayer, Lord (ſaith he) what prayers doſt thou hear, if not theſe? So in times of common calamity, holy hearts may look up and ſay, Ah Lord, whoſe ſighs, whoſe groans, whoſe tears wilt thou hear, if not ours? Who are mourners in Sion, and who wilt thou ſave and ſecure, in this day of thy fierce indignation, if not we who have laboured to drown both our own and other mens ſins in penitential tears!

6. A holy heart looks upon ſinners ſins to contribute 6very much towards the bringing in of ſore and ſad changes upon a Land and Nation:Pſal. 107.33, 34.Ps 107:33Ps 107:34 he knows that ſinners ſins may turn Rivers into a wilderneſſe, and water-ſprings into dry ground, and a fruitfull land into a barren wilderneſſe: he knows that ſinners ſins may have a deep hand in provoking God to rain hell out of heaven upon a ſinfull Nation, p. 144as he did of old upon Sodom and Gomorrah, Eccleſ. 9.18. Witneſs Achan, Manaſſeh, Jeroboam, Saul, Herod, Ahab, &c.Eccl 9:18and this ſets him a mourning; if one ſinner deſtroys much good, as Solomon ſpeaks, Ah, ſaith he, what a world of good will a world of ſinners deſtroy then! the ſerious thoughts of this makes him ſigh.

7. A holy heart looks upon other mens ſins, as their bonds 7and chains, Acts 8.23. and this makes him mourn. When Marcellus the Roman General ſaw the multitude of captives that were taken in the City of Syracuſe, the tears trickled down his cheeks. Ah how can tears but trickle down a Chriſtians cheeks, when he ſees multitudes faſt bound with the cords of their iniquity trooping to hell! Who can look upon a ſinner as a cloſe priſoner to the Prince of darkneſſe, and not bemoan him! Now if holy perſons thus mourn for the wickedneſſe of others:Rom. 1.21. To applaud to them, and take pleaſure in them who take pleaſure in ſin is the higheſt degree of ungodlineſſe.Rom 1:21 then certainly they are far from being holy, who take pleaſure in the wickedneſſe of others, who laugh and joy, who can make a ſport, a paſtime of other mens ſins! Theſe are rather monſters then men; there are none ſo neerly allied to Satan, as theſe; nor none reſemble Satan to the life, ſo much as theſe: The devil alwayes joyes moſt when ſinners ſin moſt. Neither doubtleſſe are they holy who tempt and entice others to be unholy: nor are they holy who only cry out of other mens ſins, but never ſigh for other mens ſins; nor are they holy who inſult over the iniquities of others, but never mourn for the iniquities of others; nor are they holy, who can rail, reproach, and revile others for their ſins, but have neither skill, nor will to lament over others ſins, and yet this age is full of ſuch wretches. Certainly that mans holineſſe will be found to be of the right ſtamp at laſt, who can Evangelically mourn for other mens ſins as well as his own. But,

13Thirteenthly, He that is truly holy, he loves the word, and is affected and taken with the word for its holineſſe and purity.1 Pet. 2.2. Pſal. 12.6, 7. & 18.30. Sacrae Scripturae tuae ſunt ſanctae delicia meae. Auguſt.1 Pet 2:2Ps 12:6Ps 12:7Ps 18:30 Pſal. 119.140. Thy word is very pure, therefore thy ſervant loveth it. A pure heart embraces the word for its purity. So holy Paul in Rom. 7.12. Wherefore the Law is holy, and the commandment holy, and juſt and good. Well, and what then? why ſaith he, ver. 22. I delight in the Law of God p. 145after the inward man. But is this all? No ſaith he, ver. 25. With the mind I my ſelf ſerve the Law of God: Holy Paul delights in the Law as holy, and ſerves the Law as holy, juſt, and good.Theſe ſeveral Titles, Law, Statutes, Teſtimony, Commandments, Iudgements, are uſed promiſcuouſly for the whole word of God, commonly diſtinguiſhed into Law and Goſpel. A holy heart is taken with the word for its ſpirituality, divinity and purity. So in Pſalm 19.8, 9, 10. The Statutes of the Lord are right, rejoycing the heart: the commandment of the Lord is pure enlightning the eyes. The fear of the Lord is clean, (that is, the Doctrine that teacheth the true fear of God) enduring for ever: the judgements of the Lord are true and righteous altogether; More to be deſired are they then gold, yea, then much fine gold: Sweeter alſo then honey, and the hony comb: or as the Hebrew hath it, Sweeter then the dropping of hony-combs. The whole word of God as it is a pure word, a clean word; ſo it rejoyces a holy heart; and ſo it is ſweeter then the very droppings of honey-combs. It is more ſweet then thoſe drops which drop immediately and naturally without any force or art, which is counted the pureſt and the ſweeteſt honey. There is no profit nor pleaſure to that which the purity of the word yields to a holy heart. But now unholy hearts they are affected with the word as it is dreſt up with fine high notions (which are but myſterious nothings) they are taken with the word, as it is cloathed with Arts,In great Fairs and Markets, the Pedlar and the Ballad-ſinger who ſell toyes and trifles, have moſt Children and fools hanging upon them; but they that are wiſe and prudent attend thoſe ſhops where there is beſt & richeſt commodities, you know how to apply it. Parts and Elegancy of phraſe they are pleaſed with the word; as it is apparelled with a ſpruſe wit, or with ſilken Expreſſions, or with ſome delicate Elocution. Auguſtin confeſſeth, that the delight which he took before his converſion in St. Ambroſes Sermons, was more for the eloquence of the words, then the ſubſtance of the matter; ſo many are taken more with the wit, elocution, action, high notions, and far fetch expreſſions that be in a Sermon, then they are taken with the ſpirituality, divinity, weight, and holy worth that is in a Sermon; theſe are like thoſe children, who are more taken with the fine flowers that are ſtrewd about the diſh, then they are with the meat that is in the diſh; and that are more taken with the red weeds, and blew bottles that grow in the field, then they are with the good corn that grows there. But now as the prudent Farmer is taken p. 146more with a few handfulls of ſound corn, then he is with all the gay weeds that be in the field. So a holy heart is more taken with a few ſound truths in a Sermon, then he is taken with all the ſtrong lines, and high ſtrains, and flouriſhes of wit with which a Sermon may be deckt up. Some are taken with the word as the profeſſion of it brings in cuſtomers into their ſhops, and keeps up their credits in the world. Others are taken with the word as it ſeems to tickle their ears, and pleaſe their fancies. Some are affected with Sermons becauſe of the elegancy of the ſtyle, delicacy of the words, ſmoothneſſe of the language, and gracefulneſſe of the delivery. And theſe deal by Sermons as many men do by their Noſegays, that are made up of many pickt (ſweet) flowers, who after they have ſmelt to them a while, caſt them into a corner. So theſe after they have commended a Sermon, after they have applauded a Sermon, they caſt away the Sermon: they ſmell to the Sermon, and ſay it is ſweet, it is ſweet, and preſently they throw it by as a Noſegay that is withered, and of no further uſe. When a man that is ſick, crazy and unſound, is at a Table that is furniſhed with variety of diſhes, you know he eaſily and readily paſſes over all the moſt wholeſome and nouriſhing diſhes, and falls a pidling and picking here and there upon kickſhaws and puff-paſte, that have little or no ſubſtance in them. So unſound, unholy hearts when God hath prepared his Table, and made a feaſt of fat things for their ſouls in the Miniſtry of his word, they can eaſily and readily paſſe over thoſe ſound, ſolid, and ſavoury truths that are prepared for their ſtrength and nouriſhment, and fall a pidling and picking upon ſome new coined phraſes, or ſome quaint expreſſions, or ſome Seraphical notions: And no wonder, for they are not ſound within, they are under a great diſtemper. As the Iſraelites would not be ſatisfied with wholſome diet, but they muſt needs have Quails as picking meat; Well they had them, and whileſt they were at their picking meat, the wrath of God came upon them: the Application is as eaſie, as it is dreadfull. But now a holy heart p. 147ſavours the word, and reliſhes the word, and is affected and taken with the word as it is a holy word, a ſubſtantial word, a pure word, a clean word, and as it begets holineſſe, and cheriſhes holineſſe, and increaſes holineſſe, and as it works towards the compleating and perfecting of holineſſe.

Queſt. But how may a perſon know whether he loves the Word, and is affected and taken with the Word, as it is an holy Word, or no?

Anſw. Firſt by what hath been already ſaid; but becauſe the queſtion is weighty,Pſalm 119.6, 128. Acts 24.16. Heb. 13.18. As the wiſe Philoſopher delights in all Ariſtotle, and the prudent Phyſitian in all Galen, and the grave Orator in all Tullie, and the underſtanding Lawyer in all Juſtinian; ſo a holy man delights in all the Bible. The Jewiſh Rabbines were wont to ſay, That upon every letter of the Law, there hangs mountains of profitable matter. Gen. 12. and …hap. 22.Ps 119:6Ps 119:128Acts 24:16Heb 13:18Gen 12 I further anſwer in the ſecond place; He that loves the Word, and that is affected and taken with the Word, as it is a holy Word, he loves the whole Word of God, and he is affected and taken with one part of the Word as well as another; every Law of God is a holy Law, and every Statute is a holy Statute, and every command is a holy command, and every promiſe is a holy promiſe, and every threatning is an holy threatning, and every exhortation is a holy exhortation; and therefore he that loves any part of the Word as a holy Word, he cannot but love every part of the Word, becauſe every part of the Word is holy. And indeed he loves no part of the Word as holy, who loves not every part of the Word as ſuch. Every chapter in the book of God is a holy chapter, and every verſe is a holy verſe, and every line in that book is a holy line, and every word in every line is a holy word; he that loves a chapter as it is a holy chapter, he loves every verſe in that chapter as a holy verſe; and he that loves every verſe as a holy verſe, he loves every line as a holy line; and he that loves every line as a holy line, he loves every word in every line as a holy word: Upon eaſie commands he reads holineſs, and upon difficult commands he reads holineſs; upon comfortable commands he reads holineſs, and upon coſtly commands he reads holineſs, and upon dangerous commands he reads holineſs, and therefore he loves all, and cloſes with all, and endeavours a conformity to all. A holy heart dares neither to diſpute with that word, nor make light of that word, where he reads holineſs engraven p. 148upon it; to a holy heart, there is no command of God unjuſt or unreaſonable; but now an unholy heart, though it may for ſome worldly advantages court and cry up ſome parts of the word, yet it is ready with Judas, to betray and crucifie other parts of the word. The whole Scripture is but one intire love-letter, diſpatcht from the Lord Chriſt to his beloved Spouſe on earth, and this letter is written all in golden letters, and therefore a holy heart cannot but be taken and affected with every line in this letter; in this love-letter there is ſo much to be read of the love of Chriſt, the heart of Chriſt, the kindneſs of Chriſt, the grace of Chriſt, and the glory of Chriſt, that a holy heart cannot but be affected and taken with it. The whole word of God is a field, and Chriſt is the treaſure that is hid in that field; it is a ring of gold, and Chriſt is the pearl in that ring, and therefore a holy heart cannot but be taken with the whole Word of God. Luther was wont to ſay, that he would not take all the world for one leaf of the Bible. And Rabbie Chija in the Jeruſalem Talmud ſays, that in his account all the world is not of equal value with one word out of the Law.

3Thirdly, A man that is affected and taken with the word as it is a holy word, he is alwayes affected and taken with it; he loves it and takes pleaſure in it, as well in adverſity as in proſperity. Pſalm 119.59. Thy Statutes have been my ſongs (I but where we) in the houſe of my pilgrimage, or pilgrimages, The Saints have commonly lookt upon themſelves as Pilgrims and Strangers in this world. Gen. 47.9, 39. Pſal. 12.19. Heb. 11.9, 10, &c.Gen 47:9Gen 47:39Ps 12:19Heb 11:9Heb 11:10as the Hebrew hath it. When David was in his baniſhments by reaſon of Saul, Abſolom, and others, now the Word of God was muſick to him, now it was matter of joy and rejoycing to him, his whole life was the life of a Pilgrim and Stranger; now as a Pilgrim he ſojourns here, and anon as a Stranger he ſojourns there; no man could take more pleaſure, joy and contentment in the rareſt and choiceſt muſick, then David did in the Word of God, and that not only when he was in his royal Palace, but alſo when he was in the houſe of his Pilgrimage; he that loves the Word, and that delights in the Word for its holineſs and purity,Pſal. 119.67, 69, 70, 72.Ps 119:67Ps 119:69Ps 119:70Ps 119:72 he will love it and delight in it, in health and ſickneſs, in ſtrength p. 149and weakneſs, in honour and diſgrace, in wealth and want, in life and in death. The holineſs of the Word is a laſting holineſs, and ſo will every mans affections be towards it, who affects it, and is taken with it for its holineſs and pureneſs. Some there be that cry up the Word, and that ſeem to be much affected, delighted, and raviſhed with the Word, (as Herod, Ezekiels hearers,Ezek. 33.30, 31, 32, 33. Mar. 6, &c.Ezek 33:30Ezek 33:31Ezek 33:32Ezek 33:33Mark 6 and the ſtony ground was) whileſt the Word is either a cheap Word to them, or a profitable and pleaſing Word to them, or whileſt it is courted and countenanced in the world, or whileſt it is the path to preferment, or a key to enlargement, &c. But when the Word gets within them, and diſcovers their own ſinfulneſs and wretchedneſs to them, when it ſhews them how Chriſtleſs, and gracel…ſs, and lifeleſs, and helpleſs, and hopeleſs they are; when it diſcovers how far they are from heaven, and how near they are to hell. O!Ier. 44.15, 29.Jer 44:15Jer 44:29 then their hearts begin to riſe againſt it, and to cry out, Away with it, it was never good dayes ſince we have had ſo much preaching and hearing: Or when the Word comes to be ſcorned, ſlighted, diſgraced, oppoſed or perſecuted, oh! then they turn their backs upon it, and quickly grow weary of it. As the Juſſians in Strabo delighted themſelves with the muſick of an excellent Harper till they heard the market bell ring, & then they run all away ſave a deaf old man, that could take but little delight in the Harpers ditties. So let theſe men but hear the bell of luſt, or the bell of profit, or the bell of pleaſure, or the bell of applauſe, or the bell of honour, or the bell of errour, or the bell of ſuperſtition ſound in their ears, and preſently they will run from the ſweet muſick of the Word, to follow after any of theſe bells: But now a man that loves the Word, and that is affected and taken with the Word as it is a holy Word, no bell can ring him from the Word, no diſgrace, no affliction, no oppoſition, no perſecution can take him off from affecting the Word, and from taking pleaſure in the Word: The cauſe of his love is abiding and laſting, and therefore his love cannot but be laſting and continuing. Not but that a holy heart may ſometimes be more affected and taken with the p. 150Word, then at other times. As firſt, when a man enjoyes much communion with God in the Word. Or 2. when God ſpeaks much peace and comfort to the ſoul by the Word. Or 3. when God aſſures a man more clearly and fully of the goodneſs and happineſs of his condition by the Word. Or 4. when God lets in very much quietneſs, or quickneſs, or ſweetneſs, or ſeriouſneſs, or ſpiritualneſs into a mans ſpirit by the Word. Oh then a man may more then ordinarily be affected and taken with the Word. But now though a holy Chriſtian is not at all times in the ſame degree and meaſure taken with the Word, yet take ſuch a Chriſtian when he is at worſt, and you ſhall find two things in him. 1. You ſhall find in him a holy love to the Word. And 2. you ſhall find in him a real love to holy Chriſtians.

4Fourthly, He that loves the Word, and that is affected and taken with the Word as it is a holy Word, he is moſt affected and taken with thoſe parts of the Word that do moſt incite to holineſs, that do moſt promote holineſs, and that do moſt provoke to holineſs. As 1 Pet. 1.15.16. But as he which hath called you is holy, ſo be ye holy in all manner of converſation; becauſe it is written, Be ye holy, for I am holy. (I ſhall give you light into theſe words, when I come to open the holineſs of God to you.Ad ſimilitudinem, non aequalitatem. Calv.) So Mat. 5.48. Be ye therefore perfect, even as your Father which is in heaven is perfect. Our ſummum bonum in this world, conſiſts in our conformity to the heavenly pattern; in all imitations it is beſt to chuſe the moſt perfect pattern: There is nothing more laudable and commendable, then for a Chriſtian to endeavour more and more to reſemble his God in the higheſt perfections of righteouſneſs and holineſs. So Epheſ. 5.15, 16. See then that ye walk circumſpectly, not as fools, but as wiſe; foreign.Redeeming the time, becauſe the dayes are evil. Chriſtians muſt walk preciſely, curiouſly, exactly, accurately: As the Carpenter works by line and rule, ſo a Chriſtian muſt walk by line and rule, he muſt labour to get up to the very top of godlineſs, he muſt go to the utmoſt of every command, as the original word importeth. So Phil. 2.15. That ye may be blameleſs and harmleſs (or ſincere) the ſons p. 151of God, without rebuke, foreign, i. e. Sine querela, ſine reprehenſione.in the midſt of a crooked and perverſe Nation, among whom ye ſhine (or ſhine ye) as lights in the world. Gods ſons ſhould be ſpotleſs ſons, as the Greek imports, that is, they ſhould be without all ſuch ſpots as are inconſiſtent with Sonſhip or Saintſhip. And ſo in Col. 2.6. As ye have therefore received Jeſus Chriſt the Lord, ſo walk ye in him. They had received Jeſus Chriſt as their Lord and Law-giver, they had received Chriſt as a ruling Chriſt, as a reigning Chriſt, and as a commanding Chriſt; and now the great duty incumbent upon them, is to walk at ſuch a rate of holineſs as may evidence that they have thus received Chriſt. And ſo in 1 John 2.6.Iohn 13.15.John 13:15 He that ſaith he abideth in him, ought himſelf alſo to walk even as he walked. Chriſtians are to ſet all Chriſts moral actions before them as a pattern for their imitation; in his life a Chriſtian may behold the lively picture or lineaments of all vertues, and accordingly he ought to order his converſation in this world: To walk as Chriſt walked, is to walk humbly, holily, juſtly, righteouſly, meekly, lowly, lovingly, fruitfully, faithfully,Matth. 4.Matt 4 uprightly, with an As of quality or ſimilitude, but no… with an As of equality; for that is impoſſible for any Saint on earth to walk ſo purely, ſo holily, ſo blameleſly,Mat. 5.44, 45, 46, 47.Matt 5:44Matt 5:45Matt 5:46Matt 5:47 ſo unſpottedly, ſo ſpiritually, ſo heavenly as Chriſt walked; that is, with an as of equality. To walk as Chriſt walked, is to ſlight the world, and contemn the world, and make a footſtool of the world, and to live above the world, and to triumph over the world as Chriſt did; that is,1 Pet. 2.20, 21, 22, 23.1 Pet 2:201 Pet 2:211 Pet 2:221 Pet 2:23 with an As of quality, but not with an As of equality: To walk as Chriſt walked, is to love them that hate us, to pray for them that perſecute us, to bleſs them that curſe us, and to do good to them that do evil to us; but ſtill with an As of ſimilitude, but not with an As of equality: To walk as Chriſt walked, is to be patient, and ſilent, and ſubmiſſive, and thankful under the vileſt reproaches, the heavieſt afflictions, and the greateſt ſufferings, with an As of quality, but not with an As of equality. Now a holy heart that is taken with the holineſs of the Word, he is certainly taken moſt with thoſe parts of the Word that do moſt call for holineſs, and that p. 152do moſt ſtrongly preſs the ſoul to make a progreſs in holineſs. I have given you a taſte of ſome of the moſt principal Scriptures that do incite moſt to holineſs, and I ſhall leave it to your own conſciences to give in witneſs for you, or againſt you, according to what you find in your own ſpirits. Certainly to a holy man, there are no Prayers, no Sermons, no Diſcourſes, no Conferences, no books, nor no parts of Scripture, to thoſe that do moſt encourage and provoke to holineſs. But,

5Fifthly and laſtly, He that loves the Word, and that is affected and taken with the Word, as it is a holy Word, he highly prizes and values the holy diſpenſers of the Word for their work ſake.Acts 10.24, 25, 26. Gal. 4.14.Acts 10:24Acts 10:25Acts 10:26Gal 4:14 Iſa. 52.7. How beautiful upon the mountains are the feet of him that bringeth good tidings, that publiſheth peace, that bringeth good tidings of good, that publiſheth ſalvation, that ſaith unto Zion, thy God reigneth! If the very feet of thoſe that brought good tidings, though they were afar off, …nd ſweaty, duſty, and dirty with traveling upon the mountains,foreign. were ſo deſirable and amiable, honourable and comfortable: Oh then what was their faces, what was their meſſages! ſurely they were much more amiable and deſireable. So in 1 Theſ. 5.12, 13. And we beſeech you, Brethren, to know them which labour among you in the Lord, Acts 26.16, 17, 18. If a Miniſter had as many eyes as Argus to watch, as many heads as Typheus to diſpoſe, and as many hands as Briareus to labour, he might find employment enough for them all, in the faithful diſcharge of his Miniſterial function.Acts 26:16Acts 26:17Acts 26:18and admoniſh you: And to eſteem them very highly (or, more then abundantly, as the Greek hath it) in love for their work ſake, and be at peace among your ſelves. Their work is to bring Chriſt and your ſouls together, and to keep Chriſt and your ſouls together. Their work is to turn you from darkneſs to light, and from the power of Satan to Jeſus Chriſt: Their work is gradual; firſt they are to bring you to a ſaving acquaintance with Chriſt, and then they are to bring you to a holy acceptance of Chriſt, and then they are to bring you to a willing reſignation of your ſelves to Chriſt, and then they are to bring you to a ſweet and bleſſed aſſurance of your intereſt in Chriſt, and ſo to fit you and prepare you for a glorious fruition of Chriſt; and therefore certainly their work is high and honourable, excellent and eminent, laborious and glorious, and why then ſhould you not have a high p. 153and honourable eſteem of them, even for their work ſake! I have read of Ambroſe, that being once to leave the Church of Milan, the people of the place flocked about him, laid hold of him, proteſting that they had rather loſe their lives then loſe their Paſtor, beſeeching him to remain, and to promote among them the Goſpel and Government of Chriſt, profeſſing and promiſing (for his encouragement) their ready ſubmiſſion to Chriſt. Chryſoſtoms hearers were wont to ſay, that they had as good be without the Sun in the Firmament, as to be without Chryſoſtom in the Pulpit. Some of the antients have long ſince concluded that Herod might have kept his oath (Mark 6.23.) and yet have ſpared John Baptiſts head, becauſe Johns head, Johns life, was more worth then all Herods Kingdom. O Sirs! Shall Titus Sabinus his dog bring meat to the mouth of his dead maſter, and hold up his head in Tyber from ſinking, becauſe ſometimes he gave him a cruſt of bread! And will not you highly love, honour, and eſteem of thoſe Paſtors who feed your ſouls with the bread of life, yea with that bread that came down from heaven? Certainly the more any man is affected and taken with the holineſs of the Word, the more highly they will honour and prize the holy and faithful diſpenſers of the Word: Holy men know that their place is honourable, their calling honourable, and their work honourable, and therefore they cannot but honour them. Holy men know that if they do not honour them, they diſhonour him whoſe Embaſſadors they are. Holy men know that Chriſt takes all the affronts that are put upon them,Luke 10.16. Mat. 22.4, 8. chap. 21.33, 44. and chap. 23.37, 38, 39. 2 Chron. 36.14, 22. 2 Sam. 10.1, 7. compared with chap. 12. ver. 31.Luke 10:16Matt 22:4Matt 22:82 Chr 36:142 Chr 36:222 Sam 10:12 Sam 10:7 as put upon himſelf, and will accordingly revenge them, as you may ſee by comparing the Scriptures in the margin together. Embaſſadors are inviolable by the Law of Nations. David never played any ſuch harſh part, as he did to the Ammonites that deſpitefully uſed his Embaſſadors that he ſent unto them, when they ſhaved off one half of their beards, and cut off their garments in the middle, &c. I have read that Rome was deſtroyed to the ground for ſome abuſes that were offered to an Embaſſador that was ſent unto it. And the Romans ſacked the famous City of Corinth, and p. 154razed it to the ground, for a little diſcourteſie that they offered to their Embaſſadors. No wonder then if God deal ſo ſeverely with thoſe that ſlight his Embaſſadors, who come with meſſages of grace and favour from the King of Kings and Lord of Lords, and whoſe great work is to make a firm, an everlaſting peace between God and ſinners ſouls, and that all differences between God and them may be for ever decided, and a free trade to heaven fully opened and maintained. As for ſuch as ſlight, ſcorn and deſpiſe the holy and faithfull diſpenſers of the word, I think they are as far from real holineſſe, as hell is from true happineſſe. And ſo doubtleſſe are they that grumble at the expence of a penny for the maintenance of that divine Candle that waſteth it ſelf to give light to them:2 Cor. 12.14, 15, 16.2 Cor 12:142 Cor 12:152 Cor 12:16 that will rather die to ſave charges, then ſpend a little money to ſave their lives, yea, their ſouls.

In the fourteenth place, A man that is really holy; will 14be holy among the unholy; he will retain and keep his holineſſe,Pſal. 119.112. Pſal. 106.3. 1 Joh. 3.9, 10.Ps 119:112Ps 106:31 John 3:91 John 3:10 let the times be never ſo unholy. Principles of grace and holineſſe are laſting, they are not like the morning cloud, nor the early dew. Holy Abraham was righteous in Caldea; holy Lot was juſt in Sodom; holy Job was upright in the land of Ʋzz, which was a place of much prophaneſſe and ſuperſtition: Holy Nehemiah was couragious and zealous in Damaſco: And ſo was holy Daniel in Babylon. The ſeveral generations wherein theſe holy men lived, were wholly devoted to wickedneſſe and ſuperſtition, and yet theſe precious ſouls had wholly devoted themſelves to godlineſſe. And of the ſame ſpirit, mind and mettal was holy David, Pſalm 119.20. My ſoul breaketh for the longing it hath to thy judgements at all times. Let the times be never ſo dangerous, licentious, ſuperſtitious, or erroneous, yet Davids heart was ſtrongly carried forth to Gods judgements; that is, to his word: for under this title Judgements, you are to underſtand the whole word of God. And ſo there were ſome in Sardis that were of the ſame ſpirit (with the Worthies above mentioned) Rev. 3.4. Thou haſt a few names even in Sardis, which have not defiled their garments, Rev. 14.4, 5.Rev 14:4Rev 14:5and they ſhall walk with me in white: p. 155for they are worthy. In polluting times, pure hearts will keep themſelves pure. A holy heart will keep himſelf undefiled, even in defiling times; when others are beſmeared all over, he will keep his garments white and clean. Let the times never ſo often turn, you ſhall find that he that is really holy, will be holy under every turn: no turns ſhall turn him out of a way of holineſſe, Job 17.9. The righteous ſhall hold on his way, and he that hath clean hands, Finis coronat opus.ſhall be ſtronger and ſtronger. A man that is really holy, will be holy among the holy, and he will be holy among the unholy. If you look upon him among unholy friends, unholy children, and unholy ſervants, you ſhall find him holy. If you look upon him among unholy neighbours, you ſhall find him holy; and if you look upon him among unholy buyers and ſellers, you ſhall find him holy: If you take him at his Table, you ſhall find him holy; if you take him in his ſhop, in his commerce, you ſhall find him holy; if you take him in his family, you ſhall find him holy; if you take him in his Cloſet, you ſhall find him holy; if you take him in his journeyings, you ſhall find him holy; or if you take him in his recreations, you ſhall find him holy. True holineſſe is like that famous Queen Elizabeth, Semper eadem, alwayes the ſame. The Philoſophers good man is (Tetra-gonos) four ſquare, caſt him where you will, like a Dye, he falls alwayes ſure and ſquare. So caſt a holy man where you will, and into what company you will, yet ſtill he falls ſure and ſquare for holineſſe. True holineſſe is a part of the divine nature, it is of ſuch a heavenly complexion, that it will never alter. If the times ſhould be ſo ſad and bad; that holy perſons ſhould not be able to hold faſt their eſtates, their liberties, their trades, their lives, their religion,2 Cor. 18.13. yet they will ſtill hold faſt their holineſſe. A holy Chriſtian is like gold; Now caſt gold into the fire, or into the water, caſt it upon the dunghill, or into the pleaſant garden, caſt it among the poor, or among the rich, among the religious, or among the licentious; yet ſtill it is gold, ſtill it retains its purity and excellency; ſo caſt a holy Chriſtian, a golden Chriſtian into what condition you will, and into p. 156what company you will,Gen. 39.Gen 39 yet ſtill he will retain his purity, his ſanctity; yea, the worſer the times are, the more a holy man ſtudies holineſſe, and prefers holineſſe, and prizes holineſſe, and practiſes holineſſe, that he may keep up the credit of holineſſe, and the credit of a holy God, and the credit of his holy profeſſion in the world. But now ſuch as have only a ſhew of holineſſe, an appearance of holineſſe, theſe will be religious among the religious, and vitious among the vitious. They will be righteous among the righteous, and licentious among the licentious, they will be as the company is amongſt which they are caſt: with the good they will be good, and with the bad they will be bad; with the zealous they will be zealous, and with the ſuperſtitious they will be ſuperſtitious; and with the lukewarm they will be lukewarm, &c. they are for all times and tides, they are for any turn that will ſerve their turn,Iſa. 9.17.Isa 9:17 for any mode that will bring pleaſure or profit to them; they are like Alcibiades, of whom it was ſaid, that he was (omnium horarum homo) a man for all times; for he could ſwagger it at Athens; and take any pains at Thebes; he could live moſt ſparingly at Lacidaemon, and bib among the Thracians, and hunt among the Perſians. So theſe men can accommodate themſelves to the times, and comply with them, what ever they be: with Proteu…s, they will transform themſelves into …ll ſhapes; as the times change, ſo will they; what the times favour, that they will favour: what the times commend, that they will commend: & what the times cry up and admire, that they will cry up and admire, and what the times frown upon and condemn, that they will frown upon and condemn. Look as curious and well drawn pictures ſeem to turn their eyes every way, and to ſmile upon every one that looks upon them; ſo theſe can turn with the times, they can look as the times look, and ſmile as the times ſmile; they can ſay with the times, and ſail with the times. Sometimes they can act one part, and ſometimes another part, as the times require: if the times require a large profeſſion, they can make it; if the times require a rigid Spirit againſt ſuch as cannot comply with the times, they can act it: If the times p. 157beſpeak them to leave their religion at the Church door, they can leave it, &c. If the times call upon them to worſhip God according to the preſcriptions of men, they can do it. Oh but give me a man that is really holy, and he will be holy though the times ſhould be never ſo unholy; yea, the more licentious the times are, the more gracious he will labour to be.

In the fifteenth place, He that is really holy, propounds 15ordinarily to himſelf holy aims and ends in his actings and undertakings. The glory of God is the mark,Iohn 7.18. Gen. 41.16. Dan. 2.23. Titus 2.10. 1 Cor. 10. ult. Rev. 12.11.John 7:18Gen 41:16Dan 2:23Titus 2:101 Cor 10Rev 12:11 the white that holy men have in their eyes, Rom. 14.7, 8. They live not to themſelves, but they live to him who lives for ever; they live not to their own wills, luſts, greatneſſe and glory in this world; but they live to his glory, whoſe glory is dearer to them then their very lives. They make divine glory their ultimate end, 2 Cor. 4.5.Quod non actibus, ſed ſinibus penſantur officia. That duties are eſteemed not by their acts, but by their ends, is moſt certain. We preach not our ſelves, but Chriſt Jeſus the Lord: that is, in our preaching we woo not for our ſelves, but for Chriſt. We are no kin to thoſe who ſpeak two words for themſelves, and hardly one for Chriſt. In all our preaching we eye the glory of Chriſt, we deſign the honour and exaltation of Chriſt; Real holineſſe is commonly attended with a ſingle eye; as counterfeit holineſſe is commonly attended with a ſquint eye; ſquint eyd aims, and ſquint eyd ends do uſually wait upon double hearts. Take a holy man in the exerciſe of his gifts and graces for the good of mens ſouls, or take him in the exerciſe of charity for the good of mens bodies, and in both you ſhall find his eye fixt upon the glory of God. Suitable to that 1 Pet. 4.11. If any man ſpeak, let him ſpeak as the oracles of God; if any man miniſter, let him do it as of the ability which God giveth, that God in all things may be glorified through Jeſus Chriſt; to whom be praiſe and dominion for ever and ever, Amen. Look as bright ſhining golden veſſels do not retain the beams of the Sun which they receive, but reflect them back again upon the Sun: So thoſe that are really holy, they do return and reflect back again upon the Sun of righteouſneſſe the praiſe and glory of all the gifts, graces and vertues that they have p. 158received from him. The daily language of their Souls, is, Non nobis Domine, Rom. 13.7.Rom 13:7non nobis Domine. Not unto us Lord, not unto us Lord, but to thy name be all the glory. Holy men make conſcience of giving men their dues:1 Chron. 29.10.18.1 Chr 29:101 Chr 29:18 how much more then do they make conſcience of giving God his due.So in Pſal. 96.7, 8.Ps 96:7Ps 96:8 Now glory is Gods due, and God ſtands upon nothing more, then that we give him the glory due unto his name, as you may ſee in Pſalm 29.1, 2. There are three gives in thoſe two verſes, Give unto the Lord, give unto the Lord, give unto the Lord the glory that is due unto his name. Glory is Gods right, and he ſtands upon his right; and this holy men know, and therefore they give him his right; they give him the honour and the glory that is due unto his name. Holy hearts do habitually eye the glory of Chriſt in all things.1 Cor. 10.31. Quicquid agas, propter Deum agas: was an Eaſtern Apothegm, ſaith Druſius.1 Cor 10:31 When they eat, they eat to his glory; and when they drink, they drink to his glory; and when they ſleep, they ſleep to his glory; when they buy, they buy for his glory; and when they ſell, they ſell for his glory; and when they give, they give for his glory; and when they recreate themſelves, they recreate themſelves for his glory; ſo when they hear, they hear for his glory; and when they pray, they pray for his glory; and when they faſt, they faſt for his glory; and when they read, they read for his glory; and when they come to the Lords Table, they come to his glory in all natural, moral and religious actions. Holy hearts have an habitual eye to divine glory. Do not miſtake me, I do not ſay that ſuch as are really holy, do actually eye the glory of Chriſt in all their actions: Oh no, this is a happineſſe deſirable on earth, but ſhall never be attained till we come to heaven. By and baſe ends and aims will too often creep into the holieſt hearts, but holy hearts ſigh and groan under them; they complain to God of them, and they cry for Juſtice, Juſtice upon them: And it is the ſtrong and earneſt deſires of their ſouls to be rid of them. But take a holy Chriſtian in his ordinary, uſual and habitual courſe, and ſo he hath holy aims and ends in all his actions and undertakings. But now ſuch whoſe holineſſe is counterfeit, they never look at divine glory in what they p. 159do; ſometimes their eye is upon their credit,Mar. 6.5. John 6.26. Zach. 7.5, 6, 7.Mark 6:5John 6:26Zech 7:5Zech 7:6Zech 7:7 and ſometimes their eyes are upon applauſe, ſometimes they have pleaſure in their eyes, and ſometimes they have profit in their eyes, and ſometimes they have preferments in their eyes, &c. They will be very godly when they can make a gain of godlineſſe; they will be very holy, when holineſſe is the way to outward happineſſe; but this religious wickedneſſe will double damn them at laſt. This is moſt certain, that ſome carnal or worldly conſideration or other, alwayes acts him who hath not real, principles of holineſſe in him: but he that is really holy makes the glory of God his Center. Propter te Domine, propter te, was once, and is ſtill a holy mans Motto.

Queſt. But how may a perſon know when he makes the glory of God his aim, his end, in this or that ſervice which he performs? I ſhall anſwer this Queſtion briefly, thus.

Anſw. Firſt, Such a man as makes the glory of God his aim, his end, he will do duty when all outward incouragements to duty fail; when the eye of men, the favour of men,Antimachus the famous Poet held on in his exerciſe, when all his hearers had left him but Plato: ſaying (Plato eſt mihi pro omnibus) Plato is to me inſtead of all. So a holy Miniſter, when he is deſerted by ſome, and caſt off by others, yet he will hold on in his work. the reſpects of men, and all other incouragements from men fails, yet then a holy man will hold up, and hold on in his work and way, yea, when all outward incouragements from God ſhall fail, yet ſuch a perſon will keep cloſe to his duty, Hab. 3.17, 18. Although the fig-tree ſhall not bloſſome, neither ſhall fruit be in the vines; the labour of the Olive ſhall fail, and the fields ſhall yield no meat, the flock ſhall be cut off from the fold, and there ſhall be no herds in the ſtalls▪ Yet I will rejoyce in the Lord, I will joy in the God of my ſalvation. When all neceſſary and delightfull mercies fail, yet he will not fail in his duty: though God withholds his bleſſings, yet he will not withhold his ſervice: in the want of a livelyhood he will be lively in his duty; when he hath nothing to ſubſiſt by, yet then he will live upon his God. Though war and want come, yet he will not be wanting in his duty. There are three things in a holy heart that ſtrongly incline it to duty when all outward incouragements fail: The firſt is a forcible principle, divine love: The ſecond is a mighty aid, the Spirit of God: The third is a high aim,2 Cor. 5.14. Phil▪ 4.12, 13.2 Cor 5:14Phil 4:12Phil 4:13 the p. 160glory of God: but now it is otherwiſe with thoſe that have only a ſhew of godlineſſe: let but their outward incouragements fail them: let but the eye, the ear, the applauſe of the creature fail them: if they cannot make ſome gain of their godlineſſe, ſome profit of their profeſſion, ſome advantage of their religion, they are ready with Demas, to throw up, and throw off all. Profit and applauſe are uſually the baits that theſe men bite at;Hac omnia tibi dabo: was the devils great argument to prevail with Chriſt. and if they miſſe theſe baits, then farewell profeſſion, farewell religion, farewell all. But now look as Ruth kept cloſe to her mother in the want of all outward incouragements, Ruth 1. So ſouls that eye the glory of God in duties, they will keep cloſe to duties when all outward incouragements fail. Though outward incouragements be ſometimes as a ſide wind, or as oil, or as chariot wheels, means to move a Chriſtian to go on more ſweetly, eaſily and comfortably in the wayes of God, yet when this wind ſhall fail, and theſe chariot wheels ſhall be knockt off, a real Chriſtian will hold on his way, Job 17.9.

2Secondly, When a man aims at the glory of God in what he doth, then he labours to hide and conceal all his humane excellencies that may any wayes tend to obſcure, ecclipſe, or darken the glory of God, 1 Cor. 2.3, 4, 5. And I was with you in weakneſſe, and in fear, and in much trembling. And my ſpeech, and my preaching was not with enticing words of mans wiſdom, but in demonſtration of the Spirit, and of power: That your faith ſhould not ſtand in the wiſdom of men, but in the power of God. Holy Paul handled holy things in ſuch a manner, as much of God, and little (or nothing) of man could be perceived. In religious exerciſes, Paul ſeems to ſay to humane eloquence, and fleſhly wiſdom, to affected Rhetorick, and flattering Oratory, Stand a far off, come not near; I have now to do with God, and to do with ſouls, and to do with eternity, and therefore what have I to do with you? Paul had an eye to divine glory in what he did, and therefore he durſt not tip his tongue, and ſtore his head with aiery notions, or with the enticing words of mans wiſdom. Of all p. 161the Apoſtles,At a feſtival time, when Bernard had preached very eloquently, and the people much admired and applauded him, he was much ſadded; the next day he preached a plain and powerfull Sermon without any Rhetorical dreſſes, at which many curious itching ears were unſatisfied, but himſelf and his meaner capacitated Auditors were much pleaſed and delighted; and being asked the reaſon of it, he returned this anſwer, Heri Bernardum, hodie Jeſum Chriſtum: yeſterday I preached Bernard, but to day Jeſus Chriſt. Paul was moſt eminent and excellent in all humane Arts, Parts, and Gifts, and yet in religious exerciſes he layes them all by, 1 Cor. 14.18, 19. I thank my God, I ſpeak with tongues more then you all: Yet in the Church I had rather ſpeak five words with my underſtanding, that by my voice I might teach others alſo, then ten thouſand words in an unknown tongue. The Church of Corinth excelled all other Churches in gifts (I do not ſay in grace) and many among them prided themſelves up in the exerciſe of their gifts and tongues in their Church Aſſemblies, that ſo they might win the more credit and repute to themſelves of being men of great learning, reading and parts; but the holy Apoſtle by his own example labours to win them to decline all vain oſtentation, and to work them to expreſſe themſelves ſo as might be moſt for the information, conviction, edification and ſalvation of their hearers ſouls. Holy Paul had much learning, and yet in religious exerciſes he uſed little. The Corinthians had leſſe, and yet made ſuch ſhews and flouriſhes of it (even in their religious duties,) as if in their breaſts all the Libraries in the world had been lockt up. This puts me in mind of what once I have read concerning a Rabbi that had but little learning and leſſe modeſty and ingenuity; for he uſurping all the diſcourſe at Table where many were, one much admiring of him, asked one of his friends in private, Whether he did not take ſuch a man for a great Scholer? to whom he anſwered, For ought I know he may be learned; but I never heard learning make ſuch a noiſe. The more learning, the leſſe noiſe; the leſſe learning, the more noiſe men will make. The Sun ſhews leaſt when it is at the higheſt; and thoſe waters are moſt deep, that run moſt ſilent: they uſually are men of the greateſt parts, that uſe them leaſt in religious works. Famous Mr. Dod was wont to ſay, that ſo much Latine was ſo much fleſh in a Sermon. The gilt upon the Pill may pleaſe the eye, but it profits not the Patient; The paint upon the glaſs may feed the fancy, but the room is rather the darker then the lighter for it. Painted glaſſe in Churches is more glorious, but plain glaſſe p. 162is moſt perſpicuous: when men come to Church-work, to Pulpit-work, all plaineſſe muſt be uſed: Starched Oratory may tickle the brain, but its plain Doctrine that informs the judgement, that convinces the conſcience, that bows the will, and that wins the heart. That Sermon hath moſt learning in it, that hath moſt plaineſſe in it. And therefore a great Scholer was wont to ſay, Lord, give me learning enough, that I may preach plain enough. Silly ignorant people are very apt to dote upon that moſt, and admire that moſt which they underſtand leaſt; But prudent Chriſtians judge of Miniſters not by their lungs, but by their brains: not by their throats, but by their hearts and lives: not by their voices and tones, but by the plainneſſe, ſpiritualneſſe, ſuitableneſſe and uſefulneſſe of their matter: Like Demoſt hénes, Eraſmus.who when he heard an Orator bellowing with a loud and roaring voice, ſaid (Non quod magnum eſt bene eſt, ſed quod bene eſt magnum eſt.) I mark rather the goodneſſe then loudneſſe of an Oration. It is obſervable, that throughout the Scriptures,Holy Moſes covered his gliſtering face with a vail when he ſpake to the people. that the profoundeſt Prophets, and the greateſt Apoſtles, yea, and Chriſt himſelf did commonly accomodate themſelves to their hearers capacities: they kept in, and kept under all thoſe humane excellencies, the diſcovery of which might any wayes cloud divine glory. Men that have their eyes upon divine glory, do know that the more any acquired parts,1 Cor. 9.8.1 Cor 9:8 gifts and excellencies do appear in holy exerciſes, the more the name, honour and glory of God is clouded, and the more thoſe that have moſt of the indwellings of God are diſſatisfied and diſadvantaged & therefore thoſe that have real reſpect to divine glory,Euſebius tells us of ſome in his dayes, who to win upon the minds of men, did amaze them with new words. Euſeb. Hiſt. l. 4. c. 7. they draw as it were a curtain between all their humane excellencies, & religious exerciſes. That none may think this is my private opinion, let me add a few ſayings of theirs that have been eminent in acquired excellencies. Greg. Naz▪ a holy & a weighty Writer compares curioſity & novelty of ſpeech in the things of God unto laſcivious dancing, & the arts of Juglers whereby they deceive the ſenſes of thoſe that look on. And further ſaith that ſimple proper genuine language was in holy things wont to be eſteemed godlineſſe. And it was a p. 163remarkable ſaying of golden-mouth'd Chryſoſtom (as ſome call him) When I firſt began to preach (ſaid he) I was a child, and delighted in Rattles, in the applauſe of the people; but when I was a man, I began to depiſe them. New phraſes and expreſſions do many times make way for the introducing of new doctrines, as learned Paraeus in his Comment on 1 Cor. 1.1. obſerves; for the moſt part, ſaith he, thoſe who in points of Divinity deviſe new terms and unuſual expreſſions, do hide under them ſome new and ſtrange doctrines; they wrap up their errour in ſome intricate words and diſtinctions;The Orators of Athens were then ſuſpected, when they began to make excurſions with florid expreſſions. when our words in preaching differ from the ſtile of the Holy-Ghoſt, the people be in danger of turning aſide to vain jangling, ſaith Danaeus. Loquamur verba Scripturae, &c. ſaid that incomparable man, Peter Ramus, let us ſpeak the words of Scripture, let us make uſe of the language of the Holy-Ghoſt, and for ever abominate thoſe that prophanely diſdain at the ſtately plainneſs of Gods bleſſed book, and that think to correct the divine wiſdom and eloquence with their own infancy and ſophiſtry. Non quanta eloquentia, ſed quanta evidentia, ſaith Aug. Melius eſt ut nos reprehendant Grammatici, quam ut non intelligúnt populi, the ſame Author in Pſalm 138. Such as mind more (ſaith another) the humouring of their hearers fancies, then the ſaving of their ſouls, do little conſider that of Seneca, (Aeger non quaerit medicum eloquentem ſed ſanantem) Sick men are not bettered by Phyſitians ſugared words, but by their skilful hands. Doctor Sibbs was wont to ſay, That great affectation and good affection ſeldom go together. Truth is like Solomons Spouſe, all glorious within; ſhe is moſt beautiful when moſt naked, as Adam was in innocency. The King of Perſia having ſent to Antalcidas the Lacedemonian Captain a Garland of Roſes wonderfully perfumed with Spices and other ſophiſtications, he accepted of his love, but miſliked the preſent, and ſent him word, (Roſarum odorem artis adulteratione perdidiſti) Thou haſt marred the ſweetneſs of the Roſes with the ſweetneſs of thy perfumes. So many marr the ſweetneſs of the Word by perfuming it with their humane eloquence p. 164and oratory. For a cloſe, remember, that God himſelf the great Maſter of ſpeech, when he ſpake from heaven, he made uſe of three ſeveral Texts in a breath, Matth. 17.5. This is my beloved ſon. Pſalm 2.7. In whom I am well pleaſed. Iſaiah 42.1. Hear ye him. Deut. 18.15. which you may note againſt the curious queaſineſs of ſuch nice ones 3as diſdain at the ſtately plainneſs of the Scriptures. But,

Chriſtus opera noſtra non tam actibus quam finibus penſat. Zanchius.Thirdly, If thou doſt really and actually aim at the glory of God in what thou doſt, then the glory of God will ſwallow up all by-aimes and ends that may thruſt themſelves in upon the ſoul, whileſt it is at its work. Look as Aarons rod (Exod. 7.10, 11, 12.) ſwallowed up the Magicians rods, ſo the glory of God will ſwallow up all carnal aims and ends. Look as the Sun puts out the light of the fire, ſo the glory of God will put out and conſume all other ends. This is moſt certain, That which is a mans great end, that will work out all other ends. If thou ſetteſt up the glory of God as thy chief end, that will by degrees eat out all low and baſe ends. Look as Pharaohs lean kine (Gen. 41.4.) eat up the fat, ſo the glory of God will eat up all thoſe fat and worldly ends that croud in upon the ſoul in religious work. The keeping up of the glory of God as thy great end, will be the keeping down and the caſting out of all other ends.

4Fourthly, He that really and actually aims at the glory of God in what he doth, he will be doing what God commands,Rom. 16.19. Obedientia non diſcutit Dei mandata, ſed facit. Proſper.Rom 16:19 though nothing for the preſent comes of it: If his eye be truly fixed upon divine glory, a command of God ſhall be enough to carry him on in his work. Pſalm 27.8. When thou ſaidſt, Seek ye my face, my heart ſaid unto thee, Thy face Lord, will I ſeek. When the glory of God is a mans mark, his heart will ſweetly eccho and graciouſly comply with divine commands. Jer. 3.22. Return ye back-ſliding children, and I will heal your back-ſlidings: Behold we come unto thee, for thou art the Lord our God. Gods commands fall with great power and force upon that mans heart, that hath divine glory in his eye. One word from God will command ſuch a ſoul to a gracious compliance with what God requires, Pſalm 119.4, 5. Thou haſt commanded us to keep thy precepts p. 165diligently: O that my wayes were directed to keep thy Statutes! As ſoon as God laies a command upon a Chriſtian, he look:Tota vita boni Chriſtiani ſanctum deſiderium eſt. Auſtin. The whole life of a good Chriſtian is a holy wiſh. up to heaven for power to turn that precept into practice, O that my wayes were directed to keep thy Statutes! O that I were as holy as God would have me to be! O that I were as humble and lowly as God would have me to be! O that I were as heavenly and ſpiritual as God would have me to be! O that I were as pure and perfect as God would have me to be! So ver. 48. My hands will I lift up to thy Commandments which I have loved. Many there be which thruſt away with all their might thy Commandments, but I lift up my hands to thy Commandments. Many there be that will ſtrain themſelves to take a comfort,Prior eſt Autoritas imperantis quam utilitas ſervientis. Tertul. The chief reaſon of obedience, is the Authority of the Lord, not the utility of the ſervant. but I ſtrain my ſelf to lift up thy Commandments. Many there are who will ſtretch out their hands to take a reward, but I ſtretch out my hands to take hold on thy Commandments. To give a little more light into theſe words, Sometime the lifting up of hands betokens admiration; when men are aſtoniſhed and raviſhed, they lift up their hands; I will lift up my hands to thy Commandments; that is, I will admire the goodneſs, the holineſs, the righteouſneſs, the purity and excellency of thy Commandments. Again, we lift up our hands when we betake our ſelves to refuge; why Gods commands are the Saints refuge; when they houſe and ſhelter themſelves under the wings of Gods commands, they are ſafe. Again, men lift up their hands when they take hold on a thing; now gracious ſouls do take hold on Gods Commandments to do them, to practiſe them, and to expreſs the life and power of them. Again, men lift up their hands to thoſe things that are high and above them; now the commands of God are high, they are ſublime, they are above us; they are ſublime and high, in regard of their original, they come down from God; they are ſublime and high in regard of the matter of them, they are heavenly Oracles, they are dictates of divine wiſdom; they are ſublime and high in regard of the difficulty of keeping of them, they exceeding all humane ſtrength; and they are ſublime and high in regard of their ſcituation, they are ſcituated in heaven: Thy word (ſaies David) endures p. 166for ever in heaven; but yet as ſublime and as high as they are, a man that hath his eye upon divine glory, will lift up his hands unto them; he will do all he can to expreſs the pleaſure that he takes in them, and the readineſs of his ſoul to a holy compliance with them.Compare theſe Scriptures together; Pſalm 44.12, 20. Can. 3.1, 2, 3. Iſa. 26.8, 9. chap. 59.8, 9, 10, 11. Hab. 2.1, 2, 3. Micha. 7.7, 8, 9. Lam. 3.8, 44. compared with ver. 24, 25, 26, 31, 32, 40, 41, 55.Ps 44:12Ps 44:20Isa 26:8Isa 26:9Hab 2:1Hab 2:2Hab 2:3Mic 7:7Mic 7:8Mic 7:9Lam 3:8Lam 3:44 A man that hath his eye upon divine glory, he will keep cloſe to his work, to his hearing work, to his praying work, to his mourning work, to his repenting work, to his believing work, to his waiting work; though nothing comes on it, though he make no earnings of it, though comfort doth not come, though joy and peace doth not come, though aſſurance doth not come, though enlargements do not come, though anſwers and returns from heaven do not come, though good dayes do not come, though deliverance doth not come, yet ſuch will keep cloſe to their work, that have their eye upon divine glory. But now ſuch who eye not the glory of God in what they do, they quickly grow weary of their work; if they can make no earnings of their ſeekings, and faſtings, and prayings, they are preſently ready to throw up all, and to quarrel with God himſelf, as if God had done them an injurie, Iſa. 58.1, 2, 3, 4.

5Fifthly and laſtly, A man that really aims at the glory of God in this or that duty, he cannot be ſatisfied nor contented with the performance of duties without ſome enjoyments of God in duties; without ſome converſe and communion with God in duties, his ſoul cannot be ſatisfied; his ſoul thirſts and longs to ſee the beauty and the glory of the Lord in his ſanctuary, Pſalm 63.1, 2, 3. and without this ſight he cannot be quieted. Here is the Ordinance, but where is the God of the Ordinance? Here is prayer, but where is the God of prayer? Here is the duty, but where is the God of duty? Here is enlargements, but where is the God of enlargements? Here are meltings and breakings of ſpirit, but where is the God of theſe meltings and breakings? Pſalm 84.2. My ſoul longeth, yea even fainteth for the Courts of the Lord: My heart and my fleſh cryeth out for the living God. The Courts of the Lord without ſpiritual converſes with the living God, could not ſatisfie his ſoul: O p. 167ſaith he, Here be the Courts of the Lord, the Courts of the Lord, but where is the living God? where is the living God? where is that God that makes men to live, and that makes Ordinances to be living & lively Ordinances to his childrens ſouls? O the Courts of the Lord are very deſireable, but the living God is much more deſirable! The Courts of the Lord are precious and glorious, but the living God is infinitely more precious and glorious! Here is the mantle of Elijah, but where is the God of Elijah? 2 Kings 2.12, 13, 14. Mr. Fox, Acts and Mon.2 Kgs 2:122 Kgs 2:132 Kgs 2:14Here are the Courts of the Lord, but where is the Lord of theſe Courts? It was the ſpeech of holy Mr. Bradford, That he could not leave a duty, till he had found communion with Chriſt in the duty; he could not give off a duty, till his heart was brought into a duty frame; he could not leave confeſſion, till he had found his heart humbled and melted under the ſenſe of his ſin; he could not give over petitioning, till he had found his heart taken with the beauties of the things deſired, and ſtrongly carried out after the enjoyment of them. Neither could he leave thankſgiving, till he had found his ſpirit enlarged, and his ſoul quickned in the return of praiſes. And ſo it was with holy Bernard, who was wont to ſay, O Lord, I never come to thee but by thee; Nunquam abs te abſque te recedo. Bern. M…ditat.I never go from thee without thee. A man that hath his eye upon the glory of Chriſt, he cannot put off his ſoul with any thing below communion with Chriſt, in thoſe Religious ſervices and duties that he offers up to Chriſt: Though the breaſts of duty are ſweet, yet thoſe breaſts will not ſatisfie the ſoul, except Chriſt lies betwixt them. Can. 1.13. But now men that have baſe, poor, low, and by-ends in what they do, they can come off eaſily from their duties, though they find no ſpirit, no life, no warmth in duty; yet they can come off with content from duty, though they have no communion, no converſe at all with God in duty, though they have no pledges of grace, no pawns of mercy, no taſtes of love, no reliſhes of heaven in a duty, yet they can come off from the duty with content and ſatisfaction of ſpirit; let but others applaud him, and his own heart hug him, and he hath enough.

p. 168Pſalm 45.1, 2. Zeph. 3.9. Can. 4.3. Compare theſe Scriptures together. Prov. 11, 30. chap. 1….18. chap. 25.11. Mat 7.6. cha…. 12.35. Col. 4.6. Eph. 4.29. Acts 26.25. John 6.25. 1 Pet. 4 11.Ps 45:1Ps 45:2Zeph 3:9Prov 11:30Matt 7:6Col 4:6Eph 4:29Acts 26:25John 6:251 Pet 4:11In the ſixteenth and laſt place, A man that is really holy, ſpeaks a holy language; a holy heart and a holy tongue are inſeparable companions; if there be grace in the heart, there will be grace in the lips; if the heart be pure, the language will be pure. Chriſt ſaies, his Spouſes lips are like a thred of ſcarlet; they are red with talking of nothing but a crucified Chriſt; and they are thin like a thred, not ſwelled with other vain diſcourſes. And ver. 10. he tells you, That the lips of his Spouſe drop as the honey-combs (or drop honey-combs) and that honey and milk are under her tongue. You know that Canaan was a land that flowed with milk and honey; why the language of the Spouſe was the language of Canaan; her lips were ſtill dropping ſuch holy, ſpiritual and heavenly matter, as was as ſweet, pleaſant, profitable, deſireable and delectable to mens ſouls, as ever honey and millk was to mens palates or appetites; and as many were fed and nouriſhed by milk and honey, ſo many were fed and nouriſhed by the holy droppings of her lips; Pſalm 37.30. The mouth of the righteous ſpeaketh wiſdom, and his tongue talketh of judgement. If the heart be holy, the tongue will be a talking wiſely, fruitfully, feelingly, affectionately of that which may profit both a mans ſelf and others. Prov. 10.20. The tongue of the juſt is as choice ſilver; Quod hominis dignitas & excellentia nulla alia re magis cognoſcitur quam oratione. Pet. Martyr. 2. pag. 4. Qui in Chriſtum credunt, loquuntur novis.the heart of the wicked is little worth. Good mens words are of more worth then wicked mens hearts: and look as choice ſilver is known by its tinkling, ſo holy men are known by their talking. And as choice ſilver giveth a clear and ſweet ſound, ſo the tongue of the juſt ſoundeth ſweetly and pleaſantly in the ears of others. Look as choice ſilver is highly prized and valued among men, ſo is the tongue of the righteous among thoſe that are righteous: And look as choice ſilver allures and draws the hearts of men to a love and liking of it; ſo the tongues of the righteous do allure and draw the hearts of men to a love and liking of vertue and goodneſs. Ver. 21. The lips of the righteous feed many. They feed many by their exhortations, inſtructions, admonitions and counſels: The mouthes of the righteous are like the gates of ſome hoſpitable perſons, where many are fed. p. 169The lips of the righteous are a free and well furniſhed table, at which many are fed and nouriſhed with the dainties of heaven to eternal life. Righteous men keep open houſe, they keep free hoſpitality for all comers and goers; and if they have not alwayes bread in their hands, yet they have alwayes grace in their lips to feed many. Though they may be outwardly poor, yet they have a treaſure within to enrich many. The tongue is the inſtrument of a Chriſtians glory, and is ſo intereſted in the quality it expreſſeth, that in the original it is taken for it, Cavod ſignifying both glory and the tongue, (by the authority of no leſs Rabbines then Jacob and David) as thereby intimating that the chiefeſt glory of man is his tongue. The Primitive Chriſtians talked ſo much and ſo often of high and heavenly things, that the Ethnicks began to ſurmiſe that they affected the Roman Empire, when indeed their ambition was of another, a nobler and a higher nature. But now men that have only a ſhew of godlineſs, they do practically ſay, Our tongues are our own, and who ſhall controul us? Their ſpeech is ſo far from adminiſtring of grace to their hearers, that it adminiſters uſually either matter of carnal mirth, or of contempt, or of ſcorn, or of ſorrow and mourning; certainly they have no holineſs in their hearts, who have ſo much of hell,Jam. 1.26, 27. chap. 3.8.12. Matth. 26.73.Jas 1:26Jas 1:27Matt 26:73 and the Devil, and luſts in their mouthes. I may ſay to moſt, You are unholy perſons, your ſpeech bewrayes you, your worldlineſs, your prophaneneſs, your curſing, your ſwearing, your lying, your ſlandering, your reviling, your railing, your deriding, &c. doth plainly evidence that you have no holineſs, in you. Well, remember this, a tongue that is ſet on fire from hell, is in danger to be ſet on fire in hell. Hell is for that man, and that man is for hell, that hath ſo much of hell in his mouth; the Devil is for that man, and that man is for the Devil, that hath ſo much of the Devil in his mouth; Damnation is for that man, and that man is for damnation, that hath ſo much of damnation in his mouth; the world is for that man, and that man is for the world, that hath ſo much of the world in his mouth. Whatever is in the heart, will break out in the lips; if wickedneſs be in p. 170the heart, it will break out in the lips. Phyſitians ſay that the nature of diſeaſes is as well known by the tongue, as by the pulſe or urine. The ſpiritual diſeaſes that be in the heart, will quickly diſcover themſelves by the tongue. Whereever holineſs is in the heart, it will break forth in the lips; a holy heart and a holy tongue are married together, and it is not in man to put them aſunder; you ſhall ſooner ſeparate the ſoul from the body, then you ſhall ſeparate a holy tongue from an holy heart. And thus I have done with this uſe of examination; the Lord make you wiſe to lay theſe things to heart, that ſo you may know how it is like to go with you in another world.