The Crown and Glory of Christianity, Uses · Use and exhortation 3 · Section 4 (1 of 3)
And ſo I come to the ſecond thing propoſed, namely, To acquaint you with ſome means, helps, and directions, that may inable you to make a progreſs in holineſs, and to perfect holineſs in the fear of the Lord. And
Firſt, If ever you would perfect holineſs, if ever you would attain to higher degrees of holineſs than any yet you have attained to, then labour to bee more and more ſenſible of your ſpiritual wants and deficiencies of grace and holineſs. Ah Chriſtians! you muſt bee often in caſting up your accounts, and in looking over the defects of your holineſs; hee that hath moſt holineſs, yet wants much more than what hee hath attained to, witneſs the prevalency of his corruptions, witneſs his eaſie falling before temptation, witneſs his aptneſs to faint in the day of affliction, witneſs his ſtaggering in the day of oppoſition, witneſs his ſhifts in the day of perſecution, and witneſs his actual unpreparedneſs and unfitneſs, for the day of his diſſolution. The more any Chriſtian ſees himſelf defective in holineſs, the more hee will labour after holineſs, Pſa. 119.59, 60. I thought on my wayes, and turned my feet unto thy teſtimonies: I made haſte, and delayed not to keep thy Commandements. The Hebrew word foreign that is here uſed for thinking, ſignifies to think on a mans waies accurately, adviſedly, ſeriouſly, ſtudiouſly, curiouſly; this holy man of God, thought exactly and curiouſly, on all his purpoſes and practiſes, on all his doings and ſayings, on all his words and works, and finding too many of them to be ſhort of the rule, yea, to bee againſt the rule, hee turns his feet to Gods teſtimonies, having found out his errors, upon a diligent ſearch, a ſtrict ſcrutiny, he turns over a new leaf, and frames his courſe more exactly by rule: O Chriſtians! you muſt look as well to your ſpiritual wants, as to your ſpiritual enjoyments, you muſt look as well to your layings out, as to your layings up, you muſt looke as well forward to what you ſhould be, as backward to what you are; certainly that Chriſtian will never be eminent in holineſs, that hath many eyes to behold a little holineſs, and never an eye to ſee his further want of holineſs; hee that is more affected with that holineſs hee hath, than hee is afflicted about thoſe great meaſures of holineſs that hee needs, will never bee but a Puny, a Dwarf in holineſs; the more ſenſible wee are of our own weakneſs and emptineſs, the more pleaſure God will take to fill us with his own fulneſs, and to perfect in us the work of holineſs. But,
Secondly, If ever you would perfect holineſs, if ever you would attain to higher degrees of holineſs,Pſal. 41.12. 1 Sam. 2.1.3. then ſet the Lord alwaies before your eyes, ſet your ſelves alwaies as in his preſence: David was a man that was very high and eminent in holineſs; but how came hee to ſo great a height? why hee tells you how in that 16. Pſal. 8.Athenodorus a Heathen could ſay that all men ought to bee careful in the actions of their lives, becauſe God was every where, and beheld all that was done. 1 King. 20.39. Pſal. 39.1. Jer. 20.10. Job 10.12. I have ſet the Lord alwaies before mee, becauſe hee is at my right hand, I ſhall not bee moved. David did not by fits and ſtarts ſet the Lord before him, but hee alwaies ſet the Lord before him in his courſe, hee had his eye upon the Lord; and ſo much the Hebrew word foreign imports; I have equally ſet the Lord before mee, that is, the force of the original word, that is, I have ſet the Lord before mee, at one time as well as another, without any irregular affections, or paſſions, &c. in every place, in every condition, in every company, in every imployment, and in every enjoyment, I have ſet the Lord equally before mee; and this raiſed him, and this will raiſe any Chriſtian by degrees, to a very great height of holineſs; Pſa 119.168. I have kept thy precepts, and thy teſtimonies: for all my waies are before thee. The Hebrew word (foreign ſhamar) that is here rendred kept, ſignifies to keep carefully, diligently, ſtudiouſly, exactly; it ſignifies to keep as men keep priſoners, and to keep as a watchman keeps the City, or the Gariſon, yea, to keep as a man would keep his very life; but now mark what was the reaſon that David kept the Precepts and the teſtimonies of the Lord, ſo carefully, ſo ſincerely, ſo diligently, ſo ſtudiouſly, and ſo exactly? why the reaſon you have in the latter part of the verſe, for all my waies are before thee. O Sirs! tis as neceſſary for him that would bee eminent in holineſs, to ſet the Lord alwaies before him, as tis neceſſary for him to breathe; in that 31. of Job you have a very large narrative of that heigth and perfection of holineſs, that Job had attained to, and the great reaſon that hee gives you for this, is in the 4. verſe, Doth not hee ſee my waies, and count all my ſteps? the eye of God had ſo ſtrong an influence upon his heart & life, that it wrought him up to a very high pitch of holineſs. The Schollar writes moſt exactly, whileſt his Maſters eye is upon him, and the Childe walks moſt exactly whileſt his Fathers eye is upon him, and the Servant works moſt exactly whileſt his Maſters eye is upon him: and ſo certainly all the Sons, and Servants of the moſt high God, do hear moſt exactly, and pray moſt exactly, and walk moſt exactly, when they ſet themſelves moſt as in the preſence of the great God, who is all ſight, who is Totus oculus, all eye. Ah friends! as ever you would bee high in holineſs, poſſeſs your hearts with a ſerious apprehenſion of Gods preſence, ſet your ſelves dayly as in his ſight, as under his eye; and remember, though a man may eaſily baffle his conſcience, and put out his light, and deceive the world, like that counterfeit Alexander in Joſephus his ſtory, yet hee ſhall never be able to baffle or deceive the eye of Gods omniſciency; you ſhall as ſoon get out of the reach of his hand, as you ſhall get from under the view of his eye: God hath his windows in all our breſts, and curiouſly and narrowly obſerves all that is done within us, and all that is done by us; and if the ſerious conſideration of his all ſeeing eye, will not influence us to labour after the higheſt degrees of holineſs, I know not what will. It was Seneca's advice to his friend Jucilius, that whatſoever hee was doing hee ſhould imagine that Cato did behold him; and Plutarch adviſed his friends to demean themſelves ſo circumſpectly as if their enemies did alwaies behold them: But my advice to you ſhall bee this, upon every occaſion, in every condition, and in every action, ſet the Lord alwaies before you; if the ſharp and ſevere eye of a holy man, or of a holy friend, or of a holy relation will ſo over-awe you, and ſo exceedingly influence you to the beſt of actions; then certainly the ſharp peircing and all-ſeeing eye of God will do much more, and therefore let the Lord bee alwaies in your ſight. But,
Thirdly, If ever you would attain ro higher degrees of holineſs, then fix and ſettle your ſelves under a holy Miniſtry; reſigne and give up your ſelves to his Miniſtry who makes it his great buſineſs and work, to preach holineſs, to promote holineſs, to countenance holineſs, to encourage holineſs, to exalt holineſs, and to remove all obſtructions that may any waies hinder the progreſs of holineſs. Some there bee that ſpend their time rather to pleaſe,Iſa. 30.10. than to profit, and to tickle their hearers ears than to touch their hearts; from theſe turn aſide, and ſome there bee who make it their work rather to deſtroy Churches, than to build them up in faith and holineſs, and from theſe turn aſide;Gal. 1.23. ſome there are who make it their buſineſs to delude and deceive the ſimple,Phil. 4.14. Jer. 14.14. by venting, and ſetting to ſale the devices of their own heads, and the deceits and viſions of their own hearts. How many are there in theſe daies, whoſe glorious viſions are but golden deluſions, and whoſe Seraphical phraſes are but brain-ſick phantaſies, and whoſe new notions are but new nothings; from theſe turn aſide.
And others there be that build the things that they have deſtroyed,Gal. 2.18. 2 Pet. 2.20, 21, 22. and are returned (after they had been ſeemingly waſht) with the Dog to his vomit, and with the Sow to her wallowing in the mire. They ſay that if tame Foxes break looſe and turn wilde, they do more miſchief than any. Julian was once a Profeſſor, but turning back to Heatheniſm, hee drew more from the Faith by his fraud, than his predeceſſors did by force; therefore from theſe turn aſide.
Mat. 15 1.—7. Mark 7.1.—14.Some there be that cry up the commandements of men above the Commandements of God, and that ſet up the ordinances of men, above the Ordinances of God, and that prefer humane inſtitutions before divine inſtitutions; from theſe turn aſide.
1 King. 20.—26. 2 Cor. 10.10.And others there be, that have a vein of ſcorning and reproaching, of diſdaining and triumphing over the perſons, names, and credits of thoſe faithful Miniſters of Chriſt, who upon all accounts, excel them, and whom upon a dying-bed, and before a Judgement-ſeat, they will wiſh that they had imitated, and not envied. Theſe labour to darken and obſcure others, that their own Sun may ſhine the brighter; theſe labour to leſſen others reputation, hoping thereby to greaten their own, theſe admire themſelves, and contemn others; theſe look upon themſelves as the greateſt Doctors, and upon all others as the worſt of Dunces; from theſe turn aſide.
Some there be that ſpend their time and their ſtrength in ſtudying and preaching of dry and ſapleſs controverſies, which are ſo far from bettering of mens hearts, and from reforming of mens lives, that they leave men as much, and many times more under the power of ſin, and dominion of Satan, than they were before; from theſe turn aſide.
And others there be that ſtand moſt upon eaſie things, and little things, upon things of leaſt worth, and weight, and in theſe they will be very nice and curious,1 Tim. 1.5, 6, 7. Mat. 23.25. & ch. 6.3, 4, 5. and yet readily paſs over the great and the weighty things both of the Law and of the Goſpel; they ſtand more upon circumſtantials, than upon ſubſtantials, upon a Saints-day, than upon a Sabbath-day, upon an Eaſter-offering, than upon offering up of themſelves to the Lord; upon a Pipe, a Veſture, a Geſture, than upon ſaving of immortal ſouls, from theſe turn aſide.
Some there be that ſpeak two words for Chriſt,Ezek. 13. 2 Pet. 2.1, 2, 3, 4 Rev. 18.11, 12, 13. and ten for themſelves, that are very zealous to fleece their flocks, but are neither headed, nor hearted to feed their flocks; that minde mens goods more than their good, and the ſerving of themſelves, than the ſaving of ſouls. So they may be clad ſprucely and fate deliciouſly, and live lazily, they care not though millions of ſouls go to Hell yearly; to pick your purſes, they will indulge your conſciences; and ſo it may go well with them in this world, they care not what becomes of you in the other world; from theſe turn aſide.
And others there be that take more pains to make Proſelites, than to make men holy; they make it their great buſineſs to win over men to their opinions,Mat. 23.15. when they ſhould be a winning of men over to Jeſus Chriſt; they make it more their work to convert men to their way, than they make it; their work to better mens hearts, or mend their lives, or ſave their ſouls; they will compaſs Sea and Land to make men one with themſelves, and yet think all that time and pains loſt, that is ſpent in indeavouring to make men one with Chriſt; theſe are Factors for Hell, and reſemble the Prince of darkneſs to the life, for as hee, ſo they will ſpare no pains to gain Proſelytes; from theſe turn aſide. And give up your ſelves to their labours, who make it the top of their glory to preach holineſs, to advance holineſs, to magnifie holineſs, and to practiſe holineſs; and this will be an excellent means to raiſe you up to higher degrees of holineſs. But
Fourthly, Be moſt in with them that are moſt eminent and excellent in holineſs; let the delight and joy of your hearts run moſt out to them, who are ſtill adding to their ſtock of holineſs. Thus it was with that Princely Prophet in that Pſal▪ 16.2, 3. My goodneſs extendeth not to thee; But to the Saints that are in the Earth, and to the Excellent, in whom is all my delight. The Diſciples by diſcourſing with Chriſt had a holy flame raiſed up in them, Luk. 24.32. And they ſaid one to another, did not our hearts burn within us, while hee talked with us by the way, Act. 18.5.and opened to us the Scriptures? And when Paul met Silas and Timotheus, hee burned in ſpirit; theſe two men were eminent in holineſs, and by their company and communion, the zeal and courage of the Apoſtle Paul was very much heated and raiſed. Look as one flaming Bavin may kindle a thouſand, ſo one precious Saint, in whom grace is ſtrong, and holineſs is high, may by a divine and ſecret operation, convey heat and life, power and vigour into all that touch him, or come neer unto him; even as the Load-ſtone by a ſecret operation conveyeth power and vigour into Iron. The prayers, the conferences, the counſels, and all the carriages of a man eminent in holineſs, will mightily help on the work of holineſs in their hearts, where the ſtreams of holineſs runs but low. Look as rich and coſtly Banquets do refreſh, and raiſe, and ſtrengthen their ſpirits, that are weak and faint. So men that are rich in grace and holineſs, will raiſe and ſtrengthen their ſpirits, who are weak in grace, and who for want of greater meaſures of holineſs, are apt to faint. Look as young plants will not thrive under dropping-trees: ſo ſuch as are weak in holineſs, will never thrive ſo long as they only aſſociate themſelves with thoſe that are weak. Look, as many times one rich man makes many poor men rich: ſo many times one man rich in holineſs makes many rich in holineſs; and therefore as over you would abound in holineſs, look not ſo much at gifts, as at grace; look not ſo much at Saints out-ſides, as at their in ſides; look not ſo much at their external Garb, as at their internal worth, and alwaies make them your choiceſt, and your chiefeſt companions, who do moſt excel in grace and holineſs; their tongues, their lips, their lives, will ſtill be a droping divine marrow and farneſs, and therefore be ſure to keep moſt in with them. But
Fifthly, If ever you would attain to higher degrees of holineſs, then be much in the exerciſe and actings of that holineſs you have; all the honour and glory that God hath from us in this world, is from the exerciſe of holineſs. Look, as the frequent actings of ſin is the ſtrengthening of ſin, ſo the frequent actings of holineſs is the ſtrengthening of holineſs. Look, as the non-exerciſe of holineſs brings upon the ſoul a decay of holineſs; ſo the exerciſe of holineſs breeds in the ſould an increaſe of holineſs. Holineſs is alwaies made more and more perfect by acting. Look as Wells are the ſweeter for drawing, and Fountains the better for overflowing; ſo holineſs is ſweereſt and beſt when it is drawn into action. Look as the running-water is the beſt and ſweeteſt water; ſo the active Chriſtian is the beſt and ſweeteſt Chriſtian. That muſical Inſtrument alwaies makes the ſweeteſt melody, that is moſt frequently uſed, and ſo doth that Chriſtian that is moſt frequent in the exerciſe of grace and holineſs. Wee get nothing by dead and uſeleſs habits, talents hid in a Napkin, gather ruſt, and the nobleſt faculties are imbaſed, when not improved in exerciſe; and therefore the Apoſtle exhorts Timothy to ſtir up the gift of God that was in him, in that 2 Tim. 1.6.foreign, It ſignifies to rekindle, or revive, when the world, the fleſh, and the Devil, go about to put out that Divine Fire that ſhould bee alwaies …ning in our hearts, wee muſt do all wee can to foſter it, and keep it burning. The words are an alluſion to the fire in the Temple, which was alwaies to be kept burning, Paul would have Timothy to be alwaies a blowing his ſpark into a flame. Look as fire is preſerved and maintained by blowing and ſtirring of it up; ſo holineſs is preſerved and maintained in the ſoul by being ſtirred and blown up in the ſoul. The habits of grace and holineſs are like dull coal-fires, which if they are not now and then blown and ſtirred up, will certainly dye and go out.
O Sirs! 'tis not the having, but the husbanding of holineſs that brings glory to God; for a man to have the habit of holineſs, and not to put it in practice, is all one as for a man to have a Talent, and to wrap it up in a Napkin. 'Twas a notable obſervation of Pliny upon Phydeus, the famous Painter, that had the habit of that Art above all of his time; ſaith hee, That great Art and skill that Phydeus had, had been to no purpoſe, had hee not exerciſed and practiſed it, upon ſome Table, ſo tis with the habits of grace and holineſs in the Saints, if they are not brought forth into exerciſe, into action, 'tis all one as if they had no ſuch habits at all; Holineſs out of action, is like a candle under a Buſhel, that yeelds no comfort to a mans ſelf, nor no light to others. Though Gold bee Gold in the myne, and though it bee the moſt precious & deſirable mettle in the world, yet ſo long as tis only in the myne, what profit or advantage have we by it; but now when tis dig'd out of the myne, and becomes a Treaſure in mens hands, and is fitted for uſe and ſervice, then it brings profit and advantage to men, and then the luſtre and glory of it appears: So though grace and holineſs in the habit (in the myne) bee grace and holineſs; yet what profit or advantage is there in thoſe habits, till they are brought forth into action, into exerciſe, and till then all the luſtre and glory of grace and holineſs, lies hid and obſcure; the more the habits of holineſs are brought into action, the more holineſs will bee augmented and increaſed; and therefore above all, look to the frequent exerciſes & actings of that holineſs you have: and this will bee a ready way to turn your drop of holineſs into a ſea, and your ſpark of holineſs into a flame, and your two mites of holineſs into a vaſt treaſure. But
Sixtly, If ever you would attain to higher degrees of holineſs,Mat. 6.5, 9. if ever you would perfect holineſs in the fear of the Lord, then be much inſecret prayer, be much in cloſet duties; Chriſt takes a great deal of pleaſure to hear and to ſee his people pour out their ſouls before him in a corner; Cant. 2.14. O my Dove! that art in the clefts of the rock, in the ſecret places of the ſtaires, let mee ſee thy countenance, let mee hear thy voyce; for ſweet is thy voyce, and thy countenance is comly. Look as ſecret meals are very fatning, ſo ſecret duties are very ſoul-inriching; ſecret Prayers are the Pillars of ſmoak, whereby the ſoul aſcends to God, out of the Wilderneſs of this world; ſecret Prayers are the wings of the Soul, whereby it flyes to God in a more ſtill and ſilent way; for the Increaſe and Augmentation of Holineſs, the tender dew, that falls in the ſilent night, will abundantly more cauſe ſweet herbs to flouriſh and grow, than grea… ſhowers of rain that falls in the ſtirring day; ſo ſecret prayer will abundantly more cauſe the ſweet herbs of grace and holineſs to grow and flouriſh, than all thoſe more open and viſible duties of Religion, which too too often are mingled, and mixt, with the Sun and Wind of Pride and Hypocriſie. O Sirs! ſecret prayer is Jacobs Ladder, where you have God in his fulneſs and holineſs, deſcending down into the Soul; & 'tis that Ladder whereby the ſoul aſcends to the higheſt pitch of communion with God; witneſs Ambroſe, who was wont to ſay, I am never leſs alone, then when I am all alone, for then I can injoy the preſence of my God, moſt freely, fully, and ſweetly, without interruption. And witneſs that Heaven-born-Lady, who ſpent moſt of her time in ſecret duties, in cloſet communion with God; and when perſons of great quality came to viſit her, ſhee would ſo entertain them, as ſhee would bee ſure not to omit her ſet times for ſecret prayer; ſhee would rather rudely take her leave of them (as ſome call'd it) than omit her cloſe… communion with God;And Conſtantine that great Emperour, made it his conſtant practiſe (as Euſebius reports) to ſhut up himſelf daily in a ſecret place in his Palace where hee went to private Prayer. Cant. 1.11.12, ſhee had found ſuch rare advantages by cloſet duties, that ſhee would not upon any terms neglect them, or in the leaſt turn her back upon them. And 'twas a moſt ſweet and divine ſaying of Bernard, O Saint! knoweſt thou not (ſaith hee) that thy husband Chriſt is baſhfull, and will not bee familiar in company, retire thy ſelf therefore by meditation into thy cloſet, or the fields, and there thou ſhalt have Chriſts embraces. O Sirs! 'tis an experienced truth, that there is no ſuch way under Heaven to bee rich in grace; and to bee high in holineſs, as by driving and maintaining a ſecret trade with God. When had Peter that glorious viſion, and manifeſtation of grace but whe… hee was alone and on the houſe top a praying?Act. 10.11, 12. And when was that ſoul raviſhing, that ſoul cheering,Dan. 9.20, 21, 22, 23. and that Soul ſtrengthening meſſage diſpatcht by the Angel to Daniel, viz. that hee was greatly beloved of God, but when hee was alone a praying? and doubtleſs many thouſand Saints have had their hearts melted, their corruptions weakned, their fears ſcattered, their doubts reſolved, their holineſs raiſed, and their aſſurance ſeal'd, whilſt they have been in cloſet-duties? Look as men many times gives their beſt, their choiſeſt, and their richeſt gifts in ſecret, ſo doth God many times give the choiſeſt diſcoveries of his love, and the ſweeteſt dainties and delicates of glory, and the richeſt meaſures of grace and holineſs to his people in ſecret. Look as there was none ſo holy as Chriſt,Compare theſe Scriptures together, Mat. 14.23. Mar. 6.46. Luk. 5.16. and cap. 6.12. Mat. 26.36, 39, 42, 44. Luk. 22.32, 44, 45. John. 17.17. ſo there was none ſo much in ſecret prayer as Chriſt; look as many men in this famous City, by driving a ſecret trade, a private trade, gain very great eſtates, beyond what many do, who drive more publick trades; ſo many Chriſtians that drive a ſecret trade, a private trade with God in their cloſets, they grow abundantly more rich in grace, in holineſs, in communion with God, and in all gracious experiences, than many other Chriſtians who make a great deal of buſſel in the world, and who are much in the Publick trade of Chriſtianity; viz. hearing the word, conferences, family duties, &c. but very rarely ſhall you finde them in their cloſets, as ever you would bee eminent and excellent in holineſs, keep up your private trade with God, maintain your cloſet communion with the holy one of Iſrael. But,
Seventhly, If ever you would attain to higher degrees of holineſs, then fall with all your might upon ſubduing and crucifying your moſt raging corruptions, and your moſt darling-luſts; O do not defer! O do not delay the work of ſpiritual mortification! O do not think that you can both fight and overcome, fight and triumph in one day! O do not think that your golden and your ſilver Idols will lay down their Arms,Iſa. 2.20. and yeeld the field, and lye at your feet, and let you trample them to death without ſtriking a blow. O remember that boſome-ſins will do all they can to keep their ground, and therefore you muſt ariſe with all your ſtrength againſt them, and bray them in a morter, and ſtamp them to powder, and burn them to aſhes! O deal with them, as they dealt with the Leviets Concubine, force them to death, and cut them to peeces!Judg. 19. 2 King. 9. O leave not the Palm, the skull of this curſed Jezabel undevoured undeſtroyed! O deal by your moſt inraged luſts, as the Philiſtims did deal by Sampſon, pluck out their eyes, and make them to grinde in the Mill of Mortification, till their ſtrength be utterly conſumed and waſted. Whilſt Saul lived and kept the Throne, and was in his ſtrength, little David was kept exceeding weak and low; but when Saul was dethroned and ſlain, little David quickly grew ſtronger and ſtronger:2 Sam. 3.1. ſo all the while a darling ſin lives, and keeps the Throne in the hear… grace and holineſs will be kept exceeding weak and low, but when your darling,Rom. 8.10, 13. ſin is dethroned and ſlain by the power and the ſword of the Spirit, grace and holineſs will quickly grow ſtronger and ſtronger, and riſe higher and higher. When men would have a rough field fitted for the plow, and fitted to bring forth fruit, will they not firſt fall with all their ſtrength, and with all their might, upon grubbing up by the roots the ſtrongeſt Trees, and the ſturdieſt Oaks, knowing that when theſe are grubbed up, weaker trees will eaſily fall? So, as ever you would have your hearts and lives full of the fruits of righteouſneſs and holineſs, fall with all your ſtrength, and with all your might upon grubbing up by the very roots your beloved ſins, your ſtrongeſt luſts, and then the reſt of your corruptions will eaſily fall. When Galiah was ſlain, the Philiſtims fled, and were eaſily brought under; when a General in an Army is cut off, the common ſouldiers are quickly routed; down but with your darling-ſins, and then the conqueſt of other ſins will be eaſie.
When a man hath eat poiſon, nothing will make him thrive, till hee hath vomited up the poiſon that hee hath eaten; 'tis not the moſt wholſome food the choiceſt dainties, nor the richeſt cordials under Heaven, that will increaſe blood, and ſpirits, and ſtrength, in ſuch a perſon, hee will throw up all, and nothing will ſtay with him to do him good, till his poiſon be caſt up, and caſt out. Beloved-ſins, they are the poiſon of the ſoul, and till theſe are vomited up, and caſt out by ſound repentance, and the exerciſe of Faith in the Blood of Chriſt, the ſoul will never thrive in grace and holineſs; all the wholeſome food of the Goſpel, and all the dainties and cordials of Heaven, will never beger good blood, nor noble ſpirits, nor divine ſtrength in their ſouls, that upon no terms will part with their darling ſins; and therefore as ever you would be ſtrong in the grace of the Lord, draw up all the ſtrength that ever you are able to make, and fall on with the greateſt courage upon your boſome-ſins, and never ceaſe till in the ſtrength of Chriſt you have got a compleat victory and conqueſt over them. In the Law 'twas the blood of the Sacrifice, and the Oil that cleanſed the Leper, and that by them was meant the blood of Chriſt, and the Spirit of Grace is agreed by all. Ah friends! as ever you would be cleanſed from your darling-ſins, which do ſo exceedingly hinder the increaſe of holineſs, be often in looking upon a crucified Chriſt, and in the application of his blood to your own ſouls.
I have read of five men, that being asked what was the beſt means to mortifie ſin, gave theſe Anſwers; ſaith the firſt, The beſt means to mortifie ſin, is, to meditate of death. Saith the ſecond, The beſt means is, to meditate of the judgement-day. Saith the third, The beſt means is, to meditate on the Joyes of Heaven. Saith the fourth, The beſt means is, to meditate on the torments of Hell. But ſaith the fifth, The beſt means is, to meditate on the blood and ſufferings of Chriſt… and doubtleſs the laſt hit it to a hair; If any thing under Heaven, will ſubdue and bring under darling-ſins; it will be the daily ſight of a bleeding, groaning, dying Saviour. Phyloſophy (ſaith Lactantius) may cover vices, but it never cuts off vices; it may hide a luſt, but it can never quench a luſt. As black-patches inſtead of plaiſters may cover ſome deformities in nature, but they can never cure them. Ah Sirs! if you do not kill your darling-ſins, they will kill your precious ſouls.Iſa. 37. When Senacheribs Army was deſtroyed by an Angel, and hee returned home with a hook in his noſe, and a bridle in his lips, hee enquired of one about him, what hee thought the reaſon might be why God ſo favoured the Jews; to which hee replied, That there was one Abraham their Father, that was willing to ſacrifice his beloved Son to death at the command of God, and that ever ſince that time God favoured that people: well ſaid Senacherib, if that be it, I have two beloved Sons, and I will ſacrifize them both to death, if that will procure their God to favour mee; which when his two Sons heard, they (as the ſtory goes) ſlew their Father, being more willing to kill,Iſa. 37.38. than be killed. Oh friends! you muſt kill, or be killed; if you are not the death of your beloved ſins, your beloved ſins will prove the death and ruine of your immortal ſouls; and therefore never leave looking up to a crucified Chriſt, till vertue flow from him to the crucifying of thoſe ſpecial ſins that do moſt obſtruct and hinder the growth and increaſe of holineſs. But
Eighthly and laſtly, If ever you would attain to higher degrees of holineſs, then dwell much upon the holineſs of God. O be ſtill a muſing, be ſtill a pondering upon the holineſs of God. Certainly, if there be any means under Heaven, to raiſe you up to higher degrees of holineſs, 'tis this, and therefore keep alwaies a fixed eye upon the infinite and moſt glorious holineſs of God. Now that this direction may the better work, premiſe with mee theſe eight things concerning the holineſs of God.
Firſt, Premiſe this with mee, that God is eſſentially holy,Mat. 19.17. There is none good but God, that is, there is none eſſentially good but God, &c. and in this ſenſe none is holy but himſelf. Now eſſential holineſs is all one with God himſelf; Gods eſſential holineſs is Gods conformity to himſelf; holineſs in God is not a quality, but his eſſence, Quicquid eſt in Deo, eſt ipſe Deus, whatſoever is in God, is God; holineſs in Angels and Saints is but a quality, but in God it is his eſſence. The fallen Angels keep their natures, though they have loſt their holineſs; for that holineſs in them was a quality, and not their eſſence. Look as created holineſs is the conformity of the reaſonable creature to the Rule; ſo the increated holineſs of God, is Gods conformity unto himſelf. Gods holineſs, and his nature are not two things, they are but one; Gods holineſs is his nature, and Gods nature is his holineſs. God is a pure Act, and therefore whatſoever is in God, is God; 'tis Gods prerogative royal, to be eſſentially holy; the moſt glorious creatures in Heaven, and the choiceſt ſouls on Earth, are only holy by participation, 1 Sam. 2.2. There is none holy as the Lord, Gods holineſs is ſo eſſential, and co-natural to him, that hee can as ſoon ceaſe to be, as ceaſe to be holy. Holineſs in God is a ſubſtance, but in Angels and men 'tis only an accident, or a quality, the eſſence of the creature may remain, when the holineſs of the creature is loſt. As you may ſee in Adam, and the fallen Angels; but Gods eſſence and his holineſs are alwaies the ſame; his very nature is holy,Exod. 3.14. and therefore 'tis that hee is called Jehovah, and I Am, becauſe what hee is really, that hee is eſſentially. Though men (for our information) do diſtinguiſh between the Attributes of God, and the Nature of God, yet in him they are the ſame. Look as the Wiſdome of God, is the wiſe God, and the Truth of God, the true God, and the Power of God, the powerful God, and the Juſtice of God, the juſt God, and the Mercy of God, the merciful God, and the Mightineſs of God the mighty God, and the Righteouſneſs of God the righteous God, and the graciouſneſs of God the gracious God; ſo the Holineſs of God is the holy God. Gods Nature, and his Name are one and the ſame. God is eſſentially holy, and that is the top of all his glory. But
Secondly, As God is eſſentially holy, ſo God is unmixedly holy, the Holineſs of God is a pure Holineſs, 'tis an unmixed Holineſs, 1 Joh. 1.5. God is light, and in him is no darkneſs at all. There are no mixtures in God; God is a moſt clear, bright-ſhining light; yea hee is all light, and in him is no darkneſſe at all. The Moon indeed when it ſhines brighteſt,Plato calls God the horn of plenty, and the Ocean of beauty, without the leaſt ſpot of injuſtice, &c. hath her dark ſpots, and ſpecks, but God is a light that ſhines gloriouſly, without the leaſt ſpot or ſpeck. Now look as that darkneſſe which hath not the leaſt light attending it, is the groſſeſt, the thickeſt Egyptian darkneſſe that can be; ſo that light that hath not the leaſt cloud of darkneſſe attending it, muſt be the moſt clear, ſplendid light that poſſible can be, and ſuch a light is the holy one of Iſrael. 'Tis very obſervable, the Apoſtle to illuſtrate the perfect purity and ſanctity of God, adds a Negative to his Affirmative; In him is no darkneſs at all, that is, God is ſo pure, that not the leaſt ſpot, the ſmalleſt ſpeck can cleave to him; hee is ſo holy, that no iniquity can be found in him; there is no defect not default in the Nature of God; hee is a God of Truth, and without iniquity, juſt and right is hee. As Moſes ſpake in that Deut. 32.4. God is a pure, a moſt pure Act, without the leaſt potentiality, defectability, or mutability; and therefore in the higheſt ſenſe hee is light, and in him is no darkneſs at all. Surely there is no unrighteouſneſſe in God, no evil can dwell with him, or come neer unto him. God ſtands at ſuch a diſtance from iniquity, yea hee ſo abhors it, that hee never did, nor never will beſtow a good look upon it, Hab. 1.13. Thou art of purer eyes than to behold evil, and canst not look on iniquity. There are four things that God cannot do. 1. He cannot lye. 2. Hee cannot dye. 3. Hee cannot deny himſelf; nor 4. Hee cannot look with a favourable eye upon iniquity. God doth indeed look upon iniquity with a hateful eye, with an angry eye, with a revengeful eye, and with a vindictive eye, but hee never did, nor will look upon iniquity with an eye of delectation, or with an eye of approbation, witneſſe his hurling the fallen Angels out of Heaven, and his baniſhing of ſinning Adam out of Paradiſe. By all this you ſee that the Holineſſe of God is a pure Holineſſe, 'tis a Holineſſe without mixture; but now all the holineſſe that is in the beſt and choiceſt Saints in the world, is but a dreggy holineſſe, a mixt holineſſe, a weak and imperfect holineſſe; their unholineſſe is alwaies more than their holineſſe. Ah what a deal of pride is mixt with a little humility, and what a deal of unbeleef is mixt with a little faith, and what a deal of paſſion is mixt with a little meekneſſe, and what a deal of earthlineſſe is mixt with a little heavenlineſſe, and what a deal of carnalneſſe is mixt with a little ſpiritualneſſe, and what a deal of hardneſſe is mixt with a little tenderneſſe. O but now the Holineſſe of God is a pure Holineſſe, 'tis a Holineſſe without mixture, there is not the leaſt drop, nor the leaſt dregge of unholineſſe in God; 'tis true, the Gods of the Heathen were ſuch as had been impure, beaſtly, filthy men,Arnobius, Austin, Tertullian, &c. and therefore ſeveral writers have taken a great deal of pains to convince Heathens of their impiety and folly, in worſhipping ſuch for gods upon whom they faſtened many horrid, ridiculous, laſcivious, and impious actions, and therefore they conclude againſt them, that they are no gods; tis moſt certain, that the true God, that Hee that is the high and the holy one cannot bee charged with any iniquity, no nor with the leaſt ſhew or ſhadow of vanity.
In God there is wiſdome without folly, truth without falſhood, light without darkneſs, & holineſs without ſinfulneſs. But,
Thirdly, As God is unmixedly holy, ſo God is Univerſally holy, hee is holy in all his waies, and holy in all his works, his precepts are holy precepts, and his promiſes are holy promiſes, and his threatnings are holy threatnings, his love is a holy love, and his anger is a holy anger, and his hatred is a holy hatred, &c. His nature is holy, his attributes are holy, and all his actions are holy, hee is holy in puniſhing, and holy in ſparing, hee is holy in juſtifying of ſome, and hee is holy condemning of others, hee is holy in bringing ſome to Heaven, and holy in throwing others to Hell; God is holy in all his ſayings, and God is holy in all his doings, God is holy in what ever hee puts his hand to, and hee is holy in what ever hee ſets his heart to, his frowns are holy, and his ſmiles are holy, his liftings up are holy, and his caſtings down are holy, when hee gives, his givings are holy givings, and when hee takes away, his takings are holy takings, &c. But
Fourthly, As God is univerſally holy, ſo God is eminently holy, hee is tranſcendently holy, hee is ſuperlatively holy,Exo. 15.11. and therefore hee is ſaid to bee glorious in holineſs, there is no fathoming, there is no meaſuring, there is no comprehending, there is no ſearching, of that infinite Sea of holineſs, that is in God; as neither Men nor Angels, can ſet banks or bounds to Gods holineſs, ſo neither Men nor Angels can ſound to the bottome of Gods holineſs; all that holineſs that is in Angels and Men, is but a ſpark to Gods flame; tis but a drop to his ſea; tis but a beam to his ſun; tis but a mite to his millions, &c. O Sirs! you ſhall as ſoon, ſtop the Sun in his courſe, and change the day into night, and raiſe the dead, and make a world, and tell the ſtars of heaven, and empty the ſea with a Cockle-ſhell, as you ſhall bee able, either to conceive or expreſs, that tranſcendent holineſs that is in God. This glorious Name, or Title, the holy one of Iſrael; is aſcribed to God about thirty times in the Old Teſtament, and all to ſhew that hee is moſt excellent and tranſcendent in holineſs, and the Seraphims which ſtood before the Throne, cryed out three times a row, Holy, Holy, Holy, is the Lord of hoſts,Iſa 6.3. to ſhew that God is moſt eminently, and ſuperlatively holy; for ſo thrice holy in ſome languages is moſt holy; for holineſs God is a none-ſuch, there are none to bee compared with him, neither are there any among Angels or among Men, yea, or among the Gods that are like unto him; who is like to thee among the Gods, glorious in holineſs, fearful in praiſes, doing wonders: Gods holineſs is infinite, tis ſo ſuper-eminent, and ſo ſuper-excellent, that it can neither bee limited, nor leſſened, nor augmented, if men ſhould blaſpheme, or reproach the Lord, hee would bee never the worſe, he would be never the leſſe holier then hee is; and if men ſhould bleſs him and worſhip him hee would bee never the better, never the holier; unto perfection there can be no addition, a drop taken out of the ſea, can no waies add unto the ſea. Hee is exalted above all bleſſing and praiſe?Nehe. 9.5. All the Angels in Heaven, and all the men on earth, cannot add one Ray, one Beam of glory to the eſſence of God, to the holineſs of God; as God is goodneſs in the very Abſtract, and juſtice in the very abſtract, and mercy in the very abſtract, and righteouſneſs in the very abſtract, and lovingkindneſs in the very abſtract; ſo hee is holineſs in the very Abſtract; ſo that no man can flatter him, or add unto him; and hence tis that God glories in the Attribute of his Holineſs, more than in any other Attribute: For, Iſa. 57.15.thus ſaith the high and lofty one, that inhabiteth eternity, whoſe name is holy; when God would lift up himſelf in all his Glory, hee doth it by declaring that his name is holy; and ſo when God would ſwear by himſelf, hee ſwears by his holineſs Pſal. 89.25. Once have I ſworn by my holineſs, that I will not lye unto David: and ſo in that, Amoſ 4.2. The Lord God hath ſworn by his holineſs, that lo the daies ſhall come upon you, that hee will take you with hooks, and your poſterity with fiſhhooks: Look as the great men of the World are wont to ſwear upon their honour (when they would give us the greateſt aſſurance of what they will do) becauſe ſuch Oath; are look't upon as moſt ſacred and inviolable, ſo the great God ſwears by his holineſs, becauſe his holineſs is his greateſt Honour, and becauſe hee hath no greater, nor no better, nor no choicer, nor no ſweeter, nor no preciouſer things to ſwear by; let mee, ſaith God, bee never owned as a God, nor honoured as a God, nor truſted as a God, nor feared as a God, nor valued as a God, if I do not Inviolably keep my promiſes, and make good my threatings, having ſworn thereunto by my Holineſs. Now you know the Scripture ſaith, when God could ſwear by no greater, hee ſware by himſelf; Heb. 6.13.ſo I may ſay, when God could ſwear by no greater Attribute, by no greater Excellency, hee ſwears by his Holineſs; that being the top and the glory of all. Look as all the wiſdome of the creatures compar'd with the wiſdome of God, is but folly; and as all the goodneſs of the creatures compared with the goodneſs of God is but naughtineſs; and as all the fulneſſe of the creature compared with the fulneſſe of God is but emptineſs; and as all the power of the creature, compared with the power of God is but weakneſſe; and as all the righteouſneſſe of the creature, compared with the righteouſneſſe of God, is but unrighteouſneſſe: So all the holineſſe of the creature, compared with the holineſſe of God, is but unholineſſe; mans higheſt purity, is but impurity, when 'tis compared to the purity of God, yea, the very holineſſe of Angels, compared with the holineſſe of God, is chargeable with folly; Job. 4.18. That fulneſſe of holineſſe that is in Angels or Saints, is only the fulneſſe of the Veſſel, but that fulneſſe of holineſſe that is in God, is the fulneſſe of the Fountain; that fulneſſe of holineſſe that is in Angels or Saints, is but the fulneſſe of the Branches, but that fulneſſe of holineſſe that is in God, is the fulneſſe of the Root; that fulneſſe of holineſſe that is in Angels or Saints, is but the fulneſſe of Sufficiency, but that fulneſſe of holineſſe that is in God, is the fulneſſe of redundancy. But,
Fifthly, As God is infinitely holy, tranſcendently holy, ſuperlatively holy; ſo God is originally, radically, and fundamentally holy; the Divine Nature is the root, original, and ſpring of all holineſſe and purity; all that holineſſe that is in Angels and men flows from God, as the ſtreams from the Fountain, as the beams from the Sun, as the branches from the Root, and as the effect from the Cauſe. There is no holineſſe to be had, but from the Holy One, hee is the Author and Original of all the holineſſe that ever was, or that is this day in the world, all the ſeeds of holineſs, and all the roots of holineſs that are to be found in Angels or men,Phil. 1.11. are of the Lords ſowing and planting. All that holineſs that the Angels had in Heaven, and all that holineſs that Adam had in Paradiſe, and all that holineſs that Chriſt had in his humane nature, and all that holineſs that ever any Saints have had was from God, and all that holineſs that any Saints now have is from God. The Divine Nature is the firſt root and original fountain of all ſanctity and purity, James 1.17. Miniſters may pray that their people may be holy, and Parents may pray that their children may be holy, and Maſters may pray that their ſervants may be holy, and husbands may pray that their wives may be holy, and Wives may pray that their husbands may be holy; but none of theſe can give holineſſe, none of theſe can communicate holineſſe to their neareſt and deareſt relations; tis only God that is the giver and the Author of all holineſſe. If holy perſons could convey holineſſe into others ſouls, they would never ſuffer them to go to Hell for want of holineſs; to hand out holineſs to others, is a work too high for Angels, and too hard for all mortals; 'tis only the Holy One that can cauſe holineſs to flow into ſinners hearts; 'tis only hee that can form, and frame, and infuſe holineſs into the ſouls of men.
A man ſhall ſooner make a man, yea make a world, and unmake himſelf, than hee ſhall make another holy; tis only a holy God that can enlighten the mind, and bow the will and melt the heart, and raiſe the affections, and purge the conſcience, and reform the life, and put the whole man into a holy gracious frame and temper. But
Sixthly, As God is originally, radically, and fundamentally holy;Iſa. 44.24. Rev. 1.18. ſo God is independently holy; the Holineſs of God depends upon nothing below God. God is the Alpha, the fountain from …ence all holineſſe ſprings, and hee is the Omega, the Sea to which all glory runs. As all our holineſs is from God, ſo all our holineſs muſt terminate in the honour and glory of God. 'Tis God alone that is independently holy. All that holineſs that is in Angels and men, is a dependent holineſs, it depends upon the Holineſs of God, as the ſtreams depend upon the Fountain, the beams upon the Sun, the branches upon the Root, and the members upon the Head. God is (Unum principium ex quo cuncta dependent) one beginning, upon whom all things depend. God hath his Being only of himſelf, and 'tis hee alone that gives Being unto all other things. God is the firſt cauſe, and without all cauſes himſelf; the very Beings that Angels and men have, they have by participation from God. And 'tis the firſt cauſe that giveth unto all cauſes their proper operations, Iſa. 44.6. I am the firſt, and I am the laſt, and beſides mee there is no God. God never had a cauſe of his Being, as all other creatures have; He is a glorious being, a holy being, without all cauſes, either efficient, or formal, or material, or final; and therefore hee muſt needs be independently holy. Look as the power of God is an independent power, and the wiſdome of God an independent wiſdome, and the goodneſs of God an independent goodneſs, and the righteouſneſs of God an independent righteouſneſs; ſo the holineſs of God is an independent holineſs. And as it is the glory of his power, that his power is an independent power, and the glory of his goodneſſe, that his goodneſſe is an independent goodneſſe; ſo 'tis the glory of his holineſſe, that his holineſſe is an independent holineſſe. And look as all that power that Angels and men have depends upon the power of God, and as all that wiſdome that Angels and men have, depends upon the wiſdome of God, and as all that goodneſſe that Angels and men have depends upon the goodneſſe of God; ſo all that holineſſe that Angels and men have, depends upon the holineſſe of God, &c. Philo could ſay, that God is ſuch a fountain, that hee breaks forth with the ſtreams of his goodneſſe upon all things, but receives nothing back again from any to better himſelf therewith. There are none in Heaven, nor none on Earth that are abſolutely independent but God alone.
Seventhly, As God is independently holy; ſo God is conſtantly holy, hee is unchangeably holy, hee was holy yeſterday, and hee is holy to day, and hee will be holy for ever; What is natural is conſtant, and laſting: Now Gods holineſſe is natural, to him; 'tis as natural for God to be holy, as 'tis for us to breathe, yea as 'tis for us to bee unholy. God can as well and as ſoon ceaſe to bee, as hee can ceaſe to be holy; Holineſſe is his nature, as well as his name; and therefore his holineſſe cannot decay; though ours may, whatever wee may loſe of our holineſſe, yet 'tis certain that God can never loſe one grain of that holineſſe that is in him. Here our holineſſe ebbs and flows, but the Holineſſe of God never ebbs, but is alwaies a flowing, and over-flowing, there is ſtill a full tyde of Holineſſe in God. Though the Saints cannot fall from that ſeed of holineſſe that is ſown in their hearts,1 Joh. 3.9. yet they may fall from ſome degrees of holineſſe, that they have formerly attained to, they that have been old men in holineſſe, may fall from being old men, to be but young men in holineſſe, and they that have been young men in holineſſe,1 Joh. 2.12, 13, 14. 2 Pet. 2.1, 2, 3. may fall from being young men to be but children in holineſſe, and they that have been children in holineſs, may fall from being children, to be but babes in holineſs; but now that holineſs that is in God, is never ſubject to any decayings, abatings, or languiſhing; that ſpring, that Sea of holineſs that is in God, is no waies capable of diminution, nor of Augmentation.
Plato could ſay that God is one and the ſame,Pierius. and alwaies like himſelf. And it was a cuſtome among the Turks to cry out every morning from a high Tower, God alwaies was, and alwaies will bee, and ſo ſalute their Mahomet; O Sirs! God hath been alwaies holy, and God will bee alwaies holy; whatever men may loſe, yet God is reſolved that hee will never loſe his honour, nor his holineſs. But
Eighthly and laſtly, As God is continually holy, ſo God is exemplarily holy.Levit. 20.26. Remember this, you and I muſt anſwer for examples, as well as precepts Hee is the Rule, Pattern, and Example of holineſs, 1 Pet. 1.15. Bee yee holy, as I am holy. Gods Holineſs is the great example and pattern of all that holineſs which is in the creatures. Gods holineſs is the Copy that we muſt alwaies have in our eye, and indeavour moſt exactly to write after. Carnal friends, and this blinde world, and Antichriſt, and ſuch as love to Lord it over the conſcience, will be ſtill a preſenting to you other examples and patterns, but 'tis your wiſdome, and your work, to caſt them all behinde your backs, and to trample them under your feet, and to follow that form and pattern that the Lord hath ſet before you. And that is, to bee holy as hee is holy. All our holineſs is to be brought to the Holineſs of God, as the ſtandard and meaſure of it; and therefore, oh what cauſe have wee to be ſtill a perfecting holineſs in the fear of the Lord. And thus I have done with the ſecond thing, viz. Means to increaſe holineſs, and to raiſe you up to the higheſt pitches and degrees of holineſs.
And ſo I come to the third thing propoſed, and that was, to lay down ſome ſigns or evidences whereby perſons may know whether they have attained to any high pitch, or eminent degrees of holineſs or no. Now Sirs, if you deſire in good earneſt to know whether you have attained to any perfection of holineſs, or no, then ſeriouſly weigh theſe following particulars, and try your ſelves by them.
Firſt, The more a man can warm his heart at the Promiſes, and cleave to the Promiſes, and reſt upon the Promiſes, and ſuck marrow, and fatneſs, and ſweetneſs out of the breaſts of the Promiſes; when Divine Providences (ſeem to) run croſs to Divine Promiſes. The greater meaſure of holineſs that man hath attained to, where there are but little meaſures of holineſs, there every ſeeming contrariety to the Promiſe troubles a man, and every little cloud that hangs over the Promiſe, will mightily perplex a man, &c. But where holineſs is raiſed to any conſiderable height, there that man will ſuck hony out of the flint, hee will ſuck ſweetneſs out of the Promiſe, even then when providence looks ſowrely upon the Promiſe; yea when Providence ſeems to bid defiance to the Promiſe; witneſs Jacob, in that Gen. 32.6, 7, 8. compared with v. 9, 11, 12. And the Meſſengers returned to Jacob, ſaying, Wee came to thy Brother Eſau, and alſo hee cometh to meet thee, and four hundred men with him. Then Ja…ob was greatly afraid, and diſtreſſed: and hee divided the people that were with him, and the Flocks, and Herds, and the Camels into two bands; And ſaid, if Eſau come to the one company and ſmite it, then the other company which is left ſhall eſcape. And Jacob ſaid, O God of my Father Abraham, and God of my Father Iſaac, the Lord which ſaidſt unto mee, return unto thy Country, and to thy Kindred, and I will deal well with thee: Deliver mee, I pray thee, from the hand of my Brother, from the hand of Eſau: For I fear him, leſt hee will come and ſmite mee, and the Mother with the children. And thou ſaidſt, I will ſurely do thee good, and make thy ſeed as the ſand of the Sea, which cannot bee numbred for multitude. Now here you ſee holy Jacob in the midſt of all his fears, and frights, in the midſt of all his perils and dangers, in the midſt of all his damps and dreads, and in the midſt of all croſs amazing, and amuſing providences, hee turns himſelf to the breaſts of the Promiſe, and ſucks marrow and ſweetneſs out of thoſe breaſts. Jacob puts the Promiſe into ſuit, hee ſues God upon his own bond, and ſo bears up ſweetly under dark and diſmal providences. And ſo did Moſes, in that Numb. 10.29. And Moſes ſaid unto Hobab, the Son of Raguel, the Medianite, Moſes Father-in law, wee are journying unto the place of which the Lord ſaid, I will give it you: come thou with us, and wee will do thee good; for the Lord hath ſpoken good concerning Iſrael. Moſes had been almoſt now forty years in the wilderneſs, and many thouſands were fallen on his right hand, and on his left; yet ſaith hee to Hobab, in the face of all thoſe diſmal providences, come go along with us, and be as eyes unto us, and wee will certainly do thee good;Verſ. 31. but Hobab might have objected, Alas! what good can I expect in a wilderneſs condition, where ſo many are weak, and ſo many are ſick, and ſo many thouſands are fallen aſleep; and where all the people are every day ſurrounded with a thouſand, dangers, difficulties, and deaths; well, ſaith hee, though al this be true, yet go along with us, and be ſerviceable and uſeful to us, and wee will do thee good; for the Lord hath ſpoken good concerning Iſrael. Here this holy man Moſes turns himſelf to the Promiſe, and in the face of all ſad providences hee draws comfort and incouragement from the P…omiſe: And ſo did Jehoſaphat, in that 2 Chron. 20. When the children of Ammon, and Moab, and Mount Seir came againſt him to battel, v. 1.10. hee turns himſelf to the Promiſe, v. 7, 8, 9. and gathers life and ſpirit from thence. And ſo did David, in that Pſal. 60. in the 1, 2, 3. v. you have a Narrative of many croſs and dreadful Providences, and yet in the face of them all, holy David ſucks ſtrong conſolation out of the breaſts of the Promiſe, verſ. 6. God hath ſpoken in h…s holineſs, I will rejoyce: I will divide Shechem, and mete out the valley of Succoth. God hath promiſed in his Holineſs, that David ſhould bee King over all Iſrael, and therefore notwithſtanding all ſtrange providences, David triumphs in the Promiſe, and looks upon himſelf as Maſter of all thoſe ſtrong-holds that are mentioned in v. 7, 8, 9. And ſo Abraham, hee wanted a Son, and God promiſed him an Iſaac. Now in the face of all his own deadneſs, and natural in…bi…ities (as to generation) and Sarah's deadneſs and barrenneſs,Rom. 4.17, 18, 19, 20, 1. hee turns about to the Promiſe, and his Faith and Holineſs being high, hee draws ſweetneſs and ſatisfaction from thence. Notwithſtanding preſent providences, the n…ke… Promiſe was a well of Life and Salvation to him.
O Sirs! 'tis an Argument of a very great meaſure of holineſs, when troubles and difficulties vaniſh upon the ſight of a Promiſe; when all things work quire croſs and contrary to ſenſe and feeling. Now for a man to imbrace a Promiſe, to hug a Promiſe, to kiſs a Promiſe, and to draw content and ſatisfaction from a Promiſe, argues a great degree of holineſs. 'Tis a very hard and difficult thing for a man exactly to take the picture of Divine Providence at any time; for many a…e the voices and the faces of providence, and there are as great deeps in Providences, as there are in Prophecies; and many Texts of Providence are as hard, as dark, and as difficult to be underſtood, as many Texts of Scripture are; 'tis as hard to reconcile the Works of God,Pſal. 36.6. Rom. 11.33. as 'tis to reconcile the Word of God; for as in the Word of God there are many ſeeming contradictions; ſo in the Works of God there are many ſeeming contradictions; for here one providence ſmiles, and there another frowns; here providence lifts up, and there providence caſts down; here providence ſtrokes, and there providence ſtri…es;I have read that Marica, a Roman Princeſs being great with childe, had the Babe in her killed with lightning, when ſhee her ſelf eſcaped. here Providence leads towards Canaan, there providence leads towards a wilderneſs; here Providence leads towards Zion, and there Providence leads towards Babylon; here Providence ſpeaks us very fair, and there Providence doth ſeverely threaten; here Providence is bright and lovely, and there Providence is dark and dreadful. Now under all ſuch Providences, for a man to run to a Promiſe, and to draw out life, and ſtrength, and ſweetneſs from a Promiſe, is a clear evidence of a very high pitch of holineſs that ſuch a perſon hath attained to. I have read of an Emperour that put on a new-ſuit every day; O Sirs! when the great God ſhall every day apparel himſelf in ſtrange changeable Providences. Now for a-man to hang upon the breaſts of a Promiſe, and to ſuck milk out of a Promiſe argues a very great increaſe of holineſs. But
Secondly, The mo…e a man can overcome evil with good upon holy and gracious accounts, as upon the account of Gods Command, Gods Honour, the Credit of the Goſpel, and the Conviction, Converſion, and Salvation of Souls; the greater meaſure of holineſs ſuch a pe…ſon hath attained to, to return reproach for reproach, reviling for reviling, and curſing for curſing, and ſcorning for ſcorning, and defaming for defaming, is exceeding natural to us;Austin ſaith, that Chriſt made a Pulpit of the Croſs, and the great Leſſon hee taught Chriſtians, was to love their enemies. but to love them that hate us, to bleſs them that curſe us, to do good to them that abhor us, and to pray for them that perſecute us, and that deſpitefully uſe us, according to Chriſts expreſs command, in that Matth. 5.44. are things exceeding contrary to nature, and exceedingly above nature; the power of grace and holineſs appears in nothing more than in bringing the heart to a ſweet and ready ſubjection to ſuch commands as are moſt croſs▪ and contrary to fleſh and blood. As thoſe are in that Rom. 12.17.19, 20, 21. Recompence no man evil for evil. Dearly Beloved, avenge not your ſelves, but rather give place unto wrath: for it is written, vengeance is mine, and I will repay it, ſaith the Lord. Therefore if thine enemy hunger, feed him▪ if hee thirst, give him drink: Bee not overcome of evil, but overcome evil with good. And ſo that in 1 Theſ. 5.15. See that none render evil for evil unto any man; but ever follow that which is good, both among your ſelves, and to all men. To return good for evil, and kindneſſes for injuries, to behave our ſelves courteouſly, humbly, meekly, tenderly and ſweetly towards thoſe who behave themſelves diſcourteouſly, proudly, paſſionately, harſhly and ſowrely towards us, argues a very great degree of holineſs. David was a man eminent in holineſs, and hee was good at this good work, as you may ſee in that 2 Sam. 1.24. Yee Daughters of Iſrael, weep over Saul, who clothed you in Scarlet, with other delights, who put on Ornaments of Gold upon your Apparel. Hee doth not envy againſt Saul, nor inſult or rejoyce over Saul, as many carnal & unſanctified hearts would have done, nor hee doth not provoke, or ſtir up the Daughters of Iſrael to rejoyce in the death and deſtruction of ſuch a Tyrant, that had hunted him up and down as a Patridge, and that had often deſigned his ruine, and that had alwaies returned him evil for good, and that had bathed his ſword in the blood of Abimelech the High-Prieſt, and in the blood of fourſcore more of the Prieſts of the Lord, and that had forſaken the Lord, and gone to a Witch, yea to the Devil for help in his need: O no! hee conceals what was bad, and remembers what was good; hee paſſes over thoſe things that were condemnable, and hee inſtances only in thoſe things that might make his memory moſt acceptable, commendable, and delightful among the weaker Sex, viz. his making of bravery and gallantry faſhionable amongſt them. And ſo Joſeph was a man eminent in holineſs, and hee was good at this hard work, as you may ſee in that Gen. 50.16,—23. And Moſes was a man of great holineſs, and hee was good at his difficult work; as you may ſee in that 106 Pſal. 16.23.33. compared together. And Stephen was a man full of the Holy Ghoſt, and hee was good at praying for them that made a prey of him, Act. 7. ult. And Paul was a man of the ſame mind & mettle, as you may ſee by comparing the 2 Cor. 11, 24. with th… Rom. 1.2.3. And Euſebius affirms that when Paul was … …eaded, under Diocleſian the Emperour, hee prayed both for Jews and Gentiles, for the Multitude aſſembled, and alſo for the Judge and Executioner, that his death might not one day, bee laid unto their charge, Calvin was a man of great holineſſe, and therefore though Luther (who was a man of a moſt violent bitter paſſionate ſpirit) had wofully wronged him, and reviled him, yet ſaith hee let Luther hate mee, and in his wrath call mee a thouſand times Devil, yet I will love him and honour him and acknowledge him, a choice and precious ſervant of God. Mr. Fox that writ the Book of Martyrs, was ſo famous in the practice of this hard peece of Chriſtianity, that it became a Proverb; If any man would have Mr. Fox do him a good turn, let him do him an injury, and hee will bee ſure to do him a good turn for it: Send mee to my Toads again [in the Dungeon] where I may pray for your Lordſhips converſion; Said Mr. Sanders the Martyr to the Biſhop of Wincheſter, thus you ſee that the more eminent any perſons are in holineſſe, the more they overcome evil with good, the more good they will do them that do evil to them; and thus to do, is but to conform to Chriſt your head, for hee ſhed tears for them, that were to ſhed his blood, and hee gave them his blood to drink, who gave him gall to drink and vinegar to drink; Act. 2. That man is almoſt got up to the very top of Holineſſe, whoſe Soul is habituated to overcome evil with good, upon holy and precious accounts: Julius Caeſar, and Augustus Caeſar (in whoſe time Chriſt was born) and Titus veſpaſian, Camillus, Darius, Licurgus, Plato, Pericles, and Herod that is mentioned in Act. 12.23. with many other Heathens have done ſomething this way, but what they did they did by fits and ſtarts, and from poor low principles and to vain glorious ends, and therefore all that they did this way is not worth a reciting; well Chriſtians the more you can overcome evil with good, the more certainly your hearts are filled with good, that mans heart is full of the fruits of righteouſneſſe and holineſs, that upon divine conſiderations is accuſto…d, not to bee overcome of evil, but to overcome evil with good. But,
Thirdly, When men in the main, I ſay in the main are as holy out of religious duties, as they are in religious duties, when in the main, of their lives they are as ſpiritual, as heavenly, as humble, as gracious, as ſerious, as watchful, as circumſpect, &c. as they are in their moſt religious performances and duties; this argues not only the truth of holineſs,Exo. 34.29, 30.…3.35. but a very high degree of holineſs; Moſes Face did ſhine as gloriouſly when he came off from the mount, as ever it did ſhine when he was upon the mount. O Sirs! if when you come off from the mount of duties, there remains ſome rayes, and ſhinings of God upon you, 'tis an argument that the waters of Sanctity are riſen to a conſiderable heighth in your Souls.Ezek. 47.2.—6. Ah how lively, how warm, how enlarged; how holy, how humble, how heavenly, how ſpiritual, how ſerious, how zealous, how religious, how gracious, are many in duties, in ordinances: but ah! how dead, how cold, how ſtraitned, how unholy, how proud, how worldly, how carnal, how ſlight, and how irreligious are the… out of duties, out of ordinances, now certainly theſe have either no holineſs at all, or elſe they have attained to but a very little meaſure of holineſs: But now when a man in the main, when a man in his courſe is the ſame out of duties, out of ordinances, that hee is in duties, in ordinances, 'tis a very great, and glorious Argument, that ſuch a perſon hath in a very great meaſure, perfected holineſs in the fear of the Lord. But,
Fourthly, The more a man can Divinely joy and rejoyce under tribulations, and afflictions, the greater meaſure of holineſs hee hath attained to; 'tis a mercy not to grumble, not to mutter, not to murmur, nor to fret, not to faint, not to diſpond, nor not to deſpair, 'tis much to bee ſilent under afflictions, and to bee quiet and patient under tribulations; oh but divinely to joy and rejoyce under afflictions, under tribulations, argues a very great height of holineſs Rom. 5.3 4. And not only ſo, but wee glory in tribulations alſo, knowing that tribulation worketh patience: And patience, foreign.experience, and experience hop: That glorying and rejoyceing, are both one in the New Teſtament, is ſufficiently known; they differ only in degrees, glorying being a ſtep above rejoycing: 'Tis much to rejoyce in tribulations, but 'tis more to glory in tribulations; yea, to glory in them as an Old Souldier glories in all thoſe marks and ſcars of honour that hee hath met with, in the ſervice of his King and Country: and yet to this height, the beleeving Romans were raiſed, which argues a very great meaſure of holineſs in them. And ſo in that 2 Cor. 7.4. Great is my boldneſs of ſpeech towards you, great is my glorying of you, I am filled with comfort, I am exceeding joyful in all our tribulation, or as the Greek runs I do over-abound exceedingly with joy;foreign. I have a ſuperabundance of joy in all our tribulation; and ſo in chap. 12.9.10. Moſt gladly therefore will I rather glory in my infirmities, that the power of Chriſt might reſt upon me: Therefore I take pleaſure in infirmities, in reproaches, in neceſſities, in perſecutions, in diſtreſſes for Chriſts ſake: for when I am weak, then am I ſtrong. Paul rejoyces, and glories more in his heavy afflictions, and in his various tribulations, than hee did in his glorious and Myſterious Revelations; the more hee was afflicted and diſtreſſed; the more hee had of the viſible preſence of Chriſt, and the more hee had of the glorious aſſiſtance of Chriſt, and the more hee had of ſweet communion and fellowſhip with Chriſt, and the more hee had of the choiſe ſupports and ſingular comforts of Chriſt, and therefore hee takes pleaſure in all the preſſures that were upon him; and ſo in that Jam. 1.2. My brethren count it all joy, when you fall into divers temptations: that is, into divers afflictions; O Sirs! to bee divinely merry in miſery, to rejoyce in the Croſs, as men rejoyce in a Crown, to rejoyce in adverſitie, as others rejoyce in proſperity; to rejoyce in a ſtinking priſon, as others rejoyce in their ſtately palaces; to rejoyce in reſtraint, as others rejoyce in liberty; to rejoyce in wants, as others rejoyce in abundance; to rejoyce in reproaches, as others rejoyce in their honours, &c. is very much, but to bee joyful in ſuch caſes, not with a little joy, but with exceeding great joy is more. All joy is an Hebraiſm, and it ſignifies great joy, full Joy, exceeding joy, perfect joy; O! thus to rejoyce and that not only when you fall into ſome afflictions, but when you fall into divers afflictions, argues a very great meaſure of holineſs; but ah! how rare is it to finde ſuch ſouls in theſe daies, that can not only bear the Croſs, but alſo rejoyce in the Croſs, that can not only bear reproaches, but alſo wear reproaches, as their Crown and Glory. But,
Fiftly, The more extenſive a mans obedience is to divine commands,Num. 14.24. foreign Vajemalle, the Hebrew word, is a Metaphor, taken from a Ship under fail which is ſtrongly carryed with the wind, as if it feared neither rocks nor ſands. the greater meaſure of holineſs that man hath attained to; Caleb had a very great meaſure of the ſpirit of holineſs upon him, and hee is ſaid to have followed the Lord fully, or as the Hebrew hath it, hee fulfilled after mee, that is, his obedience was full, univerſal, reſolute, and conſtant to the end; the contrary is affirmed of Solomon in that, 1 King. 11.6. And Solomon did evil in the ſight of the Lord, and went not fully after the Lord, as did David his Father; or as the Hebrew hath it, hee fulfilled not after the Lord, that is, his obedience was not ſo full, ſo univerſal, ſo ſincere, ſo reſolute, and ſo conſtant, as Davids his Fathers was. Zacharias and Elizabeth were perſons of great holineſſe, and their obedience was very extenſive, for they walked not only in ſome, but in all the commandments, and not only in all the Commandements, but alſo in all the Ordinances of the Lord blameleſſe. Luke 1.5, 6. their obedience was of ſuch an univerſal extent and latitude, that it comprehended and took in all the duties both of their general, and particular callings, they had an eye to the duties of the ſecond Table, as well as they had an eye to the duties of the firſt; and they ſubjected themſelves to the duties of their particular calling,Mat. 23.23. as well as to the duties of their general calling. As they had an eye to mint, anniſſe, and cumming, that is, to the leſſer, and lower duties of Religion, ſo they had an eye, to the greater, and weightier duties of Religion; viz. Judgement, Mercy and Faith, &c. But now Chriſtians at their firſt converſion, and whilſt they remain weak in grace and holineſſe, their obedience is more ſtrait and narrow, for commonly they ſpend much, if not moſt of their time in praying, faſting, hearing, reading, Chriſtian-conference, &c. and neglect a hundred other duties that are incumbent upon them; they are very forward and warm in the duties of their general Calling, but very cold and remiſſe in the duties of their particular Calling, they are very frequent and fervent in ſome duties, and very rare in other duties; but now the more they grow in grace and holineſſe, the more extenſive will their obedience be, and the more their hearts will be dilated and extended to all the duties both of the firſt and ſecond Table. But
Sixthly, The more a man conflicts with heart-ſins, with ſpiritual-ſins, with inviſible-ſins, with ſins that lye moſt hid, and obſcure from the eyes of the world, and the more ſpiritual victories and conqueſts a man obtains over them, the greater meaſure of holineſs that perſon hath certainly attained to. When the heart riſes with all its ſtrength and might againſt ſecret Pride, ſecret Self-love,2 Chron. 32.26. Pſal. 119.80. 2 Cor. 12.7, 8, 9. Pſal. 30.6, 7. Rom. 7.23, 24. 2 Cor. 7..1 ſecret bublings of Luſts, ſecret Carnal-confidence, ſecret Murmuring, ſecret Hypocriſie, ſecret Envy, ſecret Self-applauſe, ſecret Malice, ſecret Hatred, ſecret Snares, ſecret Temptations, &c. It is an Argument that Holineſs is grown up to ſome conſiderable height there. A little Grace, a little Holineſs, will work a man to conflict with groſſe ſins, with outward ſins, with bodily ſins, with ſuch ſins that every one may ſet their eyes on, and lay their hands on; yea where there is no Grace, no Holineſſe at all, the light of Nature, the common convictions of the Spirit, the Laws of Men, the eyes of Men, the threats of Men, the examples of Men, a ſmarting Rod, and good Education, may work men to conflict with ſuch ſins; O but when all the ſtrength and might of the ſoul is ingaged againſt thoſe very ſins that lye not within the ſight or reach of the moſt ſharp and piercing men in the world, but in the heart, and about the heart, and are only obvious to an Omniſcient eye, this argues a great degree of Holineſſe; And therefore Auguſtine hit the mark when hee ſaid, that it is a harder thing for a man to fight with his luſts (underſtand it eſpecially of heart-luſts, of ſpiritual-wickedneſſe) than 'tis to fight with the Croſſe.Aug. Serm. 4. de verbis Domini. Jam. 3.7. Hiraclius motto was, a Deo victoria, 'tis God that giveth victory. And Auſtin hath long ſince complained, that wee do not tame the beaſts in our own boſomes. O! 'tis an eaſier thing to tame all the beaſts in the world, than 'tis to tame one beaſt in the boſome; all the beaſts in the world may be tamed, and brought under by a humane power, but no power below that power that raiſed Chriſt from the Grave, can tame the beaſts that bee in our boſomes. Now look as conflicts with heart-ſins, with ſpiritual-ſins, &c. argues ſome eminency in Holineſſe: ſo victory over heart-ſins, over-ſpiritual ſins, over thoſe ſins that lye moſt remote from the eyes of others, argues a very great degree of Holineſſe; when a Chriſtian doth not onelyonly reſiſt heart-ſins, but vanquiſhes heart-ſins, when hee doth not only combate with heart-ſins, but conquers heart-ſins; when hee doth not only fight with heart-ſins, but alſo overcomes heart-ſins, when hee doth not only wreſtle with heart-ſins, but alſo overthrows heart-ſins; this ſpeaks out holineſs in its growth. 'Twas a good ſaying of Cyprian, there is no ſuch pleaſure (ſaith hee) as to have overcome an offered pleaſure, neither is there any greater conqueſt, than that that is gotten over a mans corruptions. And 'twas an excellent ſaying of Euſebius Emeſenus, our Fathers overcame the torments of the flames, let us overcome the fiery darts of vices; and indeed 'tis an eaſier thing to overcome the flames, than 'tis to overcome thoſe flaming luſts and corruptions that bee in our own hearts. Philoſophy may teach us to indure hardſhips, as it did Calanus in Curtius, who willingly offered his body to the fire, to the flames, but 'tis only grace, 'tis only holineſſe that can inable us to overcome our luſts, our heart-luſts; wee read of many that out of greatneſſe of Spirit could offer violence to Nature, but were at a loſſe when they came to deal with their corruptions.