The Crown and Glory of Christianity, Uses · Use and exhortation 3 (3 of 4)

The Crown and Glory of Christianity · Uses · Use and exhortation 3 (3 of 4)

p. 237Ah friends, it is a dangerous thing to make repentance,What madneſs and folly is it for a man that hath many young, ſtrong, ſtout horſes, and a long journey to go, to let theſe paſs by, and to lay his carriage, and get up himſelf upon an old feeble jade, that can hardly bear himſelf! The application is eaſie. Mal. 1.13, 14.Mal 1:13Mal 1:14 which ſhould be the practice of all your dayes, to be the task of old Age. Doth not common experience tell us, that the longer the Ship leaketh, the harder it is to be emptied; and that the longer the houſe goes to decay, the worſe it is to repair; and that the further the nail is driven, the harder it will be to get out? and ſo certainly the longer any man defers his repentance, the more difficult it will be for him to repent; his heart will every day grow more and more hard, & his will more and more perverſe, and his judgement more and more corrupted, and his affections more and more diſordered, and his conſcience more and more benummed or enraged, and his whole life more and more defiled and debauched. Friends, do not deceive your ſelves, old age is but a ſad, a ſandy, a tottering and ſinking foundation for you to build your hopes and happineſſe upon; for you to build your everlaſting condition, your eternal making or marring upon. Are the dog dayes of old age, are the trembling hands, the wrinckled face, the dazeled eyes, the ſtinking lungs, the fainting heart, the feeble knees, and the failing leggs, are theſe a ſacrifice worthy of God? is a body full of ſores, aches, and diſeaſes, and a ſoul full of ſin, an offering becoming a God? ſurely no. O what madneſſe, what wickedneſſe is this, to ſerve Satan, your luſts, and this world with full diſhes, and to put off God with ſcraps? to ſerve theſe in the flower, in the prime and primroſe of you days, and to put off God with the dregs of old age? Certainly repentance is rather a work for youth then old age, it is a work rather for ſtrength then weakneſſe; and for health then ſickneſſe. O do not let Satan deceive you, do p. 238not let your own hearts delude you, but fall upon the work of repentance preſently, knowing, that as you have one day more to repent of, ſo you have one day leſſe to repent in. What a piece of vanity is it, that while the Ship is ſound, the tackling ſure, the Pilot well, the Sailers ſtrong, proviſions laid in, and the wind favourable, that the Mariners and paſſengers ſhould lie in the Rode, carding, drinking, diceing, dancing and idling! And when the Ship is leak, the Pilot ſick, the mariners faint, proviſions ſpent, and the winds boiſterous, then to weigh Anchors, and hoiſt up ſail, to make a voyage into a far Countrey! And yet ſuch is the vanity of moſt men, who in the dayes of their youth, health and ſtrength, who when their memories are ſtrong, and their fancies quick, and their Reaſon ripe, &c. do ſin away, and fool away, and trifle away the day of grace, the offers of mercy, the motions of the Spirit, and the intreaties of Chriſt; and when old age comes, when their wits are crackt, their ſouls diſtracted, their ſenſes ſtupified, their hearts aſtonied, their minds darkned, and their bodies diſeaſed and diſtempered, O then they think to leap into heaven, with a Lord have mercy upon me in their mouthes: and though they have lived like devils, yet they hope they ſhall die like Saints; and though they never took no care of Gods honour, yet they hope that God will take care of their ſouls; but when the thred of their lives is cut, the next news that ever you ſhall hear of theſe, is, that they are gone to hell.

I have read of a young man, who being admoniſhed of the evil of his way, and courſe, and being preſſed to leave his wickedneſſe, and to break off his ſins by repentance, upon the conſideration of Judgement, Eternity and Death a coming: he anſwered, what do you tell me of theſe things? I warrant you I will do well enough, for when death comes, I will ſpeak but three words, and that will help all, & ſo he went on in his wickedneſſe: but in the end coming to a Bridge on Horſe-back to go over a deep water, the Horſe ſtumbling, and he labouring to recover his Horſe, could not, but at laſt he let go the Bridle, & gave up himſelf and his Horſe to the waters, and was heard to ſay theſe three words, Devil take all: Here were three words with a witneſſe. And ô that all that think to repent at laſt, with a p. 239Lord have mercy upon me, would lay this inſtance to heart. The light of thy life may be put out before thou canſt once ſay, (Miſerere mei Deus) Lord be mercifull to me a ſinner. Though the Chariot wheels run all the day long very near one another, yet they never overtake one another. O, take heed of delaying thy repentance; for the more thou delayeſt it, the more will thy account be increaſed, thy debt augmented, Satan ſtrengthned, thy body infeebled, thy luſts imboldned, thy ſoul endangered, and all the difficulties of converſion more and more multiplied; by delaying of thy repentance, thou goeſt the way to gratifie Satan, to cozen thy ſelf, to loſe the opportunities of grace, and to damn thy ſoul for ever and ever. Well, remember this, if thou wilt not repent to day, God may ſwear in his wrath to morrow, that thou ſhalt not enter into his reſt, and then wo to thee, that ever thou wert born. And thus much for the preventing of theſe ſad miſtakes about repentance, which miſtakes keep off many a man from looking and labouring after that holineſſe without which there is no happineſſe.

Secondly, If ever you would be holy, O then take heed of a Witch; take heed of the world; the world 2often ſwells the heart with pride,…eut. 32.15.22. it makes men forget God, neglect Chriſt, ſlight Ordinances, and deſpiſe holineſſe. Ah the time, the thoughts, the ſtrength,That Cardinal was wretched as well as rich, that would not leave his part in Paris for a part in Paradiſe. the ſpirits that this enticing world hath made many to ſpend and conſume, whileſt their ſouls have lien a bleeding, and eternity hath been poſting upon them! Oh the deadneſſe, the barrenneſſe, the liſtleſneſſe, the heartleſneſſe to any thing that is good, that doth attend a worldly temper! Many men are ſo bewitcht with the profits, pleaſures and honours of the world, that they mind not holineſſe, they regard not holineſſe, they care not for holineſſe, nor the means that lead to holineſſe, Philip. 3.18, 19. For many walk, of whom I have told you often, and now I tell you even weeping, that they are the enemies of the Croſs of Chriſt: whoſe end is deſtruction; whoſe God is their belly: and whoſe glory is their ſhame, who mind earthly things. Who were thoſe that walked diſorderly? why thoſe that minded p. 240earthly things: Who were thoſe that fetcht tears from the Apoſtles eyes? why thoſe that minded earthly things: Who were thoſe that were enemies to the croſs of Chriſt? why thoſe that minded earthly things: Who were thoſe whoſe end is deſtruction? why thoſe that minded earthly things: who were thoſe whoſe God was their belly? why thoſe that minded earthly things: Who were thoſe whoſe glory was their ſhame? why thoſe that minded earthly things. Sicily is ſo full of ſweet flowers, that dogs cannot hunt there: and what do all the ſweet contents and delights of this world,Diodorus Siculus. but make men loſe the ſcent of heaven and holineſſe! The world proves ſilken halters to ſome, and golden fetters to others: to ſome it is like the Swallows dung that put out Tobias eyes, to others it is like the waters of Nilus, that makes the inhabitants deaf. All the flowers of this world are ſurrounded with many bryars. The world is all ſhadow and vanity, its like Jonahs gourd; man may ſit under its ſhadow for a while, but it ſoon decayes and dies. He that ſhall but weigh mans pains with his pay, his miſeries with his pleaſures, his ſorrows with his joyes, his croſſes with his comforts, his wants with his enjoyments, &c. may well cry out Vanity of vanity, and all is vanity. The whole world is circular,If the whole earth were changed into a globe of gold, it could not fill thy heart. the heart of man is triangular, and we know a circle cannot fill a triangle. O Sirs, if your hearts be not filled with holineſſe, they will be filled with the world, the fleſh and the Devil. Either holineſſe or Satan muſt poſſeſſe you: Some there be that have much holineſs, and much of the world too, as Abraham, Iſaac, Jacob, Joſeph, Job, David, Hezekiah, Daniel, &c. And others there be that have no holineſſe, nor nothing of the world neither; theſe men are fair for two hells, a hell of miſery here, and a hell of torment hereafter. Some have much of the world, but not a ſpark of holineſſe: as Saul, Haman, Dives, Herod, &c. who had a world of wealth, but not a dram of grace; and others have a great deal of holineſſe,Iames 2.5. Mat. 11.5.Jas 2:5Matt 11:5 that have but little or nothing of the world, as the Apoſtles, and Lazarus, &c. Now is it not infinitely better, to have holineſſe without the world, and ſo be happy for ever, then to have much of the world without holineſſe, and ſo be damned for ever?

p. 281A man bewitch't with the world, will looſe many precious opportunities of grace, which are more worth then a world;Act. 24.24. ult.Acts 24:24 witneſs Rich Felix, who had no leaſure to hear poor Paul, though the hearing of a Sermon might have ſaved his ſoul. A man bewitch't with the world has his ſinning times, and his eating times, and his ſleeping times, and his trading times, and his feaſting times, and his ſporting times, &c. but he has not his hearing times, nor his praying times, nor his reading times, nor his mourning times, nor his repenting times, nor his reforming times, &c. He can have time, yea and he will have time for every thing but to honor his God, and to make himſelf happy for ever.

A man bewitch't with the world, will, when 'tis put to his choice, rather part with Chriſt to enjoy the world,Mat. 19.16.23.Matt 19:16Matt 19:23 then part with the world to enjoy Chriſt; witneſs the young man in the Goſpel, who preferred a drop before a Sea, a crum before a Crown, and his treaſure on earth, before treaſure in heaven; he would not leave that on earth which he could not long keep, for the enjoyment of that in heaven, which he ſhould never looſe; rather then he would let his poſſeſſions go, he would let God, and Chriſt go, and heaven go, and all go, &c. If Heaven can be had at no cheaper a rate, then parting with his poſſeſſions, Chriſt may keep his Heaven to himſelf, and make the beſt on't he can if he will, for hee'l have none on't upon thoſe terms.

Again, a man bewitch't with the world, will prefer the moſt baſe and contemptible things before the Lord Jeſus Chriſt, he will with the Gergeſens, prefer his very Swine before a Saviour;Mat. 8.28, ult.Matt 8:28 when they ſaw what a ſad market their Hoggs were brought to, they deſired Chriſt to depart out of their country; theſe Gergeſites had rather looſe Chriſt, then looſe their Porkets; they had rather that the devil ſhould poſſeſs their ſouls, then that he ſhould drown their Pigs; they prefer their Swine before their ſalvation, and preſent a wretched petition for their own damnation; they beſought him that he would depart out of their coaſts, though there be no miſery, no plague, no curſe, no wrath, no hell to Chriſts departure from a people, yet men bewitched with the world will deſire this. Men bewitched with p. 282the world will prefer a Barabbas before a Jeſus, they will with Judas betray Chriſt, and with Pilate condemn Chriſt, and with the Scribes and Phariſees they will cry out, Crucifie him, Crucifie him, away with this Jeſus, away with this Jeſus, let Barabbas live, but let Jeſus dye, let Barabbas be ſaved, but let Chriſt be hanged. Ah what incarnate Devils will ſuch men prove who are bewitched with this world?

A man bewitch't with the world will gain no good by the Miniſtry of the Word; witneſs Ezekiels hearers, Ezek. 33.31, 32, 33. and witneſs the ſtony ground, Mat. 13.22. and witneſs Chriſts followers, John 6. Some Writers ſay that nothing will grow where Gold grows, certainly where the love of this world growes, there nothing will grow that is good: A heart filled either with the love of the world, or the profits of the world, or the pleaſures of the world, or the honors of the world, or the cares of the world, or the buſineſſes of the world, is a heart incapacitated to receive any divine counſel or comfort, tis a heart ſhut up againſt God and holineſs, tis a heart poſſes't with many devils; and therefore no wonder if ſuch a heart loaths the hony-comb of holineſs; yea tis no wonder to ſee ſuch a heart to deride and ſcorn holineſs as the greateſt fooliſhneſs, Luke 16.14. The Poets tell of Licaon being turned into a Wolf; but when a worldling is made holy there is a Wolf turned into a man, yea a devil turned into a Saint; therefore the Holy Ghoſt ſpeaking of Zacheus (who had long been bewitch't by the world) brings him in with an Ecce, Behold, as if it were a wonder of wonders that ever ſuch a worldling ſhould be made holy.

A man bewitch't with the world will venture the loſs of his ſoul to enjoy the world, Mat. 16.26. As that Pope that ſold his ſoul to the devil, for the enjoyment of the Popedom ſix years. We hate the Turkes for ſelling of Chriſtians for ſlaves, but, Ah, how many be there among us that call themſelves Chriſtians, who yet ſell themſelves and their ſouls to the devil for ſlaves for half a crown, yea for a half penny? Look as Shemei by ſeeking his ſervant loſt his life, ſo many by ſeeking of the world have loſt their ſouls. Now though of all loſſes the loſs of the ſoul is the greateſt, the ſadeſt, the ſoreſt, the heavieſt, and the moſt p. 283intollerable, inconceiveable and irrecoverable loſs, yet a man bewitch't with the world will run the hazard of loſing it, of damning it to enjoy the world. You know the Reubenites in Joſh. 22. preferred the country that was commodious for the feeding of their cattle (though it were far from the Temple, where they might have fed their ſouls, and have got heaven and holineſs for their ſouls) before their intereſt in the Land of Promiſe; We ſo, men that are bewitch't with this world in theſe days, O! how do they prefer their ſenſual delights, their brutiſh contentments, and their carnal enjoyments before the heavenly Canaan, and before the beauties of holineſs, and before the Temple of Gods holineſs, where holineſs ſparkles and ſhines in all its bravery and glory, and where their ſouls might be abundantly ſatisfied and delighted with the moſt raviſhing joys, the moſt ſurpaſſing delights, and the moſt tranſcendent pleaſures which are at Gods right hand. To draw to a cloſe, the Arabick Proverb ſaith, That (Mundus cadavar eſt, & petentes eum ſunt canes) the world is a carkaſs, and they that hunt after it are doggs. If this Proverb be true, what a multitude of profeſſors will be found to be doggs, who hunt more after earth then heaven, who hunt more after Terreſtial then Celeſtial things, who hunt more after nothingneſſes and emptineſſes, then they do after thoſe fulneſſes and ſweetneſſes that be in God, Chriſt, Heaven and Holineſs. Well friends, as ever you would obtain that real holineſs, without which there is no happineſs, take heed of a Witch, take heed of this world; and to that purpoſe, O that you would always look upon the things of this world, as you will look upon them when you come to dye. O that you would now look upon all the pompe, ſtate, bravery, and glory of the world, as you will look upon it when your ſouls ſhall ſit upon your trembling lips. O with what a diſdainful eye, with what a weaned heart do men look upon thoſe things then? do ſo now, and I dare aſſure you, that though the world may trouble you, yet it ſhall never bewitch you. I have read of a man that lying in a burning Feaver, profeſt that if he had all the world at his diſpoſe, he would give it all for one draught of Beer, at ſo low a rate do men value the world at ſuch a time as that is, if men were ſo wiſe to value p. 284the world at no higher a rate in health, then they do in ſickneſs, in life, then they do at the time of their death, it would never bewitch them, it would never be as a wall of ſeparation between holineſs and them: As ever you would be holy here, and happy hereafter, take heed of this Witch, and believe it to be a Witch before it hath bewitched you, or elſe you may believe it too late.

3Thirdly, If ever you would be holy, then take heed of comparing your ſelves with thoſe that are (at leaſt ſuppoſedly) worſe then your ſelves; many there be who by comparing themſelves with thoſe that are bad, very bad, think themſelves to be good, very good, yea to be too good to go to hell, and yet they are not good enough to go to heaven; and many there be who are worſe then others, and yet by comparing themſelves with thoſe they ſuppoſe very bad, they conclude themſelves to be very good; ſuch a one was that proud Phariſee in Luk. 18. who thought himſelf a far better man then the poor Publican, and yet he was not half ſo honeſt, nor half ſo juſt, nor half ſo righteous, nor half ſo good as he was; the poor Publican was aſhamed of himſelf, he loathed himſelf, he abaſed himſelf, he judged himſelf, and he condemned himſelf; the poor Publican acknowledged God, he adored God, he dreaded God, he admired God, and he juſtified God, in all which he exceeded the proud Phariſee; and yet, O! how ſcornfully does this proud Phariſee look upon him? and how diſdainfully and diſgracefully does he ſpeak of him? And this was the general frame and temper of the Scribes and Phariſees, who thought no mans penny ſo good ſilver as their own, who thought themſelves better then the beſt, when they were the very worſt of the worſt; for Publicans and Harlots believed and repented, and entred into the Kingdom of God before them, Mat. 21.31, 32. And ſo they in that of Iſa. 65. were naught, very naught, yea, ſtark naught, they were the baſeſt among the baſe, they were the vileſt among the vile, they were the moſt rebellious among the rebellious, and the moſt ſuperſtitious among the ſuperſtitious, witneſs v. 2, 3, 4. And yet, O! how do they ſtroke themſelves, and bleſs themſelves, and commend themſelves, and cry up themſelves, and exalt themſelves as the only p. 285holy ones, v. 5. they could deifie themſelves, and yet damne and devilifie others, though they were ſuch monſters as God abhorr'd, v. 6. Ah! how many be there who by comparing themſelves with thoſe that are worſe then themſelves, do judge themſelves to be good enough, and holy enough? they are good negative Chriſtians, and they think that's enough to bring them to heaven; they bleſs themſelves that they are no Nabals for drunkenneſs, nor no Sodomites for filthineſs, nor no Hamans for haughtineſs, nor no Ammons for luſtfulneſs, nor none of the old world for idleneſs, nor no Zacheus's for covetouſneſs, nor no Laodiceans for lukewarmneſs, &c. They bleſs themſelves that they are no Gehazies for lying, nor no Shemeies for curſing, nor no Joabs for ſwearing, nor no Rabſhakehs for railing, nor no Doegs for cruelty, nor no Judaſes for treachery, nor no Demaſes for Apoſtacy, &c. And thus they cheat themſelves, and find out fine ways to delude and damn their own ſouls; they think it grace enough, and holineſs enough, that they have attained to this, viz. not to be ſo bad as the worſt, though they fall infinitely ſhort of coming neer unto the beſt. Well ſits, remember this; if you are not ſo great ſinners as others, your horrors, your terrors, your torments, your hell ſhall not be ſo great, nor ſo hot as others, but without holineſs you ſhall be as certainly damn'd as others; and what a cold comfort is this to have a cooler and a lighter hell then others, and yet this is all the comfort that can be handed to unholy hearts. But,

Fourthly, Take heed of flatterers: Ah! how good might 4many men have been, who are yet exceeding bad, had they not ſold their ears to flatterers; flatterers are ſoul-murderers, they are ſoul undoers, they are like vaine Chyrurgions that skin over the wound, but kill the Patient; flattery is the very mother of folly, and the very nurſery of all impiety; flatterers will cry up thoſe for religious, who are onelyonly ſuperſtitious, and thoſe for wiſe men, who are fooliſh, and thoſe for knowing men, who are ignorant, and thoſe for vertuous men, who are vicious, and thoſe for holy men, who at beſt are but civil, and thoſe for happy men, who are (certainly) miſerable; flatterers dare call the proud happy, and bleſs them whom God has curſt, they dare call evil good and good evil, they dare call darkneſs light and light p. 286darkneſs, they dare ſay that that man has grace that has none, yea they dare ſwear that ſuch and ſuch ſhall be ſaved, though for the preſent they live as if they were reſolved to be damned; they dare take upon them to tell you that ſuch and ſuch mens names are wri…ten in Heaven, and that ſuch and ſuch belong to the election of Grace, though their lives ſpeak them out to be void of all Grace. Ah, how many a man has been kept off from the thoughts of holineſs, and from the ways of holineſs, and from the love and liking of holineſs, by flatterers who have flattered them, that doubtleſs they are in the favour of God, and that certainly God did not make men to damn them, and that without all peradventure they have an intereſt in Chriſt, and that there is no queſtion but that their hearts are as good as the beſt, and that their conditions are good, and their ſouls happy; yea, they are ſo confident of their happineſs that they dare venture a going to hell, if ever ſuch ſhould go to hell whom they fondly flatter; they dare pawn their ſouls and their ſalvation on't, that ſuch ſhall never miſcarry; and by theſe fla…teries they harden men in ſin, and arm them againſt holineſs: flattery is that ſweet poiſon that has deſtroyed many a ſoul; witneſs Rehoboam, Ahab, Herod, Nero, Alexander, &c. So true is that of the wiſe man, Prov. 26. ult. A lying tongue hateth thoſe that are afflicted by it, and a flattering mouth worketh ruine. A flattering mouth ruines name, fame, eſtate, life, body and ſoul, it ruines a man both temporally and eternally,The Hebrew word Dachah ſignifies to throw down, to drive on forwards till a man falls into deſtruction; none drive ſo furiouſly to the ruine and deſtruction of ſouls as flatterers do. it often undoes a man in both worlds, it makes a man miſerable both here and hereafter: flatterers are devouring Caterpillars: flatterers tongues do more miſchief then perſecutors ſwords, for their ſwords can but deſtroy the bodies of men, but flatterers tongues deſtroy the ſouls of men: flatterers are the greateſt ſoul-cheaters, and ſoul undoers in the world; flatterers dare call vice vertue, they dare call pride neatneſs, covetouſneſs good husbandry, drunkenneſs good fellowſhip, prodigality liberality, wantonneſs a trick of youth, paſſion zeal, revenge courage, &c. They dare call enormities infirmities, and wickedneſſes weakneſſes, they dare call great ſins little ſins, little ſins no ſins, they gild over all their poiſonous Pills with gold, they draw the faireſt Glove upon the p. 287fowleſt hand, they lay their neateſt colours upon the filthieſt ſores, they put their beſt paint upon the worſt faces, and the richeſt robes upon the moſt diſeaſed bodies; and by theſe devices they entangle many to their utter ruine, Prov. 29.5. A man that flattereth his neighbor ſpreadeth a net for his feet. The Hebrew word (Machalik from Chalak) that is here rendered flatterer, ſignifies a ſmooth-boots, a ſoft butter-ſpoken man, becauſe flatterers, the better to deceive, do uſe to oyl their tongues, and to butter their lips, that ſo by their ſmooth ſoft ſpeeches they may the more inſinuate themſelves into mens affections, and ſo make way for their deſtruction: flat…erers have their ſilken nets to enſnare and entangle poor ſouls to their eternal ruine. Look as Fowlers ſtrew corn and lay baits, to draw Birds into their nets; or look as Hunters ſpread their nets, that they may take beaſts and prey upon them, or make a prey of them; ſo flatterers they ſpread their nets that they may catch poor ſouls, and either prey upon them, or elſe make make a prey of them. Flattery is the devils inviſible net, and happy is that ſoul that eſcapes it: the flatterers net is worſe then his ſword, for his ſword may be the more eaſily ſeen, feared, and avoided, then his net. Of all arms the flatterers net is the moſt perilous and dangerous, both to the lives, eſtates, and ſouls of men; 'twere ten thouſand times better to trample a flatterer under a mans feet, then for a man to ſuffer his feet to be taken in the flatterers net. A flatterer is a ſore enemy in the habit of a friend, he is a Wolf in Sheeps clothing, he is a devil transformed into an Angel of light; and what puniſhment can be too great for ſuch? The ſeverity of many Heathen Princes and Emperors has been very great againſt flatterers; take one inſtance for all,Auguſtus Caeſar, and Tiberius Caeſar, and Sigiſmund the Emperors, all were great enemies to flatterers. Alexander Severus commanded one Turinus a great flatterer, to be tyed to a ſtake and ſtifled with ſmoak, with an Herald ſtanding by, and proclaiming to all the people, that 'twas but juſt that he that lived by the ſmoak of flattery, ſhould dye by ſmoak. Now what a ſhameful thing is it that ſuch as are called Chriſtians ſhould affect to be flattered, when Heathens have ſo ſeverely puniſhed flatterers. Well ſirs, as ever you would be holy, take heed of flatterers, and take heed of flattery; let Solomons counſel be always in your p. 288eye, and let it always lye warm upon your hearts, Prov. 20.19. He that goeth about as a tale-bearer, revealeth ſecrets: therefore meddle not with him that flattereth with his lips. A man that loves his ſoul, and would be happy in another world, ſhould ſhun flatterers as he ſhould ſhun a Thief, a Serpent, a Wolf, a Lyon, a Devil; till thou ſtoppeſt thine ears againſt a ſpirit of flattery, there is little hopes that ever thou wilt be holy.

5Fifthly, If ever you would be holy, O! then take heed of putting the day of death far from you. Man is a creature naturally prone to look upon death at a diſtance, to look upon death afar off, and to ſay with thoſe in Ezekiel, Behold they of the houſe of Iſrael, ſay the viſion that he ſeeth is for many days to come, Amos 6.3. Ezek. 12.27. Luk. 12.Amos 6:3Ezek 12:27Luke 12and he propheſieth of the times that are afar off. So the rich man in the Goſpel reckoned upon many years, when he had not many monthes, no not many weeks, no not many days, no not many hours to live in this world. Unholy perſons are very apt to ſay to death as Pharaoh ſaid to Moſes, Get thee from me, Exod. 10.28.Exod 10:28and let me ſee thy face no more: When death knocks at the poor mans door, he ſends it to the rich mans gate, and the rich man tranſlates it to the Schollar, and the Scholar poſts it away to the Citizen, and the Citizen to the Courtier, and the Courtier to his Lady, and his Lady to her Maid, & ſo death is poſted away as it were from one to another, every one crying out to death, O let me not ſee thy face, O let me not ſee thy face. 'Twas even a death to Queen Elizabeth, Sigiſmund the Emperor, Lewes the 11 of France, Cardinal Beauford and others, to think of death, or to hear of death; and therefore they ſtrictly charged all their ſervants about them, that when they ſaw them ſick, they ſhould never dare to name that bitter word Death in their ears. And Paſhur can't caſt his eye upon death, but he is preſently a Magor Miſſabib, a terror to himſelf, Jer. 20.3. And Saul though he was a valiant King, yet at the news of death he falls on his face, 1 Sam. 28.20. And ſo Belſhazzar though he was a mighty Emperor, Dan. 5.1, 7. yet a letter to him, from him whom Bildad calleth the King of terrors, Job 18.14. Ah how does it amaze, aſtoniſh, affright, and terrifie him! and how many are there p. 289who with Mecaenas in Seneca, had rather live in many diſeaſes then die; and with the moſt famous Heathens, prefer the meaneſt life on earth; above all the hopes they have of another world; like Achilles who had rather be a ſervant to a poor country Clown here, then to be a King to all the ſouls departed; or like Withipoll a rich and wretched man, who when he was in danger of death, earneſtly deſired that he might live five hundred years,Vitellius looking for the meſſenger of death, made himſelf drunk to drown the the thoughts of it. though it were but in the ſhape of a Toad. Near Lewes in Suſſex a woman being ill, one of her neighbors coming to viſit her, told her that if ſhe died ſhe ſhould go to heaven and be with God and Jeſus Chriſt, and with Angels and Saints, the ſick woman anſwered that ſhe had no acquaintance there, ſhe knew no body there, and therefore ſhe had rather live with her and her other neighbors here, then to go thither to live amongſt ſtrangers. And thus you ſee how apt perſons are to ſhrug at death, which is a common lot, and to ſay to it as Ephraim did to his Idols, Get you hence, what have we more to do with you? but this is and muſt be for a lamentation, that men put off the thoughts of their latter end, to the latter end of their thoughts. Man naturally is a great life-lover, and therefore he will bleed, ſweat, vomit, purge, part with an eſtate, yea with a limb, I limbs, to preſerve his life; like him that cryed out, O give me any deformity, any torment, any miſery, ſo you ſpare my life. And upon this account 'tis that he deſires that ſuch a gueſt as death may not knock at his door; but, Ah, that all ſuch vain men would conſider, that by putting the day of their death far from them, they do but gratifie Satan, ſtrengthen their ſins, provoke the Lord and make the work of faith and holineſs more hard and difficult, and ſo lay a deep foundation for their own eternal deſtruction.

Well ſirs, remember this, the ſerious thoughts and meditations of death (if any thing) will work you to break off your ſins, to mend your lives, and to look to the ſalvation of your ſouls; there is nothing that will ſooner work a man to a holy fear of offending God in any thing, and to a holy care of pleaſing God in every thing, then the ſerious meditation of death: Though that text, Remember thy latter end, and thou ſhalt never do amiſs, be Apocryphal, yet the truth aſſerted is p. 290Canonical. I have read a ſtory of one that gave a young prodigal a Ring with a Deaths-head, on this condition that he ſhould one hour in a day, for ſeven days together, think and meditate upon Death, which accordingly he did, and it bred a great change and alteration in his life and converſation. O! man, thou doeſt not know but that the ſerious thoughts of death may work that deſireable thing in thee, viz. holineſs, which yet has not been wrought in thee by all the holy counſels, the gracious examples, the fervent prayers, & the ſorrowful tears of thy deareſt friends; thou doeſt not know but that the ſerious meditation of Death, may do thee more good then all the Sermons that ever thou haſt heard, or then all the books that ever thou haſt read, or then all the prayers that ever thou haſt made, or then all the ſighs or groans that ever thou haſt poured out; and why then ſhouldeſt thou put the thoughts of death far from thee? Certainly, as he is a ſinner in grain, that dares look death in the face and yet ſin, that dares cut a purſe when the Judge looks on; ſo he is a monſter rather then a man, that dares look death in the face, and yet ſatisfie himſelf to live without holineſs; that dares look death in the face, and yet ſay I'll drink and be drunk, I'll ſware and ſwagger, I'll roar and whore, I'll cheat and cozen, I'll hate and oppoſe, I'll quarrel and kill, and my hands ſhall be as bloody as my heart, and let death do her worſt; if ſuch a perſon be not in the ready way of being miſerable for ever, I know nothing.

Well ſirs, remember theſe three things.

1Firſt, That there is nothing more certain then death: That Statute Law of heaven, Duſt thou art, and unto duſt thou ſhalt return, Gen. 3.19. will take hold of all the ſons of men: There is no man that lives and ſhall not ſee death. Pſal. 89.48. Gen. 32.Ps 89:48Gen 32Though Jacob wreſtled with an Angel and prevailed, yet death was too hard for him; though Hazael was as light of foot as a wild Roe, yet he could not out-run death,2 Sam. 2.18.2 Sam 2:18 and Abſalom could not out-ride it, nor Pharoah out-drive it; though Saul and Jonathan were as ſwift as Eagles, and as ſtrong as Lyons, yet were they ſlain among the mighty: 'Twas not Solomons wiſdom that could deliver him, nor Sampſons ſtrength that could reſcue him, nor Hamans honor that could ſecure him, nor Goliahs ſword that p. 291could defend him, nor Dives riches that could ranſom him from the grave; and therefore why ſhould men put this day ſo far from them? But,

Secondly, As there is nothing more certain then death, ſo 2there is nothing more ſudden then death. When the old world, when Sodom, when Pharaoh, when Hagar, when Amalek, when Haman, when Nebuchadnezzar, when Belſhazzar, when Dives, when the Rich fool, and when Herod, were all in their prime and pride, when they were in their moſt flouriſhing eſtate, when they were at the very top of their glory, Ah how ſuddenly, how ſadly, how ſtrangely, how unexpectedly, and how wonderfully were they brought down to the Grave, yea to Hel…? O! the thouſand thouſands of croſſes, loſſes, diſeaſes, ſickneſſes, calamities, dangers, and deaths which attends the life of man, and by the leaſt of which he may be ſuddenly ſurprized and carried into another world; and therefore why ſhould man cry out cras, cras, to morrow, to morrow, when he does not know whether he ſhall have a to morrow, when he does not know but that he may dye before he had begun to live? Waldus a rich Merchant of Lyons in France, ſeeing one ſuddenly drop down dead in the ſtreets, went home, repented, changed his life, ſtudied the Scriptures, and became a worthy Teacher, Father and Founder of the Chriſtians called the Waldenſes, or poor men of Lyons; And O! that the ſerious thoughts of the ſuddenneſs of death might have that happy effect upon your ſouls, as to work you to break your league with ſin, and to fright you (as it were) into a love of holineſs, and into a life of holineſs. O! ſwearer what doeſt thou know, but that death may ſeize on thee whilſt the oath is in thy mouth? And what doeſt thou know, O drunkard, but that death may ſtep in between the cup and the lip, as it did to Belſhazzar? And what doſt thou know, O adulterer, but that a poiſoned dart may ſtrike thorough thy liver whilſt thou art in the very flagrancy of thy luſt, as it did tho…ough Zimries and Cozbies? And what doſt thou know, O proud Haman, but that thou who art thus noblely feaſted one day, mayeſt be a feaſt for the Crows the next day? And what doſt thou know who art ſo crafty, O Ahitophel, but that if thy ſubtile counſel be rejected one p. 292hour, thou mayeſt hang thy ſelf the next hour? And what doeſt thou know, O thou oppoſing and murmuring Corah, but that the earth may ſuddenly open and ſwallow thee up? and therefore why ſhould you put that day ſo far from you, that may ſo ſuddenly overtake you?

Berline in Germany charged Saint Paul with a lye in the Pulpit,Scultet Annal. and was ſuddenly ſmitten with an Apoplexy, and fell down dead in the place: And what doeſt thou know, who art ſo apt to charge the people of God with lying, but that God may ſtrike thee both dumb and dead, whilſt the lye is in thy mouth? Bibulus a Roman General riding in Triumph in all his glory, a Tyle fell off from a houſe in the ſtreet and knockt out his brains: And what doeſt thou know, O vain glorious man, but that whilſt thou art triumphing in thy world glory, by ſome unexpected blow thou mayeſt be ſent into another world?

Lepidus and Avſidius ſtumbled at the very threſhold of the Senate and died, the blow came in a cloud from heaven; God by an inviſible blow may ſend thee out of this viſible world.

Sophocles died ſuddenly by exceſſive joy, and Homer by immoderate grief; exceſſive joy or exceſſive grief may ſuddenly bring thee to thy long home.Theater of Gods judgements, lib. 1. cap. 9. p. 64. Olympus the Arrian Heretick ſpeaking againſt the Holy Trinity as he was a Bathing himſelf, was ſtruck dead by a threefold Thunderbolt: We may run and read ſome mens ſins in the very face of their puniſhments. Mr. Perkins ſpeaks of One, who when it thundered, ſcoffingly ſaid, It was nothing but Tom Tumbrel a hooping his Tubs, &c. and preſently he was ſtruck dead with a thunder-bolt from heaven. There would be no end of recounting the ſeveral judgements that have ſuddenly ſurprized all ſorts of ſinners; let theſe few inſtances ſuffice to ſtir up every unholy heart, to take heed of putting far off the day of death. But,

3Thirdly, As there is nothing more ſudden then death, ſo there is nothing more ſhort then life,Job 8.9. Pſal. 102.11. Pſal. 73.20, & 90.5. Job 20.8. ch. 7.7.Job 8:9Ps 102:11Ps 73:20Ps 90:5Job 20:8 and why then ſhould you put the day of your death ſo far from you? If you conſider the life of man abſolutely, 'tis but ſhort, 'tis but as a ſpan, a ſhadow, a dream, a bubble, a blaſt, a puff of wind, a pile of duſt, a fading p. 293leaf, or a tale that is told, &c. The life of man is as a dream that vaniſheth when one awaketh, 'tis a wind that goeth away and cometh not again, 'tis as a cloud that is ſoon diſperſed with the wind, 'tis as a vapor that appeareth for a time, and then vaniſheth away, 'tis as the graſs that ſoon withereth, 'tis as the flower that ſoon fadeth, 'tis as the candle that every light puffe of wind bloweth out: The life of man is rather made up of days then years, Pſal. 90.12. So teach us to number our days, that we may apply our hearts to wiſdom. Moſes does not ſay Lord teach us to number our years, but Lord teach us to number our dayes; fallen man is apt to miſreckon, and to compute days for years; and therefore this holy Prophet deſires, that God would teach them this Divine Arithmetick of numbering their days, it being a leſſon that none but a God can teach. So Job 14.1, 2. Man that is born of a woman, is of few days (or ſhort of dayes) and full of trouble. He cometh forth like a flower and is out down: he floeth alſo as a ſhadow and continueth not. He ſpeaks not of an Age, nor of years, nor of many dayes, but of a few days; mans days are ſhort in themſelves, and ſhorter in reſpect of the troubles that attends this preſent life. Mans life is ſo ſhort,Aug. l. 1. Confeſſ. Auſtin doubteth whether to call it a dying life, or a living death. Now theſe few days of mans life are upon the wing, haſtning and flying from us as the Eagle haſtneth to his prey; and therefore man had need ſet a greater price upon every moment and minute of time, then he does upon all the world, and accordingly improve it.

Secondly, If you conſider the life of man comparatively 1'tis but ſhort, and that will appear briefly thus;

Firſt, If you compare the life of man to what man might 2have reach't to, had, he continued in his primitive glory; had man ſtood faſt in innocency he had never known what death and miſery had mean't; death is a fall that came in by a fall; had man kept ſin out of the world, he had kept death out of the world; had man kept faſt his holineſs and purity, he had remained a piece of immortality to this day; death could never have carried man out of the world, had not man firſt let ſin into the world, Rom. 5.12. ult.

p. 2942Secondly, If you compare the life of man, to the long lives of the Patriarchs before the ſtood, then the life of man is but ſhort; threeſcore years and ten is mans age, Pſal. 90.10. And where one man lives to this age, how many thouſands die before they come to it? But what is this age to the age that men lived to in former times? Enoch lived as many yeers as there be days in the year, and Adam lived nine hundred and thirty years, and Methuſelah lived nine hundred ſixty and nine years, Gen. 5. Now what were Platoes eighty years, or Thomas Pars 160. years, or Johannes de Temporibus, John of the times, three hundred threeſcore and one years, to the long lives of the Patriarchs? and though in Davids time old age and ſeventy often ſhook hands, yet 'tis otherwiſe in our times; for as mens wickedneſs do more and more increaſe, ſo their days do more and more decreaſe; the more wicked any generation is, the ſhorter liv'd, that generation ſhall be; God will quickly diſpatch them out of the world, who make quick diſpatches in ways of wickedneſs.

Thirdly, The life of man is but ſhort, if you compare it to 3what it ſhall be after the morning of the Reſurrection; O then mans day ſhall reach to eternity; eternity is that (unum perpetuum hodie) one perpetual day that ſhall never have end; when men after the reſurrection begin to live, they ſhall never dye after that day, every man ſhall live in everlaſting bliſs, or in everlaſting wo; when the laſt Trumpet has ſounded man ſhall live for ever and ever.

4Fourthly, The life of man is but ſhort, if you compare it with the days of God, Pſal. 39.5. Mine age is nothing before him, all time is nothing to eternity, mans life is but a minute, 'tis but a point of time to the days of eternity; what head, what heart can conceive or reckon up the duration of God, who ever was, who ſtill is, and who ever will be? every child, and every fool can tell you their age; but what man on earth, or what Angel in heaven can tell you the years of the Moſt High? ſurely none.

5Fifthly and laſtly, the life of man is but ſhort, if you compare it with the lives of other creatures; ſome ſay that 'tis neither age nor ſickneſs that killeth the Eagle; ſhe caſteth her p. 295feathers yearly, and ſo gets new, whereby her youth & ſtrength is renewed,Pliny, Auguſt. Calvin, Pſal. 103.5.Ps 103:5 by which means ſhe will live till ſhe be an hundred years old, ſhe dies not till her upper Bill be ſo grown over her under that ſhe cannot take in her meat, and ſo at laſt ſhe is ſtaryed. And ſome Elephants live three hundred years, witneſs Aelian, Solinus and Strabo, &c. by all which you ſee the brevity of mans life; And why then ſhould man be ſo weak, ſo vain, as to put the day of his death ſo far from him? I have read of the Birds of Norway, that they flye faſter then the fowls of any other Country; they knowing by an inſtinct that God has put into them, that the days in that Climate are very ſhort (not above three hours long ſay ſome) do therefore make the more haſte to their neſts. And O! that all that hear me this day would learn by theſe birds of Norway, to make haſte to believe and to make haſte to repent and to make haſte to love God, and to make haſte to be holy, &c. ſeeing their day of life is ſo ſhort, and their night of death is poſting towards them.

And as the life of man is very ſhort, ſo 'tis very conſiderable, that a very ſmall matter, a very little thing may quickly put an end to mans life. When the Emperor threatned the Philoſopher with death, he replyed,Conrad. Veſ. perg. Nancler. & Jo. Boel. in Adrian Paulus. Jovius, Elog. lib. 2. what is that more then a Spaniſh flie may do? An ordinary flye flying caſually into the mouth of the proud Pope Adrian ſtifled him, that made the higheſt ſtate then in the Chriſtian world ſtoop, even to the holding of his ſtirrop. Tamberlain a Scythian Captain, the terror of his time, died with three fits of an Ague. Anacreon the Poet, was choaked with the kernel of a Grape. Aeſchylus was killed by the ſhell of a Tortoiſe, which fell from an Eagles Talons, who as ſome conceive took his bald head for a white rock. The Lord Mountaigne tells us of a Duke of Britany that was ſtifled to death in ſuch a throng of people, as is in ſome great congregations on the Lords day. An Emperor died by the ſcratch of a Comb; and one of the Kings of France died by the chock of an Hogg; and one that was brother to a great Lord, playing at Tennis, received a blow with a ball a little above the right ear, which ſtruck him into his grave. There is nothing ſo ſmall but may be a mans bane; The paring of a Toe, the cutting off a corn, the ſcratch of a nail, the prick p. 296of a pin, a fiſh-bone, a hair, a drop of water, a crum of bread, a bad air, or an evil ſmell may bring a man to his long home, yea a little ſmoak may ſoon ſtifle him, or his own ſpittle, let down unwarily may ſuddenly choak him.

And O! that all that I have ſpoken upon this account might be ſo bleſt, as to work you to take heed of putting the day of your death ſo far from you. The evil ſervant when he thought his Maſter was gone afar off,Luke 12.45.Luke 12:45 then he layes about him, diſtempers himſelf,Prov. 7.19, 20.Prov 7:19Prov 7:20 and beats his fellow-ſervants. And ſo the leud woman in the Proverbs, when the good man was gone a long journey, when he was far from home, then ſhe grew wanton, vain, and ſecure; ſo when men put afar off the day of their death, then they grow more looſe, prophane, and unholy; whereas a ſerious and frequent eying and minding of death, as at hand, as at a mans elbow, would alarm a man to break off his ſins by repentance, and to labor for holineſs, as a man would labor for life it ſelf. I have read of the women in the Iſle of Man, that the firſt Web they make is their winding ſheet, wherwith they uſually gird themſelves when they go abroad, to ſhew that they are ſtill mindful of their mortality. Ah friends, a conſtant minding of your mortality, would contribute very much towards the making of you holy: He that daily looks upon death, will be daily a looking after holineſs; the oftener any man looks into the grave, the oftener that man will be looking up to heaven, and a begging that God would make him holy even as he is holy. But,

6Sixthly and laſtly, Take heed of ſettling your ſelves under a leud and ſcandalous Miniſtry, or of having any inwardneſs with ſuch whoſe lives give the lye to their Doctrine; an ill liv'd preacher is the greateſt deſtroyer of the ſouls of men; he that preacheth well, but lives ill, does what he can to murder all his hearers at once; there is no greater bar to holineſs then Miniſters leudneſs; an unholy life marrs the ſoundeſt and the ſweeteſt Doctrine, Iſa. 9.16. The leaders of his people have cauſed them to ert. The ſins of Teachers are the teachers of ſins; as the corrupt gloſſes, ſo the leud practiſes of many Preachers, makes many to ſtumble at that word, and to ſhuff and chat, and conteſt, and kick againſt that word whereby they p. 297ſhould be made holy and happy for ever; a ſcandalous Miniſter is the greateſt Peſt, the worſe plague, and the ſoreſt miſchief that can be to a people, for his enormities, his wickedneſſes will have the ſtrongeſt influences upon the ſouls and lives of men to make them miſerable in both worlds; his falls will be the fall and ruine of many, for people are more prone to live by examples then by precepts, and to minde more what the Miniſter does then what he ſayes, and to eye more how he walks then how he talks. It was ſaid of One (long ſince) that was an excellent Preacher, but a very bad liver, that when he was in the Pulpit, it was pitty he ſhould ever come out of it, he preach't ſo well, and when he was out of it, it was pitty that ever he ſhould go into it he lived ſo ill. Certainly 'tis pitty that ever ſuch ſhould go into a Pulpit, who preach well but live ill, who have much of God in their mouths, and much of the devil in their lives, who have the earth as much at their fingers end, as they have heaven at their tongues end, who puts a loud lye upon the truth, and whoſe lives puts their words to a bluſh, who have much of heaven in their expreſſions, and nothing of heaven in their converſations, who have much holineſs in their books, but none in their boſoms, and much holineſs in their lips, but none in their lives; The leud lives of ſuch perſons cauſes people to ſlight and abhor the holy things of God, 1 Sam. 2.17. yea their bad lives often raiſe doubts in their hearers hearts,Rom. 2.22. Mal. 2. ult.Rom 2:22Mal 2 whether thoſe things be true that they preach or no; hearers will be ready to object and ſay, if theſe things be true that the Miniſter ſays, why does he not practice what he preaches? why does he not do as well as ſay? and with what face or confidence can he appear againſt that in the Pulpit, which he countenanceth and patronizeth in his life; who will credit that mans Doctrine who has Jacobs voice but Eſaus hands, who is a Saint, yea an Angel in the Pulpit, but a debauched ſinner, yea an incarnate devil out of it? I have read of a woman, who living in profeſſed doubt of the God-head, after better illumination and repentance, did often proteſt,Mr. Wards Sermons. that the vicious life of a great Schollar, under whoſe Miniſtry ſhe did live, did conjure up thoſe damnable doubts in her ſoul: There is nothing that brings holy truths ſo much into queſtion, p. 298as the unholy converſations of ſuch preachers neither; is there any thing that expoſes a Miniſters perſon and office to ſo much ſcorn and contempt as an unholy life. Let a Miniſter be never ſo learned, ſolid, quaint, elegant, zealous, judicious, ſententious, &c. yet if he be carnal, covetous, worldly, vain and looſe in his life and converſation, his hearers will rather deride his doctrine, then reforme by his doctrine, they will rather contemn it, then ſtudy how to profit by it; therefore he ſaid right that ſaid

Turpe eſt doctori, cum culpa redarguit ipſum.

Ʋnto a teacher it's no ſmall diſgrace,

When his own faults reprove him to his face.

There is nothing in all the world that is more powerful and prevalent to corrupt and miſlead unholy men, and to harden, ſtrengthen,Ezek. 13.22. Jer. 23.15.Ezek 13:22Jer 23:15 and encourage them in ways of wickedneſs, then the looſeneſs of their lives, whoſe office binds them to look to the ſalvation of their ſouls, Mal. 2.8. Ye are departed out of the way, ye have cauſed many to ſtumble at the Law. When the preacher departs out of the way of holineſs, the people will quickly ſtumble at the Law of holineſs; when Miniſters are as wandring ſtars, no wonder if their hearers wander from all that's good; he whoſe life is not a ſtanding reproof to ſin, will by his life encourage ſinners more and more in a way of ſin; there is nothing that keeps men ſo off from a good opinion of holineſs, and from the love of holineſs, and the liking of holineſs, and from the purſuing after holineſs, then the unholy lives of their teachers; and therefore as ever you would be holy, flye their Tents and abandon their company and ſociety. Miniſters whoſe lives are leud, though their parts may be high, are like a ſtone gutter that conveyeth water into a garden,Auguſtine. but receiveth no benefit it ſelf thereby; or like a Harpe that maketh others melody, but heareth nothing it ſelf; they are like thoſe Carpenters that built the Arke to ſave others, and were drowned themſelves; or like Porters at great mens gates, that let in others, but lodge without themſelves; or like Sea-marks that rot themſelves, and yet give others warning to avoid Shipwrack; p. 299or like Caſars ſouldier that digged a fountain for Caeſar, and periſhed himſelf for want of water. O! the folly and madneſs of ſuch Miniſters that give light to others, and yet walk in darkneſs themſelves, that feaſt others ſouls, but ſtarve their own, that reſcue others from a devouring enemy, and yet ſuffer themſelves to be devoured, that forewarne others of the horrible pit, and yet fall into it themſelves, that give good counſel to others, and yet can't take good counſel themſelves, that ſtudy and ſtrive to bring others to heaven, and yet have no minde to go thither themſelves. Certainly ſociety and company with ſuch upon choice, can't but be a mighty hinderance to holineſs; he that is in good earneſt reſolved to be holy, muſt reſolutely be reſolved to have nothing to do with ſuch unholy perſons. And thus you ſee the ſeveral things that you muſt decline if ever you would be holy. But,

Secondly, As there are ſeveral things that you muſt decline if ever you would obtain that real holineſs, without which there is no happineſs; ſo there are ſeveral things that you are to do, that you are to put in practice, without which you will never be holy here, nor happy hereafter. Q. But what are they? A. They are theſe.

Firſt, Greatly lament and mourn over thine own unholineſs, 1over thine own wickedneſs; the firſt ſtep to holineſs is melting and mourning over a mans own unholineſs; go to thy cloſet, and fall down before the moſt high and holy God, and mourn bitterly over the unholineſs of thy nature, the unholineſs of thy heart, the unholineſs of thy affections, the unholineſs of thy intentions, the unholineſs of thy reſolutions, the unholyneſs of thy expreſſions, and the unholineſs of thy converſation. Joel 2.12. Turne ye to the Lord with weeping and with mourning. The foundation of a thorough reformation muſt be laid in a deep humiliation; the beſt way to be holy, is to accuſe,Ezra. 6.2. Jer. 50.4. Pſal. 51.5.Ezra 6:2Jer 50:4Ps 51:5 indict, arraign, and condemn thy ſelf for thy unholineſs; you ſhall as ſoon eſpouſe light and darkneſs, and marry midnight to the noon day, as you ſhall eſpouſe or marry a holy God to an unhumbled ſinner. O! who can look upon ſin as an offence againſt a holy God, as the breach of a holy law, as the wounding and crucifying of a holy Saviour, as the grieving and ſadding of a p. 300holy ſanctifier, and as an eternal loſs and undoing of his own ſoul, and not mourn over it? O! who can caſt a ſerious eye upon the nature of ſin, or upon the exceeding ſinfulneſs of ſin, or upon the aggravations of ſin, and not have his heart humbled, his ſoul grieved, and his Spirit melted for ſin? O! who can look upon ſin as it ſtrikes at the honor of God, the name of God, the being of God, the glory of God, and the deſign of God, and not have his mouth full of penitential confeſſions, his eyes full of penitential tears, and his heart full of penitential ſorrow? Some (as they ſay of witches) cannot weep for ſin; but they that weep not for ſin here (where there are handerchiefs in the hands of Chriſt to wipe off their tears) ſhall weep out their eyes in hell hereafter; 'tis better to weep bitterly for thy ſins on earth, then to weep eternally for thy folly in hell. Ah how hard is that heart that can, ſadly lament and bewail the loſs of a groat, a chick, a child, a ſheep, a ſhip, a friend, &c. and yet can't let fall a tear to ſave a loſt ſoul? Jacob weeps and prevails with God, Hoſea 12.4. His tears made a happy conqueſt upon God; Jacob weeps and prevailes with God for his life, and what doſt thou know but that by thy penitential tears thou maiſt prevail with God for thy ſoul? he weeps and prevails with God for temporals, and why mayeſt not thou by weeping prevail with God for eternals; he weeps and prevails with God for ſome outward happineſs, and why maiſt not thou by weeping prevail with God for inward holineſs? 'Tis an old obſervation, that the tears of repenting ſinners, are the wine of Angels. Certainly God himſelf can ſmile to ſee a ſinner grieve for his ſins, and to ſee him grieve that he can grieve no more,Pſal. 51.17.Ps 51:17 for that he has ſinned againſt a God ſo great, ſo gracious, ſo bountiful, ſo merciful, &c. though God be diſpleaſed with a ſinners ſins, yet he is very well pleaſed with a ſinners tears, and therefore as he has a bagg for the one, ſo he has a bottle for the other: It can't but be a pleaſure to God to ſee a ſinner drown his ſins in a deluge of penitential tears; though tears of indignation, as was Eſaus, and tears of diſſimulation, as was Iſhmaels, and tears of deſperation, as was Judas's, be abominable to God, yet tears of godly compunction and contrition, are acceptable and delightful unto God. p. 301A ſinner never looks ſo ſweetly, as when he weeps moſt penitentially, witneſs Mary Magdalen, Manaſſeh, and thoſe murderers of Chriſt, Acts 2. A ſinners face never ſhines ſo beautiful, as when 'tis bedewed with penitential tears; tears have a voice as well as blood, Pſal. 6.8. And God has an eye as well upon a mans tears as upon his prayers. Penitent tears are divine Ambaſſadors, that never return from the throne of grace without anſwers of grace, Iſa. 38.5. Peter ſaid nothing, but went out and wept bitterly, and obtained mercy, Mat. 26. ult. Tears are a kind of ſilent prayers, that will at laſt prevail for mercy. Naaman the Syrian was cleanſed of his leproſie by the waters of Jordan; 2 King. 5.2 Kgs 5penitential tears may do much towards the cleanſing of thy leprous ſoul from ſin; he that really grieves that he cannot grieve for ſin, is grieved for ſin; he that is truely ſorry that he cannot be ſorry for ſin, is in a meaſure ſorry for ſin; he that truly deſires to drown his ſins in his tears, he has in Divine account, drowned his ſins in his tears. The Maid in Scaliger ſwooned at the ſight of a Lilly. O! how much more ſhould you at the ſight of your unholineſs. Baſil wept when he ſaw the Roſe, becauſe it brought to his mind the firſt ſin from whence it had the prickles. O! how ſhould a ſinner fall a weeping when he looks upon the greatneſs of his wickedneſs, and his want of holineſs. As ever you would be holy mourn over your own unholineſs. But,

Secondly, If ever thou wouldeſt be holy, thou muſt ſeek the 2holy Spirit; the ſpirit is the efficient cauſe of all that holineſs that is in the world. The Spirit of God is a Spirit of holineſs, Rom. 1.4. he is frequently called the holy Spirit, Caſt me not away from thy preſence, and take not thy holy ſpirit from me, Pſal. 5.11. But they rebelled and vexed his holy ſpirit, Iſa. 63.10. And grieve not the holy ſpirit of God whereby ye are ſealed unto the day of redemption, Eph. 4.30. He therefore that deſpiſeth, deſpiſeth not man, but God, who hath alſo given unto us his holy Spirit, 1 Theſ. 4.8. In whom alſo after that ye believed, ye were ſealed by the holy ſpirit of promiſe, Eph. 1.13. To make a man holy, is more then to create a world, 'tis a work too high and too hard for Angels or men, it becomes none, and it can be done by none but by the holy ſpirit; ſanctification is made the p. 302ſpirits perſonal operation in that 2 Theſſ. 2.13. and in that 1 Pet. 1.2. 'Tis the great work of the ſpirit to ſhape, form, and faſhion the new creature holineſs in all the veſſels of glory. The ſpirit is the root of all holineſs, and therefore the ſeveral parts of holineſs are called the fruits of the ſpirit, Gal. 5.22. 'Tis true, God purpoſes holineſs to his people, and Chriſt has purchaſed holineſs for his people, but 'tis onelyonly the ſpirit that is the efficient cauſe or worker of holineſs in his people; though the Father, Son, and Spirit hath deſigned to re-imprint holineſs upon mans heart, yet the ſpirit has the greateſt hand in that work. When man was in his primitive glory, holineſs was his lovelineſs and his likeneſs to God, but being now faln, that image is ſo broken and mar'd, that no hand can repaire it or reſtore it, but the hand of the ſpirit. The great principle of holineſs which was in Chriſt (as to his humane nature) was the holy Spirit which he had above meaſure, for he was anointed with the Unction of the Spirit above his fellows. So that look which way you will, the Spirit ſtill appears to be the great principle of holineſs; holineſs is the very picture of God, and certainly no hand can carve that excellent picture but the ſpirit of God; Holineſs is the divine nature, and none can impart that to man but the Spirit. A man never comes to ſee his ſins, nor to be ſick of his ſins, nor to loath his ſins, nor to arraign his ſins, nor to condemn his ſins, nor to judge himſelf for his ſins (evangelically) till he comes to be poſſeſt of the holy Spirit. A man never comes to ſpit out the ſweet morſels of ſin, he never come to make a ſacrifice of his onelyonly Iſaac, and to cut his delicate Agag in pieces, and to ſtrangle his Dalilah, and in good earneſt to ſet upon an utter exterpation of thoſe ſins that his conſtitution, inclination, cuſtome, calling, and intereſt does moſt incline him to, till a ſpirit of holineſs comes upon him; till this holy Spirit which is a ſpirit of judgement and burning, falls upon the hearts of ſinners, they will never be fired out of their pride, formality, carnality, ſenſuality and ſecurity; when this holy Spirit comes as a Spirit of Glory and Power to change thy heart, to deſtroy thy ſins, to reform thy ways, and to ſave thy ſoul, &c. Oh then cry out, let him ſtill go on conquering and to conquer, till all his enemies ate made his footſtool. Oh p. 303let him cut off every right hand, and pluck out every right eye, &c. that does offend; O let him do juſtice upon every ſin, upon every open ſin, upon every ſecret ſin, upon every boſom ſin, upon every pleaſing ſin, and upon every gainful ſin; Oh ſet your ſelves under the Celeſtial influences and ſweet diſtillings of the holy Spirit; Oh prize his motions, Oh welcome his motions, Oh comply with his motions, Oh follow his motions, that ſo you may be holy and happy for ever. When David asked counſel of God, whether he ſhould goe up againſt th… Philiſtins or no, he received this anſwer, When thou heareſt the noiſe of one going in the top of the Mulbery-trees, 2 Sam. 5.24.2 Sam 5:24then remove, for then ſhall the Lord go out before thee to ſmite the Philiſtines. So ſhould every one wiſely obſerve, when the Spirit ſweetly and ſtrongly moves them to mind holineſs, to fall in love with holineſs, to preſs after holineſs; when the ſpirit moves them to leave off their ſins, to turn to God, to open to Chriſt, to tremble at threatnings, and to imbrace promiſes; Oh make much of theſe holy motions, Oh cheriſh theſe divine breathings, Oh don't quench theſe heavenly ſparks, leaſt the Spirit never move thee more, nor never ſtrive with thee more, Gen. 6.3. Oh when thou heareſt a voice within thee, or a voice behind thee, ſaying, Come with me from Lebanon, my ſiſter, Iſa. 30.21. Cant. 4.8.Isa 30:21Song 4:8my ſpouſe, &c. Come away from thy cups, thou drunken wretch; come away from thy wanton Dalilahs, thou unclean wretch; come away from thy ſinful pleaſures, thou voluptious wretch; come away from thy baggs, thou worldly wretch; come away from thy honors, thou ambitious wretch; and come away from thy fraud, thou cheating wretch: Oh hearken to this voice, Oh obey this voice that it may go well with thy ſoul for ever; if now thou ſtrikeſt whileſt the iron is hot; if now thou hoiſteſt up ſail whilſt the wine is fair, thou maiſt be made for ever. In that 5 Joh. 4. there were certain times when the Angel came down and troubled the waters, and whoſoever did then ſtep in, was healed of whatſoever diſeaſe he had: So there are certain times and ſeaſons wherein the Spirit of holineſs ſtirs the heart and affections, and moves and breaths upon the ſoul; now if men were wiſe to obſerve theſe times and ſeaſons, they might be happy for ever; the time of the ſpirits moving is the acceptable p. 304time, if you obſerve it you are made, if you neglect it you are mar'd; all the movings and motions of the ſpirit are in order to an eternity of felicity and glory: Oh therefore don't grieve the Spirit, don't croſs the Spirit, don't vex the Spirit, don't tempt the Spirit,Spiritus ſanctus eſt res delicata. don't quench the Spirit, don't oppoſe the Spirit, don't reſiſt the Spirit, don't deal harſhly or unkindly with the Spirit, by ſinning againſt illumination, conviction, reſolutions and promiſes of reformation: Oh be more tender of the gracious motions of the Spirit, then thou art of thy name, thy eſtate, thy liberty, thy life; for he deſigns thy internal good in this world, and thy eternal good in the other world; and therefore don't affront him, nor carry it unworthily towards him, if thou ſhouldeſt, it may be as much as thy life and thy ſoul is worth; if a man ſlip the opportunity of a favorable gale, he may lie wind-bound till all be ſpent: when the Spirit moves ſalvation, and all the glory of heaven ſtands waiting at thy door, if now thou will but open, the King of glory will enter in, and bleſs thee for ever. Saul by neglecting his opportunity loſt an earthly kingdom; take heed leaſt thou by ſlighting the motions of the Spirit, comeſt to looſe a heavenly kingdom; the letting ſlip one ſeaſon when the Spirit moves may undo a man in both worlds, and ſome think Felix found it ſo. Well ſirs, as ever you would be holy, you muſt labor for a Spirit of holineſs; and for your encouragement remember this, that though the holy Spirit be the great Jewel of Glory, yet God is more ready to give it then you are to aske it, witneſs that 11. of Luke from the 9. to the 14. verſe. But,

Thirdly, If ever you would be holy, then you muſt waite upon the word; the word of God faithfully preached, is the ordinary meanes by which holineſs is wrought in ſinners hearts; the word is that triumphant Chariot of the Spirit, wherein he rides conquering and to conquer the ſouls of men; the holy word is deſigned by God to beget holineſs in ſinners hearts, and to countenance, cheriſh, nouriſh, and ſtrengthen holineſs where it is begotten; John 17.17. Sanctifie them through thy truth, thy word is truth. And for their ſakes, &c. I ſanctifie my ſelfe, that they alſo might be ſanctified through the p. 305truth, ver. 19. So Chap. 15.3. Now ye are cleane through the word which I have ſpoken to you. The ordinary way of making uncleane ſouls cleane, unholy ſouls holy, is the Miniſtry of the word; Phil. 5.26. As there is a cleanſing vertue in the blood of Chriſt, 1 John 1.7. ſo there is a cleanſing vertue in the word of Chriſt; Pſal. 119.9. Wherewithall ſhall a young man cleanſe his way? by taking heed thereto according to thy word. Of all men, the young man is (uſually) moſt wild and wicked, moſt licentious and rebellious, and yet the word of God is the power of God to his conviction and converſion, to his ſanctification and ſalvation; though the cleanſing of a young mans heart be one of the hardeſt works in the world, yet this may be done by the word: There are no luſts ſo ſtrong, but the word can caſt them downe, nor no ſtaines ſo deep, but the word can waſh them out. Three thouſand ſinners were made Saints by one Sermon, Acts 2.41. and five thouſand more were converted and ſanctified by another Sermon, Chap. 4.4. Here were eight thouſand men cleanſed, ſanctified, and ſaved by two Sermons, and doubtleſs moſt of them were young. Oh Sirs, as ever you would have holy principles laid in your ſouls, and holy affections raiſed in your ſouls, and holy ends aimed at by your ſouls, heare the word in ſeaſon and out of ſeaſon, oh attend it, oh waite on it, 'twill be ſope to cleanſe you, and fire to purge you, and water to waſh you, and a winde to turne you from darkneſſe to light, and from the power of Satan to Jeſus Chriſt, Acts 26.16,—24. The Goſpel preached hath been the power of God to the ſalvation of multitudes of ſouls, Rom. 1.16. The word is that immortall ſeed, by which holineſs, which is not only a grace, but the conjunction of all graces, is formed in the ſoule, 1 Pet. 1.23. 'Tis the word that gives a ſpiritual Birth and Being to men, Gal. 4.19. The word enlightens the eye, Pſal. 119.105. It ſoftens the heart, Deut. 32.2. It purges the conſcience, and it converts the ſoule, Pſal. 19.7. It dethrones Satan, it caſts downe ſtrong holds, 2 Cor. 10.4, 5. It quickens the dull, Pſal. 119.50. and it raiſes the dead, Joh. 5.24, 25. Oh therefore heare it, and waite on it, and come to it, that you may be made holy by it; many come to heare the word to cenſure it, others to mock at it, others to inrich their p. 306curious notions by it, and others come to catch the Miniſter at it; but doe thou come to it that thou mayeſt be made holy by it, and doubtleſs firſt or laſt thou ſhalt obtaine thy end; yea 'tis good for a man to come to the word, though his deſigne in coming be bad; 'tis good for a man to ſit under that great ordinance of the word, though he ſits upon thornes, as it were, all the while he is there: They that come to ſee who hath got the neweſt faſhions, may have their hearts faſhioned into a conformity with the word. They came to catch, but were caught in that John 7.46. Auſtin coming to Ambroſe to have his ears tickled, had his heart touched and turned. Come, ſaith old Father Latimer (in a Sermon before King Edward the Sixt) to the publick meeting, 1550.though thou comeſt to ſleepe, it may be God may take thee napping. When thou comeſt, though it be but to taſte the Miniſters ſpirit, yet then God may take hold on thy ſpirit, and make it the day of his power upon thy ſoule; though thou comeſt with a heart full of prejudices againſt Chriſt, yet by the word thou mayeſt be brought to a love of Chriſt, to a liking of Chriſt, and to a choice of Chriſt, and to a bleſſed cloſe and reſignation of thy ſelfe to Chriſt. They that came to ſurprize Chriſt, were ſo taken with Chriſt, that being filled with admiration they could not but proclaime his divine Excellencies; Never man ſpake like this man. The word is the word of the Lord, let the hand be what it will that brings it. When gold is offered, men care not how noble or ignoble, how great or how baſe he is that offers it; ſo men ſhould not look ſo much at the hand that brings the word, as at the word it ſelfe; the word of the Lord was as much the word of the Lord, in the hand and mouth of Amos, who was raiſed a Prophet from amongſt the Heardſmen of Tekoa, as it was the word of the Lord in the hand and mouth of Iſaiah, who, as ſome think, was a Prophet of the blood-royall. Ambroſe obſerves of the Woman of Samaria, John 4.7. that ſhe came peccatrix to Jacobs Well, but ſhe went away praedicatrix, ſhe came a ſinner, but ſhe went away a Propheteſs. Oh Sirs, let nothing hinder you from coming to the word! oh come to the word; though you come ſinners, yet come, for though you doe come ſinners, yet you may goe away Saints; though the dew of heaven hath richly and ſweetly fallen p. 307upon your hearts, and yet, like Gideons ſleece, you are ſtill dry, yet come to the word ſtill, for who can tell but that by the very next Sermon, God may make thy ſoule like a watered garden, and like a ſpring of water, whoſe waters faile not, Iſa. 58.11. It is reported of young King Edward the Sixth,Sir John Hayward in vita. that being about to lay hold on ſome thing that was above the reach of his ſhort Arme, one that ſtood by eſpying a great Boſs'd Bible lying on the Table, offered to lay that under his feete to heighten him, but the good young King diſliked the motion, and inſtead of treading it under his feete, he laid it to his heart: oh come to the word, but come not to trample upon it, come not to ſcoff or mock at it, come not to deſpiſe it, or to revile it, but come and lay it to your hearts, and it may doe you good for ever; there is no better way to make thee holy, then to attend on the holy word. But

Fourthly, If ever you would be holy, then aſſociate your 4ſelves with thoſe that are holy; Look as he that walkes with the wiſe ſhall be wiſe,Prov. 13.20.Prov 13:20 ſo he that walkes with the holy ſhall certainly be preſt and provok't to be holy: As Socrates made it his buſineſs to better others by his company, ſo a holy man will make it his buſineſs to make others holy by his counſell, prayers, and example; he knowes that it is one of the moſt noble and divine imployments in the world to make others holy, and therefore he ſets upon that worke with all his might:Pſal. 119.115. Pſal. 1.1.Ps 119:115Ps 1:1 Look as there is no greater a hinderance to holineſs, then the ſociety of the wicked, ſo there is no greater a help to holineſs, then the ſociety of thoſe that are godly: Look as the beginning of ungodlineſs is to keep Company with thoſe that are ungodly, ſo the beginning of holineſs is to keep company with thoſe that are holy: Look as one drunkard makes another, and one ſwearer makes another, and one proud perſon makes another, and one worldling makes another, and one formaliſt makes another, ſo one holy man makes another; or look as one ſober man makes another, and one prudent man makes another, and one reſolute man makes another, and one zealous man makes another, and one heavenly minded man makes another, ſo one holy man makes another. Ah ſinners, ſinners, there are no companions in the world that will pitty you as theſe, that will weep and p. 308mourn over you as theſe,Rom. 10.1. 1 Pet. 3.1.Rom 10:11 Pet 3:1 that will ſtrive and wreſtle with God for you as theſe, there are none that will be ſo tender of your ſalvation as theſe, nor none that will labour ſo much for your converſion as theſe, nor none that will ſo ſpend themſelves to prevent your damnation as theſe, 2 Cor. 12.15. Oh Sirs, upon tryall you will finde that there are none ſo able to counſel you, nor none ſo faithfull to reprove you, nor none ſo ready to help you, nor none ſo compaſſionate to ſimpathize with you, nor none ſo ſtrong to ſupport you, nor none ſo advantaged to convert you, as thoſe that are holy; and why then will you not labour to be one of this ſociety? Oh Sirs, of all fellowſhips the fellowſhip of Saints is the moſt noble, the moſt honorable, the moſt pleaſant, the moſt amiable, the moſt deſireable, the moſt profitable, and the moſt commendable fellowſhip; and why then will you ſtill live ſtrangers, yea enemies to this fellow…hip? Ah Sirs, holy men will ſtill be awakening and alarming of your drowſie ſpirits, they will be ſtill a knocking at the doore of your hearts, and asking of you, whether it be good going to hell; they will ſtill be enquiring of you, what proviſion you have made for another world, and how all things ſtands within; they will ſtill be jogging at your elbowes, that you may not dye in your ſins, & they will ſtill be whiſpering in your eare, that your ſouls may live for ever. The Jewes have a Proverb, That two dry ſticks put to a greene one, will kindle it. Oh there is nothing in all the world, that contributes ſo much to the kindling, to the firing, and to the inflaming of mens hearts after holineſs, as the ſociety of thoſe that are holy. Algerius (an Italian Martyr) had rather be in priſon with Cato, then to live with Caeſar in the Senate-houſe. Oh it is ten thouſand times better to live with thoſe that are holy, though in a dark priſon, then to live amongſt thoſe that are unholy, though in a Royal Palace. Ʋrbanus Regius, Adam in vita Regii. p. 78.having one dayes converſe with Luther, tells us, that it was one of the ſweeteſt dayes that ever he had in all his life. Oh ſinners, did you but experience for one day the ſweete and happineſſe of the communion of Saints, you would then cry out, Oh there is no ſociety to the ſociety of Gods holy ones. And therefore as ever you would be holy, let holy men have more heart-roome and houſe-roome with you. But