The Beauty of Holiness, Chapter 2
CHAP. II. The Use and Application of this Point is manifold.
1. IT serves for information, and that six waies.
1. It informs us, that the God whom Vid. Lactan. de …alsa Rel. l. c. 9. 10. 11. Their gods were men that died, yea, the worst of men, Preston on the Attributes, Omnes Dij gentium daemonia. p. 81. &c.we serve is the only true God; there is none Holy as the Lord, none essentially, eminently, infinitely, and originally Holy but our God: all other Gods are Idols, false and filthy dunghill-Gods.
1. The Gods which the Heathen worshipped, what were they but unclean beasts? their Jove an abominable whoremaster, a Parricide, a Sodomite: Mars a murderer, Mercury a thief, Venus a harlot, Bacch…us a drunkard, Apollo killed his Catamit…e, [formosum puerum dum amat, violat, Lactan.]
2. Ma…omet whom the Turks adore See 17. good use… tha… we may make of the Alcoran. R…se T…. of the Alcoran in the end.and worship, what was he but an ignorant, …ate, vicious, cruell Pagan and Sorcerer? the grand Impostor of the greatest part of the world, corrupt both in his life and doctrine, his Alcoran full of B…asphemies, Heresies, Libertinism, and Lyes.
3. The Pope whom the Papists adore as their God, observing his superstitious commands before Gods righteous ones, what is he but that man of sin? even a man compounded of iniquity, directly opposite to Christ, who is the Holy One by way of Eminency. Platina See more Whites way to the true Church, p. 417. 18. Dominus Deus noster Papa. Glos. v. Prideaux Serm. on 1 Pet. 5, 6, 7.(one of their own) tels us of 13. Popes that were Adulterers, three commonbrothelers, four incestuous ones, eleven Sodomites, seven Whore-masters and Erectors of Stews, where every whore payeth weekly a Julian penny to the Pope, which many years amounts to forty thousand Ducats &c. yet these are they whom their flatterers have stiled Gods.
Now how should we admire the riches of Gods free grace in revealing himselfe to us, yet hiding himself from …he greatest part of the world! he hath not dealt so with every Nation, the Heathen have no knowledge of his Law: Oh how many millions of men perish in their Heathenism, Turcism, Idolatry and ignorance! It is his free distinguishing love that hath made any difference between us & the vilest Pagan in the world, who are by nature as vile as they. So that as the sight of some ugly, monstrous creature, should make the beholder praise God that he was not so: so the hearing and seeing of Gods judgments on others, should quicken us to thankfullnesse who enjoy the glorious light of the Gospel, and behold the truth in the beauty of Holinesse.
Secondly, It informs us, that God cannot be the Author of sin. He is Holinesse Cum sis ipsa Sanctitas, summe tibi displicit omne peccatum. Lessius. See Resbury Ser. 6. p. 100.it selfe, a God of purer eyes then to behold iniquity; he cannot look upon sin but with a vindictive eye, Heb, 1. 13. He is a God that takes no pleasure in wickednesse, neither shall evill dwell with him, he hates all the workers of inquity, as the Psalmist excellently, Psa. 5. 4, 5. He forbids sin, he hates sin, he punisheth for sin, therefore he cannot be a patron of sin. True, he permits it, but he never commands or approves of it, as appears, James 1. 13. 1 John 2. 16. Deut. 32. 4. Rom. 1. 18. yea *Ambrose Med…a, p. 256.he sees the sinnes of his own people and is angry with them, 2 Sam. 11. ult. Rev. 2. 4, &c. Away Rutherf. ag. Antinom. 2. part. chap. 25 & 29 & 31.then with that Blasphemous *V. Rutherf. ag. Antino. 2. part. p 169 & 219.Tenent of some Sectaries of our times, who say, that God is the Author not of those actions alone, in & with which sin is, but of the very Pravity, Ataxy, Anomy, Irregularity and sinfulness it self which is in them; yea God hath more hand in mens sinfulness then themselves. Now the Lord rebuke thee. Men and Devils are the Authors of sin; but God is so essentially and transcendently holy, that (with reverence be it spoken) he may as soon cease to be God, as cease to be Actio in peccato qua naturalis a Deo; qua vitiosa ab homine.good and holy, delighting in sin. He is indeed the Authour of the action, but not of the obliquity and sinfulness of the action; he hates that with an infinite Walae… loci p. 231. & ubi plura.hatred, as being most opposite to himself, and to his pure Law. Sin is directly contrary to his nature; he is The holy Deus est amator sanctitatis, & acer rimus omnis immund… oser, …ibel.One, and sin is The unholy thing: Sinne would destroy God, it is Dei-cidium, therefore God will destroy both it, and such as delight in it.
Thirdly, It informs us of the sad condition of all such as are enemies to the power of purity and holiness. It should be matter of lamentation to us, to see the gross prophaness and Lioertinism that still abounds, notwithstanding all the powerfull Preaching, direfull judgments, glorious mercies, and fatherly corrections that we have had: To this end we must
1. Lament the impurity of our own hearts and lives: He can never truly mourn for the sins of others, that hath not first mourned for his own sin. When we consider the depravation of our natures, our indisposednesse to the Homo es… inversus decalogus. Iob. 11. 12.best things, what a contrariety is in them to Gods nature, it must make us to loath sin, and our selves for sin, Ezek. 36. 31.
2. Then must we lament for that prophanesse which like a Leprosie hath overspread the Land: It is not sufficient that we mourn for our own sins, but God expects that his people should lay to heart the sins and abominations of T…um est quod ti…i non dist…licet. 1 Cor. 5.the times they live in; else we become accessary to those sins. We have six excellent examples to encourage us to this duty.
1. Jeremiah 13. 17. weeps in secret for the sins of the people.
2. Lots righteous soul is vexed and grieved for the sins of Sodom, 2 Pet. 2. 8. Observe 1. The greatnesse of his grief; he was tormented like a man on a foreign. torqueor, equuleo imponi.wrack, as the word signifies. 2. It was free; he wracked and vexed himself for their sins. 3. It was cordial, his soul was vexed. 4. Constant, from day to day.
3. Davids eyes run down with rivers of tears, and his soul was grieved because of the transgressors, Psal. 119. 53, 136, 158. he sheds not a tear or two, but rivers of tears; and why? not for his own troubles or persecutions, but for the sins of others.
4. Christ wept over Jerusalem for not knowing the day of their visitation, Luk. 19. 41, 42. & mourns f… the hardness of their hearts, who could not mourn for thmselves, Mark 3. 5.
5. Paul, *foreign, (á) irritabatur, excandescebat, maerore afficie…atur; talis fuit perturbatio qualis est in morbis parox…smus. Are … tius.Acts 17. 16. is troubled at the Idolatry of the Athenians, and weeps, Phil. 3. 18. to consider the sad condition both of the Seducers and the seduced.
6. The two witnesses prophesie in *sackcloth, mourning to see so many bewitched with Antichrists delusions, Externo habitu vili et sord do sunt testaturi amaritudinem et dolorem a…imi sui ob vastitatem ecclesiae, et horribilem mundi coecitatem. Paraeus.Rev: 11. 3. Such mourners are dear to God; he hath a speciall respect unto them, and care over them in times of common calamity, Ezek. 9. 4. They mourn not for worldly losses, but for the abominations of the Land; not for punishment, but for sin; not for one or two sins, but for All the abominations; these must be marked for mercy in the midst of misery. God hath an Ark for righteous Noah, a Zoar for Lot, a grave to hide mourning Iosiah from evil to come, a Prison to hide mourning Jeremiah in, when merry Jerusalem is taken, and the Kings eyes put out, Ier. 39. 6, 7, 11, 12, &c. And if ever this duty If we cannot mend the things that are amisse, yet mourn. Dalachrymulam. Dulce & deco…um est pro patria flere. Disputare malumus quam vivere. Nimium alterca…do amittitur & pietas & veritas. See M. Ant. Burgesse Ser. 22. & Ser. 51.were in season, 'tis now, when sin like a flood hath overspread the Land, and holiness is turned into hollowness and hypocrisie; Piety is vanisht into Disputes; we are now all for disputing, pious living is out of date: We have wrangled so long about niceties and vanities, that verity and sanctity are almost banisht. What Iob 28. 12, 13. speaks of wisdom, may be applied to sanctification; where shall purity be found, and where is the place of sanctity? Our families say it is not in us, our Towns and Cities say it is not in us, our Counties & Courts say, we know it not: It is fled to heaven and hath left the earth. The holiness and integrity of men is invisible, but their wickedness and impiety is visible. Drunkenness, swearing, forswearing, cursing, lying, whoredom, adultery, blasphemy, heresie, pride, divisions, censoriousness, covetousness, oppression, atheism, malice, envy, hypocrisie, bribery, extortion, cruelty, idolatry, apostacy, gluttony, prophanation of Sabbaths and all holy things, ignorance, ingratitude, murder, incorrigibleness, unrighteousness, barrenness under the means of grace, contempt of the Gospel, contempt of holy Magistrates, contempt of holy Ministers, contempt of the power of godliness, neutrality and lukewarmness, superstition and will-worship; besides a numberlesse number of Anabaptists, Sicut in sentinam profundi maris colluviones omnium sordium; sic in mores nostrorum quasi ex omni mundo vitia fluxerum. Salvian.Arminians, Socinians, Familists, Separatists, Arrians, Antinomians, Mortalists, Enthusiasts, Perfectists, &c. Our Land is become the very sink of all abominations, a sign we are fallen into the last and worst times, of which this is one character amongst those nineteen …ins of the last times, men shall be unholy, 2 Tim. 3. 1, 2, 3, 4, 5. Amongst us you may finde the Drunkness of the Dutch, the lust of the French, the Italians ambition, the Spaniards treachery, the Lap-landers witchcraft, the coveteousnes of the Jew, the cruelty of the Turke, and the Monsters of Munster, &c.
Of these unholy ones there are four sorts.
First, Some are openly prophane, they have neither good outside, nor good inside; they have neither good hearts, Hi dicuntur Christiani ad contumelia… Christi. Salv.nor good hands; but are open swearers, open drunkards, open hereticks; Gods holy Sabbaths they mispend, his holy Name they blaspheme, his holy word they scorn, his holy Sacraments they defile, his holy ones they persecute and revile: they declare their sin like Sodom, they hide it not, Isa. 3. 9. wo unto them, for they have rewarded evil to themselves. God will one day b… terror to all such prophane wretches who instead of confessing, do professe their sin, without either fear or shame. These are directly opposite to the most holy God, and he to them; they abhorre him and he abhorrs them, Zach. 11. 8. Mal, Quam vis Deus propter immensitatē essenti… non poss…recedere reipsa, recedit t…men tum …ffectu, tum …ffectu, quia odit tale …abitaculum. Lessius.4. 1. God loaths such an habitation, he will not dwell in such a swinesty and brothel of uncleannesse; he will not pour the oyl of grace into such fusty vessels, nor his precious balsom into such nasty sinks; the most holy God will have no communion with any but holy ones. What Solomon saith of the froward, is most true of all the wicked, Prov. 3. 32. they are an abomination to the Lord; not only abominable, but abomination it self in the abstract; therefore he cast the Angels from heaven, Adam out of Paradise, drowned the old world, fired Sodom, ruined Jerusalem. A wicked mans heart is nidus diaboli, a den for devils to dwell in; the pure Spirit of God loves to dwel in a pure house: Holinesse becomes his house for ever; and therefore if we will have his Spirit for our guest, we must keep our selves pure, not only from the blots, but also from the spots of the world, James 1. 27. for if rotten and unsavoury speeches do grieve Gods Spirit, Ephes. 4. 29. unholy actions will much more.
I would advise such to consider,
1. That if such as professe Religion, pray, reade, hear the Word, observe the Sabbath, &c. may yet come short of heaven; what will be their condition who do none of these things? If the figtree that had leaves of profession, were cursed: what will become of those that have neither leaves nor fruit, neither form nor power, neither shew nor substance; but are impure without, and impute within? If Herod who 1. Heard Iohn Baptist, though he was a sharp reprover of sin. 2. He heard him gladly. 3. He reformed many things, Mark 6. 20. but not all; he abstained from some sins, though he lived in others; yet if he missed of heaven, what thinkest thouwill thy end be who railest on such Ministers as sharply reprove sinne, neither hearest them gladly, nor reformest any thing? How many of our people fall short of See how far a reprobate may go. Perkins on Mat. 7. 21, p. 244. &c.those that fall short of heaven; that never confesse their sin with Pharaoh, nor weep with Esau, nor desire Gods Samuels to pray for them, as Saul did, nor M. Ant. Burgesse in his last Ser. p. 13. Ser. 3. & Ser. 21. & Ser. 90.be zealous, as Iehu, nor repent, as Iudas, nor tremble with Felix, nor are almost perswaded with Agrippa, not have good desires with Balaam, nor humble themselves with Ahab, &c. and yet all these were reprobates, and came short of heaven.
2. Consider, That this thy wickednesse makes thee like the devil, who is called by way of Eminency, The unclean spirit, Math. 10. 1. 26. & 12. 43. as being in himself most foul and unclean, and making it his chief delight to provoke and stirre up others to uncleannesse, & so is directly opposite to the most holy and pure God.
3. Consider, That whilst thou livest in thy wickednesse, there is no hope of heaven; God hath expressely told thee that no unrighteous person shall inherit his Kingdom; no fornicators, idolaters, adulterers, drunkards, coveteous, &c. 1 Cor. 6. 9, 10, 11. Ephes. 5. 5. no unclean person can come there, Rev. 21. 8, 27. foreign, there's, a double negative, they shall in no wise enter. Heaven is an inheritance undefiled, 1 Pet. 1. 4. It is Gods holy mountain, where he doth more especially manifest his presence and glory; such a pure place and presence will not brook an impure sinner. Most men would have happinesse, but they regard not holinesse; they would be glorified Saints in heaven, but not mortified Saints on earth: Like Balaam, they would dye the death of the righteous (Numb. 23. 10.) but not live their lives: They would go to heaven with their sins; but if no unclean beast might come near the Mount lest it died; and if a King will not suffer such as have the plague runing on them to come nigh his Court-Royal, where then will those beasts appear that have the plague of sin runing on them, and reigning in them? Who ever hopes for heaven and happinesse, Non est via ad regnum sine primitiis reg…; nec sperare potest coeleste regnum cui neque super propriam datur regnare concupiscenti…m. Bernard.must tread the path of holinesse, or he will never come there. 1 Iohn 3. 2, 3. He that hath this hope, (viz.) of attaining glory with Christ hereafter, must first resemble Christ in purity here; as Christ died for sin, so he must dye unto sin; for if we be in the flesh, we cannot please God, Rom. 8. 8. and if flesh and blood, (i.) the weaknesse of our nature cannot inherit glory, 1 Cor. 15. 50. how much lesse can corrupt nature!
Obi. Though our lives be wicked, yet we have as good hearts, and as good mindes and meanings as the purest of them all.
Ans. The emptiest barrels sound loudest; Saul boasts that he had kept the commandments of the Lord, when he had broke them. Thy wicked life See M. Ant. Burgess, Ser. 92. pag. 543. &c.shews clearly the wickednesse of thy heart; thy evil fruit shews that thy root is evil; for a good tree cannot but bring forth good fruit; and if thy heart were so good, thy life would be better; where the fountain is sweet, the streams cannot be bitter; therefore deceive not thy self; for if thy life be wicked, thy heart is a thousand times more wicked; and if thy actions be naught, thy spirit is worse.
Obi. If the Lord be angry, we must bear it as well as we can; we hope yet to escape, for he is mercifull, &c.
Ans. Bear it? Alas! there is no enduring Gods wrath, it rends the rocks, melts the mountains, makes the devils tremble and roar like the sea, and shrike for fear. Hence the Lord tels his people Ezek. 22. 14. that their hearts could not endure, nor their hands be strong in the day when he should bring his judgements on them. If we cannot bear the V. Baxter Saints Rest, part. 2. ch. 4. sect. 10.pangs of a rotten tooth, or a broken bone, how shall we endure the terrors of the Lord, when they shall seize on all the powers both of body and soul?
2. Presume not of Gods mercy; for See more, Harsnet on Repent p. 318 &c. Brooks his Remedies against Satans d…vices, p. 52, &c.as he is mercifull to them that fear him, so he is just in punishing those that rebell against him, and hath said he will not be mercifull to such as offend of malicious wickednesse, Psal. 59. 5. though Burgess Ser. 59.he be gracious to the penitent, yet he will by no means acquit the wicked, Nihil est deterius quam pacem sperare …ul … bellum gerimus cum Deo, & illum promittere nobisquietum quem lacess… mus peccato. Calv.Exod. 34. 6, 7. Dreadfull is that place; none like it in all the book of God, against all impenitent, presumptuous sinners, that cry Peace, peace, and blesse themselves in their wickednesse, adding drunkennesse to thirst, and sin to sin; What will the Lord do to such a one? Deut. God cannot satisfie himself in threatning this heynous sin, as if the very naming of it had enraged his jealousie. Trap. in loc.29. 19, 20, 21. 1. The Lord will not spare him. 2. His anger and jealousie shall smoak against him. 3. All the curses which are written in this Book shall lie upon him. 4. Yet more, God shall blot out his name from under heaven. 5. The Lord shall separate him unto evil.
A second sort of wicked, unholy persons Second sort. See D. Preston on 2 Tim. 3. 5.are formall professors, meer outside Christians, who have a form of godlinesse, but are strangers to the life and power of it; they have fine words, but filthy deeds; like Pharaoh King of Egypt, ox, & prae…erea nihil. Nihil prodest nomen sanctum sine moribus. q. vita a professione discordans ab roga… illustris tituli honorem. Salv.who is said to be a Noise, (i.) nothing but words; he promiseth much, but performs nothing, Jer. 46. 17. Like the prophane Jews, they cry The Temple of the Lord, The Temple of the Lord, yet for all that they will steal, murder, commit adultery, swear fasly, and bow (for an advantage) to any Baal, Jer. 7. 9, 10. They make great shews, and come to hear the Prophets of the Lord, when it is only to Hear, but they will not Do; with their mouths they praise, but their heart goeth after their covetousnesse, Ezek. 33. 31. These Buts spoil all: It is said of Naaman that he was a valiant man, But he was a leper; so many are men of fine Parts, But they are proud, But they are covetous, But they are censorious, alwaies prying into the lives of others, Domi talpae, …ris oculati.neglecting their own, &c. These walk as if they had been trained up in Machiavells School, who tels men, they need not much care for vertue it self, but for the appearence only in the eyes of the world, because the fame and credit of vertue is an help, but the practice of it is a cumber. But sure if the shadow be so good, the substance is better; if the very name of piety be a praise, how Si bonum est bonum apparere, melius est bonum esse. Chrys. Nihil t…m provocat Deum (qui est sanctitas) ad abominationē peccantis, sicut hypocrisis, quae est simulatio sanctitatis. Wickli….great is the praise of real holinesse! Counterfeit holinesse is a God-provoking sin; such feigned sanctity is double iniquity. The Scribes and Pharisees could cleanse the outside, but within they were full of wickednesse; all their care was. Non ut fi…t, sed ut videantur, not to be, but to seem holy. Hence Christ denounceth such woes against them, Mat. 23. 25, &c.
We must not rest in outside holinesse, but pray with David for a clean heart and inside, Psal. 51. 10. Create in me a clean heart, (i.) a heart freed 1. From the guilt of sin, by faith in Christs merits, Act. 15. 9. 2. From the power and dominion of sin, by the spirit of sanctification. The heart is the fountain, Pro. 4. 23. and the treasury, Matth. 12. 35. If it be pure, all will be pure: It is Gods Throne, his chair of State, the place of his special residence (for God hath but two Thrones, the highest Heavens and the lowest hearts, Isa, 66. 1, 2.) therefore it must be kept as the Sanctum Sanctorum, for He that defiles the Temple of God, him will God destroy: A faithfull servant will be carefull to keep that room pure and neat, which he knows his Master most delights in.
Obi. We live civilly, and therefore we hope we may be saved without sanctity.
Ans. So did the Scribes and Pharisees, who excelled the most of our civil honest men, yet are now in hell, Matth. 5. 20. How carefull were they to shun grosse sins, as drunkennesse, theft, fornication, idolatry, murder, extortion; how strict in their company, they would have no familiarity with Publicans and sinners, Matth. 9. 11. & 11. 19. How unblameable were they in their outward conversation? Phil. 3. 6. In the sight of men they were blamelesse; What strict observers of the Sabbath? Luke 13. 14. How much in Fasting, Prayer, Alms, Matth. 6. 2. &c. How exact in their Tything, even to Mint and cummin, Luke 18. 12. Matth. 23. 23. yet because it was but outward and hypocritical, they lost all. Civility rested in, is but a beautifull abomination, a smooth way to hell; and though such may be praised by men, yet are they but an abomination in the sight of God. Let a man be the civilest and best natured man in the world, yet without sanctification and a change, they are still in the flesh, and so cannot please God. Many Heathens have been just and civil, yet for want of sanctity fell short of glory. If ever therefore we would be saved, we must get our civility sanctified, adding holinesse to our righteousnesse, having respect to All Gods Commandments, Luke 1. 75. Titus 2. 11, 12. 2 Pet. 1. 5, 6.
Thirdly, A third sort of unholy ones, A thirdsort, Neuters. As the King of Navarre said to Beza, Quod Pelago se non ita commissurus esset, quin, quando liberet, pedem referre possit. Adams in vit. Bez.are Neuters and Lukewarm persons, that are neither hot nor cold, but content themselves with a Laodicean, middle temper, they are afraid of being too holy, too forward, too precise; they will notlanch too farre in the cause of Christ, lest they should not get back again; they are Johns indifferent, partly for Christ, and partly for the world; partly for God, and partly for Idols; like the Samaritans that feared the Lord, yet served their Idols too, 2 King. 17. 33, 34, 41. Like Ephraim, that was as a cake half-baked, Hos. 7. 8. irresolute, and neutral, half an Isralite, and half a Pagan; see what follows, v. 9. Strangers have devoured his strength. This is Englands sin, we are not valiant for the Truth, we are all for Self; there is indeed a form and profession of Religion amongst us; but where is the zeal, the life, the power? Is it not hated by the most amongst us? Is not he that in the sincerity and simplicity of his heart refrains from evil made a prey? And will not the Lord visit for these things? Did he spue the Church of Laodicea out o… his mouth for their want of zeal? and d… we think he will spare us who delay the building of his house, and prefer ou… own work before his? There are seve… considerations which I shall commen… to such.
1. Consider, God accounts such Neuters as open enemies; however me… esteem of them, or they many thin… of themselves, yet Christ tels us that … we be not with him, we are agains… him, Matth. 12, 30. It is not sufficien… that thou doest not oppose piety, bu… unlesse thou promote it in thy place and calling according to thy power, tho… art an enemy to it. Edom stood neutral… in the day of his brothers calamity … Obadiah 11, 12. God tels him that h… esteemed him as an open enemy, and threatens to punish him for it, v. 18.
2. Christ prefers open enemies before them, Rev. 3. 15, 16. I wish thou wert hot or cold, q. d. I wish thou wert resolved one way or other; for I had rather thou wert any thing then what Fervidumesse est cor integrum, d lectione Dei et proximi flagrans habere. Paraeus.thou art; open hostility is not so displeasing to me as this neutrality: I had rather thou wert a Pagan, a Heathen, a Turk, &c. then a lukewarm Christian; because it is easier to convert a Heathen, a Publican and open sinner, because they sin through simple ignorance; they have no apology for themselves, and are sooner convinced; but the Lukewarm person is not simply ignorant, T…dus est qu… inter v…u tes et vitia fluctuat, quique ex v… tute quidem vivere, et pecca…a vitare vellet, sed certamen cum v…tiis et v…rtutis labo e… refugit. Lyran.nor yet zealous and fervent according to that he knows, and therefore is more hardly wrought upon. Christ doth not simply wish that they were, open enemies, but in comparison of Lukewarmnesse. A zealous Papist is more hopefull then a dead Protestant: such oft prove admirable instruments, as Paul a fiery persecutor, after becomes a zealous Preacher. Luther a S…ito me allquando fuisse Mon…um, & pap…stant insa…issimum. Luth in Praefat. Tom 1.blinde, zealous, mad Papist, after becomes an excellent pillar in the house of God.
3. Consider, Neuters are the people of Gods curse. The men of Meroz were cursed for their neutralizing; they did not hurt Gods people, yet because they did not help them, Curse ye Meroz, Judg. 5. 23. Maledicendo maledicite, Heb. Cursing curse ye Meroz, (i.) Let him be surely, bitterly, all-over accursed: Why so? Because they came not to the help of the Lord, (i.) to the help of his people; for the Lord takes the kindnesse which is shewed to his people as done to himself, Numb. 31. 2, 3. Matth. 25. 40.
Obi. The enemy is mighty in men, in arms, wisdō, authority, strength & parts.
Ans. Therefore curse Meroz, because they have dishonoured me by their base fear and unbelief, and durst not come to the help of the Lord against the mighty. Christ exceedingly loaths and dislikes such a temper, and therefore Uomitus hic significat Deum exe…rari tepidos; sicut execramur id quod os evomuit. 2. …d fieri violentia magna sicut fit vomitus. a Lop.threatens to spue them out; the punishment is sutable to the sin; a foul sin must be thrown into a foul place; and as a man loaths his vomit, and cannot endure the sight or sent of it, so God will reject those persons and Nations that are not zealous for his glory; they are a burden to him, and he is not at ease till he cast them up.
4. Neuters are in a worse condition foreign. Thucyd…d. Such as are in a middle condition a…e assoyled (if not slaine) on both sides.then any other men, because they are hated of all sides. God hates them because they halt & are not fully for him, and therefore he threatens to punish such as swear by the Lord and by Malcom too, Zeph. 1. 5. And the devil hates them, because they are not fully for him. Good men hate them because of their badnesse and backwardnesse; and evil men hate them because they pretend to goodnesse. Thus are they justly hated of all sides, who are truly of no side.
5. He is a spiritual coward, and so must answer for disheartning others. 2 Tim. 4. 16. When Paul came to answer before Nero, all men forsook him. I pray God (said he) it be not laid to their charge: They were obnoxious to a curse, though it were not presently executed.
6. They shall have no comfort when times of refreshing come; no dividing of the spoils; God will do his own work without them, deliverance shall come some other way, when they and theirs shall perish.
7. It is contrary to our National Covenant, so solemnly sworn before the Lord, Art. 6. We vow against detestable indifferency and neutrality in the Cause of God. If the good man perform his Covenants which tend to his hurt, Psal. 15. 4. much more should we perform the Covenants which tend to our good. Oh then let us serve the Lord truly and totally, without halting or halving: God will have all or none at all. Like Caleb, let us be men of other spirits (differing from the sordid spirits of the men of the world) following the Lord fully, Numb. 14. 24. Let us cleave to the Lord and his waies with full purpose and resolution of heart, Act. 11. 23. As David danced before the Ark with all his might, 2 Sam. 6. 14. so let us pray fervently, hear attentively, observe Gods Sabbaths chearfully, follow our Callings diligently; For if we do these things, we shall neve be moved.Fourth sort, Scorners at purity.
A fourth sort are such as scorn at purity, and make a mock at holiness. When Christ did but set his face as though he would go to Ierusalem, the Samaritans hated him, Luk. 9. 51. So let a man begin to resolve against sin, and to crosse the corruptions of the age he, lives in, and presently he shall hear, This is one of the holy Bretnren, a Puritan, a Precisian, a Presbyterian, a Round-head, … Hypocrite, a Saint forsooth. As it was said of simplicity, that —Simplicit…s, cujus …on au…o …re nomen. Iuven.it was almost a reproach to name it, so it is almost a crime to mention sanctity in this prophane age; or to use the title of holy Brethren, and the Brotherhood, though the Apostle useth both, Heb. 4. 1. 1 Pet. 2. 17. Not long since it was a step to preferment to rail upon Pauper Lutherus … fecit divites,Puritans; as many by railing at Luther got riches; and others by reviling Calvin got Deaneries, Bishopriks and Cardinals Caps, according to the distich,
Sis fur, sis nebulo, sycophanta, & turpis adulter,
Calvinum ferias fulmine, magnus eris.
Be thief, adulterer, be sycophant or knave,
If Calvin thou canst smite, thou shalt be brave.
But if the Lord plagued the spies for raising an evil report on the Land of Canaan, Numb. 14. 36, 37. let them not think to escape the hand of justice, that raise slanders on purity, which is the way to the celestial Canaan. Let such consider these five things.
1. In scoffing at pure ones, they scoff Benignissimus & p…issimus Deus communem sibi cum serv…s suis & … & cont…meliam facit, &c. Salvian l, 8. p. 292.at God; he takes the injuries done to them, as done to himself; Saul, Saul, why persecutest thou Me? As Solomon saies of the poor, Prov. 17. 5. He that mocks the poor, derides him that made him; so he that mocks the pure, derides him that made him so: and did ever any mock at God and prosper? Let the potsheards strive with the potsheards of the earth, but wo to him that striveth with his Maker, Isa. 45. 9.
2. Thou art come to the highest degree of wickednesse: To want purity is dangerous; but to scorn at it is most dangerous: Hence David sets them in the devils highest forme, and makes them Doctors of the chair, Psal. 1. 1. who sit in the seat of scorners. These are vassals of Satan, vessels of wrath, sons of Belial, enemies to God and to all goodnesse.
3. Consider, Whom dost thou scorn? Are they not the people of God? thy best friends? thou farest the better for them every day; the tares are spared for the wheats sake, and were their number once accomplisht, the worlds frame would soon flame about thy ears; they are a people near and dear to God; by their prayers they either keep off judgements, or get them sanctified, and therefore wo to the world when God takes them away: When Noah was shipped, then came the flood: When Lot was safe, Sodom is destroyed: When Luther was dead, the warres began in Germany. Many esteem the godly no better then a pack of precise fools, but they know that wicked men are fools, and the time is at hand when themselves shall confesse it. There is a Canonicall truth in that Apocryphal Impii hic rerum evdentia suaque jactura et▪ damno convict, serio sed seroagnescunt vanitatem s…a …, honorum et voluptatum, quod cio evanescant, &c. a Lap. i… locum.Text, Wisd, 5. 4. to 10. This is he whom we had sometime in derision and a proverb of reproach; we fools counted his life madnesse, and his end to be without honour; how is he mumbred amongst the children of God, and his lot among the Saints? &c. what hath pride profited us? or what good hath riches with our vaunting brought us? All these things are past away like a shadow, and as a post that hasted by, &c. This ere long will be your language.
4. Consider, Thou maiest need their praiers ere thou diest: A Pharaoh in trouble may beg for the praiers of a Moses. Yea, have we not known some in our own time, that have been notorious scorners at Puritans, yet upon their death-beds have desired their praiers, and have confest if any go to heaven, it is such as they?
5. Consider, That God is King of Saints, Rev. 15. 3. therefore he will defend Quamvis nulli sint excubatores qui defendant Ierusalem, nulli sint mili…es praesid…arij, nulli denique custodes, ego tamen unus sufficiam. q. non modo ero murus ad hostes arcendos, sed ero ign…s ad incutiendum terrorem. Calvin. See more Caryll Iob 8. 20. p. 122, 124. & Ball on Faith, p. 258.them, and offend their enemies; he will be a wall of fire round about them, Zach, 2. 5. He tenders them as the apple of his eye: They are the Sign…t on his right hand; His portion; *Deut 32. 9. Isa 19. 25. Ioel 2. 17. Psal 33. 12.His pleasa at portion; His inheritance; His …wels; he accounts of all the world but as …umber and drosse in comparison of them. Hence he threatens to ruine all such as do oppose and persecute them, Jer. 2. 3. God hath made Jerusalem a burdensome stone, a cup of poison, a hearth of fire among the wood, a torch of fire in a sheaf to consume her enemies, Zach. 12. 2, 3, 6. Beware then of hurting them, lest fire proceed out of their mouths and devour you, Rev. 11. 5. not material fire, but spiritual fire; by their prayers they bring down judgements on their incorrigible enemies. God will ruine those Powers, that go about to ruine his people. Pharaoh that would destroy Israel, was destroyed himself: Daniels accusers that thought to have torne him in pieces with lions, were themselves torne in pieces by these lions. Dan. 6. 24. Hence the Lord doubles and trebles the threatning [Isa. 8, 9, 10.] to shew the certainty of it; ye shall be broken, broken, broken, [vahettu, vahettu, vahettu,] ye shall be thrown downe, thrown downe, thrown downe, or, confounded, confounded, confounded, (i.) certainely, suddenly, irrecoverably confounded; and why so? v. 20. for God is with us; and if he be for us, who can be against us? The proud of the world look upon the people of God as a company of poor, weak, silly people, whom they can trample on at pleasure: It is true the people of God simply considered in themselves, are the weakest society in the world, they cannot shift for themselves as the world …an: Hence they are compared to a Dove, a Sheep, a Vine, a Widow, &c. but consider them in relation to their God, and so they are the strongest society in the world; excellent is that, Jer. 50. 33, 34. The people of God were oppressed by their enemies, they held them fast and would not let them go, but their Redeemer is strong, who will plead their cause, &c. Wo then to England for the injuries which are done to real Saints and zealous Christians. In other Nations and Religions the more zealous a man is, the more he is prized; but with us if a man be zealous for the In hoc scelus res devoluta est, ut nisi quis malus fuerit, salv…es esse non possit. Salvian. l. 5.doctrine and discipline of Christ, and cannot bear them that are evil, &c, he is presently made a prey, &c. Let such know, God will not take it at their hands; he that reproved Kings and Potentates for wronging his people, will not spare peasants and inferiour persons, Psal. 105. 12, 13, 14.
Fourthly, It may inform us, If our God be so holy and pure, then his worship also must be pure. What should a pure God do with an impure and mixt worship? he will have no plowing with an Ox and an Asse; he hates a Linsey-Wolsey Aut undique religionem tolle, aut usquequaque conserva. Cicero. Phil. 2.Religion, Deut. 22. 10, 11. There is no serving him and Idols too, Josh. 24. 19. He tels these Idolaters, Ye cannot serve the Lord, for he is an holy and a jealous God, that can endure no corrivall in his worship. He will De Deo nit sine Deo.have all done there according to the pattern; we must set up nothing in his worship without the warrant of his Word, Matth. 28. 20. Whatsoever he commands, not whatsoever men command, must we observe to do. Gods Courts are Courts of holinesse, and therefore no uncleannesse must be set up there, Isa. 62. 9. Away then with all Popish trash on the one hand, and with all those new coined waies of Arminianism, Socinianism, Anabaptism, &c. on the other hand; that one question will non plus them all, Isa. 1. 12. Quis haec efflagitavit? Who hath required these things at your hands?
Fifthly, It informs us that the persons Cum Deus sit ipsa puritas, in suis cultoribus summā animi puritatem, Reverentiam & attentionem requirit: non enim summae puritati potest placere nisi quod purum est. Lessius.must be pure: As the worship must be pure, so must the worshippers; The God of purity must have pure servants, the fountain of holinesse will have none but holy followers. It is a disgrace to an eminent holy man to have a bastard lay claim to him. Psal. 50. 16. To the wicked saith God, What hast thou to do to declare my Statutes? When ever we come to worship this glorious God, we must wash our hands in innocency, Psal. 26. 6 and purge our families from sin, as Jacob did his from Idols before he went to Bethel, Gen. 35. 1, 2, 3. The people must be sanctified & prepared, before the Lord will deliver his holy Law unto them; then and not tell then doth God speak, Exod 19. 14, 15. compared with 20. 1. He will not take a wicked man by the hand. What communion hath light with darknesse, Purity with impurity, Vertue with vice, beauty with deformity, life with death, or the chiefest good with the foulest evil? There must be alwaies a purging of our hearts from sin before we draw nigh to God in praying, hearing, Sacraments, &c. else the Lord will abhorre both us and our duties, and will answer us according to our Idols, Ezek 14. 3, 4. Under the Law, if any man came to offer a sacrifice with his uncleannesse on him, he must be cut off; there must be washing and cleansing before he came; so in all our approaches to God in duty, there must be not only a habituall, but also an actuall fitting and preparing of our selves for the work. Therefore when James (4. 8.) had commanded us to draw nigh to God, he presently adds, Cleanse your hands ye sinners, and purifie your hearts. Our hearts are not fit to See more Harsnet on Repent. p. 193. &c.serve the living God, till they be purged from dead works, Heb. 9. 14, God will not vouchsafe to reason with us, nor to have any communion with us, till we have first washt our selves and made us clean, Isa. 1. 16, 17, 18. Then come let us reason together. The Lord will be worshipped in the beauty of holinesse Sanctitati exosum est omne peccatum: ut Deus sanctitatem summe amat, ita peccatum summe odit. Les.or not at all, Psal. 96. 9. there is no pleasing him without it, and none that ever had it in truth but pleased him.
Obi. We are justified; What need we then care for sanctification? Christ hath redeemed us; therefore now we may live as we list, we may sing and be merry; for Christ seeth no sin in us, &c.
Ans. We must shew the truth of our justification by our sanctification; for Frustra de fide gloriantur, qui fidem sanctitate non ornant. Sibel.where the one goes before, the other alwaies follows; they are inseparable: When the tree is good, it cannot but bring forth good fruit. Where Christ is Obedienta Christi non tollit obedientiam Christianam. Thesit Cantab. 1652. See seven Arguments for this, and al objections answered by M. Ant, Burgess in his last Sermon, Ser. 9, 10, 11, 12 13, 14. & M. Bedford, ag. Antinomians. Chap. 5. p. 41. & M. Baxter S. Rest. p. 20.made righteousnesse, to them he is made sanctification, 1 Cor. 1. 30. Where he forgives sin, there he cleanseth from sin, 1. Iohn 1. 9. 1 Cor. 6, 11. Where he pardons sin, there he gives power against sin; he first drowns and then subdues them, Micah 7. 19. according to those promises, Jer. 31, 33, 34. with 33. 8. Ezek. 36. 25, 26. As the effect alway followeth the cause, light the sun, and fruit springs from the root, so sanctification ever attends on justification. Where Gods Spirit dwels, it is never idle, but is alwaies changing us into the image of God from glory to glory, working in us a detestation of sin, with a love and delight in newnesse of life.
This is matter of singular Consolation to many gracious souls, who doubt of their justification, and yet they shew it by the fruits of sanctification; they walk humbly with their God, they have respect to all his Commandments, they hate every false way, they are fearfull to offend, carefull to please; they desire not only pardon for sin (which a carnal man out of self-love may do) but also power against sin; they would be sanctified as well as justified, they desire as freely to forgo their sins, as they desire God should forgive them; and to part with them, as to have them pardoned: they would be freed not only from the evil, but from the filth of sin; not only from the damnation, but also from the dominion of sin. When we see a man walk and move, we conclude he lives; when we see a tree bear fruit, though it be but small, we conclude there is life in the root, it is not yet dead; and therefore who ever thou art that findest the graces of Gods Spirit wrought in thy soul, though they be but weak, yet if they be there in truth and sincerity, thou maist with comfort conclude that thou art justified; for though works of Sani hominis act ones non sunt sanitatis causae, sed indiciasanctification be not meritorious causes of our salvation, yet they are signes and evidences of it; so love and good works are not causes of our justification, but *Non à Parte ante, sed à Parte post.signes of a man that is justified; Christ only is the way by which we come, good works are signs that we are in that way: Hence the Apostle exhorts us to give all diligence to get assurance by doing the things named, 1 Pet. 1, 5, 6, 7. with 10. and blessednesse is pronounced to the doers of Gods commands, Rev. 22, 14. Psal. 15. 1, 2. and the sentence at the day of judgement of absolution or condemnation will be pronounced according to our works, because they best show our faith or infidelity, Matth. 25. so 1 Iohn 3. 14. 2 Tim 2. 19. The foundation (i.) Gods decree of election stands firm and sure, so that his elect shall never fall away. But how shall we know that we are such? By the effects, if you be such as call on the name of the Lord, and 2. depart from sin; these may be a foundation evidentiall, as 1 Tim. 6. 19. Though Christ only be a foundation fundamentall. So that I conclude, It is a safe and sure way to labour after assurance of our interest in Christ, by the fruits of sanctification; it is safe reasoning from the Effects to the Causes; Here is heat, therefore there is some fire; the trees flourish, therefore the spring is come; here is light, then the sun is risen; here is good fruit growing, therefore the tree is good; here are spiritual desires, spiritual affections, spiritual ends and aims, spiritual acts and operations, therefore here is spiritual life. These marks may See 20 Arguments for this. Baxter. cc. p. 74, 75.contribute much to our Consolation, though nothing to our Justification.
Obi. The Spirit will witnesse & assure us of our salvation, though we want these Marks.
Ans. It is a meer delusion to talk o… the Spirits witnessing, when men live remisly & walk contrary to the word: The spirit of the devil, and the spirit of delusion may speak peace to them, but Gods Word and spirit never will, they never speak peace to presumptuous sinners, nor to unmortified, carnall, loose professors.
Away then with those prophane Libertines, Familists, Antinomians, &c. These would be wiser then James or John, who make works of sanctification evidences of our justification, Iames 2. 1 Ioh. 2, 3, 4, 5. See twelve convincing Arguments for the Necessity of works of holinesse. Mr. Ant Burgess. Vindic. Legis p. …0, 11, &c. Ru…erf. ag. Antinom. 2. part ch. 38. p. 30. & 61. & 77. &. 81. See Ruthers. ag. Antinom. 2, part. ch. 43. p. 46.of our times, who under pretence of crying up justification, do cry down sanctification: They would have Christ for a Saviour, but not for a sanctifier; they would have him for a Jesus to save them but not for a Lord to rule them; as a Priest to mediate for them, but not as a Prophet to teach them, or a King to …eign over them. They separate what God hath joyned; but they must know that he will not be Jesus to save, where he may not be Lord to rule, Heb. 5. 9. He will not justifie the persons, when he may not sanctifie their natures. It is therefore a very dangerous error to separate or confound justification & sanctification, as our Antinomians do, whereas they are two distinct things, & differ in many particulars, as you may see in B. Ushers Body of Divinity, p. 202. … … Rem. ag. Satans Devices, p, 205. &c. We must not expect our Rest here. Baxter Saints Rest, p. 559.and Sibelius on Jude v. 1. p. 40.
2 As for your singing, comfort, joy and merriment, you are too hasty; we are yet but in the fight, the warfare is not ended; he that puts on his armour, must not glory as he that puts it off: We are but in the way, we are not yet at home; and therefore let none be mistaken; this world is the place of duty, of weeping, wrastling, watching, striving, running, fighting, &c. Heaven is the place of resting, singing, comfort and rejoycing; there all tears shall be wiped from our eyes, all fears taken from our souls; there shall be no working, watching, praying; there is no Temple there. But he that hath all joy in this life, must look for none in another, Luke. 6. 25. & 16. 25. It is farre better to want comfort, then grace; for comfort is not essential to holinesse; though usually it attend it, See Love, Degrees of growth, p. 143, &c.yet God for good ends may hide comfort from the eyes of his dearest servants here.
3. Whereas you think that God doth not see your sins; you must know, that if you do truely belong to him, he takes more special notice of your sins; for he is more especially present amongst his people, he walks in the midst of the golden Christus in medio Ecclesiae prvoidentia sua praesto adest, omnia coram intuetur, fidem, diligen iam probat, praem…is compensat; ignaviam et praevaricationem aversatur, poenis ulciscitur. Pareus.Candlesticks, Rev. 2. 1. to behold their holiness and obedience to reward it; to behold their sin and disobedience to punish it: He is the holy One in the midst of his people, Hos. 11. 9. therefore his people must keep themselves from every evil thing, and suffer no iniquity to reign either in themselves or in their dwellings: For it is the sins of Gods own people that do most displease him, they are as it were the only sins, as Jer. 32. 30. God takes no notice of the sins of Criminosior est culpa ubi …onestior status: Si honcratior est persona peccantis, peccati quoque maior invidia. Sal. de Gub. l. 4. p. 128.others, in comparison of the sins of his own people. 1. Because they are a people near to him, they are his spouse, his sons and daughters, his houshould-servants, and so their sins do more dishonour him; the world will conclude, that the Master cannot be good that hath such wicked followers. 2. Their sins are Quomodo bonus Magister est, cuius tam malos videmus esse discipulos? Salv. l 4. mihi p. 141.more scandalous, & cause Gods Name to be blasphemed by the enemies of Religion, 1 Sam 12. 14. Rom. 2. 24. Ezek. 36. 20. 3. Their sins are committed against greater means, and greater mercies, Grave & luctuosum est; ipsa Dei Eoclesia quae in omnibus esse debet placatrix Dei, quid est aliud quam exacerbatrix? Sal. de Gub. l. 3. p. 87.against greater light and knowledge, against the motions of Gods Spirit and cheeks of conscience, &c. Wothen to Antinomians that bid men after adultery and theft, rejoyce, for God loves not heavinesse, &c. See them fully confuted, Rutherf. against Antinom. part. 2. ch. 32. ch. 37, 38, 39.
Sixtly and lastly, It informs us, That our Religion is the old and true Religigion; that Religion which teacheth men the way to obtain Gods Image, which consists in Holinesse and Righteousnesse, See M. Ienkyn on Jude, 6. p. 468.that is the old and the true Religion; but our Religion only teacheth this. Our Religion is as old as Adam, whom God created after his own Image in Righteousnesse▪ and Holinesse; so that as Righteousnesse and Holinesse is elder then sinne and wickednesse; so is our Religion then all other Religions; Popery is a new and See D. Halls old Religionfalse Religion; instead of sanctification it sets up Ceremonies, and cals for outside worship, and bodily exercise which profits little; and instead of regeneration and renewing of our corrupt nature, it pleads for nature, as but half-dead and wounded only, and needs but a little reviving and strengthening.