Thirty-One Select Sermons, Sermon collection · Sermon 2

Thirty-One Select Sermons · Sermon collection · Sermon 2

p. 31HOLINESSE The only WAY to HAPPINES.

HEB. 12.14.

And Holineſs, without which no man ſhall ſee the Lord.

THE times in which we live are truly ſtiled doubtfull times: full of doubtfull expectations, and doubtful diſputations; incerta ſunt omnia.

Of doubtful expectations; there is no man looks upon himſelf as ſafe; but different parties unite themſelves, and different p. 32plots are laid, and different intereſts carried on: and by this men think to be eſtabliſhed; but men of the ſtrongeſt parts, and that have the higheſt power, do not many times attain their hopes and ends; The race is not to the ſwift, nor the battel to the ſtrong: becauſe times and changes come upon all: there are changes of condition, which the moſt High appointed unto all men, who rules in the kingdoms of mortal men, which are unto them contingent, caſual and unexpected; and by this means men are made like unto a wheel; that which is now uppermoſt, becomes ſuddenly the loweſt: Summa cito fiunt ima, Eccleſ. 9.11. And by this means the miſery of man, by reaſon of this uncertainty is great upon him, that he eats his meat in darkneſs, and his heart takes no reſt in the night: ſeeing this is the ſtate of things, my aim is to put you upon that which is the only ſecurity: Nulla ſatis magna ſecuritas dum periclitatur aeternitas, there is no ſecurity unto any man, whileſt his eternity is in danger: therefore ſecure eternity, & you ſecure all; its only holineſs thats the way to ſee the Lord, and will ſurely attain that end, and thereby make us everlaſtingly happy.

And our times are doubfull, becauſe of doubtful diſpu atations; it is with us as the Apoſtle ſpeaks, 1 Cor. 14.26. Every one has his Pſalm, his Doctrine, his Revelation, his Interpretation: and by this means their minds are buſied, and their judgements puzled, whilſt their fancies are ſtupified with ſome novel and unpractical curioſitie; and ſo whilſt men ſpend their whole ſtrength about Mint, Annice and Comin, the great and the weighty things of the Law are neglected: therefore my aim is to call you off: Ne diverſitas praeceptorum p. 33rectum iter impediat. Lactan.Lactan. The way to eternal life is not in curious diſputations, but in a holy walking: in abſoluto & facili ſtat aeternitas: Hilar.as Hilary ſaith: therefore let us all pitch upon that in which all concur, and which all muſt grant, that it is holineſs only that is the way to happineſs: and that without holineſs, no man ſhall ever ſee the Lord.

Here are two things to be opened.

Firſt, what this holineſs is which the Text ſpeaks of, without which no man ſhall ſee the Lord.

Secondly, what it is to ſee the Lord, and what this viſion of God is, thats here ſpoken of.

Firſt, what holineſs is, foreign, without which, &c. holineſs in the creature, as well as truth, is, Conformitas cum Archetypo: as there is a principle from which it is derived, ſo there is a nature unto which it is conformed: and in this conformity holineſs doth conſiſt.

There is a twofold holineſs.

1. There is a legal holineſs, which was a perfect conformity in heart and life unto the will and holineſs of God manifeſted in his Law: and this was the holineſs that was in Adam in his innocency, and is the holineſs that is now to be ſeen in the holy Angels in glory: an exact and perfect conformity unto the will of God, as manifeſted to them, or to be manifeſted: for they were conformable unto the will of God in revelatis and inrevelandis: This holineſs, as it was immediatly derived from God without a Mediator, ſo it was perfect: they knew the will of God perfectly, and had in them a principle of perfect conformity thereunto: but if this be the holineſs here ſpoken of, no man ſhall ever ſee the Lord: for p. 34by one man ſin entred into the world; this holineſs was loſt in Adam. Greg. Proſper. p. 349. Omnes queal Adam perdid…t, perdiderunt.Totum genus humanum in radice ſtat. There is therefore an Evangelical holineſs, which is not barely a conformity unto the will of God in his law, but alſo unto the image of God in his Son as Mediator; he is the principle from which our holineſs is derived: it is from his fulneſs: and he is the pattern unto which it is to be conformed: for Rom. 8.29. He hath predeſtinated us to be conformable unto the image of his Son: ſo that the holineſs now required, is the Law written in the heart: its not a conformity to the Law immediatly, but as the Law of the ſpirit of life is found in Jeſus Chriſt: and its not derived from God immediatly: for we can, being faln, receive nothing from him but by a Mediatour: and its not a perfect conformity in all things unto Chriſt: ſincerity is Goſpel perfection; a full conformity we expect and pray for, and tend to, that we may be like him, but that we ſhall never attain till we ſhall ſee him as he is. So that the holineſs thats here ſpoken of, is a ſincere conformity to the Image of God, & of the Law that is to be found in Jeſus the Mediatour, though it be here but in part, and but begun, and ſhall never be perfect till we ſee God: yet this is the holineſs that will bring us to that viſion, and without which no man ſhall ſee him.

Secondly, What is it to ſee God? Some expound this of Chriſt; it is foreign. Chriſt is made of the Father Lord and Chriſt. For the Learned do make the word to be of the ſame extent with Adonai in the Hebrew, which they do generally interpret of Chriſt. Par. Chriſti viſionem videtur Sanctis promittere.Adonai dominationem denotat, & plane filio congruit, per quem Deus pater ut fecit mundum, ſic mundum moderatur. And. Maſius.Andr. Maſius in Joſh. 7. There ſhall be p. 35viſion of Chriſt in glory: and in the viſion of him, and full communion with him, our holineſs ſhall conſiſt, 1 John 3.3. When he ſhall appear we ſhall be like him, for we ſhall ſee him as he is: Auſtin.twas Auſtins wiſh to have ſeen Chriſtum in carne: if it were ſo deſirable to have ſeen Chriſt in the fleſh, in his humbled eſtate, how much more deſirable to ſee him in his glorified: to ſee the King in his glory: Chriſt glorified, and our ſelves as partaking with him in the ſame glory? for we ſhall enter into our Maſters Joy: Enter into the Joy of our Lord. That as he ſate down with the Father upon his Throne, ſo we ſhould ſit with him upon his throne: and this was the happineſs that Job expected, I know that my Redeemer lives, and that I ſhall ſee him with theſe eyes: or elſe we may underſtand it of the viſion of God: for it is that only that is the beatifical viſion, for God being the ultimate object of our faith, Chriſt is but the intermediate object: through Chriſt we believe in God: he muſt be the ultimate object of our happineſs, and ſo to See is an Hebraeiſm, and implyes both viſion and fru…tion: in viſion; for to know a thing in the moſt perfect way, is called ſeeing in the Scripture, 1 Pet. 1.12. The Angels deſire to look into: that is, to have a through and a perfect knowledge of them; and it implyes fruition, Iſa. 53.11. He ſhall ſee of the travel of his ſoul and be ſatisfied, Iſa. 66.14. Ye ſhall ſee and your hearts ſhall rejoyce (that is) of this you ſhall have experience; and ſo to ſee the Kingdom of God, is to poſſeſs it, to enjoy it, to have a part and a portion in it, &c. And this viſion of God is double: Firſt fiducial, which is by faith here, for every believer muſt be firſt a Seer, John 6.40. He that ſees the ſon and believes in him. So Mat. 5.8. Bleſſed are the pure in p. 36heart, for they ſhall ſee God, Heb. 11.27. He ſeeing him that was inviſible. This is a fiducial viſion; and the truth is, without holineſs no man can thus ſee God; But that I ſhall not reſtrain the text to: Secondly, beatifical, that is, to ſee God immediatly, and that with ſuch a perfect viſion as the creature is capable of: Firſt to ſee God as he is in himſelf. Secondly to ſee God as he is in your ſelves: for our happineſs conſiſts in both theſe: firſt to ſee God as he is in himſelf, for, we ſhall ſee him as he is: this is called ſeeing him face to face: here we ſee God but by Negatives, via negationis, as he is not, denying unto God the imperfections you ſee in the creature: I ſay, this is rather to ſee him as he is not, then as he is: and by ſhadows and reſemblances from the creatures, via cauſalitatis; and neither of theſe is to ſee God as he is, but rather what God is not, but as he is pleaſed to repreſent himſelf unto our faith, its by way of reflection not intuition: But we ſhall ſee him then as he is: that is, by theſe helps and means, and through this glaſs no more, but immediately face to face; it is true that the infiniteneſs of the divine nature, no created underſtanding is able to comprehend: none can know God to perfection but God himſelf: No not the Angels in Heaven: nor the man Chriſt Jeſus; but yet all the Saints ſhall know God, and ſee him unto their perfection, ſo as to make themſelves perfectly happy, though they can never know him to his perfection: for even a glorified underſtanding ſhall be finite, and that cannot be capable of an infinite object; we ſhall ſee him, &c. that is infinite: but not modo infinito: and this is that which is commonly called beatitudo objectiva, bleſſedneſs in the object: p. 37Secondly, there is a ſeeing of God in themſelves, when the Saints ſhall ſee ſuch a perfect image of the glory of God ſtamped upon them, that they ſhall ſee more of God manifeſted in themſelves of all his Attributes, then they can ſee in the beſt of the creatures here below: more then in all the works of creation and providence beſide: ſome weak appearances there are of the divine nature revealed in the Saints here: but then they ſhall be full and glorious; they ſhall ſhine as the Sun in the Kingdom of my Father: there ſhall be more of the glory of God ſtampt upon their ſouls and bodies then there is brightneſs in the Sun; and this is another thing wherein the happineſs of the Saints ſhall conſiſt; the perfection of the image of God in themſelves; and this is commonly called beatitudo formalis: to ſee God in themſelves, and to ſee God in himſelf: in this doth the fruition of God conſiſt: and the happineſs of the creature for ever: and holineſs is the means to attain to this viſion: there is no ſalvation without it: it is only the holy man ſhall ſee God: and they that think to attain it any other way, deceive themſelves: for the expreſſion is excluſive; No man, be he what he will be; of what eſtate and condition ſoever, high or low, rich or poor; be his authority never ſo great; be his profeſſion never ſo glorious: let him make never ſo fair a ſhew amongſt men; let him be of never ſo great fame and repute, let him be never ſo juſt amongſt men, and of a moral carriage and a good behaviour, that no man can blemiſh him; yet is he a holy man? if there be no holineſs in him, there is no viſion of God for him: he can never ſee God by a viſion of faith here, neither ſhall he ever ſee him (that is) enjoy him in a viſion of p. 38glory hereafter; here there are great ſhews of holineſs and ſhadows which are not ſo, that men do count holineſs; and many are cryed up for Saints in their generation: or (as is the foolery of this age) becauſe other men will not, they will canonize themſelves for Saints: but there is a holineſs of truth that the Apoſtle ſpeaks of, Eph. 4. and ſuch a holineſs it muſt be, not in name only, but in truth, not in word, but in power; and it is obſervable that the Apoſtle here makes it excluſive, but only to the laſt particle; he exhorts you to follow peace and holineſs, but he adds foreign, without which there may be a ſeeing of God without peace (that is) a man may follow peace and not attain it, and yet ſee God, but without holineſs none can ſee him; it is commonly by Interpreters reſtrained unto the viſion of God in glory, and therefore ſo I ſhall conſider it only at this time, and the obſervation that it doth give us, is this:

Doctrine.

Holineſs is the only way to happineſs: there is no ſeeing of God in glory without it; none ſhall ſee God but the holy man: And here for the right underſtanding of it, we are to conſider holineſs three waies.

Firſt quoad principium, according unto the principle of it, and that is Regeneration, when the ſeeds of holyneſs (that is) holy principles are ſown, a new image is begun:

Secondly, quoad incrementum, according to the increaſe of it: which is ſanctification, by which he that is new born to God grows up to the perfection of thoſe habits received in the fear of God:

Thirdly, quoad exercitium, for the putting forth of thoſe inward improved principles in a way of holy walking: and this is in Scripture called obedience: p. 39without holineſs in all theſe, ſuitable to the time and means that God doth vouchſafe man in a meaſure of truth and ſincerity, there is no hope to ſee the Lord.

Firſt Holineſs quoad principium, which is commonly called regeneration, and without this there is no ſalvation, John 3.3. Jeſus ſaid, verily verily, &c. except a man be born again, he cannot ſee the Kingdom of God; we have firſt the manner of the aſſertion: firſt, nota dignitatis, there is no truth but is a beam from the father of light; but there are ſome truths more precious and of greater worth then others. Secondly, not a certitudinis, all his words are true, yet he doth ſet a ſpecial impreſs of truth for to be obſerved upon ſome words more then upon others:

Secondly, the thing aſſerted, except a man be born from above, non unius partis correctionem, ſed totius naturae renovationem deſignat. Calvin.Calv. Tis not the underſtanding is blind, Labour to get it illightned: the morals are ill, Labour to reform them: it is not the change of a mans way, or his leaving ſome ſins, and taking up the practiſe of ſome duties, but it muſt be A new nature; as if he were new born into the world, 2 Cor. 5.17. thou muſt have a divine nature: a new creature, there is nothing of the old building will ſerve, all things muſt become new: tis called therefore, the new creation of God.

Thirdly, the univerſality of the aſſertion, aequivalet univerſali: what age, or calling, or condition ſoever, though this man were one that lived in the Church, a Phariſee, civil in his Converſation, a Saint in his generation, he was a man that had attained a more then ordinary pitch of knowledge, a teacher, and of a good diſpoſition, a man not bitter againſt p. 40Chriſt, as the reſt of his ſect were, and yet Chriſt ſaith to him, he muſt be born again: a man may be a member of a Church, of a loving and ingenuous diſpoſition, a fair and unblamable converſation, and a man of that eminency in knowledge that he may be a teacher of others, and yet this man muſt be born again, or he cannot ſee the Kingdom of God.

Fourthly, the neceſſity he puts upon it alſo; the Kingdom of God is both the Kingdom of grace here, and hereafter of glory; and to ſee it, is frui to enjoy it, participem fieri, as ver. 5. he cannot enter into the Kingdom of God; ſo that to ſee it, is to enter into, or to have a mans own part and portion in it, with the reſt of the Saints; ſo that let a man be never ſo great in the world, never ſo eminent for profeſſion, let his outward carriage be never ſo upright, nay, Angelical, yet if he hath no birth but his firſt birth, he is not in Gods account a member of this Kingdom of grace, nor hath any right to the priviledges of it here, or of the Kingdom of glory hereafter: he hath no part or portion therein. There are two parables by which Chriſt doth hold this forth to us clearly: firſt that of the marriage of the Kings ſon, Matth. 22. there is a gueſt that comes without a wedding garment, it is not a ſleight thing to come to the ordinances in the Goſpel in an unregenerate ſtate; if there be but one, the King will come in to ſee the gueſts; this wedding garment is—Chriſt put on by faith, in a work of vocation: and the image of Chriſt begins in a man in the work of regeneration: and he ſhall be caſt out from the wedding, that is ſo in the day when the Lord ſhall come and viſit the gueſts: ſo that parable of the fooliſh Virgins. Math. 25.Matt 25Firſt, Virgins they were, and kept p. 41their garments from groſs pollutions. Secondly, they were Profeſſors, and they joyned in ſociety wih the wiſe. Thirdly, in high eſteem they were, for they had oyl in their Lamps: they did ſhine as Lights in the world. Fourthly, they held out with great expectation unto the coming of the Lord, for they went out to meet the Bride; and yet they were ſhut out when the Bridegroom came: becauſe they had oyl in their Lamps, but none in their Veſſels: the gifts of the Spirit of God are of two ſorts, ſome qualifying, as the Spirit is forma aſsiſtens, and works upon them in acts; and this is oyl enough to cauſe them to make a profeſſion, and to ſhine as Lights in the world: but ſome are renewing, as the Spirit is forma informans, A ſpirit dwelling in the Saints, as a fountain of living Waters, ſpringing up to Everlaſting life. Now they that had the one without the other, were ſhut out with I know you not, &c. And we have one famous inſtance in the Scripture, and that is of Timothy; he was born in the Church, of godly Parents, there was faith unfeigned in his grandmother Lois, &c. he was one Religiouſly educated, for he knew the Scripture from a child, and he was a child of a great deal of forwardneſs, in ſo much that the People of God had great hopes of him; there were many Propheſies that foreſpake him, that he would be an eminent and a bleſſed inſtrument in the Church of God: Paul ſaith, according to the Propheſie foreſpoken that went of thee: and yet for all this there had been no Salvation for Timothy, but that he was begotten by Paul through the Goſpel, He is my own ſon in the faith, 1 Tim. 1.2.

p. 42And the reaſons of it are two;

Firſt it is in Regeneration that a man receives a new and another ſpirit, 1 Cor. 2.12. We have not received the ſpirit of the world, but the Spirit which is of God. My ſervant Caleb hath another ſpirit, ſaith God, Numb 14.24. There is a double ſpirit that acts all Mankind; all unregenerate men are under the power of the devil, who is the ſpirit of the world: the world lies foreign 1 Ioh. 5.19. In aliquo poſicum eſſe, eſt ſub ejus eſſe poteſtate. Camer.And this ſpirit acts and effects works in all the children of diſobedience: yea even in the elect before their converſion: before their regeneration the ſtrong man armed keeps the houſe, till a ſtronger then he comes: but when the time comes that is appointed by the Father, that the ſoul ſhall be actually given unto Chriſt, who was in his purpoſe and in his covenant given to him before the world was, for there was grace given us in Chriſt before the world began, 2 Tim. 1.9. Now he ſends forth the ſpirit of his ſon into their hearts, and he takes poſſeſſion of them for the Lord: and the ſtrong man that formerly kept the houſe, is caſt out: that he that was before the devils houſe, he is now the Temple of the Holy ghoſt, and the habitation of God through the ſpirit: now there are none for whom the houſe in heaven is prepared, but they that have been the habitation of God here: none ſhal dwell with God hereafter, in whom the Spirit did not dwell here: the ſame ſpirit, that as a ſpirit of holineſs dwels in them here, it is the ſame ſpirit that is in them as a ſpirit of adoption and glory hereafter: therefore the great change in a man, the firſt change as the firſt fruit of electing love, is in the receiving of another ſpirit, and that is only in regeneration: then p. 43is the ſpirit of Chriſt ſent forth into the hearts of the Saints.

Secondly, in regeneration a man receives a new Principle: for by nature a man hath not in him a Principle of communion with God, or of obedience to him, Ioh 3.6. that is Chriſts Reaſon, That which is born of the fleſh is fleſh: it is wholly corrupt, and that by which the ſoul is no way fitted to walk with God: therefore marvell not that I ſay unto you, that thou muſt be born again: grace is a new creature, 2 Cor. 5.17. Eph. 2.10. We are created in Chriſt, to good works: it is a new man, an inward man: and it is from this created infuſed habit that all holy actions flow: let a mans duties be never ſo many, and his outward behaviour be never ſo Saint like, if it doth not flow from a new man, an inward man, it can no ways pleaſe God, or be accepted of him: its a Law written in the heart, ſpiritually enlightning the underſtanding, and effectually determining the will unto Objects ſpiritual and ſupernaturally good: and before this be wrought in a man, there are no duties that are looked upon as duties by him. Behold he prays, Acts 9. ſaith the Lord to Ananias concerning Paul: he was a Phariſee, and they were much in prayer: but it was never looked upon and reckoned as a prayer by God, till he had a new principle, a new man: for the Lord looks to the heart; that is, he ſees actions in their principles: men can judge of principles only by their actions: but God doth judge of actions according to the principles from whence they flow. The tree muſt be good, or elſe to God the fruit can never be good, but as the apples of Sodom: they muſt be good things that muſt be brought forth from an inward Treaſury. And p. 44take a godly man that is converted, when he doth not ſtir up the grace of God that he hath received, & acts it in duty, he doth perform it but barely as a natural man; and it doth not ſtand upon account before God as a duty; no further then there is an exerciſe of the regenerate part, is any ſervice accepted of God; for it is the good work that is begun in us, that the Lord will perfect, Phil. 1.6. therefore grace is a good work in us: a principle in the ſoul, fitting it for ſervice and communion; and it is this that is ordained unto perfection in glory. If there be not a new principle, a good work begun, never look to have it perfected in the day of the Lord.

I ſee I am much prevented; I ſhall but touch the reſt.

Secondly, Let us look upon holineſs quoad incrementum; and ſo its commonly called in Scripture Sanctification, that is, the growth and improvement of that ſeed, and thoſe principles that were wrought in a man at his firſt converſion, 2 Pet. 3 18. Grow in grace. 2 Pet. 1.5. Add to your faith vertue; non quoad habitum, ſed actum & gradum; add to the acts, and thereby add to the degrees of the habit; for acts do perfect habits: And Col. 1.12. it is not barely the having of grace, that is required unto Salvation, but it is the growth of it, and the improvement of it, that a man may be made meet for glory: I ſay, growth in grace is a duty, that is of neceſſity to Salvation as well as truth in grace, where God gives light and means; I ſpeak not now of Infants, or ſuch as dye as ſoon as they are converted, Col. 1.12. We are made meet Inheriters with the Satuts in light. There is a double right that the Saints have to heaven.

p. 45Firſt, Jus haereditarium, an hereditary right, and that is at Regenration, when they are put into Chriſt, and ſo are made Coheirs with him of his inheritance, having grace begun in them, the ſame Image of God which ſhall be perfected in glory, and was given as a principle ordained to ſuch a perfection.

Secondly, Jus aptitudinarium, and that is a right of fitneſs, whereby we are qualified to receive ſuch a mercy, and that is as an heir hath a right of Inheritance in his nonage, but he hath not a right of fitneſs till he comes to years, and be able to manage his Eſtate, when he hath received it: And there is required in the Saints as well a right of fitneſs unto Heaven, as a right of inheritance, without which, I may ſay (after a ſort) they cannot be ſaved, and that upon a double ground.

Firſt, there is no grace that is ordained unto glory, but growing grace; and if grace be true, there is a natural tendency in it unto growth: as there is in ſeed that is caſt into the earth; and ſo much the more, becauſe they are planted by the rivers of water: the Trees of righteouſneſs they grow upon the bank of the River, Ezek. 47.10. They ſhall grow as Willows, they ſhall grow as Calves of the ſtall, Mal. 4.2. There is a great meaſure of growth promiſed unto them: and if true grace be neceſſary to ſalvation, then growth of grace muſt be; for there is no true grace but growing grace, and there is no grace that ſhall come to Heaven elſe: I forget that which is behind, not that I have already attained: Grace is not only donum, but depoſitum, and it muſt be improved; it is a Talent that more muſt be gained by, by Trading, &c. it is a ſpark from Heaven that will never ceaſe aſpiring till it be joyned with the flame of glory Eternal in the Heavens.

p. 46Secondly, there is a pitch of grace that the Lord hath appointed unto his People that they ſhall fill up whileſt they live here, before they be tranſlated unto glory: there is a foreign, Epheſ. 4.13. A fulneſs of the age of the ſtature of Chriſt, a meaſure that Chriſt hath appointed unto them, and with which he will fill and enrich them that are the body of Chriſt, of which every member is a part, and which he by the increaſe of his grace doth fill up: which is in this reſpect as it were imperfect, till the meaſure of his Saints be filled, not only in ſuffering, Col. 1.24. but in graces alſo. Now the Lord having appointed them a meaſure which they are all in this life to fulfill; as he will not deſtroy wicked men till they have fulfilled their meaſure; fill up (ſaith Chriſt to the Phariſees) the meaſure of your fathers iniquities: ſo neither will he tranſlate the Saints, till they have fulfilled their meaſure, which is done by ſome ſooner, and ſome later: and when the meaſure is full, as then Rev. 19. He doth tread the wine-preſs of his Fathers vengeance upon the wicked: So when the Corn is ripe, he doth put in his Sicle and reap, and gathers it into his barn, &c. therefore Job 5.26. Thou ſhalt come to thy grave in a good full age, as a ſhock of Corn in his ſeaſon: God will not reap till his harveſt be ripe; therefore the Lord hath appointed a meaſure, and what it is we know not; we ſhould ſet no bounds to our ſelves, but ſtrive unto the uttermoſt, adding one degree of grace unto another: ſo be ſure of this, till thou attain thy meaſure, thou ſhalt never be received unto glory; and therefore unto the actual poſſeſſion of grace, growth in grace is as neceſſary in ſome reſpects, as truth of grace is. What is the reaſon that a wicked man doth commit iniquity an hundred p. 47times, and his dayes are prolonged? it is becauſe he hath not filled up his meaſure, Joel 3.13,14. So, what is the reaſon that ſome of the Saints are taken up betimes into Heaven, and others of the People of God are a long time in the world? Why it is becauſe they have not fulfilled their meaſure; for the Lord would not ſtay a day beyond his time in the one as well as in the other: the one is ripe for wrath, and the other is made meet for glory.

Thirdly, look upon Holineſs quoad exercitium, and ſo its called Obedience: and this alſo is neceſſary to ſalvation; that unto men grown, ſtrong Chriſtians; without the exerciſe of Holineſs in wayes of Obedience they can never ſee the Lord: A man muſt run before he can receive the prize, 1 Cor. 9.24. And he muſt fight the good fight of faith, and finiſh his courſe, before he ſhall receive the Crown of righteouſneſs, 2 Tim. 4.8. To him that overcometh I will grant to ſit upon my Throne, as I overcame, and am ſat down with my Father upon his Throne, &c. Rev. 3.21. Its called The Labourers are worthy of their hire: the hire is for the Labourers, and for none elſe; Opera non ſunt minus neceſſaria, quam ſides ipſa, Luther: Obedience and good works are in ſome ſenſe as neceſſary to Salvation as Faith; I ſay as neceſſary, though not in the ſame kind, as the Inſtrument of Juſtification.

And there is alſo a double ground for it:

Firſt, becauſe there is a meaſure of Obedience which the Lord hath appointed unto all the Saints before they ſhall be tranſlated; it ſhall not be till their Obedience is fulfilled, 2 Cor. 10.6. as men ſhall not take them away, The Witneſſes ſhall not be ſlain till they have finiſhed their teſtimony, Rev. 11. So God will not take p. 48them away till they have finiſhed their courſe, Joh. 17.2. ſaith Chriſt, Father, I have glorified thee on earth, I have finiſhed the work that thou gaveſt me to do: and a Saint ſhall not be taken from hence till he be perfected: I work to day, and to morrow, and the third day I ſhall be perfected: that is, in reſpect of the work that was given him to do: and the perfection of the ſervice, is the perfection of the man: the ſame is true of all the Saints, when they have brought forth their uttermoſt fruit unto God, and their work is ended, they ſhall never till then be tranſlated.

Secondly, all men that are received into glory, they are received unto the degrees of glory unto which they are appointed; and though its true, that by Converſion they are put into a right of glory; but degrees of glory are anſwerable unto degrees of ſervice which men are in this life drawn forth for: though God will not reward men for their works, as if they were the meritorious cauſe; yet he will for degrees reward them according unto their works; and ſo good works are a good foundation, by which men lay hold of eternal life, 1 Tim. 6.19. As Chriſt hath upon his head many Crowns, ſutable to the multitude of his Victories, Rev. 19.7.

Amongſt the Romans there was a common Crown, and ſome Crowns that were more ſpecial and peculiar; Corona Civica, and Navalis, &c. So there is a common Crown too belongs to the Saints, as they are in Chriſt, and ſo enter into their Maſters joy; but there are ſome peculiar Crowns, which belong unto ſome more then to others, anſwerable to the ſpecial ſervices that they have performed upon Earth: As the Apoſtles ſhall ſit upon twelve Thrones, judging the twelve Tribes of Iſrael: There are ſtars primae magnitudinis, though all p. 49the righteous ſhall ſhine as the ſtars; yet it is obſerved by our Divines in the Angels themſelves, that though there be no difference betwixt them in natura Angelica; the Angelical nature is alike in all: Yet in of ficio, in office, there is a great deal of difference in the glory of the Angels, as the Lord doth employ them, ſome in more high and excellent ſervices then others; and anſwerable to that ſhall their reward be; the eſſential glory ſhal be all alike: but there is an additional glory that ſhall be made out unto them anſwerable unto the ſervices that they have performed; therefore its true of holineſs in this large extent of it, That without it no man ſhall ſee the Lord.

There is but one Uſe I will make of it, which is of marvellous concernment unto every one of you.

Ʋſe.

The Uſe ſhall be of Examination; prove your ſelves, for without holineſs there is no ſalvation; it is that in which men are apt to deceive their own ſouls, Job 34.30. foreign an hypocrite: that the hypocrite reign not, leaſt the people be enſnared; the word ſignifies nubilus, a man in a cloud, or velatus pallio, Aven.Av… a man that covers himſelf with a cloa…; men find out often-times artificial coverings for themſelves, and thereby deceive their own ſouls: it is not holding ſome opinions in matters of Religion, or going zealouſly with ſome one partie; its not barely appearing for truth, for thou maiſt do all this and be unholy, a worker of iniquity, and if ſo, there is no viſion of God for thee: But how ſhall a man know whether or no he be holy according to the ſenſe of the Goſpel? I will give you ſix rules briefly. I beſeech you carry the… home with you, and the Lord carry them to your hearts.

Firſt, a man that i; truly holy according to the ſenſe p. 50of the Goſpel, is truly affected with the honor and diſhonor of God: for holineſs exalts God. I ſay, holineſs exalts God; in Joſhua 7.9. Iſrael had fallen before the men of At their enemies; what is it now that troubles Joſhuah moſt? Iſrael flyes before their enemies; Lord, what wilt thou do for thy great name? truly, though we ſhould periſh, and our names be rooted out from under heaven, our names rot in the earth, it were no great matter; but thy name, Lord, ſaith he, I am not able to bear the thought of it, what wilt thou do to thy great name? ſo likewiſe David, The reproaches of them that reproached thee are fallen upon me; he could have born any thing better, then that God ſhould have been diſhonored; my cyes guſh out with Rivers of water, becauſe men keep not thy Law; malo in nos murmur hominum quam in Deum, Bernard.I remember it is Bernards expreſſion; rather ſaith he, let men vent their diſpleaſure againſt us then againſt God: bonum eſt mihi ſi dignetur Deus me uti pro clypeo: if the Lord would pleaſe to make uſe of me to keep off reproaches, and injuries from himſelf, it would be ſatisfaction enough to me; let my name be blotted never ſo much, if Gods name be not ſpotted: if his name be not profaned, it is enough: Now if I ſhould put you to examine your hearts by this: Is Gods glory dear to you, and do you ſay, profaned be my name, ſo as Gods name be honored; is there nothing better to you in this world like to this? my conſcience anſwers in the preſence of God to ſuch a queſtion as this: Truly (my Brethren) I am afraid few of you can ſay in truth, that the Lord is thus exalted in your ſouls; how is it that the diſhonors done to God, either we make matter of ſcoff, or otherwiſe it doth but draw out our envies, and invectives, p. 51but it is not matter of drooping continually upon our Spirits: there are few Ages that you ſhall read of, wherein the name of God hath been higher, in a more impudent way diſhonored, then in this Age, (I may ſay it with boldneſs) with more open face, a Whores forehead that cannot bluſh; and yet notwithſtanding, where be the morners in Sion? where be thoſe that do ſay, My eſtate doth me no good, and my honor doth me no good, nor never will while I enjoy it without God, while I ſee God diſhonored? Well, certainly, ſuitable to the meaſure of holineſs that is in any man, ſo will his affections be to the honor of God; and where this affection is not in truth, there is no holineſs in truth. This is the firſt thing.

The ſecond ſign that I ſhall give you to examine your ſelves by, is this. Where holineſs is in truth, there the heart is mightily affected unto the truth of God, which is the foundation of bolineſs; ſanctifie them by thy truth: it is the expreſſion in Joh. 17. then Truth is the foundation of ſanctification: whenſoever holineſs is in truth, then the man is mightily affected to truth: & I do reu…ember it was an excellent rule that Virenencius gave long ago, Virenenc.quo quis ſanctior, co promptior novellis contraire: the more holy any man is, ſaith he, the more his heart goes againſt all humane inventions, contrary to the truths of God. Why now, ſhould I put you upon the tryal by this; have not you all Truths corrupt, even to the very foundation? thoſe in this City, that diſpute whether there be a God or no, to the very foundation: that deny the God-head of Chriſt, and of the Spirit: deny the truth of the Scriptures: why now, how I pray you do…h this ſit upon your ſpirits? how are you affected with truth? for truth is the mother p. 52of holineſs; and I ſay unto you, it will bear a child-like affection thereunto: my Brethren, will you give me leave a little to ſpeak plainly to you; the great deſign that Satan hath (I conceive) in this preſent age; the great deſign (for he hath many) but I ſay, the Great deſign, I look upon to be this: So to diſpute all things, as that in matters of Religion men might look upon nothing as certain: diſpute all things, that ſo you may be certain of nothing: for this hath been the great buſineſs: and truly I muſt (though ſome of them go under the name of Saints) I muſt ſay, they are highly the inſtruments of the Devil in it: I fay, the great buſineſs of theſe latter years hath been this, it hath been to diſpute principles, and overthrow foundations. Auguſtine.Auguſtine ſaith, there are two waies by which the Devil draws men from Chriſt: one in a time of peace: and another in a time of perſecution: in a time of perſecution, coget homines negare Chriſtum, he compels men to deny Chriſt, in the time of perſecution: But in the time of proſperity, docet, he teacheth men then to deny Chriſt, he finds out ſuch Doctrines as ſhall teach men handſomly to deny Chriſt, and to defend it when he hath done; O my Brethren, how doth this ſit upon your Spirits? It was Luthers ſaying, Luther.Spiritus ſanctus Scepticus non eſt, the holy Spirit is not a Sceptical Spirit, there is little of that Spirit in this Land; Chriſtianiſm is turned to Sceptiſm, queſtion every thing, and diſpute every thing; and men look upon it as a great piece of Religion, to maintain that there is no certainty in Religion; and truly this is the way of the wiſe men of our times: Why, now conſider two things are added hereunto. One is to proſecute this deſign, the Miniſtry muſt firſt be undervalued, p. 53that by that means there may be way made that they may be ſuppreſſed; for while theſe men live, they do ſay in their own boſoms ſo much as Saul did of David to Ionathan, while the ſon of Ieſſe liveth, ſaith he, thy Kingdom will never be eſtabliſhed: they do ſay ſo, that theſe new waies of Religion will never be eſtabliſhed, ſo long as ſome of theſe men continue: they do ſay, that this is the Heir, let us kill him, and the inheritance will be ours; we ſhall never be the great Preachers till then; nor our lights, and opinions will never be entertained for Goſpel till then; for ſo what was the advice of Conſenus the Jeſuite a great while ago; and truly this is the very truth; for as it is juſtly to be feared you have a great many among you, ſo thoſe that are acted among you, are acted very much by a Jeſuitical principle; and what was his advice? he wiſheth them by all means to take away the Miniſtry; but ſaith, do it not all at once, but take away ſome firſt, and diſgrace the reſt: and ſo by that means a way will be mace that you may lay them aſide when you will; and he gives them his reaſon for it; take away thoſe that are able to maintain thoſe Doctrines once, and then the Doctrines will fall of themſelves: Haereſis (for ſo he cals the truth) cui patrocinium decrit, ſine pugnâ concidet: alas, take a poor upſtart fellow now, that looks upon himſelf as a great Preacher, underſtanding not what he ſaith, it is an eaſie matter to make this man leave this truth, or that truth; but take another man that is able to aſſert it: and alas, before ſuch a man theſe men dare not appear: and therefore I ſay, that theſe Doctrines they cry down will never fall, ſo long as they live to maintain them, therefore down with them.

p. 54Another way that is effectual to further this great deſign is this, which you cannot but ſee: who muſt be imbraced, countenanced: I wiſh it be not ſo with thoſe in authority here among you, I wiſh it be not ſo; who muſt be received as the men of their Councel, entertained at their table, why, who muſt they be? truly, ſuch as do maintain ſome abominable Doctrine in matters of Religion: that by this means ſuch men being countenanced by men in place and authority, truly their ware may vent the better; that is the way I ſay, the ware may vent the better: and whereas, oh that the Lord would be pleaſed but to let men conſider that in the 2 Ep. of Iohn v. 10. He that brings not this Doctrine, receive him not into your houſes, bid him not God ſpeed: have no converſe, no communion with him; there is not ſo much as common civility to be ſhewed to him; a ſtranger you are to take in, but an heretick you are not. Now I intreate you to conſider ſeriouſly with your ſelves; if truth be the mother of holineſs, and you ſee truth is ſo much in danger, and ſo much laid at, and the great deſigns of the times run this way, how are your hearts affected with it? Certainly, if thou haſt holineſs in truth, thou wilt be mightily affected with truth that is the mother of holineſs. This is a ſecond Rule. There are two or three more; but I am very fearful of treſpaſſing upon you.

One is; where there is holineſs in truth, that man is affected with ſpiritual ſins: that man is moſt affected with ſpiritual ſins: you ſhall find the Apoſtle ſaith, Cleanſe your ſelves from all filthineſs of fleſh and ſpirit: that is the aim of the holy man, the Godly man, in 2 Cor. 7.1. but the great thing that doth affect his ſoul, is ſpiritual ſins; that which no eye takes notice of, p. 55but the eye of God only; ſo you ſhall find in Pſal 42.11. there the baſe dejection of ſpirit, how David is troubled at i…; why art thou caſt down O my ſoul? ſo likewiſe carnal confidence; in Pſal. 80.7. he ſaith, I ſaidthon haſt made my mountain to ſtand ſtrong: grudging at the proſperity of the wicked; ſo fooliſh was I, and ignorant, I was as a Beaſt before thee: all my waies are bruitiſh; I am more brutiſh then any man. Paul the rebellion to the Law that was in his members. Hezekiah humbled himſelf for the pride of his heart: thus the people of God, they are more affected with ſpiritual ſins committed in the eye of God, then they are in reference unto outward ſins committed before the eyes of men: they are more aſhamed before God, then they can be before men. Mr. Bradford, though he were a man had attained to a great meaſure of holineſs, that Doctor Taylor cals him, That Saint of God Iohn Bradford, yet how doth he bewail his hypocriſie!

Now do you examine your hearts by thi :if you be holy, you be not affected only with ſins before men, but that which ſitteth ſadlieſt upon your ſpirits, is, that your hearts are defiled before God: you are more aſhamed before him, then you are before all the men in the world. That is a third Rule, which I do but name.

Secondly, where there is holineſs in truth, there the man ſets before him as his mark, the moſt difficult duties in Religion: he doth not take up the eaſieſt dut ies; but I ſay, though he fall ſhort in performance many times, yet he ſets before him as a mark to aim at, the moſt difficult duties of Religion. I preſs hard to the mark, ſaith Paul; a mark of an enlightned underſtanding which I conceive as well as that goal of glory: p. 56now as there are in the cripture ſome things that are foreign, hard to be underſtood, as the Apoſtle ſaith: ſo there are ſome duties too in Scripture that are foreign, hard to be put in practiſe, very hard: now the holy man, he hath an eye unto the moſt difficult duties in Religion; for he knows that all theſe lie upon him as duties, and he ſets them before him as a mark that he aims at; and I will name ſome of them to you, that I may draw to a concluſion.

As firſt: It is a hard thing, and yet a duty, to have a mans obedience at higheſt, when his comforts are at loweſt: it was one of the great difficulties that Luther found; Luther.there were three things he found very hard, he profeſſed, in Religion. One was, to believe that which was impoſsible: and another was, to hope for that which was delayed: and another was: to love God when God ſhewed himſelf an enemy, ſaith he, that my obedience ſhould be higheſt when my comforts are at loweſt ebb: for a man to obey his voice, and ſerve him, and yet all the while to walk in darkneſs, and have no light; as it is in Iſa. 50.10. truly my Brethren, this is a hard thing to ſay, I will love him though he kill me: I will truſt in him though he kill me: this you will ſay is a hard duty: O, ſuch things as theſe now, the holy man hath in his eyes, theſe are the marks he ſets himſelf to aim at.

Secondly, for a mans ſoul to be loweſt when his employment is higheſt: for a man to be like a Spire-Steeple, minimus in ſummo, to have his ſpirit loweſt when his imployment is at the higheſt; it was ſo with Paul, in the 1 Cor. 15.10. I have labored more abundantly then they all: cheifeſt in ſervice, the greateſt of ſervants, but the leaſt of Saints, the leaſt of Saints: why p. 57this is a hard thing: O, we do find, there is not a poor creature imployed in a buſineſs, if he be honoured above his Brethren, but preſently how doth his ſpirit riſe with his imployment! he grows ſo proud preſently, the earth cannot bear him: we ſee examples of it every day: but here is holineſs, my Brethren, that ſets him this pattern, his ſpirit to be low, when his imployment is high.

Thirdly, holineſs ſets a man this pattern, to be contented with the things that are preſent; that is the Apoſtles exhortation, Heb. 13.5. be contented with things that are preſent, or be ſufficient with them: let the things that are preſent be ſufficient to thee: whether I have much or little, honour or diſgrace, it is that that is preſent: Now for a man to ſubſcribe to the dealing of God, and to lay his hand upon his mouth, and to ſay, This is the diſpoſing of a wiſe Father, it is but in viaticum, it is not in praemium, it is but for my paſſage, it is not for my reward: then I ſay for a man to ſay truly, Whatſoever I have here, if it be but enough to land me ſaſe in an other world, it is all I care for: O my Brethren, this is the pitch that the Saints of God now ſet to themſelves: where there is holineſs, I ſay, theſe difficult duties the ſoul propounds unto itſelf. But,

Further yet, Where there is holineſs, it propounds this, To look upon ſuffering as a gift: in Phil. 1.29. to you it is given, not only to believe, but to ſuffer for the name of the Lord Jeſus. Men can look upon imployment as a gift ſometimes, if God will ſet them in honorable ſervice: O but to look upon ſufferings as honorable, as if a man by that were to fill up that which is behind of the ſufferings of Chriſt: this is p. 58that pitch which the Saints ſet to themſelves: the mark they aim at, is ſuch difficult duties as theſe are, to look upon ſuffering as a gift, to ſay as in Jam. 1.9. Let the brother of low degree rejoyce that he is exalied; I, there is reaſon for that; I, but ſhall the brother of high degree rejoyce that he is made low? Yes, that God hath called thee to any condition to do good: O that is a ſpiritual heart indeed, that is a holy heart indeed.

Beſides, there is yet another great truth, and that is, to have ſuch a ſpirit, willing to go alone in duties, and not to be turned out of the way: that if I am brought to duty, though I am left alone, yet notwithſtanding the duty is mine, the ſpecial aſſiſtance is Gods. Man is a ſociable Creature indeed, and he is in a great meaſure like a drop emptyed into the Sea, he is mightily apt to ſwim down with the tide: O tis a hard matter for a man to be willing in duty to go alone: yet ſo it was with Paul. At my firſt Anſwer all men for ſook me, no man ſtood by me: for a man to ſay, One God is ſufficient, as M^r Calvin I remember hath it upon Zach. 9.12. Go to the ſtrong holds ye priſoners of hope. Strong holds! they had no ſtrong hold, the City was burnt, and the Temple deſtroyed, and they had no ſtrong hold to betake themſelves to, turn to your ſtrong holds: Satis praeſidii in uno Deo: but yet notwithſtanding ſaith he, there was ſuccour enough in one God. So ſaith the ſoul, There is ſociety and communion enough in one God: if no man ſtand by me in duty, yet notwithſtanding the Lord will: for a man to go alone, and not to balk nor to be turned out of the way, becauſe he is deſerted by men, either by a principle of falſhood or Cowardice: truly this is one of the difficulteſt duties of Religion.

p. 59There is one thing more (I ſee I muſt break off) I will but name this one thing; and that is, To have a mans ſpirit raiſed by oppoſition, that the more he doth meet with oppoſition, in a way of duty, the more reſolute he is for it: ſo far is he from being afraid of the threatnings of men, of the frowns of men, he ſhall loſe this mans favour, incur ſuch a mans diſpleaſure, and loſe ſuch an advantage and opportunity: no, his ſpirit riſeth far more for it: it is with ſuch a man as it is with the fire in winter: the fire burns the hotter becauſe of the coldneſs of the air; ſo it is with ſuch a ſoul that is truly inflamed. Come to David and tell him, O there is a Goliah, and he is come out with a ſpear like a Weavers beam, and there is one that bears his target goes before him; where is he? ſaith David: I will fight with him, ſaith he; his ſpirit doth not fall by difficulties, but riſeth: I am not afraid of any uncircumciſed Philiſtim; my Brethren, this is a true noble ſpirit; holy greatneſs of mind lies in this; when a mans ſpirit is born up upon the greatneſs of his God, and the goodneſs of his Cauſe: it is a baſe ſpirit that is born up by the ſtrength of his party, I have ſo many men on my ſide; alaſs my Brethren, that is a baſe ſpirit; but I ſay, here is a true noble ſpirit, the greatneſs of his God, and the goodneſs of his Cauſe: and if that will not bear me out, ſaith the ſoul, let me ſink in it, I am content to periſh. I remember a godly man; the Lord, ſaith he, will make Jeremiahs face like an Adamant: ſaith he, like an Adamant, the hardeſt of ſtones? truly then let the ſtorm come, and the Adamant that ſhrinks not, it fears not, it changeth not its hue: no not a jot, the Adamant is the ſame. Certainly, my p. 60Beloved, this is the Motio of every truly noble ſpirit; Nec ſpe, nec timore, it is neither hope, nor fear that acts me; I can neither hope for any thing, ne ther truly am I afraid of any thing that man can do unto me; and he doth neither fear, nor faint, nor flie, but the more difficulties riſe, the more doth his ſpirit riſe: I ſay grounded upon the greatneſs of his God, and the goodneſs of his cauſe; Now it ye be holy men, you do not pick and chuſe duties, but the more difficult duties are, the more you ſtrive to riſe to bring up your ſpirits to them; I that is holineſs, not to bring down the duty to you, but to keep up the Law, as Paul ſaith, the Law is holy, and juſt, and good; only labour you to bring up your ſpirits to the rule of it. If you are holy men now, it will be thus with you.

Thirdly, a holy man hates every falſe way, and fears it, and recovers out of it, Pſal. 119.128. Rom. 12.9. the word is foreign, its to hate it as Hell it ſelf. Secondly, he fears it, Eccl. 9.2. he that fears an oath, &c. I fear nothing but ſin, ſaies the holy man. Thridly, he recovers himſelf; he doth not lie in his ſin; Peter ſinned, but Peter ſorrowed for his ſin; a good man is a living fountain, will never be drawn dry; grace is a living principle, it doth work out the mudd in the heart by degrees, as the Sun doth labour for ſome time with the miſt, but diſpels it at the laſt, the longer any man lies in ſin after a fall, the more unholy his heart is; to ſin preſently after duty, is a ſign there hath been little communion with God in the duty: and to riſe preſently after ſin, is a ſign that God hath hold on the man, and that the root of the matter is in him.

Fourthly, try it by this, if you hate your own iniquity, if that be your great care, Pſal. 18.23. Ezech. p. 617.19. they ſhall not ſatisfie their ſouls becauſe it is the ſlumbling block of their iniquity, &c. 13. neither ſhall any ſtrengthen himſelf in the iniquity of his life; that is, the whole comfort and delight of their lives doth come in by it: it is all the pleaſure and the joy they have; men looking upon the vanity of the world, every man hath his Treaſure ſomething that he doth chuſe to himſelf, either in his age, Pſal. 119.9. or in his calling, or in his acquaintance, in his cuſtom; and if ever a man do meet with an opportunity of temptation foreign, it is then; he is to take heed to himſelf, as the exhortation is in Luke 8.13. you have been Conquerers, take heed now you be not overcome with the Devil: and you have fought for liberty, take heed you be not the worſt of ſlaves, as that man is that is a ſervant to his luſt: You have aſſerted the liberty of others, maintain your own liberty alſo, and be not the ſervants to ſin.

Fifthly, if you be holy, you will have reſpect unto all the commandments, Pſal. 119.6. he that doth deſpiſe any one Commandment, makes conſcience of none; it is univerſality that is the great note of ſincerity; now to live in the willing neglect of any known duty, and the Law of God comes in againſt a man, and the man is afraid to hear of ſuch a duty, becauſe his guilt ariſes, and his trouble is renewed thereby, and therefore the man would ſhift it off, & would disburden himſelf of the ſenſ of it; ſurely then that ſoul has cauſe to fear, holineſs is not his aim: but now when the commandment comes, and the man is a co-worker with God as it were, and is willing it ſhould be ſet on upon his ſoul, and is not willing to give himſelf a diſpenſation from it, but he ſaith, I muſt walk up to the extremity of the rule, and obſerve p. 62it to the uttermoſt extent of it, for I muſt be Judged by it, God will lay Judgement to the line, &c. this is the ſenſe of a holy heart.

Sixthly, if you are holy, your holineſs will anſwer the Law of God; for it is the Law written in the heart, that you muſt come up to; you have obeyed from the heart that forme of Doctrine which was delivered to you; we are caſt into it, as into a mold, and therefore it muſt be a perfect form; there are the great things of the Law, Rom. 11.17. Heb. 13.8,9. and it was the ſin of the Phariſees that they only regarded leſſer things, and left the great things of the Law undone: and its the great ſin of hypocrites whether it be in point of ſin, or in point of duty, to be only zealous againſt leſſer things: therefore trie your ſelves by theſe rules, for it is a matter of the greateſt concernment of your lives, &c.

By theſe may you know if you are in the way to the Beatifical viſion; by theſe may you judge of your holineſs, without which no man ſhall ſee the Lord.