SECT. 1. The Noble Pattern of Holiness.

The great inclination of Mankinde to Imitation, gave ground (I doubt not) [Page 50]to that old Maxime, Plus docent exempla quàm praecepta; our depraved natures are very apt to contemn Precepts, and to court forbidden objects: The tye of a Commandment is become (by our in­creased guilt) too weak to binde us to our duty, & is made as light of as Sampson made of those ropes with which he was bound before his locks were cut. But O what a secret and powerful influence have Examples on the spirits of men! I have seen Servants and Children who have contemned Commands, yet shamed to their duty by the Example of their Masters and Parents. The courage and valour of a Captain, proves frequently more powerful to inspirit inferiour Soul­diers, than the most forcible injunctions and helps to make even cowards stout; whileas a timerous Commander dishear­tens the bravest Souldiers, and by his flight will make them who feared no danger turn their backs.

Common experience makes it past doubt, that the patrociny and example of great men is enough to render any thing fa­shionable. We daily have proofs of this before our eyes: nay, so powerful do ex­amples sometimes prove, that not onely the silly modes and gestures of men have [Page 51]been imitated, but also their natural imperfections, as Nero's wry Neck was at Rome. It is the Poets observation: ‘ Regis ad exemplum totus componitur orbis.’ Ʋpon which account, I heartily wish the Nobles and Great men of this age would illustrate Holiness by their Examples; and I doubt not but contemned Holiness should be as fashionable as they have now made Vice by their patrociny. In sacred Writ we read, that when the Rulers of Judah and Israel were religious, and ex­amples of Vertue, that the whole people imitated their footsteps, and worshipped the Lord God of their Fathers: But when the Rulers became patrons of Vice, then the whole people sacrificed in the high places, and worshipped their Calves at Dan and Bethel.

It is indeed a case that well deserves to be regretted with flouds of tears, that the footsteps of those who transgress should prove more efficacious and effe­ctual, and have a greater influence on men, than the presidents of good men: but more lamentable is it, that despised vertue lies like the contemned ashes on the level, and has so few to raise up its e­steem by their examples.

And now, seeing Examples have so much force, methinks I hear the Captain of our salvation saying, as Abimeleck said to the men that were with him, Judg. 9.48. Make haste, and do as I have done. Christ Jesus hath by his example taught us our duty, 1 Pet. 1.15, 16. As he which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy as I am holy. Upon which account we are seriously exhorted in Scripture to look unto Jesus, and to walk as he walked; and can any consi­deration more abundantly serve to inspi­rit and excite us to live holy, than this? Methinks our having so brave an example should provoke us to follow his footsteps, who did no sin, neither was guile found in his mouth.

There are two chief reasons that great­ly prevail with us to imitate other exam­ples. First, the dignity and greatness of the person. Secondly, Interest and ad­vantage. Now both these motives should most powerfully prevail with us to make Christ the copy of our lives: For first, if we consider the dignity and worth of his person, is he not the Son of the li­ving God, who in the days of his humilia­tion thought it no robbery to be called [Page 53]equal with God? He was not a person of a mean and low extraction, how meanly soever he lived here, but one of extraor­dinary worth, who by partaking of hu­mane nature elevated it to the highest degree of honour: He was not onely the chiefest among stten thousands, but the delight of Heaven and Earth, before whom the Princes of the Earth must ap­pear, and the great men, to give him an account of their works. And as for In­terest, I shall afterwards make it plain, that we in nothing more cross our advantage, than in walking contrary to Christ.

But alas! how little are we moved by this noble president to minde Holiness? how seldom do we express in our actions the vertues of our spiritual King? although there is nothing more rational, more e­quitable and just, than to follow his foot­steps who hath called us to his Kingdom and Glory; nothing more honourable, nor can advance our happiness more, than to be conform to the image of Christ; yet in opposition to the most endearing en­couragements, we have as much set at nought his example, as Herod and his men of war did his person, Luke 23.11. Alas! what tears are sufficient to express and set forth this exceeding great madness and insolency?

Methinks I hear our blessed Prince speaking thus in his own vindication: Ye unwise and foolish sons of men, how long will ye prefer imperfect and ignoble pat­terns to one that is every whit perfect and compleat? In your secular concerns ye judge more rationally, prove a thousand times wiser; for who amongst you does not make diligent enquiry for the most exact pattern, that ye may conform what ye designe according to it? but in mat­ters of everlasting moment, how careless, how negligent and foolish do ye prove? If I had not been held forth as the most desirable copy, as a pattern most accom­modate to your state, your case had been more tolerable; but since you can pre­tend no rational excuse for your rejecting of me, Behold, ye despisers, wonder and perish.

I confess, our blessed Prince performed many extraordinary and miraculous a­ctions, which could have no other author but one invested with omnipotency; and although we cannot, are not required to set Christ as our president in these, as likewise in many other special actions he performed, as his fasting forty days, &c. yet even these we are called to admire; and must in so far imitate, as they were [Page 55]expressions of his great charity and kind­ness to men, and of his trust and depen­dancy upon his Heavenly Father. But as for those moral actions he performed, we are extreamly culpable if we do not make him our pattern, if we walk not as he walked: And it is sure the most unac­countable thing that can be, to profess our selves to be his Disciples, and to de­spise the lessons he hath copied out to us.

The whole life of Christ being one con­tinued lecture of Holiness, presents to our view a large field to discourse upon: but my intended brevity will not allow me to mention all those particular actions and vertues of his, which we ought to imitate. I shall therefore contract my discourse to those more remarkable in­stances, wherein we should industriously endeavour to imitate the holy Jesus in his spirit and actions: and sure there cannot be a more powerful motive to form us to holiness than his most excellent life, which is a pattern absolutely perfect, and de­signed as a fair copy after which we should write.

In the first place, our blessed Leader (for so he is called, Isa. 55.4.) hath by his precept, as well as his practice, enjoyn­ed [Page 56]us to learn meekness and humility of him, Mat. 11.29. Learn of me, for I am meek and lowly in heart. Throughout the whole course of his life he did evidence a spirit full of calmness and quietness. If we trace his foorsteps from the Cradle to the Cross, we shall not fined him either by his words or actions discovering the least expression of wrath, or revenge; but the most admirable disposition of gentleness and meekness, even then when his insulting Enemies endeavoured to cast upon him the most ignominious affronts. We read, Numb. 12.3. of Moses his great meekness; but how was he once and a­gain transported with passion! but ne­ver did our meek Jesus, by the most in­sufferable abuses he received, ever disco­ver a discomposed spirit. Isa. 53.7. He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep be­fore her shearers is dumb, so he openeth not his mouth. He did indeed frequently meet with extraordinary provocations to anger; but yet how sweet were his re­proofs? when the Samaritans refused to receive him. Luke 9.53. he did not treat them with contumelious speeches, nor revenge himself upon them, although he [Page 57]could have done it with ease; but being desired by his exasperated Disciples to call for fire from Heaven to consume them, he rebuked their revengeful motion with The Son of man is not come to destroy mens lives, but to save them. It would be too prolix a business to instance the se­veral examples of his Gentleness and Meekness; only let us view the last scene of his life, where we shall behold lively instances to confirm this. When he did finde his three Disciples, whom he had commanded to watch, sleeping, he did not upbraid them for their negligence, but gently asks them, What, could not ye watch with me one hour? and when he was treacherously accoasted by his own Disciple, who became leader to a great multitude who came out with Swords and Staves to apprehend him, with what astonishing mildness did he entertain this Traytor, who had the impudence to be­tray him with a kiss? Friend, wherefore art thou come? Mat. 26.50. or, as another of the Evangelists expresseth it, Judas, be­trayest thou the Son of man with a kiss? This was all the hard language he treated him with. And after he was apprehended, with what horrid contumelies and affronts [Page 58]did his barbarous Enemies entertain him? they did spit in his face, and buffet him; (the highest affronts imaginable) they stripped him of his ordinary cloaths, and put upon him a fools robe, and a Crown of Thorns; and being thus disguised, they expose him to the mockery and contempt of the Spectators. Notwithstanding of all which, he opened not his mouth; but with a most sedate and serene temper he re­ceived all these abuses, as the Apostle Peter expresseth it, 1 Pet. 2.23. When he was reviled he reviled not again, when he suf­fered he threatned not, but committed himself to him that judgeth righteous­ly.

Meekness, I confess, is so noble a ver­tue, accompanied with so many admira­ble and charming advantages, that it needs (as one would think) but few words to recommend it to men; but no argument is like to prevail more with generous mindes, than the example of so excellent and perfect a Pattern. Sure I am, it is the most unaccountable thing imaginable, for the Disciples of so meek a Master to be of a disposition and temper quite oppo­site to his.

But as his meekness, so is his humility also recommended to our imitation: As [Page 59]he was of a meek, so also of a lowly spi­rit. His first appearance upon earth was but mean and despicable; he was born (as the Scripture informs us) in a low estate, more fit for the meanest of his Disciples, than for so great a Prince. He was not brought forth in some stately Pa­lace, nor born in a Chamber curiously deckt, but in a vile Stable where the bruit beasts had their residence. Nay, af­ter he had discovered himself by his Illu­strious works to be a great Prophet, the true Messiah who enlightneth every one that cometh into the world, yet how hum­bly did he walk! his Companions he did chuse were but mean Fishermen; his Oc­cupation and Employment was no ways honourable; and his Revenues were but small, as he himself did testifie, The foxes have holes, and the birds of the air nests, but the Son of man hath not where he may lay his head.

Although his descent and extraction was incomparably great, yet he rather en­deavoured to conceal than to brag of it; and so humble was he, that he chose rather to attribute the praise of his admi­red works to his Father, than take the honour of them to himself, Joh. 8.28. I do nothing of my self, but as my Father [Page 60]hath taught me I speak these things.

He was not ambitious of Rule and Go­vernment, but modestly refused to be a Ruler and Judge. Nay, when the multi­tude thought to make him a King, he shunned their society by an invisible re­moval, it being quite contrary to his de­signe in coming into the world, (as he tells us, Matth. 20.28.) he came not to be ministred unto, but to minister. And to correct the insolent pride and ambition of his followers, how did he stoop to wash his Disciples feet! a most admirable evidence of his lowliness of spirit.

And now since our great Lord and Master did so wonderfully debase himself to the form of a Servant; since in all his actions he did manifest that he was meek and lowly, how prodigiously incongruous is it for those who profess themselves to be his Disciples to be proud and lof­ty?

I confess, Humility is a grace well be­coming our state as creatures; we are but dependent beings, having life and motion, and all those endowments we are proud of, from the Father of spirits, from whom every good gi [...] cometh. The fresh com­munications of his love we constantly participate of, are freely bestowed; which [Page 61]he may therefore, when he thinks fit, with an equal freedom and ease remove, with­out being guilty of injuring us.

Humility is that peculiar grace that qualifies and fits us to receive the divine aid and assistance; as the Apostle St. James tells us, he gives grace to the hum­ble. Upon which account we may with the Wise man well conclude: Better is it to be of an humble spirit with the low­ly, than to divide the spoil with the proud, Prov. 16.19.

I doubt not but every considering man will finde his own Reason suggest a suf­ficient store of arguments to confute the imperious assaults of Pride and Ambi­tion: but methinks none can more pow­erfully prevail with ingenuous spirits, than the consideration of Christ's humility: with this how effectually may he repel e­very temptation to pride, by saying, Was my Master lowly of spirit, and does it be­come me to be proud?

Thirdly, Christ is also set forth as our Pattern in his sufferings: If when ye do well (saith the Apostle) and suffer for it ye take it patiently, this is acceptable with God; for even hitherto were ye cal­led: for Christ also suffered for us, leaving us an example, that we should follow his [Page 62]steps, &c. 1 Pet. 2.20, 21. &c. Heb. 12.1, 2. His patience under his sufferings was very admirable: for although he was flouted and contemned by his unworthy crea­tures, was exposed to the base outrages of scandalous sinners, was made a spe­ctacle, set at nought, spit upon, and smitten by unworthy worms, whom with a word he could have easily dashed into nothing; in a word, though he endured all that malice could invent, suffered the worst of temporal evils, and became obedient to the cursed death of the cross; yet not­withstanding, how patiently did he endure the contradiction of sinners? how entirely did he submit to his Fathers Will? Al­though he was extreamly sensible of the weight of his sufferings, yet he did not in the least evidence any revengeful mind in the midst of his extream tortures, but sweetly recommended his soul into his Fathers hands. And now can any motive more effectually convince us to suffer pa­tiently?

But God knows how much we set at nought this president: fain would we enjoy a continual prosperity, a life of ease, without the least mixture or allay of trou­ble. When we meet with any thing that imbitters our condition, like the murmur­ing [Page 63] Israelites, we fret and repine, and our spirits begin to boil with rage and discontent; we cannot endure to have our pleasures impaired, but Jonah-like we are discontented, and ready to say, we do well to be angry: we aggravate the most minute trouble with imagined cir­cumstances, and are ready to say, Come, behold and see if there be any affliction like mine. And although we are assured that our repinings cannot remove or ligh­ten our burthen, cannot give us the least ease or relief; yet we never rest till those puddled streams be stirred up. Our grum­blings are almost inseparable concomitants of our sufferings; and if our Father smite us, we begin to accuse his love and tenderness, notwithstanding he hath in­structed us that whom he loveth he chasten­eth.

If we meet with reproaches, our re­venge is on the wing; the least affront kindles this unsanctified fire: No argu­ments can tame our Fury; no president proves effectual to form our Souls to true patience. If we drink of the waters of Marah, we complain of their bitterness, &, like foolish Children, think we are hardly dealt with.

And although impatience enflames ra­ther [Page 64]than allays the distemper, though it augments the degrees of our trouble, and disenables us to bear the stroke of Adver­sity; yet we will not be perswaded to a calm and quiet submission to the Divine Will. Though impatience exasperates the pain, yet we think we do well to be angry. If we meet with injuries, our ap­petite of revenge is stirred up; flesh and bloud we say cannot endure such affronts; we imagine it stains our Reputation and Honour in the world, and is degenerous and servile.

Thus do we sew Fig-leaves to cover our nakedness; but the all-seeing God knows that all these repinings are arrows directed against his Providence; otherwise we should with the Royal Psalmist say, I will not open my mouth, for thou didst it. To this impregnable Fortress he had his recourse, when causlesly cursed and re­viled by Shimei: it was this that silenced old Eli, It is the Lord, let him do what seemeth him good: he durst not quarrel at the message, but quietly he submits. There is a secret Providence which doth over­rule the most terrible accidents, and is not accountable to humane Reason. All those calamities and sufferings we undergo, are ordered by infinite Counsel; and in re­pining [Page 65]at such dispensations, we indirect­ly blame Almighty Goodness and Wis­dome.

Is it fit and congruous that God should take measures from men in his Oeconomy of the World? is it reasonable that the whole course of things should be put out of order, to satisfie every private mans hu­mor? can there be any greater madness, than to prescribe rules of Government to infinite Wisdom? Why then are we dis­satisfied with our adverse state? why do we repine and complain?

If we did indeed compare our Mer­cies with our Sufferings, our Receipts with our Merits, or our Condition with that of some others, we could not but be convinced of our folly: but we still pore upon the sore; all our thoughts are taken up and in exercise about our affliction: if we would deal rationally, let us view the sufferings of our blessed Redeemer, and see if we dare make a contrary con­clusion to that of the Apostle, 1 Pet. 4.1. Forasmuch then as Christ hath suffered for us in the flesh, let us arm our selves like­wise with the same mind: He suffered patiently and calmly for us; and it is but reasonable that Servants imitate their Master, and suffer the disasters they meet [Page 66]with, with the same mind that he did; that being thus made conform to our head, we may be also partakers with him of his joy.

'Tis indeed an unchild-like behaviour, to quarrel at the dispensations of our Heavenly Father: Alas! all we merit by our sins, is stripes and chastisements; and it is of the Lords mercy that we are not consumed: sure many who have offended less, have been justly sent to everlasting burnings, do now dwell with devouring flames; and why should a living man com­plain? it were certainly more rational to be humbled for the evil that occasio­ned the rod, that our present misery may not be the prelude to more lasting tor­ments. Nay, there is nothing that more offends God, that is more contrary to the pattern set before us, than to murmur and repine; let us therefore study to bear the resemblance of our eldest Brother, that our Heavenly Father may acknowledge us for his Children.

In the next place, Christ's obedience to the Will of his Father, is set forth as our president; and can any thing more pow­erfully perswade us to obedience than his example? which not onely discovers our duty, but also inspirits and enables us to [Page 67]perform it. If the marvelous pattern of Christ's entire obedience does not form our wills to do what God enjoyns, I scarce know any argument that will prove [...]ffectual.

And now, how serious was our Lord Christ in dispatching that business his Fa­ther intrusted him with? The work that his Father gave him to do he finished it, Joh. 17.4. and he testifieth of himself, That he did always those things that plea­sed his Father, Joh. 8.29. and that he might more emphatically express this, he tells us, Joh. 4.34. My meat is to do the will of him that sent me, and to finish his work: and indeed, in that he so entirely resigned the whole power of his Will to his Father, Not my will, but thy will be done, we have the most unquestionable proof of his per­fect obedience. He was, as the great A­postle tells us, Obedient to the death of the Cross, submitted to the most dreadful sufferings, that he might instruct us to keep his commandments, even as he kept his Fathers commandments, Joh. 15.10. and that the same mind be in us that was in him.

But God knows how little we regard either his Precepts or Examples: for al­though our great Master has made his o­bedience [Page 68]our rule, yet how ready are we to despise it, if in the least it cross our humors or carnal interest? Alas! little do we consider, that obedience is essen­tially necessary in order to our supream happiness; and that torments, as severe and intolerable as they are lasting, are the lot of the disobedient.

It were to be wished that the rebelli­ous posterity of Adam would but seri­ously ponder what they will be able to say in the great day of Audit. Sure I am, the whole Contexture and Harmony of the divine Precepts and Doctrines are e­quitable and just, and therefore call for our hearty compliance with them. The wise God never issued out any Command which could not be obeyed; He is not like the Aegyptian Task-masters, to require Brick while there is no Straw. Nay, in­deed, our duty and interest are coupled to­gether so closely, that if we disobey and rebel, we may thank our selves for the misery we have chosen.

And as his obedience is set before us for imitation, so is his Love, Charity, and Compassion also. His whole life was spent in doing good to men: how transcendent is, his love in pitying us in our degene­rate and forlorn estate? when we were at [Page 69]odds with Heaven, and incapable to help our selves, then, even then, did he commi­serate our case, and by his own Blood re­conciled us to the Father. It is the grea­test demonstration of love imaginable, for a man to lay down his life for his friend, Joh. 15.13. and yet more won­derful was the love of our Redeemer in passing through so many cruel sufferings for us, who were but Rebels and Ene­mies. O how should the remembrance of his boundless compassions transport and ravish us with love! how strange is it, that the highest endearments of Love have not inflamed our spirits, and made Love mutual and reciprocal!

Love is a most excellent affection, of a noble original, by which we resemble the best of beings; the great God being by the beloved Disciple described to be Love: and indeed well does this description sute with his dealings with men. But alas! how unlike are we to God in this! there is scarce any duty more frequently incul­cated by our Saviour than Love, John 15.12. This is my commandment, that ye love one another as I have loved you: and yet how little efficacy has either his precept or example with us?

Blessed Redeemer! how unworthy do [Page 70]impure Earth-worms require thy love? thou hast not been wanting to conquer our affections, and to inflame our frozen hearts with love to thee, and to our Neighbours also: Thy life and Death comprehend the most endearing argu­ments imaginable; and yet well maist thou ask us as once thou didst Peter, Love you me? but God knows there are but a very few who can unfeignedly say as this Disci­ple did, Lord, thou knowest that I love thee. We can remember all thy sorrows with­out tears, and look upon thy agonies with an unconcerned eye: We can view thee in the Garden, when grief and pain made thee sweat drops of bloud, and be­hold thee as thou stoodst accused as a Ma­lefactor before Pilate, as thou wert con­temned, scourged, and derided by impure worms, and most spitefully represented in a fools habit: we can ascend Mount Cal­vary, and contemplate thee as enduring the most shameful death of the Cross, and hanging betwixt two Thieves, and all this time have Adamantine hearts, which receive no impression. Blessed Redeemer! come, touch these hearts of ours, that they may be overcome with love, that our wills and affections may be perfectly moulded according to thy pleasure.

Sure if we had any sparks of Genero­sity or common Ingenuity, we could not thus despise so much love: The very Publicans (who were reputed the worst of men) yet loved those that loved them: And it hath even in the most degenerate times been reckoned the highest baseness to contemn Benefactors; yet more bru­tish are we become than these, and may very fitly be ranked in a Category inferior to that of bruits: For the Ass (as sacred Writ tells us) knoweth his masters crib, and the Ox his owner, Isa. 1.3. The ve­ry beasts in their own manner express a kinde of love to their Benefactors; and yet although our Redeemer hath made our peace by his blood on the Cross, and hath reversed that sentence of Damnation passed upon us; although he hath endu­red the greatest dishonour and pain ima­ginable, that we might be delivered from the wrath to come, yet this unparallel'd kindness, the greatest endearment of love, hath not had the kindly effect to quicken our dead and benummed hearts, but like a lifeless carcass we remain insensible with­out the least return of love.

And indeed it can scarce be well expe­cted that the example of his love to us should engage us to love one another, [Page 72]since it hath produced so little love in us to himself. But however, I need not take much pains to prove that hereby we de­monstrate our selves to be of all men the most ungrate, and justly liable to the seve­rest punishment ever inflicted upon the greatest criminal.

It would be too prolix to enumerate the several instances wherein Christ is set forth as our Pattern: sure I am, he hath by his example taught us the exercise of all vertues; and I may say (as himself said in another case) If we know these things, happy are we if we do them.

To sum up this Section, it will not be amiss to obviate an Objection, which is in­deed but very trivial, although it be too commonly urged: the Objection is, How is it possible for men to conform to Christ, and be holy as he is holy? Ans. I have alrea­dy told, that it is not expected that we should imitate our blessed Redeemer in all and every of those actions he perfor­med; but in all those moral duties which he hath enjoyned by his righteous pre­cepts, and encouraged us by his example to perform, these we must by no means neglect: and to manifest the possibility of doing these, we may satisfie our selves by viewing the pious and devout lives of [Page 73]primitive Christians. It is a great mistake to think we are commanded to a rigorous and strict conversation which cannot be attained; the faithful in former ages have run the same race that is set before us; they have fully enough cleared the possi­bility of our duty: Wherefore seeing we also (as the Apostle argues) are compas­sed about with so great a cloud of witnes­ses, let us lay aside every weight, and the sin that doth so easily beset us, and let us run with patience the race that is set before us, Heb. 12.1. For shame, let us rather imitate the excellent holiness of primitive Christians, than the impure practices of those who are strangers from the sacred Covenant.

O the perfect love and imitable kind­ness of the first professors of the Gospel! what purity, what integrity and inno­cence appeared in their lives? how ravish­ing and splendent were their vertues and graces; their Patience in suffering, their Courage and Magnanimity in death, their Temperance and Moderation, their Cha­rity and Compassion, their Equality and Justice, and their Contempt of this World and all earthly concerns for the sake and honour of their Master? These were the vertues they were adorned with, which [Page 74]made the Heathen world, who hated the Doctrine they professed, yet esteem and reverence them. Bonus vir Cajus Sejus, nisi Christianus.

SECT. 2. Holiness the condition of future Happi­ness.

The desire of Happiness is so natural to all that partake of humane nature, that it can no more be separate from it than heat can be from fire. 'Tis true, the mi­stakes concerning happiness are as nume­rous as dangerous; every one in this cor­rupt state is apt to frame a happiness which best suits his inclinations: but yet there is no man so devoid of reason, who doth not desire to be happy; although indeed there be but a few who make use of the right means to attain to true felicity.

Daily experience puts it beyond doubt, that a carnal and fictitious felicity is by the unwise sons of men pursued with the most indefatigable pains and industry pos­sible. Now how strange, to amazement, is it to think, that men should be so sedulous in hunting after a fancied felicity, and yet so negligent, so careless and unconcerned about a real happiness which is both satis­fying and lasting?

But not to digress; that which I am now to urge, is: since happiness is that which excites men to perform any thing chear­fully in order to the attaining of it, how mightily should the expectation of a fu­ture felicity induce them to the practice of Holiness? for betwixt the two our blessed Saviour has made an inseparable connexion, Matth. 5.8. Blessed are the pure in spirit, for they shall see God: and indeed it is the height of folly and mad­ness, for impure wretches to expect they shall be partakers of the inheritance of the Saints of light; for as the Apostle tells us, There shall in no wise enter into it any thing that defileth, Rev. 21.27. Holi­ness is the established condition of happi­ness, Heb. 12.14. Without holiness no man shall see God. Hence is it that all the pro­mises concerning our future felicity are onely made to those men who purifie themselves from all filthiness of the flesh and spirit; and the great design of them is to encourage us to Holiness; upon which account St. Paul draws a very pressing in­ference, 2 Cor. 7.1. Having therefore these promises, (of which he spake in the fore­going Chapter) let us cleanse our selves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.

There is nothing more certain, than that onely holy souls are in a capacity of par­ticipating of that future felicity; and these may without the least charge of pre­sumption claim an interest in it: But for those vitious wretches, who are wholly polluted, who have devoted themselves to commit sin with greediness, and take pleasure in doing evil; how utterly in­capable are they (if they continue such) to dwell in his presence, who is not a God that taketh pleasure in wickedness?

And now seeing there is such an insepa­rable connexion between Happiness and Holiness, it cannot be amiss if we take a short view of the excellency of this coe­lestial felicity, that it may more plainly appear what a notable encouragement and motive it is to holiness.

There be two things that forcibly re­commend the excellency of that future state of bliss. First, A perfect freedom and immunity from all evils. And Se­condly, a perpetual enjoyment of the chief good.

First, it is a blessedness wholly exempt from evils whether of sense or loss; 'tis a happiness attended with no inconvenien­cies, nor dismal circumstances, as the hap­piest state here is: we now walk in the [Page 77]midst of perplexing doubts and fears; temptations increase our inquietudes, and dangers our continual fears: our com­plaints are by far more numerous than our joys; nay, what is our whole life, but a scene where sorrow and fears act their parts! Man that is born of a woman is of few days, and full of evil.

But our future blessedness quite ex­cludes all those evils; there is nothing admitted to imbitter that pleasant state, Rev. 21.4. And God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away. The holy soul shall then no more complain of any dolorous hours; the heavenly Jeru­salem is a place unacquainted with every thing that is uneasie and troublesome.

And yet this is but the least part of the Saints felicity: for as they shall enjoy a perfect freedom from evil, so shall they al­so be advanced to the fullest fruition of that God, where all the streams of good­ness do finally empty themselves: Blessed are the pure in spirit, for they shall see God, Matth. 5.8. They shall see him, not as now through a Glass darkly, but then face to face, 1 Cor. 13.12. they shall, as [Page 78]the Angels in Heaven, always behold the face of their Father, Matth. 18.10. in whose presence (as the Psalmist assures us) is fulness of joy, and at whose right hand are pleasures for evermore, Psal. 16.11. O the unspeakable delectability of the Saints future state! where the most blessed God shines forth in his Glory, where the beams of beauty ravish the be­holders, who stand continually in his pre­sence receiving the manifestations of his Glory!

Sure if the faint expectation of enjoy­ing the company of vertuous men in their fancied Elyzium, did instigate some Hea­thens to imitate their vertues; how much more perswasive should the heavenly Je­rusalem, and the City of the living God be? where the holy Soul shall be admit­ted to converse with an innumerable com­pany of holy Angels, and taken into the blessed Society and Church of the first-born; where all those imperfections that imbitter our communion here, are remo­ved; where the holy Soul shall see Jesus the blessed Mediator of the new Covenant, Heb. 12. who suffered so much for sin­ners, now sitting in glory and majesty; not crowned (as once he was) with thorns, nor wearing a purple robe; but having on [Page 79]his head the most transplendent Diadem, and cloathed with Majesty and Beauty. Methinks the thoughts of beholding this glory, and participating of so much feli­city, should excite the most lazie to fol­low Holiness, and to walk worthy of him who hath called us to his Kingdom and glory.

But I confess I am not able to express half of the glory of that future felicity: The blessed Apostle seems to intimate, that all Hyperbolical expressions fall short in describing it, 2 Cor. 4.17. where he stiles it, A far more exceeding and eternal weight of glory: and 1 Cor. 2.9. he tells us, Eye hath not seen, nor ear heard, nei­ther hath it entred into the heart of man to conceive what God hath prepared for those that love him. For although we may be assured that the reward is of infinite value, and that the righteous shall shine forth as the sun in the kingdom of their Father: yet the most glorious part is hid from the eyes of viators; 'tis onely those who taste the Honey-comb that can best discover its sweetness.

And yet it is prodigiously strange, that the imperfect glance of future Glory that men may here behold, is so ineffectual to form them to Holiness; that men who [Page 80]know they may be for ever happy, if they would study and endeavour to be holy in all manner of conversation, yet live as if they thought such a happy state not wor­thy to be noticed.

I confess, if the faithful and true God had not promised this state of blessedness, and discovered by revelation the truth and reality of it, we could never have drea­med of partaking of so much happiness. The Heathen world could never be ascer­tained (by Natures dim light) that the Soul is beyond all doubt immortal, and that there is a future state of rewards and punishments. The wisest of their Philo­sophers, by their most laborious search, were exceedingly confused in their thoughts about it, and could at the most only entertain some probable guesses and conjectures, founded upon moral argu­ments, which could never perfectly con­quer their doubts: They did indeed think it was very reasonable to believe that God (who is holy, just, and good) would in another life (since he did it not in this) reward good men, and punish the bad; but they could not be, beyond all doubt, ascertained that it would be so. The most celebrated Socrates, who parted with this life in expectation of a better, plainly told [Page 81]his Friends, it was God onely who knew whether there were a future felicity or not; much less could either he or any other, without revelation, discover the nature and quality of the blessedness of that future state. And indeed, although they entertained some imperfect notions of a future life of bliss for the Soul, yet they never thought of the resurrection of the Body: although 'tis true, the felicity they formed, was more congruous by far to satisfie sensual appetites, than rational Souls: The Poets Elyzium being much of the same nature with the Mahometan Pa­radise, exactly accommodated to their flesh and senses.

In these thick clouds of darkness and ignorance did the wisest of the Heathens walk: Exceedingly perplexed they were what to think, their doubts being greater than their hopes. But the arising of the Sunshine of Righteousness hath wholly dispelled all that darkness; the Gospel hath brought life and immortality to light, 2 Tim. 1.10. and hath undoubtedly assu­red us that there is a reward for the Righ­teous, and that Holiness shall be crowned with Happiness.

SECT. 3. Holiness the onely safe way to escape the wrath to come.

Fear is a passion so extreamly violent, and repugnant to Humane nature, that nothing imaginable is of more force to conquer the unruly wills of men to duty. Hence is it, that even humane Laws are much more secured by punishments than rewards: Therefore if the promise of Heaven be not forcible enough to work upon our rebellious Wills, we have a Map of eternal and intolerable torments to excite our fear, and to affright us from the commission of those sins that lead down to the chambers of death; and that drawn so exactly, that it is the greatest miracle, that men will notwithstanding slight Ho­liness, which is the onely means to evite these lasting tortures.

In sacred Writ, the torments of the damned are represented by such terrify­ing expressions, that it is a wonder they impress not a fear and terrour upon the most daring sinner. The Apostle St. Jude describing Hell, calls it, The vengeance of eternal fire, and the blackness of darkness for ever, Jude 7, 13. And the Apostle [Page 83]St. John calls it, A lake of fire and brim­stone, Rev. 20.10, 15. Our Saviour more emphatically describes it to be A fire that can never be quenched, and where the worm dieth not, Mark 9.46. All which phrases do most significantly express the severity and intolerableness of the tor­ments: for what punishment is so terri­ble as that of Fire? and how unspeak­ably does it inhance the misery, in that it is eternal? and that too, as inflicted by an offended God, who is executing his ven­geance upon sinners.

Would God sinners would seriously consider whether they are able to endure the eternal pains of a gnawing Consci­ence? or can patiently dwell with devou­ring Flames? Whether the momentary pleasures of sin, are to be balanced with those furious reflections, those horrid stings and intolerable tortures the damned suffer day and night, where nothing of life remains but the sense of pain? Alas! will no argument prevail with men? how amazing is it to think that the everlasting God has used all the methods of love to excite men to Holiness, and to reclaim them from sin, and all to no purpose? May I not well say to such men, as St. Paul said to the Galatians, Ʋnwise sinners, who hath bewitched you?

Did men seriously believe the threat­nings of the Gospel, I am sure they would not, for the fullest enjoyment of carnal felicity, run the hazard of dwelling with everlasting burnings. That man that so­berly considers, that the wrath of God is revealed from Heaven against all ungod­liness and unrighteousness of men, will, I think, easily be scared into reformation, and be thereby excited to be diligent in the pursuit of substantial Holiness, which is the safe course to escape that wrath.

Alas! that men who are so wise and diligent in their secular concerns, should prove so foolish, so remiss and careless in matters of the greatest weight, and which require the utmost diligence! That ra­tional creatures should so willingly pur­chase their own misery, and be at so much pains to damn themselves! 'Twill surely be an aggravating circumstance of their misery, to think that they might have been happy, if they had but taken as much pains to live holily, as they took in the pursuit of sinful pleasures. How asto­nishing a consideration will it be to the damned, to think of their treading un­der foot the Son of God, and their coun­ting the blood of the Covenant whereby they were sanctifi [...]d, an unholy thing? Heb. 10.29. [Page 85]to think, that the time was, when they enjoyed not onely a possibility, but a fair probability also of escaping the fury and indignation of God!

But men will not believe that a merci­ful God will thus torment his creatures; that he who delights not in the death of sinners, will execute his vengeance upon them. Alas! what delusory imaginations arethese? for although fury is not in God, yet his honour calls for the execu­tion of Justice upon ungodly sinners, who obey not the Gospel of our Lord Jesus. He has waited long upon sinners, and has fully testified that he is a God long suffe­ring, and slow to wrath: He has not in­stantly resented every injury offered to him; but day from day has been intrea­ting sinners to turn from the evil of their ways: and now seeing they set at nought all his counsel, and will not hearken to his reproof, what wonder is it though he laugh at their calamity, and mock when their fear cometh? Prov. 1.25.26. How heavy is that threatning, Deut. 28.63. As the Lord rejoyced over you to do you Good: so the Lord will rejoyce over you to destroy you?

To compleat the misery of the damned, besides the intolerable and eternal pains [Page 86]they endure, we may also adde that ce­lestial felicity they are for ever excluded from. How tormenting will it be to think of an everlasting separation from the di­vine Presence, and instead of a holy So­ciety, to keep a continual corresponden­cy with impure Spirits?

Would God that this brief discovery of the powers of the world to come, might prevail with men to be holy in all manner of conversation.

But methinks I hear the over zealous Professor too ignorantly objecting, that it is servile, mercenary, and legal, to be holy for love of Heaven, or fear of Hell. Truly if it were so as these men teach, I know not what can be the intent and de­signe of all the promises and threatnings of the Gospel. And although I question not but it is a generous and Christian principle, to serve God out of pure love; yet I can never be induced to think, that to be holy for love of Heaven and fear of Hell, can be separate from that principle of love to God.

God knows how much in need men stand, both of arguments to work upon their hope and fear, to excite them to duty. And since he who knows our na­tures, has used promises to allure us, and [Page 87]threatnings to awaken us, we must not pretend to be wiser than God, and reject those motives he has thought fit to pre­scribe: and indeed, if it were not for the fear of evil, and the hope of good, 'tis to be feared, the pressing of other motives should be but a mere beating of the Air.

But that this is not servile and merce­nary, needs no other argument to prove it, but our Saviour's enduring the Gross, and despising the Shame, for the joy that was set before him; a Scripture sufficient enough to stop the mouths of all oppo­nents.

SECT 4. Holiness the main design of the Gospel, and the end of all Christs sufferings.

Subjects who know the intent and design of those Laws issued forth by their Prince, will be loath to contemn his Au­thority, especially when the whole intent of these is to make them by their obe­dience the more happy; and sure 'tis the most unaccountable thing that can be, if they notwithstanding despise his Laws, and quite counter-act his design.

Now the main designe of the Christian [Page 88]precepts, is the promoting of Holiness, and planting a good life in men: This al­so was the onely intent of our Soveraign and Law-giver; and it is certain the whole advantage redounds to us. How impious then is it to despise the Authority of Hea­ven! If God had made Holiness a matter of indifferency, the want of such a quali­fication had not been criminal: but since sacred Writ has declared, That this is the will of God, even our sanctification, and that we must be holy as he is holy; if we rebel, the indignity and contempt we cast upon him, is insufferable.

I have already shewed, that it is the great design of the Gospel-Precepts, Promises, & Threatings, to exalt Holiness. Hence the Apostle very aptly calls it, A doctrine ac­cording to godliness: and he tells us, that the design of it is, to teach men to deny un­godliness and worldly lusts, and to live so­berly, righteously, and godly in this present world: and the Character of its nature is, to turn men from darkness to light, and from the power of Satan to God, that they may receive forgivness of sins, and an inhe­ritance among them that are sanctified by faith in Christ.

I wish the effect were answerable to the designe. I doubt not but the Gospel has [Page 89]had a kindly influence upon some, to form them to Holiness, I would fain wish upon all: But alas! the perverse and corrupt con­versations of men plainly tell us, that there are but a few who have answered its design.

In the next place, it were easie to de­monstrate, that to plant Holiness amongst men, was the end of Christs descending from Heaven to Earth, and of all that he suffered. This the Apostle plainly enough holds forth, Tit. 2.14. He gave himself for us, that he might redeem us from all iniquity, and purisie unto himself a pecu­liar people zealous of good works. Now what argument should be so powerful and prevalent to engage Christians to be uni­versally holy, as the due consideration of Christ's redeeming them for that end?

Men who are endu'd with any sparks of ingenuity, cannot but be inspirited to be separate from the pollutions of this world, when they reflect what their Redeemer hath suffered in order to the purchasing of their pardon and reconciliation: For when poor Man had cast himself headlong from Heaven to Earth, had lost his pristine purity, and subjugated himself to the cru­el tyranny and dominion of sin; in this deplorable state being utterly unable to [Page 90]help himself, our blessed Lord redeemed us from our captivity, by offering up him­self a ransom to satisfie divine Justice; and all this, that we might walk in new­ness of life. And now what ingratitude is it to despise so much love? Sure, If he that despised Moses law died without mer­cy, of how much sorer punishment shall he be thought worthy, who hath trodden un­der foot the Son of God, and hath counted the Bloud of the Covenant wherewith he was sanctified an unholy thing? Heb. 10.28, 29.

He must certainly be of a very base and disingenous spirit, who takes pleasure in sin, when he considers how dearly Christ paid for it. Hath he been at so much pains, undergone such dismal sufferings to purchase our peace, and will we not­withstanding frustrate his designe? how strange to astonishment is this, that men should prefer captivity to freedom!

Alas! is it not enough that our blessed Master was so barbarously and despiteful­ly used by the Jews and Roman Soul­diers, but must we be also Actors in the Tragedy, and by our sins crucifie him a­gain?

Did he not die that we might live? and shall we spend our life in offering [Page 91]despite unto him? Strange, that so much madness should lodg in the breasts of any into whom God hath breathed the breath of life!

I might here also adde, that it is a con­temning, and offering of the greatest de­spite to the Holy Spirit, to despise Holi­ness: for upon this account is the third person of the blessed Trinity called the Holy Ghost, because his peculiar office is to enable us to perform holy actions: now if we continue in our rebellion, if we reject the offers of grace, and the internal motions of the Spirit to Holiness, we do hereby become guilty of quenching the Spirit of God, and offering despite unto him; which is so horrid a piece of villa­ny, that Heaven threatens it with the se­verest torments.

SECT. 5. Holiness the most proper and effectual means for attaining length of days.

Of all outward and temporal blessings, length of days hath justly the precedency, since without this, all others can afford little or no comfort: The possession and enjoyment of other mercies, can bestow no satisfaction to men lying on their beds [Page 92]of languishing: nay, there is no comfort, be it never so great, but men would wil­lingly quit with, to acquire this. Now since this is above all things so universal­ly desired, it cannot but very much en­hance the value of Holiness, to demon­strate that there is nothing so proper, nor more effectual to procure length of days than this.

In order to my proving of this, I shall first make it plain from Scripture, that length of days is due to holy men by ver­tue of the many true and faithful pro­mises; and secondly, I shall appeal to common experience to determine the case.

First, there is nothing more evidently asserted in Scripture, than that Holiness hath the promise of length of days an­nexed to it, Prov. 3.1, 2. My son, forget not my law, but let thine heart keep my commandments; for length of days and long life shall they adde unto thee. This encouraging motive is pressed very effe­ctually by Moses, in his exhortation to o­bedience, Deut. 4.40. Thou shalt keep therefore his statutes and his command­ments which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou maist [Page 93]prolong thy days upon the earth. Upon this account we also finde that there are ma­ny promises of this nature to obedient Children, Exod. 20.12. Honour thy fa­ther and thy mother, that thy days may be long upon the land which the Lord thy God giveth thee.

And as Righteousness tendeth to life, (as the Wise man observes) so he that pursueth evil pursueth it to his own death, Prov. 11.19. There is nothing more evi­dent from Scripture, than that sin hath a natural tendency to shorten mens lives; nay, the great God, who is serious in his threatnings, hath assured us it is so: upon which account we may well conclude with the Wise man, Prov. 10.27. The years of the wicked shall be shortned.

The whole tenour of the Scripture a­bounds with many such promises and threatnings; and the thing is so plain, that I need not stand to transcribe many texts.

But besides Scripture, this truth is also plainly attested by common experience: for if we examine who are the men who for ordinary are most obnoxious to di­seases, and live shortest; we shall finde it true enough, that the vitious are the men, who live not out half their days, [Page 94]Prov. 23.29, 30. Who hath woe? who hath sorrow? who hath wounds without cause? they that tarry long at the wine, &c. Holiness is repugnant and inconsi­stent with excess, which naturally puts a period to the lives of men: It forbids all manner of vice, which leads down to the chambers of death; and keeps men within due bounds in their eating and drink­ing.

Before mankind had corrupted them­selves by their notorious and impudent vitiousness, we read of their great length of days; but the increase of sin multi­plied diseases, which hurry men to untime­ly deaths.

I deny not but the great Lord and Ma­ster of the Universe may, for holy and wise ends known unto himself, cut short the lives of the righteous; yet surely if we consult either Experience or Reason, we shall finde it certain beyond doubt, that vertuous men enjoy, for ordinary, far the longest lives.

Some good men may be naturally of a brittle constitution, yet how strangely has their life been protracted by their mode­ration and sobriety? and how many strong men have had their days shortened by their intemperance and excess?

Indeed, he that considers this well, shall finde, that Holiness is the most effectual means to promote long life, both upon a moral and natural account. Upon a moral account, long life is the reward which the divine promises do secure to such men; and on the contrary, wickedness is threat­ned with shortness of days. Upon a na­tural account, the fire doth not more na­turally produce heat, than Holiness does procure health and length of days; and there is nothing more evident, than that the most of vices have a physical effica­cy in the shortning of humane life. That this is the necessary product and genuine effect of intemperance and lasciviousness, needs no other argument to prove it, but the daily examples of multitudes, whom those sins have hurried to their graves. And truly there is not any vice which does not like fire in mens bosoms torture and consume them; and so disorders and discomposes them, that they even neg­lect the necessary means of their health. See Period of Humane life, pag. 111, 124, Edit. 2.

SECT. 6. Holiness that which makes men honoura­ble; vice rendering men mean and ig­noble.

Honour is an ornament so noble and ve­nerable, that he is but very sottish, if not quite bruitish, who doth not court and caress it. Upon this account it is no­thing strange, that ancient Philosophers, who wanted the assistance of revelation, placed mans happiness in it.

How many brave and gallant actions have been performed, which if they had wanted the bait of Honour had never been attempted! Gallant souls, who de­spise all other rewards, have been hereby excited to undergo the greatest dangers.

Now, since honour is so highly esteemed, especially by those who pretend to gene­rositie; I shall, to encourage such to be­friend Holiness, endeavour to prove, that the most effectual means to procure Ho­nour, and to be in esteem both with God and man, is to live (as the Apostle advi­seth men) soberly, righteously, and god­ly.

Onely before I proceed to prove this, I shall premise one Caution, namely, that [Page 97]by Honour I do not chiefly understand one dignified with any extrinsecal honour arising either from his Birth or Office; though both these are to be highly e­steemed, and must not be denied that ex­ternal respect due unto them: but by Honour I understand that esteem and re­putation that the best and wisest men do give to any whose Moral honour is con­spicuous; and under this notion the Sto­ick-Moralist hath very well expressed it, ‘ Nobilitas sola est atque unica virtus.’ which upon the matter disagrees not much from that sacred position of the Wise man, Prov. 22.1. A good name is rather to be chosen than great riches.

Having premised this, I come now to prove that Holiness is the path-way to Honour. And indeed, this is so plainly asserted in Scripture, that it is needless to insist. The God of Heaven hath assured us, that those that Honour him, he will ho­nour; and those that despise him shall be lightly esteemed, 1 Sam. 2.30. Much like to this, is that inducement to Holiness urged by our Lord Christ, Joh. 12.26. If any man serve me, him will my Father honour. Now men cannot honour God [Page 98]more, than by being holy: for the word is comprehensive, and includes all those duties that God hath enjoyned; but e­very vice is a despising of his sacred Au­thority. If then holy men are those onely whom God will honour, and vitious men those whom he will contemn, we may easily conclude, who are the honourable, and who are the base and ignoble. Sure those men must be honou­rable, whom the Fountain of Honour e­steems such.

'Tis upon this account that the Saints are called (in Scripture) the excellent of the earth, and the worthies of the world, (how meanly soever men esteem them) of whom the world is not worthy: And the righteous is said to be more excellent than his neighbour. And indeed, Holiness doth not only promote the honour and esteem of private persons, but of publick Commu­nities and Kingdoms also, Prov. 14.34. Righteousness exalteth a nation; but sin is a reproach to any people.

This is a truth which the wisest of the Heathens, who yet wanted Revela­tion, constantly taught, namely, That Honour is the reward of vertue. Hence the large Lectures they have written in the commendation thereof: it would be too [Page 99]tedious to transcribe even the Elogies that they have written in the praise of Vertue; and indeed it is well worthy of our observation, that as they have illu­strated Vertue by their large Encomiums of it, so Vertue (which they courted) hath made them venerable to posterity, and transmitted to us their memories un­der the most amiable Encomiums imagina­ble: And however their birth was but mean and almost regardless, yet their ver­tues have made them more famous than Princes and Emperours. The vertues of Aristides, Socrates, Seneca, Marcus Re­gulus, and many others, have made their renown glorious; whileas many Empe­rours and great men have had their names buried in silence.

Let a man be as rich as ever any of Adam's posterity was, or (that I may extend it farther) as high as his ambitious thoughts can wish; let him be wise as Solomon, and endued with all other per­fections and advantages; yet if he want vertue, how insipid will his Name be to posterity? It is Vertue alone that con­duceth to same. 'Tis true, some wicked men (called in Scripture vile, notwith­standing their authority) have been set in high places, and honoured for fear, [Page 100]when alive; yet they never received that honour which hath in all ages accom­panied the Righteous. They have had the external, (which is indeed due to men by vertue of their Descent or Office) but wanted that internal reverence and honour which is onely due to good men: and I doubt not to say, that there is no­thing more incongruous and unsuitable, than to see Honour given to such men. As snow in summer, and as rain in har­vest; so honour is not seemly for a fool, Prov. 26.1.

Vice is in the judgement of all consi­dering men so mean and base, that it casts a stain and reproach upon men; makes their names unsavory, and stink in the no­strils of after-ages: but Holiness forces a veneration from men, and makes poste­rity raise Elogies in their memory; but the memory of the wicked shall be forgot­ten.

Virtue was that alone whereby many Kingdoms and Empires have been raised; was that which made them so flourishing and potent, and prevailed more to their establishment and advancement, than Strength or Policy. Thus it was with the old Romans, (for their virtues are a shame to the present state of that Em­pire) [Page 101]their Clemencie and Justice con­quered Kingdomes, and made Rome re­nowned and glorious beyond all other Kingdoms and Commonwealths: and as Vertue hath raised Kingdoms, so hath it also particular Persons; whileas Vice hath cast Emperours from their Thrones, and made them as unfortunate as they were wicked.

Many of the primitive Martyrs, who were renowned by Kingdoms and Com­monwealths (who keep Festivals in honour of their memories) were but of an inferiour degree, and had nothing to recommend them to posterity but their Holiness and Sanctity; and indeed, any man that consults Reason, will easily finde himself constrained to reverence and e­steem virtuous men.

'Tis a wonder that any man who pre­tends to generosity should be vitious, there being nothing so mean and base as Vice, which like to cowards always lur­keth, and dares not approach the light. I doubt not but this present age hath ar­rived at as high a confidence in proclai­ming their sins as Sodom, as ever any for­mer age acquired; and it may (to the reproach of it) be said, as ever any is like to reach to: yet till men cast quite [Page 102]off humanity, it cannot be expected that Vice shall have Advocates to plead in its defence. 'Tis a noble saying of the great Moralist Seneca; Licet Deus nesciret nec homo puniret peccatum, non tamen pecca­rem ob peccati vilitatem.

'Tis no wonder then though Vice ap­pear (as the Devil in Samuel's mantle) under the cloak of Vertue; though Lust mask it self with the pretence of Love, and Cruelty of Zeal: but by this means it proclaims its timorousness, not daring to own publickly what it really is.

It were a large field, to descend to the consideration of every particular vertue and vice, and to shew that there is not a­ny vertue but tends to the advancement of a mans honour and fame, and no vice which is not ungentile, mean, and base: But the brevity I have designed will not allow me to enlarge; only in brief I shall demonstrate the truth of this by some few Instances.

Justice is so gallant a vertue, that it ad­vanced the renown of those whom it a­dorned, beyond what riches or preferment could ever bestow. The Romans were more famous, and (where they were E­nemies) more formidable for their Justice than their Power: it was this vertue [Page 103]which in a peculiar manner made Sce­pters and Kingdoms submit to their Go­vernments. But Injustice is so base and contemptible a vice, that it hath made those who are captivated by it, despised as the unworthiest of men, not deserving to be taken into frendship, but to be ex­cluded from humane Societies. How un­savory hath the name of unjust Judges been to posterity, while every one is rea­dy to strew some Elogies in honour of the just!

To this I may annex Constancy in friend­ship, as a vertue as noble as amiable: For who will not admire and celebrate the man who remains fixt to his friend, what­ever alterations or changes there may be in his condition? And sure whosoe­ver fails in his friendship, lays himself o­pen to the most merciless condition, and needs expect to be left to befriend himself when the wheel of Providence laies him below those he thought unworthy of his favour.

Of all vertues, Liberality, Charity, and Compassion are so noble, that common speech adapts this Elogie to them by way of emphasis; and indeed, I think I need not say much to raise an estimate of these: for no man can be so base as to despise [Page 104]those who bestow favours upon him. Sure there is no vertue that makes men more famous, that wins the hearts and affections of people more, than Liberali­ty: but Avarice is ungentile and sordid; and so odious a vice, that it ever lessens all other vertues, and makes those it pos­sesses the most hateful of men.

Charity is an obliging virtue; and as it hath its original from, so doth it also ne­cessarily produce Love, and esteem too: he who prefers the necessities of others before his own superfluities, and who does supply the wants of others, does so chear the languishing hearts of the needy, that nothing can be more generous, nor generally meets with a greater recompence of honour and esteem.

To compassionate the case of the Fa­therless, of the Poor and Needy, is so no­ble a vertue, that the Apostle makes this qualification alone the evidence of pure and undefiled religion. It is a most un­natural and more than bruitish sin, to slight and forget such.

Meekness and Humility are such noble embellishments of humane nature, as I have formerly shewed, that none but proud and insolent spirits, who have been always condemned as insufferable, durst ever disesteem them.

To these I may joyn Affability or Cour­tesie, as a vertue near allied to Humility and Meekness; which being noble in its causes and effects, cannot but denominate the person it illustrates both noble, and amiable, and lovely: 'Tis indeed an evi­dence of a very base and abject spirit, to be sullen and morose. Persons of a noble education and original, are frequently known by their condescending and obli­ging behaviour; and I am sure Reputati­on and Esteem are the apparent effects of Courtesie.

Temperance and Moderation are ver­tues more noble than that they need elo­quence to advance their value, as its con­traries are too mean and beastly to be in­veighed against. How bruitish and con­temptible is a drunken man, who is ra­ther an object of pity, (as mad-men are) than reproach! who being a more apt re­semblance of a beast than a man, deserves as little Honour, as he is ignorant what Honour means.

SECT. 7. Holiness attended with the most solid and real pleasures.

In all things that concern practice, there is scarce any motive more forcible than Pleasure; and of all pleasures, those that entertain the Soul are the most excellent. We indeed need no argument but expe­rience, to demonstrate how ravishing sen­sual pleasures and delights are, how much they are caressed and courted, till men be glutted and filled with them. But alas! how inconsiderable are all sensitive de­lights? the enjoyment of these cannot raise us above the beasts that perish; but those pleasures which are fitted for the rational nature, are noble and lasting; and such are all those delights that arise from a holy conversation; no joy, without this, being able to make a mans life pleasant and delightful.

There is in Holiness an internal delecta­bility, that is better felt, than it can be expressed; but how loathsome and o­dious is Vice? it is compared in Scripture to the most ugly and unpleasant things: But Holiness is so comely, so delightful, and ravishing, that it is very fitly (ac­cording [Page 107]to the Scripture-Epithet of it) called, the Beauty of Holiness. It is this alone that produces a calm and serene Conscience; from which necessarily re­sults acquiescence and delight: and in­deed, this is no fantastick and imaginary joy, (as the Atheists of this Age would make men believe) but a true and real one, affording much more complacency and satisfaction, than all the pleasures of sense. To the truth of which, I doubt not but those men who question it should assent, if they would but make the expe­riment; and till they do this, they give us too evident an instance of their folly, in denying the reality of those raptures of joy resulting from a holy conversa­tion.

But besides Experience, this truth is likewise confirmed by Reason: For who is in more probable circumstances to par­ticipate of Pleasures, than he who is Master of his Passions, who hath subdued his appetites, and freed himself from those imperious Lords, who denied him the li­berty of tasting and relishing pleasures? The pious Soul may have no large allow­ance of temporal mercies; yet having Contentment, he is richer than the wicked man whose coffers are full.

But we need not doubt of the reality of those pleasures; the Wise man hath long since put this out of question, Prov. 3.17. Her ways are ways of pleasantness. There is here a concurrence of all those circumstances that contribute to make a­ny thing delectable: 'tis a way pleasant for its plainness, and desirable for its end. There is not indeed any thing wanting in it, that usually draws out mens de­light.

All beauty falls inconceivably short of this; it being Holiness alone, that makes the righteous shine forth as the sun in the Kingdom of their Father: without this, all natural comeliness is imperfect, and, as the Wise man expresses it, is deceitful and vain, Prov. 31.30.

And yet what an universal Empress is external beauty become? nothing being of equal force to attract the eye of be­holders as it doth. How hath she con­quered the mighty, and made the Nobles of the Earth Vassals to lacquey after her? There is an almost irresistible power and force in her charmings, which conquereth the hearts of men insensibly.

Now if Beauty mixed with so much de­formity, accompanied with so much at­tendance and slavery, be so enchanting [Page 109]and attractive; how much more power­fully should the Beauty of Holiness, which is every whit perfect and unspotted, and attended with no dismal accidents, raise our admiration, and make us say (as Da­vid of Goliah's Sword) There is none like it?

Alas! all earthly beauty will be quick­ly laid in the dust! a little time will de­face the fairest face, and make its beauty consume like a Moth: an unexpected ac­cident may disfigure it, and marre the most lovely features; and there is no doubt but old Age, which draws on a pace, will make wrinkles in the smoothest face, and make it wither as a flower: But the Beauty of Holiness is lasting; it fades not with time, nor can it be impaired by the most loath­some and nauseating disease.

Since then Pleasure is so ready to ex­cite our affections, and draw out our com­placency, 'tis pity that the noblest, the most satisfying, and the most lasting should be so much contemned. Eccl. 5.10. He that loveth silver, shall not be satisfied with silver; nor he that loveth abundance, with increase. All the caresses of this World are unable to satisfie the Soul; but how ravishing are the joys of a holy conversation! The pleasures of this world [Page 110]are short and momentary, are onely (as the Apostle phraseth them) for a season, which quickly passeth; but the joy of the Holy Ghost is as lasting as unspeakable; and this joy (saith Christ to his Disci­ples) no man shall take from you. It is without the reach of the malice of men and Devils too.

Alas! how diminutive does it make the pleasures of the wicked, to say they are short? how exceedingly does this one circumstance diminish them? But indeed this were not so very considerable, if there were a concurrence of no worse circum­stances: but that which mostly is an al­lay and damp to temporal pleasures, is the consequence, a painful and lasting eternity of the severest punishments. 'Tis this life that puts a period and conclusion to the joys of wicked men; whileas the pious have Rivers of pleasures for ever­more to delight and ravish them: 'tis at Death that they enter into the joy of their Lord.

This is a subject so ravishing and plea­sant, that I cannot without reluctancy conclude it. O how unsatisfactory are all the delights of Sense, if compared with those Spiritual Joys the holy Soul partakes of! The delights that the Drunkard hath [Page 111]in his Cups and Companions, the Cove­tous in his Riches, the Ambitious in his Preferments, &c. fall all incomparable short of that joy that is the lot of the righ­teous.

The delights that the holy man enjoys do upon a double account far over-poise the transitory pleasures of the wicked. First, the present satisfaction that the ho­ly Soul tastes of in this valley of tears, is incomparably greater than the delights that arise from sense. The soul that hath once tasted of the love of God, findes more pleasure in the very acts of mutual love, than in all the feasts of delight that sense is capable to enjoy. Food is indeed sweet to the hungry, and drink to those who are languishing with thirst: the taste does without doubt finde some meats sweet and relishing, even where there is no extremity of hunger, much more where it is: for, to the hungry every bitter thing is sweet. Beauteous Sights ravish the Eye, melodious Musick the Ear, and Odoriferous things please the Smell: But alas! how far beyond these is the delight which the devout soul receives in Ordi­nances! the antipasts of joy which their Heavenly Father bestows upon them, are more delightful than the concurrence of [Page 112]all sensual pleasures. The soul that is in trouble can fetch more consolation from the promises of the Word, than the car­nal man can from his pleasures: Ʋnless thy Law had been my delight (saith the Psalmist) I had perished in my affliction. Other things could not avail him, they could afford no relief: but to have ac­cess to God in prayer, and to pour out our complaints to our willing God, this is more ravishing than I can express. And I am sure there is no man who hath ta­sted these joys, who would part with them for sensual pleasures; and no man dare inveigh against those spiritual de­lights, but strangers who intermeddle not with this joy.

The very Heathens have taught us, that Vertue is a reward to it self; they expe­rimented more real satisfaction in mode­ration and temperance, than in Drinking and Whoring. But Christianity gives us more uncontrolable evidences of the re­ality of that joy that good men even in this state of absence taste of. Into what a rapture and unexpressible extasie of joy did the abundance of revelation St. Paul met with put him! and the Apostle St. Peter was so transported with joy when he did see Christ in his Transfigu­ration, [Page 113]that he could not forbear crying, Master, it is good being here. How full of joy have Martyrs been in the midst of the flames! what comforts have they e­ven then expressed! And is not all this evidence, that the joy of holy men is more real, more sweet and ravishing, than the transitory pleasures of the wicked, which in several seasons can afford no delight? a little pain or disease is such an allay and damp to their pleasures, that it quite extirps them.

But besides those foretastes of joy that the holy Soul experiments here, which, as I have shewed, infinitely overwhelms all trouble and pain; that which con­tributes most to advance the joy of good men, are those felicities above, which are prepared for them; and to these wicked men can lay no claim, their farthest pro­spect being confined to temporal de­lights.

What abundance of delights and unex­pressible pleasures are laid up for the ho­ly Soul above! How delectable will it be, to be constant residents in the Hea­venly Jerusalem, whose Streets are pure Gold, and whose Gates are Pearl! how ravishing will it be, to be always in his presence, where there are Streams and [Page 114]Rivers of perpetual pleasures? How sweet will it be, to be a member of that bles­sed Society of the first-born in Heaven, where there is a perfect concord and agree­ment? But I confess, I am not able to express half the joy of this future felici­ty: Eye hath not seen, nor ear heard, nei­ther hath it entred into the hearts of men to conceive, what a store of happiness God hath laid up in Heaven for those who are holy in all manner of conversati­on.

SECT. 8. Holiness accompanied with Peace.

There is nothing more suitable to, and a­greeable with Humane nature, than Peace; as those who endure trouble and vexati­on can fully attest: Amongst earthly bles­sings it deserves not the last place, it be­ing a mercy which crowns all others, and without which, the fullest fruition could not prove satisfactory.

Those languishing, and much to be pi­tied, Kingdoms, which now lie bathed in blood, can attest the evils and mischiefs of War, much more pathetically than words can express. How sweet and ac­ceptable would Peace (a word always sounding sweetly) be to them?

Now the Apostle St. James hath given us a brief, but unquestionably true, ac­count of the real causes of Wars and Fightings, Jam. 4.1. From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members? From these sinful cau­ses have all the disorders and jars in King­doms and private Societies had their real (I speak not of their pretended) original. How impetuous are the lusts of turbulent spirits! like the raging waves of the Sea, they are still in motion, casting forth filth and dirt. Ambition is so un­quiet and restless a passion, that no man is ignorant what desolations it hath wrought in the earth: How many famous Kingdoms hath it ruined and destroyed? what inquietudes and disorders are oc­casioned by discontentment? All these are things so evident, that I need not en­large upon them: but how repugnant are these vices to Holiness? and can it be rationally imagined that their genuine and proper effects can be more recon­cilable with it?

I confess, Religion hath too frequently been pretended as a Cloak to dover the greatest Villanies, Confusions, and Rebel­lions: but sure I am, nothing imaginable [Page 116]contains a greater contradiction, than to say these impieties have a warrant from the sacred Laws of the Gospel, the com­bination of which is the rule of Holiness, as I have formerly explained. Is not Christ called the Prince of Peace, and the Gospel the Gospel of Peace? And it is cer­tain, if men would be ruled by the Laws of so peaceable a Prince, they should be of a calm and quiet spirit: then should we indeed see Righteousness and Peace kissing each other.

When ever therefore we read in an­cient prophesies of the great peace that shall be in the Messiahs reign, we must thereby understand, that the nature of the Gospel and its precepts are such, that if men would conform their lives to them, there should be an universal Peace. How strictly are all the causes of Envy, Con­tention, Ambition, and Rebellion, pro­hibited? and sure if these causes were removed, their effect should have no place: Then should the Bow be broken, and the Spear cut in sunder: Swords should be turned into Plough-shares, and the Instruments of War into more ne­cessary uses: War should cease unto the ends of the earth, and Peace should be within each wall.

By this it is apparent how much holi­ness conduceth to the establishment of publick peace. But that which I would more especially take notice of, is, the in­ternal serenity and calmness of Con­science, which is the onely effect of holi­ness: and truly upon this account there is no peace to the wicked.

I might here appeal to every mans breast, whether Holiness does not calm and quiet the Consciences of men; while­as a natural horrour results from the com­mission of vice, more heavy than the severest lashes ever inflicted by Tity­us or Rhadamanthus. What unspeak­able peace and ease does attend holiness of life! there is no jar nor contention, no check of Conscience, nor wound of spirit, to disturb the inward repose of the Righteous: but that remorse that results from the commission of sin, even after men have acquired what they sinfully lu­sted after, is like that hand-writing, Dan. 5.5. which made the stout heart Bel­shazzer to tremble, and his knees to smite one against another: It troubles the thoughts of the most daring sinner, and makes him a terrour to himself. There is no imaginable torment that can equal the terrours of an awakened guilty Con­science; [Page 118]it hath put men to chuse strang­ling and death rather than life: all which is fully verified by the Word of truth: The spirit of a man can sustain his infirmity; but a wounded spirit who can bear?

O the secret pangs and fears that possess the spirits of wicked men! the severe checks and lashes of Conscience that seize upon transgressors, which all imaginable divertisements cannot quite stifle and sup­press! All the attendance of the most dear Relations cannot give ease and com­fort to them. How dismal and incon­solable was Spira's condition? how ama­zing are the very thoughts of those gnaw­ings and horrours of Conscience he suf­fered? The fears and apprehensions of a future misery, mar all the joy and mirth of carnal men. In their most flourishing state it continually haunts them, and so fills them with horror and inquietude, that they cannot quietly enjoy themselves. Whilst the Soul acts within the Body, it cannot but present those horrid and dis­quieting reflections.

These are the men who in the midst of [Page 119]outward felicity are amazed with tormen­ting fears, which cannot be eradicated but by a sincere repentance.

But the holy Soul, in the extremity of outward troubles, enjoys an internal calm­ness and quiet of minde: the very Pa­gan, who could not be beyond doubt as­sured of the certainty of a future reward, could yet say,

But the Word of truth hath made this more unquestionably sure: Psal. 119.165. Great peace have they that love thy Law, and nothing shall offend them.

SECT. 9. Holiness the best evidence of true Wisdom, and real Worth, and Courage.

Wisdom and Courage having their rise and source from nobler. Principles than external helps, have therefore in all Ages been esteemed excellent and venerable vertues, and much preferable to those others which depend upon external ad­vantages. Wisdom is (as the Wise man speaks) the principal thing, Prov. 4.7. [Page 120]It is that vertue which in a peculiar man­ner raiseth the Humane nature above that of Bruits, who act without considera­tion and counsel. And Courage is that which subdueth that ignoble passion of fear, which hindreth men from attempt­ing actions praise-worthy. Hence it is, that to be called a Fool, or Coward, are such reproachful denominations, that nothing imaginable is more shame­ful.

That Holiness is an infallible evidence of true Wisdom, is more plain than it can be doubted. In sacred Writ, Wis­dom and Religion are used as convertible terms, as words expressing the same thing. And unto man he said, Behold, the fear of the Lord, that is wisdom, and to depart from evil, that is understanding, Job 28.28. Hence the impious and wicked are fre­quently called Fools, and men void of understanding and wisdom. And how­ever this prophane Age of ours hath ac­counted those men great Wits, who have cast off all Religion, and who Burleseque Scripture; who think it the greatest folly to be kept in awe by the fears of future danger, and to be kept in thraldom by the apprehension of an invisible being: yet men who consider things aright, have [Page 121]in all ages accounted those Atheists both fools and mad-men.

Fools, in condemning that which all wise men have assented to. But 'tis no wonder, since sin is that which overclouds and stupifies the judgment, and deprives them of those intellectual abilities where­by men acquire a right judgement of things. Alas! why should such be ac­counted wise, who cast themselves in the dirt and puddle, who contaminate and pollute their Souls, who prefer a tempo­ral to an eternal felicity, who blindly and inconsiderately expose themselves to the wrath of a God-revenging sin? Sure the greatest Idiots are not comparably so unwise as these men, who venture their Souls upon such hazards.

There is nothing that doth so much de­base Humane nature, as sin: the Psalmist, who but upon a surprisal vented his im­patience and envy, yet characterizeth him­self a fool for doing so, Psal. 73.22. So foolish was I, and ignorant: I was as a beast before thee. 'Tis Religion alone that is the most certain and uncontrovertable dif­ference betwixt men and bruits. The ve­ry Pagan Satyrist could say, [Page 122]

Reason will easily convince every man that will but take pains to consider, that those men who neglect their greatest in­terest, can never shun to be esteemed fools. Now to be serious and careful a­bout the Soul, to be ascertained how it shall go with us in the other world, this is the greatest concern of man, about which the greatest care and diligence pos­sible is little enough: and sure those men who design happiness (a thing implan­ted in the natures of men) must either make use of the right means in order to their acquiring of it, otherwise they too plainly proclaim their folly: but the ho­ly Soul makes Religion its whole business; he knows that it is his greatest interest to be holy, and that without this he can ne­ver expect to be happy hereafter. And indeed, whatever may be the present ap­prenhensions and thoughts of men, yet they shall ere long pass this verdict of cir­cumspect walkers, That they were the onely wise men: and the God of wisdom, who can give the best judgement in the case, does account the Saints to be wise [Page 123]men. Let us then hearken to the Apostles advice, Eph. 5.15. See that ye walk cir­cumspectly, not as fools, but as wise.

But as Holiness doth thus entitle men to wisdom, so doth it also promote true valour; it mightily conduceth to inspirit men with courage and magnanimity: The righteous are bold like a lyon; but the wic­ked flee when no man pursueth. And the reason of both is plain: the one hath secured his future state; but the other expects no better inheritance. And how­ever wicked men may be very daring, yet they cannot be said to be truely valiant; for this is always rational and deliberate: but if wicked men should soberly consi­der the unspeakable hazard they run up­on, they durst not be so daring; for what considering man would thus expose him­self to danger to be esteemed gallant, who knows if he miscarry he is everla­stingly miserable? If this merits the En­comium of courage, why may not those mad-men who inconsiderately expose themselves to danger, be also accounted valiant? Nay, the Horse that undaunted­ly, but inconsiderately, runs so many dangers, encounters so many perils in bat­tle, may be as truly said to be valiant, as those men: But this is to mistake quite the true notion of courage.

That man that is affrighted with a small danger because it is present, but nothing amazed with a future danger which is certain and intolerable, is certainly both Fool and Coward. A Fool, in judging so badly, and mistaking his own interest and well-being: A Coward, in being a­fraid for a danger because it is present. He who runs from his Colours in time of Battle, proclaims himself to be a coward, although thereby he exposeth himself to a greater danger if he be apprehended, even the severe Sentence of the Martial Law justly inflicted upon Fugitives. How then can those men be accounted valiant, who for fear of some small danger they may run the hazard of here for Holiness, expose themselves to those vials of fury which is the portion of ungodly men hereafter?

SECT. 10. Holiness universally profitable, and above all things most advantageous.

In all secular affairs that concern pra­ctice, Gain and Advantage is the great ar­gument and attracting inducement that prevails upon men; it is like oyl to the wheel, making its motion more easie and [Page 125]swift. There is no danger so terrifying, but men have hazarded on, who have had this motive to animate them: this is it that prompts the Mariner to expose himself to the dangers of the merciless Ocean, that excites Servants to toil so in­dustriously, and encourageth Souldiers to fight battles.

That men may also be inspirited and al­lured to court Holiness upon the account of its utility and profit, I shall (abstra­cting from those advantages I have alrea­dy instanced) now briefly discover that Holiness is, first, positable to men in every condition and state. Secondly, that it is attended with all outward blessings, and wants not a claim to a temporal felicity. Thirdly, That without it all other mer­cies are useless, and unable to quiet the Soul. Fourthly, That it is the most in­comparable blessing, and frees the Soul from the worst of evils. Fifthly, That it is the best evidence of our being in favour with God, and of our adoption to Gods Family. And Lastly, That it is the best cordial against the fears of death, and affords the greatest satisfaction to men lying on their beds of languish­ing.

That Ho [...]ness is proficable and advan­tageous to men in every condition and state, seems to be clearly enough asserted by the Apostle, when he says, Godliness is profitable for all things. But besides Scripture, Experience and Reason do joyntly agree in the proof of this. That man that is advanced above others in riches, has no ground to expect honour and reverence from men, if he walk not according to the rule of Holiness; that is, if he be not moderate and compassio­nate, if he restrains not his ambition and pride: And sure, without this love and reverence from others, his condition is not very happy, he lies exposed to infi­nite dangers.

Again, if a man be exposed to a mean and adverse estate, is environed with an infinite number of perplexing difficulties; yet this case is not altogether hopeless; for if he be not vitious, but on the con­trary religious, besides the divine aid that is engaged for his relief, the circum­stances he is stated in are apt motives to stir up bowels of compassion towards such a person.

Ʋnless the Magistrate, who is invested with Supream Power and Authority, imi­tate God in goodness as well as in great­ness, [Page 127]his Authority will produce fear ra­ther than love. The very Moralist could say, Sine bonitate nulla majestas. Those who will be at the pains to consult Expe­rience, shall finde that good Princes have always been in the greatest esteem; and sure it is the most unpardonable villany, to attempt any evil against religious Kings.

Holiness is also profitable for Subjects to teach them obedience, and to submit, not merely upon the account of wrath, but for Conscience sake; which is certainly the onely safe expedient to secure the o­bedience of Subjects: And, I confess, I know not how that man can be a true Subject to his earthly Prince, who stands not to offend the God of Heaven. I know some who have pretended to much Holiness, have been the greatest villains; but this proves not that the rule of Ho­liness gives a Supersedeas or allowance to any to disobey Authority.

Art thou a Parent? the rule of Holiness (to which holy men conform) will in­struct thee to be gentle and tender to thy Children, and not to provoke them to wrath, which is the onely thing that lessens their affection. Art thou a Childe? it will teach thee to reverence and ho­nour [Page 128]thy parents; in doing of which, thou entitlest thy self to the promise annexed to the fifth Commandment. In a word, it is profitable to make all manner of Relations live in quietness and peace, and to bestow mutual offices of love upon each other. It instructs men to be faithful in every calling and employment: and certainly the good man is to be trusted far rather than the wicked; for Religion lays an awe and restraint upon the one, but the other pretends no such motive to engage him to fidelity, especially if he may de­ceive and not be noticed. To this pur­pose Plutarch hath a notable saying: Pie­tate (saith he, Nat. Deor. lib. 1.) sublata, fides etiam & Societas humanae generis, & una excellentissima virtus justitia tolli­tur.

There are several things useful for some men, but altogether unprofitable for o­thers; but Holiness is equally profitable for all; there are none exempt from tast­ing its utility, but those who exclude themselves by a vitious conversation.

Secondly, Holiness is attended with all outward blessings, and wants not a claim to a temporal felicity, Matth. 6.33. Seek ye first the kingdom of God and his righ­teousness, and all other things shall be ad­ded [Page 129]unto you. The promise of inheriting the Earth (by which all temporal feli­city is meant) is made to the meek: Matth. 5.8. Blessed are the meek; for they shall inherit the earth. And indeed, we finde this blessing even promised to the posterity of those that fear the Lord, Psal. 25.13. And to put this beyond all doubt, we finde the Psalmist repeating this five times in one Psalm, Psal. 37.9, 11, 22, 29, 34. And the great Apostle tells us, that it is Godliness that hath the promise of the life that now is, and of that which is to come, 1 Tim. 4.8. The God of Hea­ven hath also assured us, that he will with­hold no good thing from them that walk uprightly. Upon this account well might Wisdom say, Prov. 8.18. Riches and ho­nour are with me: a plain instance of which, we have in Solomon, who because of his asking Wisdom to govern his Sub­jects, when he might as freely have ask'd Riches and Honour, he receives this an­swer from God, I have also given thee both riches and honour, 1 King. 3.13.

But however this discriminating pro­vidence doth not so discernedly appear here, yet there is no man but can attest Vice hath impoverished thousands; there being several sins that have a natural ten­dency [Page 130]to poverty. By means of a whorish woman, a man is brought to a piece of bread, Prov. 6.26. The like we may true­ly enough say of several other sins. I have seen (saith the Psalmist) the wicked great in power, and spreading himself like a green bay-tree; yet he passed away, and lo, he was not: yea, I sought him, but he could not be found, Psal. 37.35, 36. I confess, good men may be reduced to great wants, may be destitute of necessary provisions; nay, how frequently is this the lot of the most excellent and gallant Souls? yet this may be safely said, That a little that a righteous man hath, is better than the riches of many wicked.

But then those things that best deserve the name of riches, because of their en­riching the Soul, which being more ex­cellent than the Body, must upon that ac­count be of greater value than these things that onely respect the Body, these are onely peculiar to holy men: and such are the graces of the Holy Spirit, the combination of Christian vertues, the price of which is above that of Rubies. These are riches which are of a more la­sting nature than those which the igno­ble of the world call riches; they are not subject to the casualties which Gold [Page 131]and Silver and precious Stones are; which upon that account cannot be called a mans own, as Pagan Moralists have large­ly and excellently confirmed: And if we will not dispute with God, and contest his determination, we shall finde one sin­gle vertue receiving a more ample com­mendation than ever riches did; 1 Pet. 3.4. The ornament of a meek and quiet spirit is in the sight of God of great price.

Although the holy and devout Soul may be reduced to our Savours straits, not to have where to lay his head; yet how can he be said to be poor, since he possesses him who is All? The most adverse chan­ces that befal such a Soul, cannot denomi­nate it poor; there is a Crown and Princely Inheritance which belongs to it. Nay, besides that glorious reversion, we have express promises that such Souls shall not be altogether destitute of neces­saries to sustain and support them in this their pilgrimage.

I have already shewed, that Honour and Pleasures are the attendants of Holiness: What in the world is more glorious, than for a man to conquer those lusts and in­ordinate appetites that seek the mastery over him? what pleasure is able to con­test [Page 132]with those ravishing joys which re­sult from a holy conversation? There is nothing imaginable that so exhilarates and revives men, as a calm and quiet Con­science. But I pass this.

In the next place I come to shew, that the enjoyment of all other blessings can never profit that man that wants Holi­ness. This is plainly attested by our Sa­viour, saying, What hath a man profited if he should gain the whole world, and lose his own soul? To have an affluence of temporal mercies, cannot so much as con­tribute to a present felicity, where the forementioned qualification is lacking. Outward favours, not attended and chai­ned with real Holiness, contribute onely to enhance the misery of their possessor; they being proper fewel to increase the flame of inquietude and restlesness, but unfit to allay it. The greatest plenty of riches cannot satisfie the covetous minde, which like the Grave cries Give, give. The whole world could not satisfie Ale­xander's insatiable ambition; but, as the Poet speaks, ‘ Aestuat infoelix angusto limite mundi.’

'Tis indeed impossible for a man to en­joy [Page 133]that earthly felicity he designs, if he want Holiness: For, suppose he be posses­sed of it, yet the secret acknowledge­ment of a superiour power, impairs the delights that do arise from such a state, and makes him in the height of his fanci­ed felicity startle and quake. Conscience, upon the apprehension of guilt, and the vengeance due to it, recoils upon the sin­ner, and disturbs his quiet enjoyment of the pleasures he might otherwise freely e­nough delight in. O how does it molest and torment him ‘ Nocte diéque suum gestare in pectore testem,’ to have an inward principle of Fear haun­ting the sinner in his most retired enjoy­ment of pleasures, which cannot be silenced by his utmost endeavours! This, this is it that torments him with anguish and confusion, that allays the imaginary pleasure of the most charming Lust, and in the midst of laughter makes his heart heavy: which fully verifies the truth of what I said, that the enjoyment of all other blessings can never free a man from torment, nor a whit profit him that is destitute of Holiness.

Fourthly, Holiness is the most incom­parable [Page 134]blessing, and frees the Soul from the worst of evils. What David said of Goliahs Sword, I may more safely say of Holiness, There is none like it; nothing in the world so apt to remove those disa­sters and turmoiling fears that inwardly work upon and damp the minds of men with severe checks and lashes, as Holi­ness, which being diametrically opposite to sin, which is the worst of evils, must therefore by a necessary consequence be the best of blessings.

Now seeing contraries placed near to other are the more discernable, I shall therefore take a short view of the evil and malignity of sin, that hereby the beau­ty and excellency of Holiness may ap­pear the brighter, and have the greater force to conquer our affections.

To express the evil and malignity of sin, Scripture represents it by the most ug­ly and abominable things, by the most dangerous and terrible Diseases: Nay, the great Apostle seems to want language and comparisons too, to express the evil of it, when he calls it exceedingly evil, as if he had said, it infinitely transcends all other evils; the malignity of which, no Pen can fully delineate and describe, either in its nature or consequences.

In its Nature; the Scripture-character of it is, it is an enmity against God; a transgression and voluntary violation of his most holy and righteous Law; a dis­obedience of his Authority, and a wicked contempt of all the divine Attributes: 'tis the woful stain and blemish of our Natures, the disease of our Souls, and the reproach of our Reason.

The consequences of sin are fearful and fatal. So bad a cause can never fail to produce the worst effects; for besides all the temporal calamities and mischiefs that befal Mankinde, those unspeakable miseries and extream torments that ac­company men to the other world, are al­so the dreadful and sad effects of sin. I have already shewed, that every vice is naturally attended with some particular punishment: but that indeed which is most terrible, which should mightily a­maze and startle the sinner, are the dread­ful miseries of another world: Alas! how dismal is the condition of those men who have lost the divine Image, and conse­quently his love and favour, and are lia­ble to his fury and wrath? who are pos­sess'd with a legion of impure lusts, which lead them captive, and hurry them headlong to perdition, where they must [Page 136]have their everlasting abode with impure spirits and devouring flames.

How impossible is it to give a just List and Catalogue of the sad and dreadful consequences of sin, or fully describe the evil and malignity of it! But yet this im­perfect glance may in part satisfie and in­form us, that a holy and vertuous life, which excludes all those mischiefs and in­conveniencies which both in this and the next life attend sin, is the best of bles­sings, and frees us from the worst of e­vils.

Fifthly, Holiness is the best evidence of our being in favour with God, and of our adoption to Gods Family. How se­dulous and inquisitive are many good Christians to understand their spiritual state and condition, that they may know into which of the two regions of the o­ther world they shall be stated after death? This is certainly a matter of the greatest consequence, and deserves every mans most serious consideration; a mistake here being so exceedingly dangerous, like a wound in the vital parts, it proves mor­tal and incurable if continued in. Now the most infallible mark and character of our being in favour with God, and that which comprehends all others, is that [Page 137]which the beloved Apostle sets down, 1 Joh. 3.7, 8, 9, 10. Little children, let no man deceive you: he that doth righteous­ness is righteous. ( And every one that doth righteousness is born of God, Chap. 2.29.) He that committeth sin is of the Devil— Whosoever is born of God doth not commit sin—In this the children of God are ma­nifest, and the children of the Devil: Whosoever doth not righteousness, is not of God. Let men pretend what they will, if they be destitute of righteousness, they are of their Father the Devil, and can claim no interest in God as their Father; seeing it is purity of Spirit that gives us a title to be the Children of the most high; 2 Cor. 6.17, 18. Be ye separate, and touch not the unclean thing, and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. The whole tenour of the Scripture abounds with so many such instances, that I shall supersede a tedi­ous citation of texts.

This then being so infallible and cer­tain a character, methinks every rational man may quickly come to the knowledge of his spiritual estate. A bad man may certainly enough know whether he breaks the divine Laws, and goes in a continued [Page 138]course of sin; and a good man may suf­ficiently know whether he obeys the di­vine Laws, and is sincere in his actions. These are things so plain and undeniable, that all doubts of this kinde are ridicu­lous. Now 'tis no difficulty to draw these plain inferences: I break the divine Laws, therefore I am not of God: or, I obey them, therefore I am a Child of God. And thus every considering man, who im­partially considers, and exactly examines his life and actions, may be fully enough ascertained whether he be a Childe of God or not. Alas! how useless and dange­rous is it to ascend unto Heaven to search the secret and eternal Decrees of God, which belong not to us to pry into, that we may know whether our Names be written in the Book of Life or not? He that doth righteousness needs not fear any latent Decree concerning his reprobation; and it is the vainest thing imaginable, for im­penitent and obstinate sinners to dream that God hath from eternity elected them to life. The pure nature of God is so perfectly opposite to sin, that it is quite impossible there can be any agreement betwixt him and sinners, no more than there can be betwixt light and darkness. The Psalmist acquaints us, That he is not [Page 149]a God that hath pleasure in wickedness. And the Apostle hath told us, That the wrath of God is revealed from Heaven against all ungodliness and unrighteous­ness of men. But yet the righteous Lord loveth the righteous: These are the men whom he esteems his Children, to whom the promises of eternal life be­long.

In the last pace, there is nothing in the world that will prove so effectual to com­fort men at the hour of death, as the sweet thoughts of their being separated from the pollutions of the world. How unspeakably comfortable is it for men, when they are just stepping into the o­ther world, to reflect upon the good life they have led, and that they carry in their bosoms Consciences void of offence both towards God and towards man? This is indeed that noble and Sovereign Cordial that revives the spirits of good men, in their passage through the valley and shadow of death, and makes their com­forts abound and overflow.

Death is not so small a matter as some men think; in Scripture it is not unfitly called the King of terrours: Now no­thing can free men from the terrour of it, but a good Conscience; and this cannot [Page 140]be had without Holiness, which makes all calm and serene within. It will afford men little pleasure when they come to die, to reflect upon the earthly pleasures they have enjoyed: these things profit not in the day of wrath; but the Con­science of well doing makes men salute death without dread and astonishment, and lift up their heads with joy, because the day of their redemption approach­eth.

But with the ungodly and wicked it is not so; then their sins stare them in their face, and so terrifie and affright them, that no wonder though in the extremity of their agony they prefer strangling and death to life. If holy Job doth so heavi­ly complain of the terrours of God, how much more terrifying shall the apprehen­sions of a severe and terrible judgement be to the unsanctified and polluted? To think how shortly he must be everlasting­ly separate from the good things he en­joyed here, and be cast into utter dark­ness, to have his portion with the damned in devouring Flames, to be an everla­sting resident in the Lake of fire and brim­stone, where he shall be continually tor­mented with that gnawing worm that ne­ver dies: These are the amazing thoughts [Page 141]that will seize upon the sinner: his Con­science then will not sleep; nothing will be able to allay those Storms and Tem­pests that are raised by the fearful expe­ctation of the reward due to sin. At death, men are generally wiser than at o­ther times; then they begin to consider what they have been doing, and call themselves fool a thousand times for their disobedience and wickedness. The smoak of worldly cares that formerly blinded their eyes, are now dispelled; they see their folly, when it is too late to mend it; and if they do no more, yet Balaam-like, they will cry, O that I might die the death of the righteous!