Motives to holy living, or, Heads for meditation divided into consideratins, counsels, duties : together with some forms of devotion in litanies, collects, doxologies, &c.

§.5.

Par. 1. V. Concern∣ing the Measure of this Refor∣mation.

V. Concerning the measure of this Reformation. Consider

1. The strictness of the last Judgment; not only con∣cerning our Works, but Words, and Thoughts, where there hath been here no after-penitence for, and Refor∣mation from them: More especially, concerning the im∣ployment of our abilities, and the Duties of our Professi∣on,

or calling. (Luk. 19.13. —12.42, 43. —Matt. 25.15.30. —Matt. 20.8. —Luk. 16.2.) And concerning our deeds of charity, and mercy. —(Matt. 25.42. —16.9, 10. Matt. 10.42. —Luk. 16.25. Comp. 21.)

2. And the severity thereof: The Lord Jesus then coming as with great power, and glory, (Matt. 24.30.) so in great wrath: to take vengeance on the disobedient to his Gospel, &c. 2. Thes. 1.7, 8. —Rev. 6.16. —n. 18.

3. The Paucity of the saved, and, even of those, who profess Christianity; but by their own default (man be∣ing a creature indued with free will that so his actions might be capable of punishment, and reward,) Many called but few chosen; and many more condemned by God's Justice, than saved by his Mercy. Concerning this weigh well our Lord's Answer, to the Question asked him, If few saved. Luk. 13.23. That the Gate of Salvation is strait; and that many shall seek to enter in, and shall not be able [i. e. seek too late, when the Gate is shut.] There is a Time then, it seems, when the Gate shall be shut upon us, after which shutting, we in vain seek the opening of it, See §. 4. n. 10. [As he tells the Jews also, Jo. 7.34. and 8.21, That they should seek him, and yet dye in their sins, because come too late.] But though many seek to enter in, that shall not; yet perhaps the most may enter in still? Therefore see the Question answered yet more punctually, in Mat. 7.13, 14. Strait the Gate, narrow the way, and few that find it; Few that enter in at it. But that may be meant in comparison of Heathens, and Infidels? No. Matt. 22.14. Of those that are called [i. e. of Christians] few chosen. To which add what is said by the Apostle, 1. Cor. 1. Not many wife after the flesh, not many mighty, not many noble, chosen. And particularly concerning rich men, by reason of the many, partly temptations, partly secular cares thereof, what is said by our Lord, Matt. 19.23. Verily I say unto you, a rich man shall hardly enter into the kingdome of God: An

easier matter for a Camel to go through a Needle's eye: which yet with God is a thing possible.

4. The Messias his first coming into the world, for judgment as well as for mercy; and to require a more diligent observance of God's Commandments, than was yeilded in former ages.

In which Observance, Consider

5. 1. The necessity (that we attain Salvation) of not living in the custome and habit of any one great, or mor∣tal, sin whatever; and the certain damnation that is from them, if unquitted before our death. 1. Cor. 6.9. Eph. 5.5, 6.

Digr. How habits may be discerned. Chiefly by the frequency, facility, and much delight taken, in the Acts.

2. Some Reluctance to sin, (which is in all men from nature, less or more); and so long, as, notwithstanding this, we act it, no sufficient ground of hoping pardon.

§. 5.

Par. 2.

Digr. An Explication of the seventh Chapter to the Romans; That it must necessarily be understood, either as describing the condition of a person as yet irre∣generate, and so as yet out of the State of Salvation: One, that is awakened indeed by the knowledge of the Law, either written, or that of nature; but yet hath received no ability from Grace to keep it. In whom, therefore, is a striving between the sensitive appetite, and reason, or the mind; their mind necessarily (by reason of the Light and Law of Nature, or of the Law written, being not quite darkned in the Soul) dictating contrary to their practice. So that they may rightly be said to follow their lusts with some unwillingness, and against their mind. But, in this strife, either reason, the better part, is not exactly rectified, and consentient to the law of God, or of Nature, (as appears in those Heathens, who seem to have followed it, yet have not been excused from sin:)

or else at least no power they have to shake off the bands of their lusts, and follow their Reason, when right, being destitute of grace. See Rom. 8.7, 8. So, every one hath, less, or more, (Rom. 2.15.) an inward man warring against the law of his members, by which mind also he serves, i. e. delights in, the law of God; consenting unto it, that it is good; and so hating that evil, which the tyranny and power of the habit of sin ruling in him forceth him still to practice; (which are the Expressions in this Chapter.) Such was her case in the Tragedy, Video meliora proboque. Such the Heathens, Rom. 2.15. Such the Jews, Rom. 10.2. —2.17, 18. Such St. Paul's, when a Pharisee, Act. 22.3. —Gal. 1.14. —Rom. 8.3. And this Interpretation seems more proper to the place, than to expound it of the State of the Regenerate: as may be seen by comparing the contradictions between some passages in this 7th Chapter, and others in the 5th, 6th, and 8th Chapters, where the State of the Regenerate is described: as the contradiction between Rom. 7. chap. 14. ver. and 8. chap. 9. ver. between 7.24. and 7.6.6.6. —between 7.23.7.5. and 8.2, 3, 4. —5.15. —6.2.14. —between 7.25.18. and 6.13.12.1; and therefore these Texts speak not of the same, but several, persons.

§. 5.

Par. 3.

Or,if this Chapter be understood as describing the State of the Regenerate, it must be explained, as speak∣ing only, of lesser sins of Infirmity, which all the Re∣generate, less or more, remain still liable to; or, of Con∣cupiscence still remaining, as St. Austine expounds it; but this Concupiscence not consented-to, as to the committing of any great, or mortal Sin. (See St. Austine, Contra¦duas Epistolas Pelagii 1. l. 10. ch. —In Jo. Tract. 41. De Tempore Serm. 43.) For there is indeed a strife in the Regenerate also; and this not only between their ap∣petite, and reason; but between their appetite, or flesh, and the spirit of Grace; and this, sometimes, to the doing

evil, what they would not; and to the committing of sins of Infirmity. (See Jam. 3, 2. —1. Jo. 1.8. —Gal. 5.17. in the reform'd Translation [so that ye cannot do] but the Original is [so that ye do not do the things that ye would]:) Sometimes and most frequently, to the doing good so, as according to the Spirit, they would not; that is, to have their actions mixt with some imperfection and faultiness. (See Jam. 3.2. —1. Jo. 1.8.); Either peccant in the Substance, or in some Circumstance, or in some mixture of a contrary velleity, Gal. 5.17. But the Expressions of this Chapter may not be applied to the Regenerate's committing, or consenting to, any greater sin, whilst they remain Regenerate, and still in the friend∣ship and favour of God, or have any more than sins of only totally unavoidable Infirmity. This Digression I have made to prevent the patronizing of your faults un∣der the imagined like failings of an Apostle. But, that if you find the law in your members so powerful as to produce your commission of, or consent to, any greater sin, you may, as suspecting such a condition not good, make all hast to change it, till you resemble the Apostle, not in the 7th Chap. Rom. but in the 8th. —ver. 2, &c.

3. Not doing evil, no service rewardable. Where re∣member these Texts: —Matt. 25.41, 42. Depart from me ye Cursed; [the Reason] For I was an hungred and ye gave me no meat; naked, and ye cloathed me not, &c. Matt. 3.10. Every Tree which [not only bringeth evil, or none, but] bringeth not forth good, fruit, shall be cast into the Fire. Matt 25.24. &c. Then he which had received the one Talent came and said; Lord, loe there thou hast what is thine. His Lord answered; Thou slothful servant &c. Take the talent from him; and cast the unprofitable servant into outward durkness.

[ 1] 6. 1. The necessity (for salvation) of an universal and sincere obedience (though every way perfect in this life it cannot be) to God's Commandments in the habitual

and diligent practice of holy Duties, and good works which are required of you.

Digr. Of the Reward its being promised to good works.

[ 2] 2. No Acceptance of the Will in omission of the Deed, when faisible.

[ 3] 3. The Danger of sins of omission.

[ 4] 4. The Hypocrisy of partial Holiness.

7. To make our good works acceptable, there must be innocency from other sins.

8. The inutility also (as for attaining eternal life,) of good works (as of loving, giving alms &c. where mutu∣al; lending to be paid again, &c;) Or of acts of virtue; if done only out of some motives of reason; and not out of the love, and to the honor, of God; and in obedience to his commanding them; and out of love to Christ, and to his Church, or Members: (As if we said before every action of ours [this I do for God's, this for Christ's sake]). See Phil. 3.6. comp. 9. —1. Cor. 13.3. —Rom. 2.14, 15. comp. 3.9. —Jo. 3.5, 6. Non collocatur inter fideles propter opus suum, qui, naturali bono motus, facit bonum, non propter Deum.

This (right) end especially shewed in actions con∣trary to our own present good.

9. The necessity of our improving the several particu∣lar talents, and gifts received from God, in bringing forth fruits proportionable, for which gifts we must cer∣tainly give account (Matt. 23.30. Luk. 16.2.)

10. The necessity of Perseverance in well-doing, and the lapsibility of all conditions.

11. The necessity of not deserting any part of our duty for any (opposed) sufferings; which as they are pro∣vided by God for exercising our Vertue, so are they to be willingly undergone; and not we at any time for them to dispense with any part of our obedience.

12. That all Christians in the happiest temporal Con∣dition, at all times, one way, or other, are to undergo some Crosses, if they will not yield unto sin.

13. The Example of our Saviour, and of the Saints, in walking in all God's Commandments, and chearfully undergoing all opposition for it. Psal. 18.21. &c. comp. 1. King. 14.8. Isa. 38.3. Neh. 8.19. — 2. Tim. 4.7. Job. 13.10, 11, 12. comp. Job. 1.8. Lu. 1.6. Act. 23.1. —24.16.