A DIVINE ENTHYMEME OF TRUE OBEDIENCE: OR, A Task for a Christian.  
Preached at Paul's Cross the tenth of September, 1615. by ANTHONY HUGGET Master of Arts, and Parson of the Cliff near Lewis in Sussex.  
Vivendo morimur, & monendo vivimus.  
The Text. Seeing we have these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, and grow up to full holiness in the fear of God. 2. Cor. 7.1.  
London, Printed by Richard Field for Francis Faulkner, and are to be sold at his shop in new Fish-street, under Saint Margaret's Church. 1615.   

TO THE RIGHT HONOURABLE, AND MY VERY GOOD LORD, WILLIAM, Lord Howard, Baron of Effingham, increase of all true honour and happiness, etc.  
RIght Honourable, the importunity of some good Christians that heard this Sermon at the Cross, having overcome me to publish it to the world; I have presumed (unworthy though it be) to present your Lordship with it: as being the best means I had to manifest my duty, and how much I honour your Lordship: your zeal to true religion, your honourable respect and love showed to scholars, and to me in particular, your unworthy Chaplain, makes me hope it shall find a favourable acceptation. The which if it shall please your Lordship to grant, I have a condign counterpoise of all my labour. Thus in all humbleness craving pardon for my boldness, with my daily supplications, that God would multiply upon you all temporal blessings in this life, and eternal in the life to come, I rest  
Your Honour's most dutiful and devoted Chaplain ANTHONY HUGGET.   

A DIVINE ENTHYMEME OF TRUE OBEDIENCE.  2. COR. 7.1. 
Seeing we have these promises (dearly beloved) let us cleanse ourselves from all filthiness of the flesh and spirit, and grow up unto full holiness in the fear of God.  
THE poem of Morality, holds good in Divinity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 
Aristot. Eth. l. 1. c. 1.  omne appetit bonum, and it is a sure axiom: Finis & bonum convertuntur, that vast Universal, like that confused Chaos in the beginning, 
Gen. 1.2.  out of whose womb were first drawn all things which were made; each particular, with the whole itself, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) do endeavour their end, as the smoke flieth upward; which truth is well seen in the great body of nature, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the little body of man, which is a compendium of all this All. And hath not mortal man his supernatural end, where his soul, a stranger here, may stay itself for ever? Yes sure he hath, and the end is the accomplishment of God's promises; for by faith we stand, and receive in hope: 
1. joh. 3.2.  Now are we the sons of God, but it doth not appear what we shall be, etc. The Apostle therefore in the precedent Chapter having earnestly warned his Corinthians to flee the society and pollutions of Idolaters, as being themselves temples of the holy Ghost; in the two last verses, he setteth down the scope and sum of man's blissful end, the full period of all their desites, even the sweet and comfortable promises of God in Christ jesus, as namely ver. 16. I will dwell in them, 
Levit. ●●. 12.  and walk in them: and I will be their God, and they shall be my people. And again ver. 17, & 18. I will receive you, 
Isa 32.1. jer. 31.1.  and will be a father unto you, and you shall be my sons and daughters, saith the Lord Almighty. Now upon the consideration of these premised promises promises, he inferreth and enforceth that sanctity whereof my text doth treat: Seeing we have these promises (dearly beloved) let us cleanse, etc. Which words contain in them an exhortation, not barely and simply propounded, but syllogistically and perswasively enforced, and may very well be called A divine Enthymeme of true obedience. The Antecedent part whereof is the Foundation, and the consequence is the Building; or if you will, the root and growth of godliness. The Apostle thus layeth the case: Seeing we have these promises, dearly beloved; and makes the issue this, Let us cleanse ourselves from, etc. Let us begin as he doth, that we may end as he did. He gins his suit upon a sure ground, Seeing we have these promises; and follows the cause for our welfare, Let us cleanse ourselves from, etc.] Thus who so gins and ends his days, shall die the death of the righteous, and his last end shall be like unto his.  
Turn back your eyes once more upon the words, and you shall find in them a grounded motive to holiness: in which observe the matter, the manner, and both are evangelical. 1. Modus compellendi (dearly beloved) vox verè apostolica, issuing from no other lips but such as had been touched from the Altar of the high God with the hot burning coals of zeal and love, 
Isa. 6.6.  and well beseeming the scholar of such a Lord, who both in life and death did show himself to be the Lord of love. 2. Causa vel fundamentum competendi, viz. promissiones. In which main ground of his enforcement, he makes us joint purchasers with himself, viz. Nos habemus: and that of an inheritance which shall stand for ever, viz. has promissiones. Promissiones: that is the main thing. Obiectum, 
Obiectum.  the ground point of this exhortation: and that we may build upon this ground, he showeth our interest and just claim, and that is Subiectum. 
Subiectum.  Nos habemus: We have these promises: and that is the Antecedent, the ground, the reason, the root of that which follows; and that which follows is an exhortation to sincerity and sound obedience, to integrity and perfect holiness. To the perfection whereof there are two main labours, 1. Remotio mali: 
Remotio mali.  Let us cleanse ourselves. 2. Substitutio boni: 
Substitutio boni.  and grow up, etc. For the former, that we may take our work with us, let us remember the passages: 1. Let us cleanse, that is the property of the work. 2. Ourselves, that is the propriety of the person. 3. From filthiness, that is the matter to be wrought upon. 4. All filthiness, there is the generality of the task. 5. Of the flesh and spirit, there is the speciality of the parts and powers infected.  
Hitherto my text hath brought us downward, the way and path of the death of the righteous; 
Mortificatio.  wherein we must crucify the old man, not leave one hoof behind, not one sin unsearched. Mortify therefore your earthly members, etc. Colos. 3.5. The Apostle tells us, that he which ascended, is he which descended first; 
Ephes. 4.9.  and as I have descended with you to the similitude of his death, so must you be engrafted to the similitude of his resurrection. 
Rom. 6.5.  For you must rise again the hill of holiness; when we are rooted in humility, we must rise and spring: 
Substitutio boni.  so the text faith, Let us grow up: yea and flourish in the courts of our God, to full holiness: & that we may stand fast in this estate, we must take the staff of Gods fear to prop us up, in the fear of God. 
Reu. 20.6.  And this is rising to life, vivification: and blessed are they which have part in this first resurrection.  
And thus having seen a short view of all, the words contain in them two general parts: 1. The antecedent or reason premised: 2. The consequent or conclusion inferred.  
The antecedent in these words, Seeing we have these promises, dearly beloved. The conclusion in these, Let us cleanse ourselves from all filled hinesse of the flesh, etc.  
And first of the former, and then of the latter; where with transposition of the words, without alteration of the sense, give me leave to salute your patience in the Apostles order, dearly beloved.  
dearly beloved:] 
Modus compellendi.  Ex abundantia cordis os loquitur: in nature and in Scripture you know it to be true, and here example and experience makes it good in both: the Apostle, such is the abundance of his love, that his tongue cannot contain, but express the fervent desire of his heart, in that he calleth his people, Dear beloved. If you turn but your thoughts to that which he faith to his Philippians, 1.8. you shall find him like the Spouse, even sick of love toward them: God is my record (faith he) how greatly I long after you all in the bowels of Christ jesus, etc. Had the Apostle either received or expected benefit for his love, it had been lex talionis; 
joh. 6.26.  as the multitude loved Christ for the loaves; and hypocrites do even the same; but for Paul to love his masters flock for their good, on his part gratis, and that in the absence of his Master, this love is great, 
Act. 9.15.  and worthy of Paul, whom Christ loved, and chose him to be the Apostle of the Gentiles. This Paul, this pattern of love must not be put under a bushel, burr set on a candlestick, to give light to all: for, this fatherly affection is one chief point of the Pastoral office. Saint Peter for the example of all others, 
Doct. 1.  is bound upon the allegiance of his love to feed the flock, 
joh. 21.  to seed them (I say) as a good shepherd with a watchful and fatherly care and affection. Saint john, if you read his writings, you shall find them dulcicora melliceta, full as the Moon, and nothing but full and plentiful drops of love, sweeter than the honey and the honey comb, calling them children, 
1. joh. 2.  little children, babes, little babes, beloved, and dearly beloved. Moses complaineth of the yoke and burden which love laid upon him by consequence of his place: for so you shall read Numb. 11.11. Wherefore haft thou afflicted thy servant, and wherefore have I not found favour in thy sight, that thou layest the burden of all this people upon me? have I conceived all this people? have I begotten them, that thou shouldest say unto me, Carry them in thy bosom, as a nurse beareth her sucking child. By which we may see, that teachers are pascendo pastors, sed diligendo patres; pastors for instruction, but fathers for affection. For howsoever we must sometime come like the watchmen in the Canticles, qui non vult duci, debet trahi; yet this severity must be paterna, non tyrannica; Dum das verbera, ostend ubera, faith Bernard: 
Bern.  this gall must be mingled with honey, this bitter water must come out of a sweet fountain; this sharp reprehension from a loving affection, it must be in spiritu mansuetudinis, Galat. 6.1. Brethren, if a man be fallen by occasion of infirmity, ye that are spiritual restore such a one in the spirit of meekness. And in a word, as our voices must be the voice of john Baptist, to cry unto them: so our hearts must be the hearts of Paul the Apostle to love them, for you are unto us dearly beloved. And are you so to us, our dearly beloved? 
Use.  Then so ought we to be unto you your dearly beloved, for if our hearts must be lively fountains running full streams of love towards you, yours must not be dry cisterns of lead to wards us again: for Amor amoris magnes, & durus est qui amorem nonrependit: Love is the loadstone of love; and for the children not to love their fathers, it is the highest pitch of ingratitude, a fin against nature, and such as is not to be named. 
1. Thess. 5.12. 1. Cor. 16.11. Gal 6.6.  It is the Apostles rule, that you should know, and that after a special manner, those which labour amongst you in the Lord, and have them in singular respect for their works sake. Surely (brethren) I must speak a little what I both hear and see to your just commendation. It would be a notable incitement and provocation to all God's messengers abroad in the land, to labour diligently and conscionably in their callings, if their pains were but requited with such love and respect as is in this City; if the wells of charity which should water the Eden of God, were unstopped, and made to flow towards them in other places abroad, as they do here amongst you. That which Saba said of Solomon's 
1. King. 10.8.  servants, may well be applied to the ministery of this City: Happy are the men, and happy are those thy servants which stand ever before thee, and hear thy wisdom: so happy are those Ministers, happy are those servants of God, which stand and speak in your presence, which wait and minister at your altars. But alas, we that are criers in the wilderness, find other measure far unsuting our labour of love. If we did rain down every day golden Angels into their laps, they would cry with him, Ille mihi semper erit Deus, illius Aram: hug us, nay adore us, make gods of us, bring bulls dressed with garlands to sacrifice unto us: but showering down that which is more precious than gold, and whose price is far above pearls, the precious comforts of the Gospel, the means of their eternal salvation; they are senseless of the good we do them. O what good blood would it breed in us, if as some other of your sweet ointments, good examples, I mean; so this of love and kindness to them that teach you the way to heaven, might run from the head to the skirts of the garment, the utmost coasts and corners of the land. To conclude this point, you that are called and entered into the place of nursing fathers, and you that receive the sincere milk of the word, that your souls may grow thereby, let me exhort you in the bowels of Christ jesus, to lend all your helping hands and consenting hearts, that as you have begun, so you may make perfect this holy combination of Paul and his dearly beloved. Concordia crescunt minutissima, discordia vel maxima dilabuntur. Surely brethren, the Pastor and the people are an holy temple, wherein the Lord hath a delight to dwell, whose delight hath ever been amongst the sons of men: if then we will be living stones of that holy building, it behoveth that we be loving stones, joined together in the unity of the Spirit. Our life is but as a journey to a far more excellent. state of glory in the kingdom of heaven, and the way thereto is but one for both, and Saint james calleth it, the King's high way of charity, the royal law of love. 
Via regia. lamb. 2.8.  If therefore the Pastor and people be Antipodes in their ways, if they walk in opposition, and harbour an antipathy of affections, and thus think to come to Christ, they may walk from pole to pole, but shall never attain their end. The good shepherd therefore is said to go before his sheep, and the good sheep are said to follow him, joh. 10.3. And let us follow the counsel of a good Pastor to this purpose, Vbicertus es de via perge mecum, ubi haeres quaere mecum: if we be both in the old and good way, 
jer. 6.16.  let us accompany and cheer one another; but if we be wrong, let us inquire, and guide each other. Let us help to bear one another's burdens, and supply each others wants. Let the one minister spiritual, the other carnal things. You must give panem promptuary, and we sanctuary. We must receive bread and sufficiency for our lives, otherwise can we not give the bread of life. The one must be helpful with the sweat of the brows, and the other with the sweat and travel of the brains. These things do, and the God of peace shall be with us, God even our God shall give us his blessing: God shall bless us, 
Psal. 67.6.  and all the ends of the earth shall fear him. And so from the manner, pass we to the matter.  
The matter in the whole and sum, is an exhortation to holiness; but considered in parts and due order, 
Fundamentû competendi.  we observed the antecedent reason, and consequent issue. The antecedent comes now in hand, and offers itself under these words, Seeing we have these promises. Let me propound it unto you as a proposition, wherein observe, 1. Subiectum, viz. nos [We]. 2. Praedicatum, viz. promissiones [promises]: and [has habemus,] is the copula which joins them together.  
Subiectum doth challenge the first place, for it is the first word. 
1. Subiectum   
We] And the parties here aimed at, are apparent, Paul and his people, the Apostle and the Corinthians; the one a chosen vessel, 
Act. 9  of a persecuter made a Preacher of the name of Christ; the other were members of the Church of God in Corinth, 
2. Cor. 1.1. 2. Cor. 1.2.  and of the Saints that dwelled in Achaia, those that could call God their Father, and Christ jesus their Lord; Paul and the Corinthians, believers, these are that (We) the subject of this present purpose.  
All the comfortable promises in Christ jesus belong only to the faithful. 
Doctr.  So my text tells you in effect. [We] viz. the faithful have these promises. Saint Paul elsewhere makes the point more plain, 1. Corin. 3.22. Whether ye be Paul, or Apollo's, or Cephas, (or what teacher soever may more properly challenge you) or life, or death, whether things present, or things to come, all are yours, (but not for them, nor yet for yourselves, but rather for this) ye are Christ's, 
Heb. 11.  and Christ is Gods. Abraham believed God above hope, and is therefore called the father of the faithful; and God makes his covenant with him, and with his seed for ever, Genes. 17.7,8. For to the faithful he is rich in mercy: Exod. 20.6. he shows mercy unto thousands in them that believe in him, and love him, etc. God made his covenant with Israel by name, but it was only with the Israel that is of God, 
Rom. 9.6.  viz. the faithful. For they are not all Israel which are of Israel; but this know, that they which are of faith, the same are the children of Abraham, Gal. 3.7. And if you be Christ's, 
Gal. 3.29.  then are ye of faith, then are ye Abraham's seed, and heirs according to the promise. So then, they which be of faith, are blessed with faithful Abraham; these have the promises. Gal. 3.9.  
The promises of Christ belong to the faithful only. 
Reasons.   
1. Because they only have the earnest of the promises: Gal. 4.5. the adoption of sons, whereby they cry, Abba, Father, viz. the inward testimony of the Spirit feeling to their spirits the ocrtaintie and assurance of their adoption and salvation in Christ jesus, Rom. 8.16.  
2. Because their names only are written in heaven, they are the enrolled citizens, who only by right of propriety and inheritance, have true right, interest and comfort of all the sweet promises of God, either for this life or for a better; Rejoice in this therefore, that your names are written in heaven. Luk. 10.19.  
3. Because to them only pertain the covenants, as may appear by the promulgation. viz. the word; 
Rom. 9.4.  by the confirmation, viz. the Sacraments and the oath of assurance; these only belong to the faithful, I mean in their virtue and comfortable ends. For the word, it is to them only the sweet savour of life unto life, and to others it is otherwise, 2. Cor. 2.16. In the Sacrament, Impy edunt corpus Domini, sed non corpus Dominum; in the faithful it hath his comfortable fruit, but in unbelievers it is a step to their condemnation, 1. Cor. 11.29. And for the oath of assurance, the Apostle precisely nameth the heirs of promise: For God willing more abundant to show unto the heirs of promise, the stableness of his covenant, hath bound himself by an oath, etc. Hebr. 6.17.  
4. Because that Christ is our Redemption. yea our Sanctification, 1. Cor. 1.30. Our Redemption through faith, in whose blood we are reconciled to God, 
Ephes. 5. Rom. 8.31. Rom. 5.8. Rom. 8.1.  and of enemies are made heirs, Rom. 3.24. And our Sanctification also, in whom all the comfortable promises are sanctified to us, and through whom all our endeavours are sanctified and accepted of God.  
Use. 1 Do the promises belong to the faithful only? then 1. Hence learn the freedom and liberty of God's Saints, that they shall not be condemned with the world, Rom. 8.1. For Now (saith the Apostle, as speaking of the virtue of these sweet promises) there is no condemnation to them which live godly in Christ jesus, etc. for Christ hath set them free, from sin. 
Reu 21.4.  Satan, death, hell, and condemnation: but as for the wicked, it is otherwise, for in them sin reigneth in their mortal bodies, the law condemneth, the conscience gnaweth, and accuseth, death executeth, the devil rageth, and hell tormenteth, 
Luk. 11.26.  & their latter end is worse than their beginning.  
2. Then are they not only free from the curse, but also assured of the blessing: and this is that which seasons the bitterness of all sorrows, though they were more bitter than the waters of Marrah, 
Numb. 33.8. Exod. 15.23. 2. Cor. 4.17. Augustine.  even the promised eternal and far more excellent weight of glory, where (as Augustine speaketh) we shall have laetitianes sine tristitia, sine dolore locum, sine labore vitam, viz. mirth without moan, place without pain, life without labour, light without darkness, where shall be no howling heard, nor sorrow known, but possession of everlasting joys, summam & certam tranquilitatem, great tranquillity, tranquil felicity, happy eternity, eternal blessedness in the presence of the God of glory, with whom is stability and satiety of everlasting life and happiness, without danger of failing or falling, deceasing or decreasing for evermore.  
3. If theirs be the promises, then have we assurance of the blessings of this life also: Godliness is profit able unto all things, which hath the promise of the life present, and of that which is to come, 1. Tim. 4.8. So that whatsoever we do (if we be within the covenant of promise) either concerning our bodies or souls, our life present or our life to come, God's blessing shall be with us. And therefore, saith Moses, Deut. 28.1, 2, 3, 4, 5. If thou shalt obey diligently the voice of the Lord thy God, and observe and do all his commandments, blessed shalt thou be in the city, and blessed in the field, blessed shalt thou be in the fruit of thy body, and in the fruit of thy ground, the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep: blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out: the Lord shall bless thee in (all) that thou settest thy hand to do, the labours of thy hands, the works of thy calling, yea and the meditations of thy heart. For, faith David, 
Psal. 1.4.  Look (whatsoever) he doth, it shall prosper. So that we may with boldness send forth our prayers, the messengers of our wants, unto the high Court of heaven, yea and be assured that they shall be sent back again like the brethren of joseph, laden with the blessings of God. And why? we have God's promise, that he will give to them that ask, and open the gate to them that knock: this our Saviour affirmeth, Verily, verily I say unto you, whatsoever ye shall ask the Father in my name, it shall be given unto you: ask and ye shall receive, that your joy may be full. So that of all other comforts that can befall us in this life, this is the greatest, which cannot be taken from us, that he will hear our prayers: and though our souls and consciences be troubled with cares, and the burden of our sins, yet he hath promised to case them. For so saith our Saviour, Come unto me all ye that labour, and are heavy laden with the burden of your sins, and I will ease you. And though our mouths should be stopped, yet well may we lift up our souls to the Lord, from whence cometh our help. Labour therefore to be in Christ, and he shall set thee as the seal upon his hand, and the signet on his right arm: For the eyes of the Lord are over the righteous, 
Psal. 33.18.19  and his ears are open unto their cry.  
4. If the faithful only have the promises, then for the terror of the wicked, for they shall have no part in these promises, but shall be cast out from the presence of God, as Hagar and her son were cast out of the house of Abraham, Gal. 4.30. Put out the servant and her son, for the son of the servant shall not be heir with the free woman. Yea, and they shall not only be deprived of the promise both of this life and of a better, but shall suffer the curse of God both of this life and of that which is to come. The wicked Shall be turned into hell, and all those that for get God: and, God shall destroy the wicked for ever. And for this life, job speaketh, Their portion shall be accursed on earth. 
job 24. 18  And God speaketh, Deut. 28.16. If thou shalt not obey and keep all these my commandments, all these curses shall come upon thee: cursed shalt thou be in the town, and cursed shalt thou be in the field, cursed shall be thy basket and thy dough, the fruit of thy land, the increase of thy kine, and the flocks of thy sheep: cursed shalt thou be when thou comest in, and cursed shalt thou be when thou goest out. 
Dcut. 28, 20.  The Lordshall send cursing, trouble and shame in (all) that thou settest thy hand to do. So that if thou be not in this covenant or promise of blessing, nothing shall be sanctified from God, or accepted to God; he will send cursing, trouble and shame in (all) thou settest thy hand to do. Suppose thou perform the work of charity, and give alms; although it may be good to them that receive it, yet it is a sin in himself: For whatsoever is done without faith, is sin. Yea all thy goods gotten, though gotten by the sweat of thy brows and the labour of thy calling, yet Gods curse remaining upon them, they are put in a bottomless bag. For to the pure, all things are pure, but to the impure, is nothing pure. This then is the estate of a wicked man: cursed in life, cursed in death, but most cursed after death, when the curse of God shall torture and torment body and soul for ever.  
5. Hence learn the estate of the faithful to be the best, and the calling of a Christian to be most honourable. Put case in the most prosperous of the wicked, such a one as the Prophet speaketh of, which never had knot to his death, the web of whose life hath been altogether without trouble or molestation, and let him be compared with a servant of Christ, which hath drunk deep of the cup of sorrows, and in conclusion you shall find the end of this man to be better and more glorious than his. If Alexander be not the son of jupiter, his silver is but dross, his confession shall be to his own confusion: jam video me esse mortalem; but a true Christian is the most honourable calling: of the household of faith, 
Gal. 4.26. Gal. 4.5. Eph. 2.19. 1 Cor. 6.3.  of the stock and lineage of jerusalem above, by adoption they are sons, Saints by calling, kings by deputation, for the Saints shall judge the Angels, yea and reign in the heavenly state of glory for ever. Who so saw it might see great difference twixt Dives and Lazarus while they lived; and who so hath not seen it shall see greater distance twixt them now, 
Luk. 16.19.20  the one being in Abraham's bosom, the other in hell torments: where he which formerly knew not his God nor himself. nor would deign to know poor Lazarus, this man which once had a world at will, would now give a world if he had it, for one drop of cold water to cool his tongue, to teach us that there is great difference twixt the rich man's non movebor, etc. & their downfall, imply descendunt in infernum. 
Psal. 30.6. job. 21.13.  O how suddenly do they vanish, perish, and come to a fearful end! but as for God's Saints be they despicable in the eyes of men, yet their prayers and tears are written in the book of God's remembrance, 
Esa. 38.5.  and right dear and precious in the sight of God, is the death of all his Saints. 
Psal. 116.15.   
6. Seeing these promises for this life and a better life redound to us, & to us only: then hence let us learn to take comfort in these promises, in all things, whatsoever our dangers and distresses are; for God even our God, is Pater omnipotens, both able and willing for to do us good. Art thou then in affliction? know that there is no darkness but flieth from the Sun, no poison but yieldeth to medicine, no winter but is removed by Summer; for if God doth suffer calamity to befall us for his glory and our good, he will take it away again. 
Psal. 34.19.  For many are the troubles of the righteous; but here is the Lords promise which is our comfort, he will deliver out of all: we have this promise, which is as the faithful witness in heaven for our comfort.  
7. Seeing the faithful only have these promises; then ought we to labour for a true faith, for this is the instrument of our redemption, the fruit of the Spirit, the clothing of our souls, the joy of the godly, the perfection of the Church, the evidence by which we hold both our Being, 
Mark. 9.24.  and well being; Lord we believe, help our unbelief.  
8. Lastly, hath God given us these promises? Let us then learn to give unto God that which is Gods, viz. thanks and praise, For he that offereth me thanks and praise, hehonoureth me, Psal. 50.23. Surely (brethren) there is not the least of his mercies but deserves a Quid retribuam. 
Psal. 116.12. Psal. 8.4.  And What is man that thou, art so mindful of him, or the son of man that thou sor egardest him? etc. What is to be found in man which might move the Lord to be so gracious, or to be expected from man which may add unto his honour, to whose complete and all-sufficient fullness, nothing can be added? Surely this is some and all; Thou shalt glorify me, Psal. 50.14. to sing and say, Cord, & cordis fide, & fidibus; Glory be to God on high, on earth peace, goodwill towards men. 
Luk. 2.14.  Our hearts shall be glad when our lips speak his glory, and our tongues, shall sing of his righteousness, while we live will we praise the Lord, and give thanks unto him for a remembrance of his holiness; for to us hath he given these promises, and therefore Regi saeculorum. 1. Tim. 1. 17. Now, saith the Apostle; Now is a time to lift up your hearts and say as he saith: To the King eternal, immortal, invisible, and God only wise, be honour and glory for ever and ever, Amen. And of the subiectum thus far, and now the Praedicatum cometh in place, viz. these promises.  
Promises,] 
Promissiones 1. Politicae.  Promises I find to be generally of two sorts; political or civil, and religious or divine: under the former are ranked all contracts, compacts, bargains, and other cases of commutative justice in the Commonwealth betwixt man and man. 
2. Religiosae. Legales. evangelicae.  Religious promises I name such as wherein God doth more properly challenge a share, as being either the enlargements of the bounty from God to man, or the engagement of obedience from man to God: and these I find to be double, Legal or evangelical,  
1. 
Deut. 27.26. Gal. 3.10.  Legal, ex pacto simpliciter; hoc fac & vives, and again, Cursed is he that continueth not in all things that are written in the Law.  
2. evangelical, ex pacto secundum quid; being the free donations of Gods sovereign bounty which worketh all good in all: Come unto me all ye that travel and are heavy, 
Haba. 2.4. Mat. 11.28. joh. 3.16. Isa. 43.25.  etc. So God loved the world that he, etc. I am he, behold I am he that putteth away thy unrighteousness even for my name's sake, Isa. 43.25. These are called the promises of God's grace, because freely given, and so performed gratis: the promises of the Spirit, 
Eph. 1.13. Rom. 10.8.  because the Spirit is both the author and applier of them: the words of faith, because they are made with the condition of faith to apprehend and apply them: they are also the promises of hope, because that our harvest is in hope only: 
Heb. 6.17.  The hope of eternal life which God that cannot lie hath promised, Tit. 1.2.  
God hath made a covenant with his people, and it is called the covenant of promise, Eph. 2.12. the Ark of which testimony is the sure words of the Gospel; the keepers and interpreters whereof are his holy ones, upon whom he hath put his urim and Thummim, 
Exod. 28.30.  to cause Israel to hear and know and do his covenant. The franchised liberties thereof are his promises: the hedges or walls of defence are his judgements: the feales of assurance are his counsel, his word, his oath, his Sacraments: the earnest penny is the spirit of sanctification: the stipulators are the Maker and his creature, God and man; God of his free bounty promising all good things for this and a better life, in Christ, for the glory of his goodness; and man protesting faith and perfect obedience to his heavenly Maker. So that Subiectum huiusfaederis, are the sons of God only, (as I have showed before) the sons of promise, 
Gal. 4.28.  Rom. 9.8. such as through faith in a pure conscience keep his commandment always. This covenant by faith, we apply it, we hold it in hope, and show forth the fruits thereof in a godly life and holy conversation. Thus far we have walked at large, but now return I pray you with me from whence we have digressed, for the bounds of my text do bound me within the liberties of this holy covenant; for so my text tells us: Has promissiones.  
Sin is a bad Mistress which makes men serve long for little, and in the end payeth with bad wages; For the wages of sin is death: 
Rom. 6.23.  but our God is liberal as an Emperor, who hath bestowed a great gift upon us in our creation; and that being lost, hath given us a greater, and promised greatest of all. As a good Physician he healeth us, and as a good merchant hireth us, non ut duram seruiamus servitutem, but that we should be made coheirs with Christ. Has promissiones, these promises also.  
God hath promised salvation to his people which have been since the world began, from Adam to Abraham, Gen. 3.15. from Abraham to Moses, Gen. 17.4. from Moses to Christ, 
Luk. 18.5. Luk. 20,27. Gal. 4.4.  Exod. 14.10. Heb. 9.15. And in the fullness of time God sent our Saviour according to his promise, Luk. 1. 54. Act. 3.12. and our Saviour Christ did mightily show himself to be the Son of God, and the Redeemer of his people Israel, Luk. 24 19 in whom all the prophecies, promises and figures did meet, as many lines in the centre. These promises also. The Apostle doth allege only two texts of these promises, which are like the grapes and fruits of Eschol, which the spies brought from the land of Canaan; (as if he should say) By these few you may taste and see how sweet the Lord is; and if I should labour to go through them all, I suppose they are more in number then the hairs of my head, and the plenty of them would beget want of strength in me to deliver them. Moses the man of God doth give us to wit, 
1. Promissiones rarae.  that these promises are first, Rarae & inauditae, worthy his performance only, who in all things with his holy arm doth get himself the victory. 
Psal. 98.2.  Who would have thought that a womb of ninety years barrenness, should be a joyful mother of children? God promised it, Gen. 17.17. and he performed it, Gen. 21.6. Who would imagine that God would bring Israel out of Egypt, thus as it is said, and after so strange a manner, by temptations, by signs, and by wonders, by war, by a mighty hand, and by a stretched out arm, and by great terrors? according to all that the Lord did for them in Egypt, Deut. 4.34. Who could have thought that the Red sea should be divided, or jordan driven back? 
Exod. 14.21. Josh. 10.12. Exod. 16.13. Num. 20.8.  or the Moon should stay her course, and the Sun forget his going down? that Manna should be reigned from heaven? that living waters should flow from the flinty rock? These things God promised, Exod. 3.19. and these, and greater than these the Lord hath done in their due season: for he is the God who made all things of nothing, which quickeneth the dead, and calleth those things which are not, as though they were, Rom. 4.17.  
2. 
2. Promissiones certissime Mal. 3.6.  Most sure and certain, as proceeding from the eternity and immutability of his will, and verity, with whom is no change, nor shadow of changing. God saith concerning him that promiseth by vow or oath, Implebit omne quod promisit, Numb. 30.3. He shall not break his promise; but do according to all that he hath promised. And shall the Lord say, and not do it? promise, and not perform it? Surely God shall as soon not be himself, as his proceed not be the truth: he were not omnipotent, but impotent, if it were otherwise. Therefore the Apostle doth thus style him, God that cannot lie, Tit. 1.2. The faithful God, Deut. 7.8. with whom is no change, his promises are therefore Yea and Amen, 2. Cor. 1.20. certissimae.  
3. 
3. Promissiones gratuitae.  Gratuitae, the effects of his mercy and goodness, without any merit or desert of ours. Deut. 7.7. He set not his love upon you (saith Moses to Israel) nor chose you because you were more in number then other people, for you were the fewest of all people: but because the Lord loved you, etc. And in the riches of his mercy God chose this people first, and his first promise he made to them, Leuit. 26.12. I will walk with you, I will be your God, and you shall be my people: yea and enlargeth the same, jer. 31.1. I will be the God of all the families of Israel, and they shall be my people, etc. When Adam sinned against God, God had compassion towards him; yea when he maketh God's liberality the patron of his iniquity, saying, The woman which thou gavest me, etc. then did he promise, The seed of the woman should break the Serpent's head. 
Genes. 3.12.  These and the like are gratuitae promissiones, without any precedent merit of man as a motive to move him thereunto, the free donations and enlargements of his goodness and bounty.  
4. 
4. Promissiones magnae & pretiosae.  Magnae & pretiosae: so Saint Peter teacheth us to esteem them, 2. Pet. 1.3. For these, that our God will be with us wheresoever we go, ruling and assisting us in whatsoever we do, these are magnae & pretiosae. Oh how sweet are thy promises! 
Exod. 5.18.  Psal. 119. He ruleth us according to his promise, not as Pharaoh ruled Israel, with a rod of iron, toiling them in their tasks of brick, allowing no straw; but he commands us well-doing, and helps us to do it; and when our service is done of duty, herein his bountiful dealing passeth our conceiving, when for a broken service on earth, he makes a promise of heaven, not as they are now, subject to corruption: 
2. Pet. 3.10.  For the heavens shall pass away with a noise, and the elements shall be consumed with heat; but as they shall be then refined, most glorious and stable, for the comfort and crowning of his Saints; Magnae & pretiosae. So that as a Father saith, The children of God having tasted hereof in the life to come, do mourn and grieve in the heavens, that their repentance was no sooner, their thankfulness no more, and their obedience no greater to glorify God on earth: so that as it is said of the glorious Church, Quàm mirabilia de te narrantur, o Civitas Dei: Oh how great and wonderful things are spoken of thee, O thou City of God such are his promises according to the excellency of his wisdom and power, Magnae & pretiosae.  
And in the fift place, that we may inherit the promises, 
5. Promissiones futurae.  I must inform you, that they are futurae, viz. of things to come, the promises of hope. Our life (saith Paul) is hid with Christ: and it appears not what we shall be. Peradventure, some will say, better to have something certain. But to them I say, our hope is not a dead but a lively hope: 
1. Pet. 1.3. 2. Pet 3.8.  not depending upon man, whose breath is in his nostrils, but upon our God, with whom one day is as a thousand years, and a thousand years as one day. The Apostle saith, God is faithful: and, We know whom we have believed. If our life therefore be a warfare, our hope is an helmet. Eph. 6. if a seafaring, hope is our anchor, to stay our ships in danger, 
Act. 27.33.  till the day appear, Act. 28. And in a word, in all things this is our stay, God is faithful; he hath promised, and will perform it, but all in his due time; his (I say) and not ours, 
Psal. 40.1.  that we should keep our souls still waiting on the Lord; therefore they are futurae.  
6. 
6. Promissiones augustissimae.  To comprise many in one, and not to total all in just account: in brief, the promises of God are general, particular, real, personal, conditional, free, temporal, eternal, who can go through them all? The Apostle saith, that the Angels look with amazement at the mystery of our redemption, to behold the infinite odds betwixt God's greatness and our vileness: so to let pass the great and precious promises of his word and Spirit, the care and ministry of his Angels and creatures; and to consider that our very corrections shall do us good, Psal. 94.12. that he will turn our beds in our sickness, Psal. 41. take care of the hairs of our heads, Matth. 10. 
Matth. 10.30.  it will drive us to astonishment to consider; for there is no end of his goodness. The heathen Captain which had care to wash his soldiers wounds, they could not sufficiently honour him with praises: surely if the God of glory and Captain of his Church, should do such and so great things for us, let us say with Saint Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Rom. 11.33.  O the deepness of the riches both of the wisdom and love of God, and his ways that are past finding out!  
Thus far we have dealt in these promises at rovers (as I may say) and now to bring them home to our hearts, which are the true mark.  
Use. 1 Are these promises rarae & inauditae? Let us hence learn to joy in the same; Oh how sweet are thy words unto my throat, yea sweeter than honey unto my mouth! Psal. 119.103. And again, Thy testimonies have I claimed as mine heritage for ever, for they are the very joy of my heart, Psal. 119.111. Thus Sara rejoiced, and called others to rejoice with her, Gen. 21.6. God hath caused me to rejoice, all that hear will rejoice with me. 
Luk. 1.46.  My soul doth magnify the Lord, and my spirit rejoiceth in God my Saviour: this is the song of that blessed ever Virgin mother, who rejoiced in these promises.  
Secondly, are they certissimae? Then let us believe and trust in them, by the example of our father Abraham, who believed above hope. So though they are above, beside, contrary to reason, yet knowing that God is powerful and able, faithful, and so ready to make his promise good, let us be strengthened in faith, and give glory to God, Rom. 4.17. Yea and in the second place, trust and rely on his promised mercies: for hereby we have access to challenge God both for safety and salvation. Thus Moses is bold to charge God with his promise, on the behalf of Israel, Exod. 32.13. Remember Abraham, Isaac and jacob, to whom thou sworest, &c. and it followeth, for 14. Then the Lord changed his mind from the evil, etc. An instance of like nature we have in Deut. 9.27. David had the like refuge in extremity, Lord, where are thy former mercies which thou sworest to David in thy truth? Psal. 89.49. Calling to mind therefore the certainty of these promises, let us by the example of jacob commit ourselves to God's tuition and defence, Gen. 32.9. for they are certissimae.  
3. Are they Gratuitae, the free donations of his goodness & mercy? Then where are the blind merits of Monks and Friars, and the works of supererogation of insolent jesuits? their pretended merits either of condignity or congruity, are altogether repugnant to the freedom of these promises: a debt of desert as hire to a labourer, or of duty as of thankfulness to a benefactor, far be it that we should claim any such due from God to us; for to us belongeth shame and confusion, 
Gen. 32.10.  being less than the least of God's mercies: It is his great mercy that we are not consumed, and therefore in all these promises, 
Psal. 115.1.  Not unto us Lord, not unto us, but unto thy name give the glory.  
4. Are they magnae & pretiosae? Hence then let us learn to be thankful. When one told David saul's intendment to make him his son in law, he answered, For what? Seemeth it a small thing unto you to be son in law to a King? 
Sam. 18.18.  what am I? or what is my life, or the family of my father in Israel, that I should be son in law to a King? His case fits with ours, but in some respects it doth not; for what comparison betwixt David and us, or analogy twixt God and Saul? David had deserved well of his country; and again, though he were son in law, yet should not be heir to the Crown: but for ourselves, I say not, what am I? but what are we, or our father's house? was not our father an Amorite, and our mother an Hittite, drowned in superstition, sold unto sin, and full of ignorance? I say of the best, which can best express his mind and meaning, that he cannot express his own unworthiness. And betwixt God and Saul, what should I say? who is the Saul of saul's, in whose respect all the Princes of the earth are but washpots, unto whom the Angels are ministers, accounting it their greatest honour to do him service, yea and the heavens and the earth do bow down unto him: & yet us tantillos & tales, so weak, and so unworthy, hath he crowned with his honours, to make us sons and daughters to himself, to reign and rule for ever in his glory. Praise ye the Lord therefore all ye his Saints, for it becometh the Saints right well to be thankful.  
5. Are they Futurae, of good things to come? Then it behoveth us, expectare impletionem, to wait on his mercies until he hear us, help us, heal us, and crown us: Patientia vobis opus est, Heb. 10.36. Ye have need of patience, that when you have done the will of God you might inherit the promise: therefore must we become followers of them which through faith and patience, 
Heb. 12.1.  obtained the promises.  
6. And lastly, are they so general, special, such as hath been said, tam augustissimae, so glorious, and in extent so large and liberal? Let us then make the same use of them which the Apostle here maketh in this place; viz. Let us obey them, Let us cleanse ourselves from all filthiness of the flesh and spirit.  
Where in the transition of the point from the Antecedent, (Seeing we have these promises) to the Consequent: let us cleanse ourselves, etc. 
Doct.  observe,  
The promises of God in Christ are the ground of obedience: the Apostle therefore to this purpose maketh the same connexion, Tit. 2.11. The grace of God which bringeth salvation to all men hath appeared, and teacheth us to deny ungodliness and worldly lusts, and that we should live godlily and righteously and soberly in this present world: the grace of God teacheth us not to do ungodliness but to deny it, to cleanse ourselves from all the outrages and ungodliness of the hand and tongue, yea and all sinful lusts of the heart: & that we should live towards God piè, towards others justè, and to ourselves sobriè. The grace of God teacheth us to do even so as I have said. The promises of God are the ground of obedience, I beseech you by the mercies of God, saith Saint Paul, Rom. 12.1. that you give up your bodies and souls a living sacrifice unto God. etc. Where he makes God's mercies the only motive to obedience; for howsoever some do his will of compulsion, because they dare do no other, yet, plures colligit amor; and good men love God for himself, even of zeal to his glory. The Lord hath two ordinary Heralds of obedience, viz. his promises, and his threats: Aut sequeris aut traheris, either his mercies to allure us, or his judgements to terrify us; and therefore we say on behalf of his mercies, that the liberty of a Christian doth necessarily imply (not laziness) but holiness: and when we say that the promises of God are gratuitae, our meaning is ex part antecedente non consequent; free on God's part to us, for no inducement in us to move him to compassion; but not so on our part towards him, for they are done upon condition of our obedience. It is in his promises as in his threatenings, they all run (not absolutely but) with a proviso, expressed or at least wise understood. Si nisi non esset, perfectum quidlibet esset, Were it not for conditions and exceptions, our end was present destruction, Except you repent you shall all perish: but the Nisi comes in like a Repriveall betwixt the sentence and the execution day: and as it is in the case of threatening, so likewise of promise; for there is a twofold nisi, of repentance, and of obedience, so that except we perform the conditions, we have no part nor claim in the promises. The charge of josua makes it plain, josua 23. as that chapter doth dilate at large; neither need I stand to clear this point, that all the promises run with the condition of holiness, for all the Sermons of the Prophets and Apostles, give witness to this purpose: And this is the will of God, even your sanctification: God hath purchased you to be a people, 
Tit. 2.14.  holy and peculiar to himself, that you should be zealous of good works: & therefore God's love and our obedience, which God hath joined together, let no man put asunder.  
Use. 1 Are the promises of God the ground of obedience? Then our doctrine is not a doctrine of liberty, neither is the calling of a Christian a calling of ease; for we preach not mercies, or promises, that men should live as they list. Should a malefactor contemn his Prince because he is merciful, or a son disobey his father for his love and affection? This I say, that precedent promises can purchase no licence for subsequent sins. It is not our hope, but the profession of our hope that shall save us. Saint Paul therefore saith, 1. Cor. 5.7. Purge out the old leaven, that you may be a new lump, for Christ our passover is sacrificed for us. Because he was crucified for us, let us not crucify him again, but rather because he was sacrificed for us, let us sacrifice ourselves for him, in obedience and sanctity. For God's mercy and our obedience must be joined together, and they that turn away obedience and faith from their hearts, turn away Christ's merits and mercies from their souls; and they that will not weep over him whom their sins have wounded, he shall never bleed over them that their sins my be pardoned: and therefore,  
2. See the calumniation of our quarreling adversaries, the adversaries of the grace of God, the Church of Rome, which charge us with that we never taught, God he knows our innocency, viz. that we teach promise without obedience, faith without works; and therefore that we are solifidians, and teach a doctrine of licentiousness to all impiety. But to these I say, that we have not so taught, 
Eph. 4.20.  neither have we so learned Christ; for we teach, faith without works to be a dead faith, and the promises of God without our obedience shall do us no good; for howsoever they are sufficient in themselves, yet are they not effectual in us. But to bring home their sin to their own doors, to pay them with their own coin, or rather to strike than with the rod which they have prepared: may I not say, and experience bear me witness, that I speak the truth in Christ and lie not? Is not their doctrine a doctrine of liberty, 
1 Tim. 4.1.  or rather of devils? which make merchandise of sin, as of flesh in the shambles, making shipwreck of faith and a good conscience; and having clad themselves with the fig leaves of a blind dispensation from a Popish broker, they blush not at most direful projects, but walk secure in the machinations and executions of all villainy. What shall I name that which is not to be named amongst Christians, the toleration of stews, and the like (which yet is not paralleled among the nations?) Alas, paruaqueror, these be but trifles. 
Seneca.  Audent aliquid brevibus gyaris & carcere dignum: To kill a King, or poison a Prince, to blow up a Senate, to defy God, deface religion, plot treasons, spoil a nation; these and the like are patronized among those Satanical spirits, and the actors canonised for worthies, and their acts for works of supererogation. I might instance in their intended desolations in the days of our famous Deborah, the memorial of whose name shall be blessed for ever: and their hellish treasons now in the days of our happy joshua (whose years the Lord make as many ages, and fill all his days with peace) a Monarch for his power, and a man after Gods own heart, so famous for his learning, so learned in religion, and religious in profession, innocent from wrong, peaceable in his ways, and merciful to all, if not too merciful to them; and yet did not these infernal spirits, Antichristian pioneers and Romish Mould warpes, seek to extinguish this glorious light, and the life of the whole land, uno tactu, uno ictu, uno nictu, with one blow, sulphureous blast, in the twinkling of an eye, to have dismembered and crushed together the government, counsel, wisdom, learning, justice and religion of God in the whole land? Oh inauditum nefas, oh nefandum scelus! Oh unspeakable villainy, especially to be countenanced or canonised but in the Rolls of hell, or by a Pope a devil incarnate: and doth not the Pope give liberty and dispensations for the committing of the same? is not this a doctrine of liberty, which doth give liberty to make themselves (as it were) drunk with the blood of so many worthies? I dare be bold to say, that all the Masses, Dirges, Trentals, smoky fumes and polluted lip-service, and (as the Apostle speaketh) beggarly rudiments, 
Gal. 4.9.  or (if you will) cozening shifts of all the idolatrous jesuits, Monks and Friars, and add to them all the English calves, begotten by the bulls of Rome, cannot wash this one bloody sin from the Pope's bloud-guiltie soul.  
3. What shall I say of the world, who from the promises of God take liberty to sin? For God and the world are contrary: and it is to be observed, that God's Saints out of his promises deduce arguments of obedience, which worldly libertines do not. I will dwell among you: I will walk with you: I will be your God: I will be your Father, etc. these are Gods promises, and the Apostle reads them in fear and feeling, Seeing we have these promises, let us cleanse ourselves; but the world reads them in licentiousness, Seeing we have these promises, let us defile ourselves. 
Psal. 130.4.  There is mercy with God, therefore shall he be feared, saith David; therefore we need not fear him, saith the world. The time of our abiding here is short, therefore let us use the world as though we used it not, 
1. Cor. 7.29.  saith the Apostle; but let us use it while we have it, 
1. Cor. 15.32.  Let us eat and drink, for to morrow we shall die, saith the libertine. These things being thus, I do the less wonder to read what is written: Know ye not, my brethren, that the wisdom of the world is foolishness? and, the love of the world is enmity with God, jam. 4. By which opposition you may perceive that there are two sorts of men here aimed at; the former, such as are not named, nor worthy the naming, which promise themselves liberty, and yet are themselves the servants of corruption, 2. Pet. 2.19. Who turn the grace of God into wantonness, beasts without reason, men without humanity, as bad as the horse and mule which have no understanding, their consciences are feared with an hot iron, and are settled on the lees of their iniquities, which make a mock of God's promises, and say Where is the promise of his coming? 2. Pet. 3.3. beasts led in sensuality, which have given themselves to work uncleanness, even with greediness, Ephes 4. a generation of vipers, and vicious brood, 
Math. 23.33.  more degenerate than Nabuchadnezzar from a King to a beast, for whom is reserved the damnation of hell; Be not therefore companions with them, for you were once darkness, but now are you light in the Lord, Eph. 5.7. and therefore labour to be of them which are the children of light, the sons of God, and heirs with Christ according to these promises, in whom resteth the spirit of fear and feeling. 
Prou. 28.14.   
Lastly, that we may so do as the promises move and teach us, viz. forsake sin, and embrace holiness; let us evermore consider the sufferings of Christ for sin, and his promises moving him thereunto. Can the adulterer take delight in the sin of the flesh, considering his flesh that was wounded for his sins? Can the voluptuous and feathered gallants take such surfeits of pleasure, seeing Christ sweeting and shedding streams of water & blood? Can the horseleech the unsatiable servant of Mammon say as the Poet saith, Populus me sibilat, mihi plaudo ipse domi, so bless himself in his wretched get, and know Christ pierced to the heart for getting of them? Or can we hear of his bleeding and suffering, and yet continue in sinning? Can we love that, which God at all times and in all places hath so protested that he hates? He could not endure it in heaven; Angeli detruduntur, the Angels were thrown down headlong for it; he could not endure it on earth, Christus crucifigitur, his own Son died for it: nor yet in hell, Inferni cruciantur, whole legions are tormented for it. Let us therefore deal with sin for his sake, as he was dealt withal for ours. The jews pursued him in his life, crucified him in his death, 
Math. 27.60. Augustine.  and when he was dead, rolled a stone upon him: so let us (as Augustine counseleth) upon the cross of repentance between these two grand thieves, the world and the flesh, crucify sin, pursue it in the rising, resist it in the growing, rest not until we have killed it, and then (as never safe enough) let us roll a stone upon it, never to revive the same or the like again. And in conclusion, Seeing we have these promises, merits and mercies for the remission of sins, let us cleanse ourselves from all filthiness of the flesh and spirit, an grow up to full holiness in the fear of God. My text, you see, hath brought us now from the antecedent promises to the consequent inferred, Let us cleanse, etc.  
Which conclusion is a sure persuasion to a regenerate life; wherein is contained the two parts of sanctification:  

1. Remotio mali, Let us cleanse ourselves from, etc.  
2. Substitutio boni, And grow up to full holiness, etc.   
Furthermore, in the conclusion observe the two general parts of a proposition.  



1. Subiectum, Us: Let us cleanse, etc.  
2. Praedicatum, in the two parts forenamed,   

Remotione mali, Let us cleanse, etc.  
Substitutione boni, And grow up to, etc.     
To take them then in order as they are propounded. And first of the Subiectum, Vs. 
Subiectum.   
Us] If we inquire who are here meant, we shall find them the same with the former (We) viz. Paul and the Corinthians believers; these are they that must cleanse themselves. From whence observe,  
There is dross in the best, 
Doctr.  even the most regenerate, and that in all the parts and powers of the flesh and spirit. All flesh is as grass, 
jam. 1.10.  and full of frailties; there is no come but may be blasted, and no soul but may be corrupted. In the fairest rose, a man may find a canker; even so the holiest man hath his gifts, with sundry imperfections. The stoutest man may have a fall; and the just man falls seven times a day. Whosoever then is without sin, let him cast the first stone at his fellow. in many things (saith the Apostle) we sin all. And therefore saith job, though a just man, If I shall justify myself, my own mouth shall condemn me: if I will put forth myself for a perfect man, he will prove me a wicked doer, job 9.20. And David to like purpose (though a man after Gods own heart) cries out, heal my soul, O Lord, for I have sinned against thee. 
1. joh. 1.10.  And who so faith that he is without sin, is a liar, and the truth is not in him, 1. joh. 1.10. There is sin therefore in the godly aswell as the ungodly, but with difference; the one sins of infirmity, the other with consent and approbation: in the one sin dwells, peccatum inhabitans, in the other it reigns, 
Peccatum inhabitans & regnans.  peccatum regnans. It is in the godly as a fire which he laboureth to quench: but in the wicked a consuming fire, which he takes pleasure to kindle. Of the godly Saint john saith, they commit not sin, 1. joh. 3. 9 Howsoever they offend, yet it is with reluctation of spirit, they are prevented and overtaken unawares, Gal. 6.1. But the wicked commit sin, and continue therein; but their commtitimus will seal them a mittimus, and send them to hell body and soul. This then is the difference: The godly say with David, Wash me thoroughly from mine iniquity & cleanse me from my sin, for I acknowledge my transgressions and my sin is before me; against thee, thee only have I sinned and done evil in thy sight, etc. Psal. 51.2.3. He humbles himself with the prodigo, 
Luk. 15.  I have sinned against heaven and against thee o Father of my flesh and spirit. Knocks his breast as the ark of all iniquity, and sighing says: 
Luk. 18.13.  God be merciful to me a sinner. But the wicked jeremy describes them thus, They blush at nothing, they have an harlot's forehead; 
jer.  it is meat and drink to them to commit wickedness: and Peter saith: They wonder at the children of God, 
Pet.  because they run not riot as they do: and in one word, in the one sin reigns, but in the other sin only remains.  
Reason. 1 1. Because we have sucked corruption from the breasts of our mothers, yea not only borne, but conceived in sin, Psal. 51.5. Nemo naescitur sanctus; and therefore in that we are heirs in hope, Non tam generatio quàm regeneratio spectanda est; every Natus must be renatus: for it is written, Except you be borne again, etc. joh. 3.5. Yea and regeneration is not presently perfected but by degrees: as a wild olive tree growing out of a stonewall, the boughs and branches thereof may be cut and corrected, but the root remaining, by the sent of water will be ready to sprout anew, till the wall be broken and the root pulled up; so old Adam who remaining in the walls of this earthly tabernacle, may be kerbed and suppressed that sin reign not in our mortal bodies, yet will he be prompt and ready to bring forth fruits of unrighteousness, upon occasion, till the walls of this earthly house be destroyed by death, to be raised again more gloriously.  
2. Because our sanctification is but in part, as Saint Paul doth dispute the point, Rom. 7.22. For I delight in the law of God after the inward man, but I see another law in my members rebelling against the law of my mind.  
3. Because by this we might be humbled with our wants, and keep our souls waiting on God's mercy, and more earnestly endeavour to be in Christ. Paul for our example was filled with the Spirit, and had abundance of revelations, taken up into the third heaven, and heard such mysteries, as is not possible for the tongue of man to utter: but lest he should be exalted out of measure, there is given him, stimulus concupiscentiae, and the messenger of Satan was sent to buffet him, 2. Cor. 12.7. For as the devil brings evil out of good, so God brings good out of evil, causing the wants of his Saints and their infirmities, yea their sins which the devil worketh as poison to kill them, to be for their welfare in his providence, and potions to cure them; for by these he humbleth them; so that all things work for their good.  
Use. 1 1. 
Rom. 8.28.  Is there dross in the best? Then can we expect no justification by our works, for sin cannot justify sin, and in our best actions are manifold imperfections, Gal. 2.16. Know that a man is not justified by the deeds of the law, but by the faith of jesus Christ, etc.  
2. See here the Error of the Catharists, which hold that after regeneration none can sin; for say they, As of a wild tree the old top being cut off, and new imps engrafted, it bringeth fruit no more wild, but good fruit; so we being engrafted into Christ sin not: grounding on that text, Whosoever is borne of God sinneth not. 
1 joh. 3.9.  But I answer, that their Simile holds not: and I put this question whether they make Christ or the man to be the stock so grafted; for we know that the fruit is good by virtue of the imp and not of the stock: if then we are the imps in Christ, by their reason he should be made fruitful and good by us: but if they make man the stock, and Christ the imp or grafts, I say the new man Christ sins not; & so saith Saint joh. 3.9. But yet they must remember the old stock, & to look to the root which will not be presently changed, but will yield still wild branches bearing fruits of unrighteousness.  
3. This teacheth us, by their dross to purge ourselves, and not to take liberty to sin because they have sinned. Because one man hath fallen into the sea and scaped drowning, shall a man leap into the sea? this were high presumption. Build not therefore upon their ruins, for their infirmities are written for our instruction, to show that God will not spare sin wheresoever he finds it, no not in his Saints, but doth register and chronicle their reproaches to all posterities, like Lot's wife which was turned into a pillar of salt, and set up as examples to season others; 
Gen. 19.26.  and to give us warning, upon whom the ends of the world are come, that whereas for them there was a cure behind, the sacrifice of the Lamb, which was not yet slain, but for such as shall now sin Christ dieth no more, 
Reu. 22.7.  for his next coming shall be in iudgemen.  
4. 
Mat. 7.1.  We are taught to beware of rash judgement to condemn a man for some few infirmities, as because one professor is discovered for an hypocrite, therefore to censure all, as if all the Apostles were to be condemned for judas. Should a son despise his father because he is poor? or the blind disdain to be directed by the lame, because he cannot walk with him? Surely we are not to contemn the meanest gifts; for in the building of the Temple all have not the chiefest place, but some square the stones, some fit the mortar, some carry, and some place the work. Ex quovis ligno non sit Mercurius: so to the building of the Temple of Christ, 
1 Cor. 3.13. 1 Cor. 12.  some bring stubble, some straw, some mortar, every man according to the measure of faith which he hath received, and in the end every man's work shall be tried by the fire; and till the end let all this be used to edification. If none should study physic but those that could cure all diseases, we should have no Physicians; and if none should serve God but those that could serve God perfectly, we should have none to serve God. Which of you casteth away a cracked piece of gold, or a broken silver cup? No more are we to despise the graces of God in a mean person though imperfect; for he which hath received most hath many wants, and a wise man's judgement gins at his own house.  
5. And lastly, we learn not to brag and boast of our broken service, but to be humbled with our manifold wants and infirmities. When we have preached all our lives, and prayed with never so entire affection, and laboured our callings with never so great diligence, we are altogether unprofitable, having left more undone than those we have performed: yea and whatsoever we have done is in such great weakness, 
Psal. 143. 2.  that Lord, if thoushouldest mark what is done amiss, who shall be able to abide it. In conclusion therefore let him have the glory in all things, who giveth seed unto the sour and bread to him that needeth, 
1. Cor. 9.10.  who worketh in us both to will and to do: and we let us cleanse ourselves; for when we have done all, we are still unprofitable servants. 
Luk. 17.10.  And of the (Subiectum) thus far; now to the predicate, wherein is set down Remotio mali, 
Remotio mali in 5.  viz. Let us cleanse ourselves from all filthiness of the flesh and spirit.  
Wherein observe the five forenamed passages.  

1. The property of the work, Cleanse.]  
2. The propriety of the persons [our selves]  
3. The matter to be wrought on [filthiness]  
4. The generality of the task [all filthiness]  
5. The speciality of the parts and powers infected [flesh and spirit.]   
For the first, etc.  
Cleanse] which is a metaphorical speech taken from outward washing: for as filth is done away by water, so by the help of God's Spirit, must we cleanse ourselves from sin.  
You shall read to this purpose, divers laws and statutes in Israel: of cleansing the Altar, Exod, 29. of cleansing the Leper, Leuit. 13. of cleansing the house of the Lord, 2. Chron. 29. of cleansing judah and jerusalem, 2. Chron. 34. of cleansing the people, with the gates and entrances of their cities and houses, Nehem. 11. And these laws, we know, were typical, having resemblance of things to come: and the same God being our God, requireth the same of us in substance, which was prefigured in these ceremonies and shadows. For the Altar is our heart, Cor mundum, Psal. 51. a clean heart: the leprosy is our sin, which stings like a scorpion, and infects like a leprosy: the house of the Lord, are our bodies and souls, which are the temples of the holy Ghost: judah and jerusalem, are the Israel of God, which must be holy even as he is holy: and the people and their gates, are we here assembled, whom of no people, he hath made a people, that we should sanctify our gates, viz. our affections and actions, through which the Spirit of grace shall go in and out. Lift up your heads, O ye gates, and be ye lift up ye ever lasting doors: purge the altar of your hearts, 
Psal. 24.7.  cleanse the leprosy of your sin, sanctify your bodies and souls; and though Israel play the harlot, yet let not judah sin, but make clean and prepare the doors of your tabernacles, 
Psal. 118.19.  that the King of glory may come in.  
Again. I find by observation generally, that we are said two ways to be cleansed: which I may call the former and the after labour, viz. the inchoation and progression of repentance. Man in the former is merely a patiented, dead unto sin, 
Rom. 7.18. 2. Cor. 3.5.  in whom dwells no good thing; having no power to raise himself; but even the disposition of the will, which is otherwise blindly led, and captive unto sin, it doth proceed of him which works all good in all. 
1. Cor. 12.6.  But in the other we are in some sort agents, cooperary Dei, lively instruments to work out our own salvation. For the former, it is no more possible for a man to cleanse himself, then to change the spots of a Leopard, or to wash white the skin of a Morian. The heart of natural man is so hardened through the deceitfulness of sin, that except a more powerful spirit doth incline, and soften, and dispose it inwardly to good, a man with as good success may blow on the rock, or sow on the shore, as by words think to win a man to repentance: for this cleansing, it is the gift of God, Ephes. 2.4. and the first act thereof is his immediate hand; such as all the natural eloquence and force of man cannot effect. For, as the wise man speaketh, Who can say, I have made my own heart clean? Prou. 20, 19 And as that cripple which eight and thirty years waited at the pool of Bethesda, if he had not been helped by our Saviour, had lived and died a cripple, because he was not able to move himself into the waters, joh. 5.5. so except a more powerfully spirit doth move, yea and compel us into the main of Mary's weeping water of life, we should live and die, and be damned for want of penitency. David therefore for the example of all others, thus teacheth us to turn to the God of our salvation: Have mercy upon me, O God, according to, etc. Psal. 51.1. And again, ver. 1. Wash (thou) me thoroughly from mine iniquity. And again, ver. 7. Purge (thou) me with bysope, etc. And again, ver. 10. Create in me a clane heart, O God, &. And so the Prophet jeremy teacheth, 
See Ez. 36.25  Convert thou me, and I shall be converted, for thou art the Lord my God, jer. 31.18. And yet not this, but the after labour of renovation, is the proper and most genuine interpretation of my text.  
Wherein through the grace of God, we are become instrumental agents to cleanse ourselves. And to this purpose run all the precepts and commandments, which call for our obedience and amendments, 
Ezech. 18.30 Rom. 12.2. Isa. 1.16.  Turn you, turn you, etc. Wash you, make you clean, etc. Fashion not yourselves like unto this world, but be yerenewed. etc. And the like. These precepts we call evangelical, which do always presuppose Gods merciful hand to help, whose grace is priest and ready to all that call upon him, more willing to give than we to ask, and giveth more than we can desire, yea and is not wanting to any, except they be wanting to themselves. And to what end doth God lend us eyes and ears, and hands and feet, but to see and hear, and work and walk? So his grace which is given unto us, must not be idle but operative to all good works, to add to our faith virtue, to virtue knowledge, to knowledge temperance, etc. 2. Pet. 1.5.6.—  
A man therefore in his renovation is not ficulnus inutile lignum, like the image of Baal, or the stump of Dagon, 
1. Kin. 18.17. 1. Sam. 5.4. Psal. 13 5.15.  or the idols of the Gentiles, which have eyes and see not, ears and hear not, mouths and speak not, hands, etc. But as the sick which was healed, must take up his bed and walk; 
Mar. 2.11.  & as the dumb, the blind, the lame, and the dead, which were restored to speech, and sight, and strength, and life, they spoke, and saw, and leapt, and gave glory to God: and as Paul, after his conversion, 
Act. 9.20.  must presently preach the Gospel; so must we not suffer the grace of God and his good means to sleep or be idle in us, but we must set our hands to his plough, labour in his vineyard, work the salvation of ourselves and others, work (I say) and that for life, even with fear and trembling. 
Phil. 2.12.   
The carter driving by the way (let me crave your honourable patience for a familiar and homely comparison) suddenly his wheel chopped into a dangerous pit, and the poor man well perceiving the difficulty and straits to escape, presently fell down on his knees, and besought his god jupiter to come and help; but a voice was returned unto him, saying. Set thy shoulder to the wheel, and lash on thy horses, and then I will help thee: even so the help of Gods saving health, is proper to the generation of Seekers, which are not slack, no nor weary of well doing, but seek him with the whole heart, 
Psal. 24 6.  viz. with all the force and power of the parts and powers both of body and mind: so that as it is true in common experience, Forts Deus adiwat, God doth help and bless the endeavours of a diligent hand; so is it most true in our purgation, Up, and be doing, 
Neh. 2.  and God will be with you; for seeing God doth enable us, we must stir and bestir to cleanse ourselves.  
Reason. 1 1. 
job 25.5.  Because our God is most pure and holy, which hath found folly in his Angels, yea and the heavens are not clear in his sight, job 15.15. how much more is man abominable and filthy, which drinketh iniquity like water? yea our God is jealous and just God, 
Haba. 1.13.  whose eyes cannot see and spare offenders. Slow to anger, but great in power, and cannot justify the wicked, Nahum 1.3. He spared not the world which sinned, but overwhelmed all with a flood of water. He spared not his Church, 
Gen. 7.  the Quintessence of the world: no nor his Saints, 
Psal. 106. iude 6. ver.  the Quintessence of his Church: not the Angels, which were in his presence, but threw them down from heaven like lightning: no nor his only Son standing in our place, 
Math. 27.46.  but he bore the full vial of his wrath. Magna amaritudo peccati, quae tantam amaritudinem peperit. Surely it is time that we cleanse ourselves, for our God is a jealous God, to visit the sins of the fathers upon the children, 
Exod. 20. Heb. 12.29.  to the third and fourth generation of them that hate him.  
2. Because it is his will and pleasure that we should be pure and holy, As obedient children (saith Saint Peter) not fashioning yourselves to the former lusts of your ignorance, but as he which hath called you is holy, so be ye holy in all manner of conversation, because it is written, Be ye holy, for I am holy. 
Deut. 10.17.  And if you call him Father, which without respect of person judgeth every man according to his work, pass the time of your dwelling here in fear, I. Pet. 1.15, 16.  
3. Because the pure in heart shall only stand in his presence, to which purpose were all the oblations and washings of the Levitical law, together with the differences and distinguishments of the clean and unclean, 
Levit. 11.  in birds, and beasts, and men also, to teach that no unclean or sinful person shall stand in his presence: 
1 Cor. 15.  neither doth corruption in herite incorruption. For if the question be, Who shall ascend into the mountain of the Lord? or who shall stand in his holy place? The answer is, Even he that hath innocent hands, and a pure heart, Psal. 24. 3. 4. And Blessed are the pure in heart, for they shall see God. 
Math. 5.   
4. Because the promises both of this and a better life belong to them only. Unto the pure are all things pure, but unto them that are defiled and unbelieving, is nothing pure, but even their minds and consciences are defiled; they profess that they know God, but in works they deny him, and are abominable and disobedient, and to every good work reprobate, Tit. 1.15.  
And for a better life. God is light (saith Saint john) and in him dwelleth no darkness, if we say that we have fellowship with him, and walk in darkness, we lie and do not truly; but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Christ his Son cleanseth us from all sin. 1. joh. 1. 6.7.  
Use. 1 1. The use of this point is, that seeing in the work of renovation, man is merely a patiented dead unto sin etc. not to ascribe the work of renovation or corruption unto ourselves, but unto God only. For as it was not possible for the Israelits, to pass through the red sea, if God by a special miracle had not prepared their way and made a passage for them: so for man to pass from the ways of death, to the ways of life, from the ways of sin to the ways of righteousness, without the special meditation and help of divine grace is impossible. This is that which our Saviour speaketh of, joh. 15.5. Without me you can do nothing. For can we promise any thing more to ourselves then David in the 119. Psal. I will run O Lord (saith he) the way of thy commandments, when thou hast set my heart at liberty? Can we run with our feet, before our hearts be prepared, or can we run with our heart, before God hath enlarged it? Can we run the way without the way? which is Christ jesus, away which we cannot see, till our eyes be enlightened? Not so: but when God shall have opened the eyes of our understandings, then with David may we see the wonderful things of God's law. For there is gratia praeveniens, before we can do any good, and there must be gratia cooperans, to assist us in well doing, and gratiaperficiens vel subsequens, to continue unto the end; so that we cannot perfect the work of renovation, Nisi gratia praeveniat, gratia cooperetur, gratiaperficiat vel subsequatur.  
2. Seeing God of his mercy doth divide the work of our purification with us, and doth challenge the former to himself, it remaineth in the latter that we be not wanting to ourselves; but seeing he hath begun, converted, cleansed us, let us second this inchoation, conversion, purgation, by cleansing ourselves and working out our own salvation. For whereas formerly we were blind, now he hath enlightened us; we were cast down, but he hath raised us; we were dead in sins & trespasses, but he hath quickened us, illuminating our minds, rectifying our wills, disposing our hearts from evil to good: Let us not be the enemies of God and our own salvation, to quench the spirit, but endeavour ourselves to know the good pleasure of his will, for he hath enlightened us: to walk in his ways, for he hath raised us; and by all means to make our election sure, for he doth enable us to every good work. And so from the property of the work, let us descend to the propriety of the person. 
The propriety of the person   
2. Ourselves] It is a work worth the labour, to bring the work of cleansing to our own house. Saint Paul saith, Let a man examine himself, 1. Cor. 11. 
Prou. 18.  And the Wiseman witnesseth: justus primus est accusator sui. The just man's judgement begins at his own heart. Nullibi clariùs agnosci potest vera justitia quàm cum de peccatis aliorum agitur; verò enim justitia (ut ait Gregorius) compassionem habet, falsa vero indignationem. A righteous man is not sooner seen in any thing then in this, when comparison is made twixt him and others: Truth and honesty herein are full of compassion, but falsehood and hypocrisy hatch malice and indignation. The eye which seethe all things seethe not itself, viz. Per lineamrectam, but by reflection: so the infirmities of others we see per radios directos, and they are ever in our sight, but our own sins we see per ambages & circumloquia, neither will we see them till judgement doth force them home to the conscience. A wonder it is to see how the world is in love with lying vanity: Maxima pars hominum stultitiae vitio laborat: who is he amongst us which doth not think himself wise, and clean, and holy, & better than other men? Aurum & opes & vasa frequens donabit amicos, Qui velie ingenio cedere, nullus erit. That other men are richer than themselves some will cunningly grant for advantage, to lay the greatest load on the weakest horse; but that men are better or more holy, is the last thing that will be heard of. A strange thing, that sinful man who is of all creatures most miserable, should be of all creatures most proud. Saint Paul turns his eyes into his own heart for the example of all others, where taking a strict view, he calls himself the chief of sinners: and David speaking of his own sins faith, that they are ever in his sight, Psal. 51.3. But I know not how men are sick of self-love, and the deepness of folly doth possess their hearts: when in the infirmities of others, they are more than Lynceous eyes, but in their own offences they are oculis capti, and more blind than Bats and Moles: In other men's sins, Polyphemus mutatur in Argum, they have more eyes than the Leopard hath spots, and not a more shall escape their censure; but in their own, Argus mutatur in Polyphemum, and they are more blind than Bartimaeus which knew not men from trees, neither can they see beams at home. But who so thus rashly wadeth into the infirmities of others, Volodie fratris vel cupidine laudis ducitur: either hatred or pride hath evermore an hand in such dealing. Et qui sibi malus, cui bonus? and how should we expect good from him to others, which knows not to be good unto himself? For charity first purgeth her own heart, and then in compassion passeth to the infirmities of others.  
Because that every one shall give an account for his own soul, 
Reason.  and for the measure of grace which he hath received; other men's talents shall not come in our reckonings, but in particular, so shall the Summons be: 
Luk. 16.  Red rationem, Give thou an account of thine own Stewardship. And What art thou then that judgest another man's servant, seeing in that thou judgest another thou dost condemn thyself, Rom. 2. 1. And again, that every servant standeth or falleth to his own Lord, Rom. 144. And in this case it may well be said, Who made thee a judge or aruler over him? Peter therefore when he will be smattering in john's affairs, our Saviour answereth, Quid est hoc tibi? What is that to thee? look thou to thyself, follow thoume. 
joh. 21.   
Use. 1 1. This serves for the condemnation of all hypocrites, whose fashion is to wade deeply into other men's consciences, yea and even bloodily to gore their best gifts by their mouthy and unclean censures. They bind burdens heavy and grievous to be borne, and lay them on other men's shoulders. 
Math. 23.  but they themselves will not touch them with the least of their fingers: Serpents, a generation of Vipers, painted sepulchres, who although the poison of Asps be under their lips, and their feet do tread the steps of darkness, yet these for a pretence of zeal and holiness will throw the first stone, and pursue the infirmities of their brethren with deadly hatred.  
Clodius accusat Moechos, Catilina Cethegum.  
They which are most in fault, for the most part will soon find fault: but thou which teachest another, teachest thou not thyself? Rom. 2. Thou that preachest to another, Thou shalt not steal, dost thou steal? Or thou which sayest to another, Thou shalt not commit adultery, dost thou commit adultery? Hypocrite, primùm ecce trabem, Matth. 7.3. first cast the beam out of thine own eye, that thou mayest more clearly see the more that is in thy brother's eye.  
Use. 2 And among all other hypocrites, it taxeth the headlong and blind zeal of our late Separatists and anabaptistical spirits, whose bowels of late years did even burst with indignation, as the bowels of judas gushed out; crying out against disorders abroad, but never reforming their own consciences at home; whereof one speaketh very well, Conuenimus ad reformandam Ecclesiam, sed praepostero ordine, quisque enim alium emendare vult, seipso neglecto: A preposterous kind of zeal, as of those whose meetings are not for the better but for the worse, which censure in severity the slips of others, but labour not at all to cleanse themselves. The Pharisees, the fathers and predecessors of these Sectaries, they condemned our Saviour propter peccatricem, Luk. 7.39. they taxed his disciples for unwashen hands, Mat. 15. yea and censured them for the ears of corn, Math. 12. so these supercilious and blind guides, in other men's infirmities they strain at a gnat, but in their own they swallow a camel. Qui non suis bonis, sed alienis malis sanctimoniae laudem venantur: whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: their madness (I say) and folly is manifest, because not for good things (which themselves do not,) but from evils, which they spy out it others (as best acquainted therewith in secret) hence would they gain the name of zeal and purity; and hereby they suck no small advantage. But let me use once more what our Saviour useth often: Quid vides festucam? Hypocrite, why seest thou the mote? Matth. 7. Et ut dicam aliquid mirabile: surely a wonder it seems to me; Qui habet trabem, videt: & qui non habet trabem, non videt. he that hath a beam in his eye, sees: and he that hath none, sees not. But the reason is, 
1. Cor. 13.  Charitas non cogitat malum, A pure heart thinks no hurt. As when our first parents were innocent, they saw not their nakedness; 
Gen. 3.  but when they had sinned, they saw, and were ashamed: so a wonder it is, that their sins which are as beams in the eyes, should so clear their sight, that they can see motes in others.  
Use. 3 It serveth as a sure rule to examine how it stands with us in the case of humility: for a nearer or truer way to know whether we be proud or humble, cannot be then this, how we judge ourselves pure or holy in respect of others. The proud who examine all things falsely, take this preposterous course, in comparing themselves with others, they put in one scale the infirmities of their brethren, and in the other their own seeming righteousness, altogether forgetting their sins, which makes them in judging to justify themselves: but the humble, best acquainted with their own wants, other men's sins being hid from them, in one scale put their own sins, and in the other the good things of others; which makes them sigh under the burden of their infirmities, and say with the poor Publican, God be merciful to me a sinner.  
Moses when his face did shine so gloriously, that the people could not bear the splendour thereof, 
Exod. 34.  only himself knew it nor. And the most dangerous sickness which doth befall the soul (the bottomless gulf of despair only excepted) is, that any should think himself pure, and holy, and clean, and better than other men: for they which know themselves sick, do seek for help; but they which think themselves clean, do live and die in their sins for want of cleansing. But we, my brethren, knowing our manifold and foul offences, let my text bring us back, whence we are digressed, to cleanse and purge our own hearts first, every one to cleanse one, that so all may be cleansed; cleansed, I say (from filthiness:) and that is the third passage of the point, viz. the matter to be wrought upon.  
Filthiness) The matter to be wrought upon, is filthiness: 
3. The matter to be wroughtupon.  where by a synecdochical procession, is put the part for the whole, as one figure is put for a thousand: so under this word filthiness, is comprehended sin in general: and from the very name, behold the nature of sin, it is called filthiness, whence observe,  
Sin is odious, as it may appear elsewhere by the names in the Scripture; it is called pollution, a leprosy, 
Levit. 20. 2. Pet. 2. 23. Josh. 7.  a contagion, the vomit of a dog, and wallowing of a swine in the mire. Again, it is called uncleanness, the execrable thing; and every where it is said to be abomination, more loathsome than the boils of job, or the sores of Lazarus: A menstruous cloth, as Isaiah speaks; The stool of wickedness: 
Lam. 1.  as we use the name in the basest manner. David calleth it, rottenness and putrefaction, 
psal. 38.  My wounds stink, and are corrupt, etc. And speaking more generally of all sinners, he saith, Corrupt they are, and become abominable. 
Psal 14.  The Prophet Isaiah doth thus decipher the nature and estate of sin and sinners, whether we speak of one sinner, or of a sinful nation: The whole head is sick, and the whole heart is heavy: from the sole of the foot to the head, there is nothing whole therein, but wounds, and swelling, and sores full of corruption: they have not been wrapped, nor bound up, nor mollified with oil, Isa. 1.5, 6. And the Prophet Ezechiel sets down the engendering of such a spurious and beastly progeny, like evil and darkness, and those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animalia, which come not under the view of God's creation: 
Ezek. 16.  Thine habitation and thy kindred (saith he) is of the idolatrous Canaanites, thy father an Amorite, and thy mother an Hittite: and in thy nativity thy navel was not cut, thou wast not washed in water to soften thee, thou wast not salted with salt, nor swaddled in clouts, but thou wast naked, and in thy blood. By all which may appear the nature of the matter now in hand, viz. the filthiness and bestial pollution and uncleanness of sin and sinners.  
Use. Is fin so odious? Then see and know from the Prophet Hosea, the filthiness of a sinful nation, where was no truth, nor mercy, nor knowledge of God in the land, Hose. 4. These were not to be found there, and I would to God that we had found what they lost: but the heathen man's poesy is become a true prophesy, Terras Astraea reliquit, In cuius subiere locum fraudesque dolique. The world it is worse and worse, old, cold and stiff; old in iniquity, cold in charity, and stiff in wickedness; our grandfathers were wicked, our father's worse than they, and we claim the sins of both by inheritance: 
Isa. 1.  Ah sinful nation, a people laden with iniquity! The filthiness of our age is such, that, (not peragrare vestigia Satanae, who compasseth the whole earth, and walking through the same, leaveth the spawn of uncleanness in all places; nor yet to pursue the filthiness of this whole land, 
Plautus.  which were onus humeris impar, a burden far too heavy for my shoulders) if I should but enter jonahs one days journey into this City and Suburbs, and take notice of the filthy sins which here are done, it were much, and too much for my stammering tongue to explain, or my troubled soul to sustain: witness with me yourselves which sit on the seat of judgement, whether through swearing, and lying, and killing, and stealing, and whoring, men break not out, and blood toucheth blood. These were the foul offences of Israel, as the Prophet witnesseth, and I would to God they had been borne and buried in Israel, that we had never known them; for this famous City which is as the crown of this land, 
Isa. 5.  the compass of whose walls are as the vineyard of God, now through the riot of sin, are in many places become Mara & Amara, 
Ruth 1.  a root of bitterness, a sink of sin, a wellspring of pollution, a stage of ungodliness, a bait of deceitfulness, and a debarring from happiness. When God's people hearkened to his voice, and walked in his ways, than were they blessed, and called the Israel of God: but when they for sook him, and defiled themselves with the abominations of the heathen, God as though their sins had blotted their names out of the book of his remembrance, he calls them Sodom and Gomorrah. Esa. 1. Surely (brethren) Samaria by her fornications did justify Sodom, and we by our heinous sins do justify Samaria; for the sins of Sodom were these: 
Ezech. 16.49.  Pride, fullness of bread, abundance of idleness, and contempt of the poor. Ezek. 16. But consider the filthiness of such a nation, where gluttony hath eaten till it hungered, and drunkenness hath vomited till it thirsted, where pride is accounted the best fashion, and whoredom is called a trick of youth; where men drink iniquity like water, and bind sins together as it were with cartropes; 
Esa. 5.18. 1. King. 21,  where as Ahab sold himself to work wickedness in the sight of the Lord, so men as beasts have given themselves over to work all uncleanness even with greednesse; 
Eph. 4.19.  some like the proud Angels feathering their wings in presumptuous pride, soaring aloft till their plumes like Daedalus his wings, melted with the fire of God's wrath, drive them down to the pit of destruction: some like the covetous Caterpillar devouring the fruit of the poor man's vineyard; some like the unsatiable maltworme dead drunken in the streets; yea, here may you see murder and malice run headlong to destruction, monstrous Anakims' men of might, 
Gen. 11.  building a Babel their own confusion, 
Ester 3.  envious haman's macerating themselves for their brethren's welfare, 
Gen. 29. 1. Sam. 25. 2. Sam 16. Esa. 37. judith. 13.  snudging Nabals and churlish Laban's, withholding the wages of the hireling and grinding the face of the poor; cursing Shemeies', and blackmouthed Rabsakeiss, unnatural Sodomites & painted jezabels', drunken Olifernes Iose head and soul and all; and which hath brought your sins to the height, that an adulterous and an idolatrous religion hath still footing in your City and dwellings.  
Surely (brethren) if I should total all in just account, Dies me deficeret, this day, yea and the days of my mortal pilgrimage would sooner have an end then my labour, and therefore I must be forced to use a piece of civil policy. Meet but with Agag and the fatlings, the foul and crying sins, 
1. Sam. 15.  and the dependents may more easily be reform: And as a man that aimeth at a multitude can at one shoot would only some few; so give me leave shooting at all filthiness, to crush in pieces these two that follow, viz. drunkenness and whoredom: which go hand in hand and have kissed each other, and are not more heinous than common in this City and Suburbs.  
And for the hateful sin of drunkenness, howsoever it be but a fiction that Circe's charms turned men to swine; yet sure I am, and woeful experience makes known too oft, that Bacchus' charms, viz. strong drink it turneth men to beasts; the soul of man miraculously created by God's infusion, and infused by creation, lieth drowned in the drunkard's body: his body which should be the temple of the holy Ghost, distempered by excessive riot, is such that his soul might loathe to dwell therein; and his goods or possessions (be they more or less) lent for the maintenance of himself and his, are all hoardward in the pot, and put in a bottomless bag. The Lacedæmonians a people which knew not God, by the light of nature did so abhor this brutish sin, that their Helots, slaves which they bought for villeinage, they would make drunken, and bring them into the market place and expose them as malefactors on a gibbet, that their children seeing their uncleanness and filthiness, might thereby detest and abhor that swinish sin. But we need not buy Helots to set up as scarecrowes to the world, for even before your doors and in your houses may you daily see these beastly Epicures: and were there not a remnant of the house of Israel amongst you to stand in the gap like Moses & Aaron twixt the living and the dead, inwardly mourning and lamenting, and as much as in them lieth, labouring and reforming forming these foul offences, the end of this City would be sudden as the fire of Sodom. But it is written, Woe to you drunkards of Ephraim, etc. Esa. 28. 1. Woe to them that rise up early to follow drunkenness, and sit till the wine inflame, Esa. 5.11. Woe to them that are mighty to drink wine, and strong to pour in strong drink, Esa, 5.22. Awake ye drunkards, faith joel, 1.4. and howleye that are strong to drink. And think you that all these woes are written in vain? Then is our preaching vain, and your faith also vain, and this book of truth hath no truth in it. Hearken therefore ye men of understanding, and you shall hear the drunkard's doom; woe upon woe shall light upon them, their posterity shall be beggars, their estate consumed, their name shall rot and perish, their bodies odious even to them: and which is heavier than all, their souls repulsed from the grace of God, shall dwell with the foul and infernal spirits. who as their desire was to enter and dwell in the heard of swine, 
Math. 8.  so shall these swine remain with them in chains of darkness for evermore: And such is the end of this filthiness.  
To which I may add whoredom, like Sodom and Samria sisters in impurity; for gluttony and drunkenness are the gallery and way of whoredom: Venture bene pastus cito dispumat ad libidinem; 
Gen. 19  drunken Lot and incestuous Lot both in one person, at one time; and they are seldom sundered; for it is no thing new or strange, for a person which shall first become a beast, to do after like a beast. It is a sin against nature, for whereas other men sow for an harvest, foul fornicators and wicked adulterers, which plough with other men's heisers, they sow that which they dare not reap. But they shall be punished both here and hereafter. Here first with beggary. He that feedeth harlots wasteth his substance, Prou. 29.3. Yea he or his posterity shall be glad to beg a piece of bread, Prou. 6.26.  
2. With infamy, for his name and credit shall take such a deep and incurable wound, that his reproach shall never be done away, Prou. 6.33.  
3. With most loathsome diseases: for the most high & righteous hath appointed that they which will taste the sweet of sin, shall also be filled with the gall of punishment: it bringeth corruption of the blood, dissolution of the sinews, rottenness of the marrow, aches in the joints, crudities in the stomach, pains in the head, defects and weakness, gouts and palsies, heaviness of heart and stinging of the conscience.  
4. Yea and after all these it shall be punished with hell fire, for it is written, Fornication, uncleanness, inordinate affection, etc. the wrath of God remaineth on such, Col. 3. 6. And again Whoremongers and adulterers God will judge, Heb. 13.4.  
The holy Ghost joineth a whore and a dog together, Deut. 23.18. Thou shalt not bring the hire of a whore nor the price of a dog into the house of God; and jeremy compareth adulterous beasts to neighing horses. jer. 5.8. And the wiseman likens them to an ox going to the slaughter, Prou. 7.22. and calls the whore a deep ditch & a narrow pit, Prou. 23.27. And they that enter in to her, hardly return again to take hold of the way of life, Prou. 2.19. And in the latter end when judgement shall bring his sin to the door of his conscience, he shall wonder at himself and say, O now was I deceived! Prou. 5.12.  
I conclude the point with that of S. Hierome, O ignis infernalis luxuria, cuius materia gula, etc. 
Hier.  Where he compareth whoredom to the infernal fire, whose matter or nourishment are gluttony and drunkenness, the flame is fervour concupiscentiae: 
Hos. 7.4.  as an oven heated by the baker, so is an adulterer; the sparks are corrupt speeches and filthy communication, the smoke infamy and disgrace, the acts adultery, fornication, uncleanness, and the end hell torments.  
Drunkenness and whoredom, with other the odious sins of these latter and dangerous times, these are they which have kissed each other, which go hand in hand, and have made a covenanc with destruction, and sworn a league with hell, for the subversion both of Church and Commonwealth. O that I had the voice of men and angels, to cry against them: if my tongue were dipped in gall, yet could I not sufficiently not bitterly enough inveigh against them. If there be any thing in death or hell more miserable, their tongues shall taste thereof, and their bowels shall be filled with the dregs thereof: woe upon woe shall light upon them; and though the Sun and Moon have an end, yet their plagues and torments shall never have end. hearken, and stand in awe, and tremble before the Lord your God, yeomen of Israel: how long and how loud have we cried against these foul offences, and yet who hath believed our report? or to whom is the arm of the Lord revealed? Surely if our words take no deeper impression, it resteth that you second our words with the sword of justice. And to the Honourable and Worshipful of this assembly be it spoken, to whom God hath imparted his own Name, (for ye are called Gods) that you join your helping hands to pull down these shops of iniquity, and to stop and damn up these stinking wells of filthiness: for if you spare, and bear the sword in vain, the people shall die in their sins, but God shall require their blood at your hands. Neither may I forget to give some of the worthiest and most honourable in this assembly their due, for the good and godly zeal they have showed for the lord our God on this behalf, the fame whereof hath spread itself into all corners of the land, and it doth make glad the City of God. I mean in punishing and purging these two forenamed vices, to wit, drunkenness and whoredom, together with the profanation of the Sab both: may you go on like good Nehemiahs', to do worthily in Ephrata, and be famous in Bethlem, and the Lord strengthen your hearts: and as you labour the peace of jerusalem, so let your days be multiplied in peace, and bind up their souls, O Lord, in the bundle of life. All that I have further to say to you the Magistracy of this honourable Assembly, touching this point, is the charge of God himself to his servant joshua; Only be strong, and of a valiant courage, to fight the Lords battles, to cut down sin, to root it out: and as you have begun in the Lord, so let your zeal abound, and be not faint hearted in so good a cause, and behold God shall neither leave you nor forsake you, till you have in some measure purged and cleansed this City from filthiness.  
And for you, my brethren, let my conclusion of this point turn to you all here present, and you to turn to the Lord your God: o turn you, turn you, for why will you die ye men of Israeli consider your sins are great and grievous, they are the provocation of heaven, and strike at the majesty of God; say therefore with S. Peter, It is enough for me that I have spent the times passed in surfeiting and drunkenness, in covetousness and idleness; other things, nay better things are now required of me, namely that I live, not after the justs of the flesh, but after the will of God. Thus cleanse, yea and yourselves, yea and cleanse yourselves from filthiness, yea and that from all filthiness, and that is the fourth part and passage of my text, viz. the generality and difficulty of the task. 
The generality or difficulty of the task.   
All filthiness] The Apostle dehorring from sin, dehorteth from all sin; not only from filthiness indefinite, lest sin should have a starting hole, but all filthiness universaliter, that no sin should escape: whence note,  
None must content themselves with the beginnings of mortification. For as Moses once spoke in the case of their departure out of Egypt, With our young and with our old will we go, we will not leave one hoof behind: 
Exod. 10 9  so is it ever most true in our departure out of the captivity of sin, we must not leave one sin unsearched, not an evil thought must be spared; for whosoever shall fail in one point of the law, is guilty of all, jam. 2. 10. And again, Whosoever breaketh the least of these commandments, the same shall be called the least in the kingdom of heaven. 
Act. 26.28.  King Agrippa therefore in religion was like a meteor in the air, betwixt heaven and earth; and so are all that have a divided heart, like the picture of janus, which looked forward and backward; even so are they half, and almost, and halting Christians. But as no defective person was to serve at God's altar, no more shall any halting professor come in his presence. The point is, All filthiness must be cleansed. Which was mystically signified in the law, where Moses was commanded to cut the hair of the Leper, supercilia & cilia, not an hair of sin must be left. The Holocausts, whether they were boves, oves, or aves, were wholly consumed; to teach us, that whatsoever we do in God's service, must be done wholly. So Saint Paul bids us Put on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whole armour of God: for we must leave no part unarmed. 
Ephes. 6.  And Christ faith, Take my yoke upon you: 
Mat. 12.29.  one would think that the yoke was only for the neck; but his yoke must we take on every part. God would have us power out our hearts like water; now water leaveth no savour, nor colour, nor dross behind, as other liquors do: so must we cleanse ourselves, even from all appearance of fin. If we cleanse the Temple, let us not leave the Altar behind; kill both Amalek and all his cattle; spare not one corrupt affection, not the least sin, no not in the egg. The Prophet speaks of a cake baked on the hearth, 
Hos. 7.  panis subcineritius, baked on the one side, but dough on the other; lukewarm Christians, which halt twixt God and Belial: a little warm, that they may serve God, and a little warm to serve the world. But the Wise man sets down the wish of God, Fili mi, etc. My son, give me thy heart: non per commutationem, nec per venditionem, sed per donationem. 
Prou. 23.  Some lend their heart to God, until they see a greater advantage; some sell their heart to God for a reward, and God must serve them first. But we must give our heart freely, and with a willing mind; our whole heart must we give, and that continually, Deut 6.5. Vae duplici cordi, saith Saint Austen. They dissemble with a double heart, saith the Psalmist. 
Psal. 12.  But this I say, Cor divisum moritur, A divided heart is a dead heart. Et qui dividunt partem diabolo, & partem Deo, iratus Deus à sua part discedit, & diabolus totum possidet: and therefore give God all, or thou givest him nothing at all, yea and do it continually: non Deo in iwentute, & diabolo in senectute, like the foolish Galathians, which began in the spirit, 
Gal. 3.  but would end in the flesh. In a word, we may give our knowledge to the ignorant, our goods to the poor, our taxes to Ceesar, but our hearts only to God, freely and wholly.  
Because that as one fly corrupteth the whole box of ointment, 
Reason.  so one sin makes us liable to condemnation. The Apostle therefore speaks of sin in singular, 
Rom. 6.23.  Stipendium peccati, The wages of sin, not of many, but of any sin is death. And if we should suffer so many deaths as we have committed sins, yet were God's judgements just and right. A ship is endangered by one leak in the side, and a city surprised by one breach in the wall; and a fowler catcheth the bird as well by one part as the whole body. So sin is like leaven, and a little leaven leaveneth the whole lump: 
Gal. 5.9. 2. King. 2.  one Coloquintida brought death into the pot, and one dead work of darkness destroyeth the soul.  
Use. It serveth to condemn the halting profession of our dissembling age; wherein many will be content to leave some sins, 
1. Sam. 1 5.9.  but keep others: as Saul spared Agag and the fatlings; and as Herod spared his lust and unlawful marriage. 
Mat. 6.12.  Ananias and Saphira were willing to bring a part to the Apostles, but they were loath to bring all. The young man in the Gospel would follow Christ, but he was loath to sell all; so that this word (all) mars all. Every man would go to heaven with his darling. The covetous would go with his gold; the vicious with his harlots; the ambitious with his brave attire, etc. But touch the world in these their profitable, pleasant, darling and bosom sins, and you shall hear men speak as in the house of Rimmon, like Naaman the Assyrian, God be merciful to me in this. 
2. King. 5.  Preach to the usurer or oppressor, That he which doth not provide for his own family is worse than an infidel, or against prodigality or suretyship, and your word shall be as the first and latter rain, and sink deep into his romembrance; but turn him to Psal. 15. where no usurer shall rest in God's holy hill. or 1. Cor 6. where no extortioner shall enter into the kingdom of heaven; or to Saint Matthew concerning works of mercy, or to Saint Luke against covetousness: and you shall find him eared like the deaf adder, and his heart harder than the neither millstone, But it is written, If thy right eye offend thee, that is, 
Math. 5.  if thy sin be as dear unto thee as the apple of thine eye, yet pull it out, and let not thine eye spare it; or if thy right hand offend thee, that is, if thy sin be as profitable and commodious as thy hand whereby thou gettest thy living, yet cut it off and cast it from thee: or if thy foot offend thee to cause thee to sin, that is, if thy sin be so necessary as thy foot wherewith thou bearest thyself, yet spare it not: For it is better to enter into the kingdom of God, blind, and lame, and maimed, then otherwise to be cast into hellfire. For one sin in the soul is like a serpent in the bosom, cast it from you, or it will sting you to death: and as Dalila never left fawning and flattering Samson till she made him a mill horse to the Philistimes; so your sin if you trust it, will betray you to the devil, and he will send you with such a grist to grind, that you shall pay your soul for the toll. As therefore it is said of job. 1. that he was integer & rectus, and so must we be, integri, sound and not hollow, and recti, strait and not crooked; and so are all good men, and every good work both within and without. And to this purpose ought we to set God always before our eyes: 
1. 2. 3. 4. Eph. 6.6.  and to think upon judgement and our account: and to consider that eye service is nothing pleasing to God: and to remember that as Christ gave his heart blood for us, so as (Saint Bernard saith) justè cor nostrum vendicat quisuum pro nobis dedit; He (I say) hath redeemed us, and therefore ought we to cleanse our hearts from all sin, and give all to his service. This is the point which I aim at, viz. the trial of out integrity, when a man can say with good conscience, as Psal. 139. Try me O God, and know my heart, prove me and knew my thoughts, and consider if there be any way of wickedness in me; or at the least as it is Psal. 7.3. if there be any wickedness in my hands. Surely (brethren) I say to you that are the elect of God, Let us thus examine our own hearts upon our beds, 
Psal. 4.  and in our chambers secretly, and cleanse ourselves from all filthiness: All filthiness (I say) both of the flesh and spirit, which is the last passage of this point, viz. The speciality of the parts and powers infected.  
5. 
5. The speciality of the parts and powers infected.  Of the flesh and spirit] There was a law in Rome, De purgandis fontibus, and it holds good in Scripture, where we must purge our hearts, which is fons vitoa, tam naturalis quàm spiritualis; and in purging of our heart we must cleanse our bodies, yea and our souls also from all filthiness of the flesh and spirit: whence note,  
Doct. We must mortify our bodies, and mortify our souls, and so give the whole to God's service, Rom. 12.1. I beseech you (brethren) by the mercy's God that you give up your bodies and souls a living sacrifice, etc. In stead of the bodies of dead beasts, we must give our bodies a living sacrifice, and in stead of the blood of beasts which was a shadow, and pleased not God of itself, we must give up the acceptable sacrifice of the soul; and this is judge sacrificium, viz. a perpetual mortifying of the will, reason, affections and members: Atque haec obedientia non potest plus dare, dedit enim se. And therefore must we mortify both, that we may sanctify him both in body and soul; not only saying in the outward organ of speech: My soul praise thou the Lord, Psal, 103.1. but body and soul, flesh and spirit, must join their forces as well tuned Cymbals, Praise thou the Lord o my soul, & all that is within me, praise his holy name.  
Reason. Because God created both. He hath made us and not we ourselves, Psal. 100 And therefore are we due unto his service. Totum fecit (saith Augustine) & totum exigit: 
August.  He made all, and therefore will he have all, not a piece of thy heart, nor a room in the heart, but thy whole heart; not a member of thy body or some parts of thy body, but the whole man: Red Caesari qua Caesaris sunt; 
Math. 22, 21.  give him I say the whole, for it is due unto him. The whole body mortified from sin, and thy whole heart purged by faith bathed in the blood of the Lamb, and cleansed by the fire of the spirit: Not an old heart, nor a corrupt heart, but a new heart and a new spirit, for which the Prophet David begged: Create in me a new heart O Lord, and renew a right spirit within me, Psal. 51.10.  
Use. 1 1. This teacheth us, that sin is there to be rooted our where it had beginning, which is from the heart; For out of the heart proceed thefts, adulteries, murders, etc. Out of the abundance of the heart the tongue speaketh, 
Math. 15 19 Math. 12.34.  the hand works, the foot walketh; and therefore saith jeremy. 4. Wash thine heart (o jerusalem) from all wickedness. The Prophet findeth not fault so much that evil thoughts came in, but that they stayed there: A foolish heart therefore is compared to the axle tree in the wheel, which continually turneth, and yet stayeth in the wheel: so the thoughts of an evil heart are not expelled but turned over; therefore the only means to cleanse our bodies is to cleanse our hearts; and the only means to cleanse our hearts, is to let the fear of God keep the door of our hearts. Let us therefore consider, Quid amisimus, viz. our own freedom. Cui offendimus, God our maker; Et quò tendimus, to hell and damnation. Let us cleanse therefore our flesh and spirit, frequentieiectione of evil thoughts received, diligenti euitatione of all enticements, & sedula repressione of all carnal concupiscence. And we must do it speedily; for if a garment be stained it will easily be cleansed, if it be washed presently, a coal will not burn if thou hold it not too long: therefore we should learn wisdom of the worldly, who in their generation are wiser than the children of light; who if any floods or inundations are likely to endanger their lands or houses, they use all means to turn the current of the streams another way: and so should we turn the current of our flesh and spirit moving us to evil, orando, meditando, laborando, semper aliquid bone operando, it a ut diabolus cum veniat, iwentat nos semper occupatos: Either by thinking upon the passion of Christ, or of the joys of heaven, or of the pains of hell, or in the performance of the duties of our callings, or in pouring out our prayers unto God, always labouring good, and these will turn the current of our hearts another way.  
2. If we must cleanse our bodies and souls, and give both to God's service, what shall I say them of the Papists who will serve the Lord only in their bodily exercises? their beade-prayers, & worship in an unknown tongue, their knocking, kneeling, crossing, creeping, crouching, turnings, lifting up and letting down their blockish Rood, and kissing their painted Pax, their holy water sprinkling, their going on pilgrimage bore footed and bare legged, their whipping themselves on Saints eves, and such their superstitious fooleries, are merely outward exercises, which as concerning the flesh have a show of holiness in voluntary religion and not sparing of the flesh, but have no such power, Colos. 2.23. For bodily exercise profiteth nothing. 1. Tim. 4.8.  
3 
3. Esa. 29.13.  With these may I rank the hypocrites of our times which serve the Lord in show and not in truth, which draw near to God with their mouths, but their hearts are far from him: such are the knee-praiers and lip-labours of our timeserving hearers, which outwardly profess Christ, but inwardly Belial; Christians only in name, Saints only in show: of which Saint Bernard speaks. Multi sunt oves habitu, vulpes actu, crudelitate lupi. 
Bernard.  Sheep in show, foxes in deed, and wolves in cruelty: for an hypocrite hath, vulpem in cerebro, miluum in manu, & lupum in cord; a fox in his brain, a kite in his hand, and a wolf in his heart. A fox in his brain, subtle and crafty to ensnare, and then he hath miluum in manu, a kite in his fist to hold fast; and when he hath caught hold, he hath lupum in cord, a wolf in his heart to devour. And therefore our Saviour Christ saith, Beware of false Prophets which come to you in sheeps clothing, but inwardly are ravening wolves: 
Math. 7.16.17  which in painted boxes hide deadly poisons, in beautiful sepulchres rotten bones, and under jezabels' painted face a whore's behaviour; and therefore our Saviour calleth them serpents, and viperous serpents, O ye viperous serpents, ye generation of vipers, how shall you escape the damnation to come? Math. 23.33. And to show the certainty of their damnation, beside the manifold woes which Christ denounceth against them, it is said, that wicked men shall have their portion with hypocrites; 
Math. 24.51.  to show that the condemnation of hypocrites is most surely sealed. Let me therefore use that counsel of Chrysostome, Hypocrita, aut esto quod appares, aut appare quodes, Either be as thou seemest, or appear as thou art: for simulata sanctitas est duplex iniquitas, Counterfeit piety is double impiety; first because it is impiety. and then because it is counterfeit, making truth falsehood, and God a liar. But as it is said, 
Rom. 2.  Non auditores sed factores legis; not the hearers of the law, but the doers of the law shall be justified. So of religion, Non eandem profitentes, sed eidem obedientes: not professors, but performers shall be glorified. Let us not therefore be like the fig tree which our Saviour cursed, that had leaves in abundance, 
Math. 21.  but no fruit at all: for it is not the lifting up of our eyes, nor the knocking of our breasts, nor the holding up of our hands which shall stand us in stead in the latter day; but the wounded soul, the sincerity of the heart, 
Psal. 5 1.17.  the contrite spirit joined with our outward observance and obedience which shall administer true joy in the latter end. And therefore let us, as the elect of God, holy and beloved, let us (I say) profess with our mouths, and practise with our lives; let us sing in voice and with the spirit also, let us repent in life and sow in tears; let us cleanse the flesh that we may be mortified, and cleanse our spirit, so shall we be glorified. And of the former general part of my text, viz. the work of mortification, thus far. Now followeth the other, viz. vivification. And grow up, etc. Where before we further pass, consider with me a little this copulative particle (And.)  
And] I his word standeth as a bridge in the passages of my text, may it please you to stand upon it a little, and look both ways, you shall observe the Apostles order; whose order is, first dehorting from sin, and then exhorting to holiness: first killing the old man with the fill thy works of darkness, and then raising the new man, which according to God is created in holiness and righteousness. First Cleanse yourselves from all filthiness of the flesh and spirit; and then grow up to full holiness in the fear of God; whence observe.  
Sin must be rooted out before holiness can be planted in. 
Doctr.  For Sarah can have no contented peace so long as there is an Hagar in the house or family; and therefore saith the Scripture, Cast out the bond woman, viz. sin, and let not thine eye spare her, though she hath had favour of the flesh and spirit, yet make a clean riddance, and leave not a brat or rag of her behind. 
Psal. 34. 14. Isa. 1.  First cease to do evil (saith David) then learn to do well. Eschew evil (saith Isaiah) and then do good. First we must die unto sin and then live unto righteousness; for vivendo morimur, & moriendo vivimus, in living we must die, and dying we shall for ever hue. 
Ambrose.  And therefore Saint Ambrose inverteth that saying of the preacher, Eccles. 2. There is a time to line, and a time to die: nay rather (saith he) there is time to die, and a time to live. 
Leo.  Et melius est mori Christo (saith Leo) qui mortuos erigit, qràm vivere diabolo quistantes deprimit: Better to die to Christ which raiseth the dead, then to live in sin which destroys the living.  
1. 
Reason 1. Math. 9.17.  Ab incommodo; because no man putteth new wine into old vessels, for the vessels break, and the wine is lost, but new wine must be put into new vessels, that both may be preserved; no more can the word of God's grace take effect, or newness of life be begun in the old vessels of sin. 
Luk 8.14.  For as the thorny cares of the world do choke the word; so to the wicked jew and Grecian, and man of sin, the grace of God is a stumbling block, blindness and foolishness; and to offer his promised graces and favours unto such, is but to cast pearls before swine, or to give holy things unto dogs.  
2. 
2. 2. Cor. 6.15.  Ab impossibili: because two contraries cannot at once agree in one subject: and What fellowship hath light with darkness, or Christ with Belial? The altar of the heart therefore must first be cleansed, before the sacrifice of righteousness be offered; the unfruitful works of darkness must be purged out, before that holiness can be planted in. 
Use.   
This serves for the condemnation of those which think to attain grace sufficient, yea and glory also, although they cleanse not themselves from sin: but these are those foolish builders which would build the house of holiness without a foundation, and join the same together with the untempered mortar of iniquity; but the grace of God pertains not to such, neither have they part in the promises: yea in this state of sin, they are altogether excluded from the kingdom; for it is written even of the best, which doth otherwise best approve himself, 
Luk. 13.3.  Except you repent, you shall all perish. So that sin so long as it reigns or remains in a man not repent of, it is the bar of God's grace and our own salvation. We read of him which came to offer his gift, 
Mat. 5.23.  that he was sent back first to purge the altar of his heart from the leaven of malice and strife. And it is most true of any person, so long as he continues in any sin not repent of and cast out, his service is not acceptable, but his prayers are abominable. Nay suppose further, that he hath done many good works (as the wicked shall one day plead, In thy name have we prophesied, and through thy name cast out devils,) yet if he commit iniquity, all his righteousness that he hath done, shall not be mentioned, Ezech. 18.24. but in his transgression that he hath committed, and in the sin that he hath sinned he shall die. In the transition of the points of my text therefore, let me exhort you in the name of Christ, and the words of the holy Ghost, as it is written, Ezech. 18.30. Return therefore, and cause others to turn from all your transgressions, and so iniquity shall not be your destruction: cast away all your transgressions whereby you have transgressed, and make you a new heart and a new spirit, that holiness may be planted in: for why will you die, O house of Israel? It followeth,  
Grow up to full holiness in the fear of God.] Which part of the conclusion, I have formerly viewed under three heads.  

1. The growth (Growup)  
2. The perfection (to fall holiness.)  
3. The measure or rule to maintain and preserve godliness, viz. (in the fear of God.)   
1. Grow up.] After mortification, having once cleansed ourselves, we must not stay there, as Israel at the foot of the hill, 
Exod. 19  but with Moses ascend into the mount of God, and increase in holiness: whence note,  
Doctr. Such as are mortified to sin, must rise a gain: as imps transplanted out of the common of this world into the Eden of God. 
Psal. 1.  So Saint Peter wills to grow up, 2. Pet. 3.18. But grow in grace and knowledge of our Lord jesus Christ. The poesy of Apelles, was, Nulla dies sine linea: and I subscribe, Nullalinea sine linea: No day without a line, and no line seen or read, without some fruit. Titus the Emperor was wont to say of a day that passed him without some good, Perdidi diem; to teach us, that all time is not time to us, which is not lent to this service. In the old law, the servant which after seven years service would abide with his master, 
Exod. 21.6.  he was to boar a hole through his ear, and nail him to the post of his door. As the master dealt with his servant, so must we deal with ourselves, viz. bore an hole through (not our ear, but) our heart, and nail that to the house of holiness. God in the beginning saith, The evening and the morning was the first day, 
Gen. 1.  and so of the rest; but of the Sabbath there is no mention made either of morning or evening; to teach that our service to God must be without evening, viz. without ending; and so must be our growth in godliness. The kingdom of God is compared to a grain of mustardseed, Math. 13. which is first an herb, than the greatest of herbs, than a tree, and lastly hath boughs and branches, wherein the fowls of heaven make their nests. And so the kingdom of heaven is oft compared to things increasing, to teach our growth and progress in well-doing, if we have faith to confirm it, (Lord I believe, help my unbelief;) 
Mar. 9.24. Luk. 7.47. Psal. 129.139.  if love to increase it, (Many sins are forgiven her for she loved much:) if zeal to enkindle it (The zeal of thy house hath even eaten me up.) And as God hath begun and continued a chain of his high favours towards us, in predestinating, calling, 
Rom. 8.30.  justifying, sanctifying, and glorifying his Church: so let us encounter his love with all diligence, joining to our virtue faith. to faith knowledge, to knowledge temperance, to temperance patience, to patience godliness, to godliness brotherly kindness, to brotherly kindness love. 
2 Pet. 1.5.6.  And thus by joining together the links of this golden chain of his graces, we must grow up from grace to grace.  
Reason. 1. Because we are as new borne babes, and as a building begun. As new borne babes desire the sincere milk of the word that you may grow thereby, 1 Pet. 2.2. Now as babes which are not fed do perish, and as a building begun and not followed, comes to nothing; it is even so in the nursing and building of the inward man.  
2. Because we have tasted of the good word of God, and the powers of the world to come, and therefore if we proceed not in well doing, we crucify the Lord anew unto ourselves, and make a mock of his favours. Heb. 6.6.  
Use. 1 1. This serveth for the examination and condemnation of those which the world calls harmless men, who have set up their pride in this: viz. To do no harm: But he which proceeds no further, is as one that having a long journey to travel, doth pitch down his rest in the midst of the way: but as the Israelits that stayed and died in the desert, they saw not the land of Canaan, no more shall any such see the salvation of God; for the breach of the law is not only commission, but omission, and the wages of sin is death, and omission of duty is commission of iniquity. This I say, that he which endeavoureth an harmless life, to deal uprightly and justly, and not to defraud or wrong his brother, this man is in the way to the king doom of heaven; but if thou wilt be perfect, Hoc unum restat; do well, and endeavour thyself to every good work: and thus we must grow in grace that we may attain to full holiness: and that is the perfection of our work, and the part that now ensueth.  
To full holiness] The Apostle would have us like the wise builder in the Gospel, who gave not over his work till he brought it to perfection: we must grow, to [full holiness] from whence observe.  
No man must content himself with the beginnings of vivification, but endeavour perfection. The Israelits gathered Manna every day but upon the Sabbath day, to teach us and teach them, that until that everlasting Sabbath of rest, where we shall be glorified bodies and souls, we must never stand still in our Christian growth. But as the waters spoken of in Ezechiel, grew up by degrees, first to the ankles, then to the knees, then to the loins, and lastly to the head; and as the wheat our Saviour spoke of, grew up by degrees, first there was the blade, them came the stalk, after that the full corn, but lastly came the harvest: even so like that water we must grow higher and higher till we come to our head Christ, and like that corn riper and riper until the end of the world when the Lord shall winnow the chaff from the wheat, the wheat he shall receive into his garner, but the chaff to be burnt up with unquenchable fire. Thus we must grow unto full holiness. 
Mat. 2.9.  For as the star which directed the wise men in their search, ceased not till it came to the place where Christ was, and there it stayed; so must we not stay in the course of holiness till we come to heaven where God is. And as the kine of the Philistims which drew the Ark of God, 1. Sam. 6. though they were milk and had calves at home, the one to weaken them, the other to withdraw them, yet without turning to the right hand or left, they kept on their way till they came to Bethshemesh: so having once joined ourselves to the yoke of Christ, and bearing the ark of his law upon our shoulders in the way of a virtuous life, though we have many hindrances, worldly allurements, the devils temptations, and our own sinful provocations, yet must we keep on the way of holiness to perfection: and so the apostle exhorteth, Phil. 3. Let us as many as be perfect be thus mindid; 
Luk. 1.  like Zachary and Elizabeth, of whom Saint Luke reporteth that they were both righteous before God, walking in all the commandments and justifications of the Lord without rebuke: that is, without just exception to be taken against them. yet to dream of an absolute and Angelical perfection in a mortal man, was the error of the Pelagian heretics: but our perfection is in part, not wholly, in respect, not absolute: or perfect we may be said towards men, but not in relation to God. There is also a perfection by way of comparison with others; and so, optimus ille est qui minimis urgetur; he is the most perfect man which hath the fewest faults. Yea and further there is a perfection of holiness, secundùm huius vitae modum, according to the measure and proportion of this life; and this perfection every good man must have. Saint Paul describes it thus, Phil. 3.3. I account not myself that I have attained perfection, but one thing I do, I forget that which is behind, and endeavour myself to that which is before, and follow hard toward the mark, for the price of the high calling of God in Christ jesus: So that this is the point. We must resolve, endeavour, contend, and strive for perfection as for a prize, ever be adding grace, till we are in some sort according to the capacity of our human nature perfect men in Christ je sus: and to this our Saviour exhorts. Beye perfect as your heavenly Father is perfect. Math. 5.48. neither must we desist till we come to full holiness.  
Reason. Because non progreds est regredi: and our life is like the tumbling of a bowl up an high hill, which if it be thrown part of the way, or half or more, it returneth again; but if it be thrown to the top, there it resteth: so the haven of holiness it is Olympus an high hill, which we must climb to the top; for to stick or stay in the midst is but lost labour. Again our life is as a Boat rowed against the stream, where if the rowers stay, it goeth backward of itself: so in the work of holiness we strive against the stream of our affections, and if we desist or be slack in well-doing, they draw us back to evil.  
Use. 1 1. To teach us the danger of apostasy as of those which fall from their holiness; which begin with Peter and end with judas, having entered the covenant of grace they fall away like untimely fruits, trees that are twice dead and plucked up by the roots, 
Jude v. 12.  whose end is to be burned; which turn to their old bias of iniquity as the dog to his vomit, and as the sow that is washed to her wallowing in the mire. 
Gen. 19.29.  Lot's wife for this we know was turned into a pillar of salt, and set up in example to season others; and that we forget not, our Saviour sets a memento before her name: Remember Lot's wife. Luk. 17. 31. for as it was with her, Vbirespexit ibiremansit, where she looked back there she stood: so no man putting his hand to the plough of holiness and looketh back, is fit for the kingdom of God. Saint Paul giveth the reason, which who so considereth in heart, it will cause the heartstrings to ache, and the bones to quake for fear. It is impossible (saith he) that they which were once enlightened, and have tasted of the heavenly gift, and were made partakers of the holy Ghost, and have tasted of the good word of God, and the powers of the world to come, if they fall away, that they should be renewed again by repentance. Heb. 6.4.5. For they after they have escaped the fill. thinnessthinness of the world (saith Saint Peter, 2. Pet. 2.20.) through the knowledge of the Lord lesus Christ, and are again entangled therein, and overcome, the latter end is worse than the beginning: for it had been better for them not to have known the way of righteousness, then after they have known it, to turn from the holy commandment given unto them.  
2. It serveth to condemn our standing still, our dullness and slackness in the pursuit of holiness. A misery it is to see how the men of this our age are fallen from their steadfastness, from zeal to coldness. For where is that discipline in manners, zeal to the word, hunger and thirst after righteousness, which doth become and adorn the Gospel of Christ? May I not speak in general, and your consciences bear me witness, 
Reu 2.4.  that (as the Church of Ephesus was charged, so) you are become changelings, and have forsaken your first love? And what should I name in particular, that steadfastness in faith, modesty in words, that uprightness in actions, mercy in works, that discipline in manners, love and unity among brethren, which in the primitive Church was the glory of the first Christians? Yea and brethren, I must tell you, that you did run well, and what should turn you out of the way of holiness, that you should have an evil heart to departed from the living God? This you know of a surety, that to him that striveth and contendeth, to him is the kingdom given. The kingdom of God suffereth violence, and the violent take it by force. To him that overcometh, to him will I give the crown of life, 
Math. 11.12. Reu. 2.17. Math. 24 13.  Revel 2.17. And again, He that endureth to the end, he (and he only) shall be saved. And of full holiness we have thus far heard and spoken. And now followeth the measure thereof, viz. in the fear of God.  
in the fear of God.] This last part of my text and labour, sets down, 1. the measure of our holiness, viz. (in fear,) and 2. the object of this fear, viz. God.  
For the former, I find by observation generally three kinds of fear, a natural fear, a foolish fear, and a fear of God: the two former I find not in my text, neither will the time give me leave to seek them out. But for the last, I find it generally to be of two forts: the fear of God, it is either servile or filial: the object of the former, is God's judgement; but the ground of the latter, are the effects of his love and mercy: and both these in a different manner, are the measure and foundation of holiness. And look what difference is betwixt a servant and a son, they fear to offend, the one for punishment, the other for love: so howsoever good men love God, even of zeal unto his glory, yet it is not amiss to be restrained from sin even for fear of judgement. It is best (saith Augustine) to be a son, yet better to be a servant then an enemy. Si non potes propter amorem justitiae, fac propter timorem poenae. The affection of an enemy is hatred, of a servant, is the rod of punishment; but of a son, is love and reverence. And accordingly I find three sorts of fear: the first of which is merely slavish, lumpish, unprofitable and dogged kind of fear, full of hatred and devilish despite, and indeed the fear of devils and reprobate spirits, which finds no mercy because it seeks no mercy. And the devils do thus beiecue and tremble.  
But there is a fear of God's righteous judgements, which even in good men hath a good effect; for it restraineth from impiety. Et maxima est poena timorem amisisse poenae. Bernard. I considered my ways, 
Psal. 119.59.  (saith David) and so I turned my feet unto thy testimonies. For who so considereth his ways, shall find his wants; and withal remembering the terror of God's judgements, and the necessity of his justice to punish, yea and to punish according to the nature of offence, it will daunt and terrify the heart of any from offending, if it be not past feeling. And this is that which Augustine hath to like purpose: Atimore tenera conscientia, à tenera conscientia bona vita, hinc decrescit timor servitutis, atque inde dulcescit Deus peccanti: and thus the fear of God's righteous judgements is to good purpose; for it is a bridle to restrain from fin, and a step to beget the third, which is the filial fear of love.  
But Saint john saith, Perfect love casts out fear, 1. joh. 4.18. viz. this servile fear, and begets another, borne of the free Spirit, Psal. 51. viz. this filial fear, the fear and reverence of a son to a loving father. Of this the Prophet speaketh, There is mercy with thee, O Lord, therefore shalt thou be feared. And this is that of which Saint Luke speaketh, We must serve God without fear, Luk. 1. 
Luk. 1.74.  And Saint Paul makes it more plain, Rom. 8. not in the spirit of bondage for fear of punishment, but in the spirit of adoption and freedom, even of zeal unto his glory. And this is the best and most excellent way of fear, which I do take to be the principal aim and intendment of my text. And so to bring this fear back to my text, and my text home to yourselves. First because we must grow to full holiness in fear, observe,  
Doctr. All our holiness must be perfected in fear. For as I have formerly noted, the greatest perfection of our holiness hath in it many imperfections. According to the measure and proportion of this life, so is our holiness, and no otherwise: yea and the least part doth not consist in this, to know and confess our wants. Saint Paul will therefore have us to workeout our own salvation in fear and trembling: 
Phil. 2.  and Saint Peter, to Pass the time of our mortal pilgrimage in fear. Our estate is never secure of danger; for the Angels, though in heaven, yet thence did they fall. 
jude. Gen. 3. Math. 4.  Adam and Eve, though in Paradise, yet there tempted and overcome. Our Saviour in the vast and wild desert, yet there the devil finds him. And the Saints of God, though in the bosom of the Church, 
Psal. 105.  yet they have had many foul slips and falls; and therefore our holiness must be perfected in fear.  
Secondly, seeing that the fear of love, and not of punishment, is the truest measure of our perfection, observe,  
Note. We must grow to full holiness, even of zeal to God's glory, and goodness must be loved for itself. oderunt peccare mali for midine poenae: To do well for fear of punishment, is but an asses virtue. And herein is the trial of a perfect heart, if a man can joy in holiness conscionably, though it come alone, yea though accompanied with many miseries. Singular is the example of David to this purpose, 
Psal. 119 126.  Psalm. 119. It is time for thee (O Lord) to lay to thine hand, for men have destroyed thy law: therefore (saith he, even for the love and zeal that I have to holiness and God's glory, therefore I say) love I thy command: ments above gold: and all false ways do I utterly abhor. This is the point; our perfection consists in this, if we can be content to embrace holiness, even for itself, and for reverence to our heavenly Father. By which it may appear, that fear, and the fear of love, is the measure and perfection of our holiness.  
Reason. 1 1. Because of the danger that may befall us for want of this fear, viz. lest hereby we fall from our constancy, and so for want of perseverance do hazard our salvation. The devil is a cunning and diligent adversary, 
Luk. 11.24.  ready to take adnantage upon every occasion; and if he find the house swept and garnished, and no resistance be made, he entereth in and dwelleth there, and the end of that man is worse than the beginning: and therefore we ought at all times and in all things to walk circumspectly and in fear. 
Eph. 5.15.   
2. For fear of giving offence to others: and by our halting or standing still, we wound the weak hands and feeeble knees of the brethren, and so become partakers of their sins. Praeceptamonent, exempla movent: yea know, that examples in sin do draw multitudes to offend; and therefore we ought to fear ourselves, even for the good of others.  
3. Lest that by our security and standing still, the enemy be comforted, and have cause to blaspheme; and the Angels of God and the Spirit of God be grieved within us; who as they do rejoice for the conversion of a sinner, so do they grieve at the falls of the righteous.  
Use. The use of the point is to teach us to beware of security, and to let the fear of God evermore keep the doors of our hearts: the wants whereof doth breed in us a numbness of soul, and doth much withstand the ordinance of God for our salvation. For when men come to this, that they are cold to holiness; if they hear, so it is; if not, they feel no great want: if they receive the Sacrament, they have no great delight or joy; or if they for bear, they feel no grievance: and for other exercises of religion, they can be content to do them for ceremonious custom, but not for conscience and feeling. Such a secure and careless estate as this, doth show them to lie in some gross sin presently, or else are in danger to fall into some great transgression, or some grievous punishment. But all the paths of the Lord are hedged about with fear, that we should not forget nor for sake the Lord at any time. Believe in God we cannot always, and to rejoice is not always present: faith is sometime faint, love is little, joy is sick, hope is dead, and ceiling fallen asleep; but the fear of God, in a godly jealousy over our own ways, is the means to recover all again. Our sanctification is but in part. He that thinks that he stands, let him take heed lest he fall: and Blessed is the man that feareth always. Surely (brethren) it is a good thing through godly fear ever to get victory of out infirmities, before they come to be joined with the sins of the world, to the grief of the godly, the reproach of the wicked, the trouble of our own consciences, or the hazard of God's glory. Thus the fear of God is the beginning of wisdom, Prou. 1. yea and the perfection of holiness is the fear of the Lord. hear the end of all: Fear God, and keep his commandments. It is the Alpha and Omega of our holiness, the measure and foundation of the same: and Blessed is the man that feareth the Lord, Psal. 112.  
Of God] My text hath at last brought me to the end of our journey, even to God the Lord, who alone is to be feared. And seeing it is now high time to leave you, here I will leave you, for I cannot leave you better than with God. Consider therefore a little the height of his Majesty, the brightness of his glory, the perfection of his goodness, the strength of his power, the excellency of his wisdom, the eternity of his being, the holiness of his truth, the sweetness of his mercy, the blessedness of his presence, in whose sight there is length of days, and in his presence is fullness of joy for evermore. Let his name be had in honour, from the rising of the Sun to the going down thereof. Again, Oh Lord of hosts, how excellent is thy name in all the world!  
Again, God is the fear of his Saints. For the strength of Israel, is a dreadful God, clothed with unspeakable majesty as with a garment; and the splendour of his glory is ten thousand times more bright than the Sun in his greatest beauty: yea the beholding of his face is present death to a mortal man. The Angels tremble, the heavens melt away, the mountains smoke, the sea is dried up, and jordan driven back, and the earth doth totter upon the foundations at the sight thereof. The voice of the Lord is a glorious voice, and hath the pre-eminence, The voice of the Lord bringeth mighty things to pass. Hear, and fear, and tremble before the Lord your God, ye men of Israel.  
In conclusion therefore, seeing we know that one and only God, ever to be worshipped and feared, whose authority doth command, and power execute, and providence govern us and all things; let us (as Henoch walked with God) so pass the time of our mortal pilgrimage in fear and holiness, as if we walked in his presence, whose eye seethe all, and whose ear heareth all; always remembering that his allseeing eye, and all-hearing ear shall bring you and me, and us all to judgement. In the fear of God therefore let us begin and so end all endeavours, to cleanse ourselves from all filthiness of the flesh and spirit, and grow up to full holiness, that at the appearance of the Son of God to judge the ends of the earth, we may be found faithful servants: and as we have dealt truly in a little, so he may then make us rulers over much, through the riches of his grace, who hath freely and formerly beloved us, not for our own sake, but because himself is love, and takes delight in his own goodness. To which God be ascribed all goodness, and glory, and mercy, and power, both now and for evermore. Amen, Amen.  
FINIS.